Hatha yoga pradipika

Therefore, Western science, despite its undisputed merits, will be neglected in the following chapters, in favor of that ancient science which is the foundation of yoga therapy. This, I think, is much more vital for the understanding of "Eastern exotics." We should try to think Indian while studying this book--Indian not

2. "At the borderline of logic science stops, but not nature, which blossoms there where no theory has as yet penetrated" (C. G. Jung, The Psychology of Transference).

only in relation to yoga, but also in relation to the presuppositions of yoga.

The art of healing, like all else truly Indian, is based on the Vedas, the oldest book of humanity. Everything that concerns medical theory in the Rig-Veda, the Sama-Veda, the Atharva-Veda, and the Yajur-Veda, was later systematized into Ayurvedic medicine.

Although it is not possible to summarize this gigantic work, which is still in practical use in India today, much less give a survey of the wealth of its principles, we can at least consider the three main concepts of human physiology upon which this system is based. This is important because prejudiced Westerners who cast a superficial eye upon the standard work of Ayurvedic medicine, the Charaka Samhita, have misinterpreted thoroughly these three concepts.

The teaching states that there are three dominant forces in man. and accordingly three main sources of illness: vata, pitta, and kapha. The usual translations as wind, gall, and phlegm are misleading, incomplete, senseless, and simply wrong--as wrong as the false analogies discussed earlier. All three terms are infinitely more complex and become meaningful only in their completeness. To understand the terms vata, pitta, and kapha we need the help of the classical definitions. Comprehension of these terms is all the more important because hatha yoga is closely bound to ayurvedic principles, as we soon shall see.

The three terms encompass all physiological functions of the human body, and their imbalance causes not only illness but also susceptibility to contagious diseases.

It is true that this word means "wind" literally. But more important is the root va, movement. To quote the Charaka Samhita: "Vata is the source of both structure and function [of the body]. It is that which is represented by the five forms [of the bodily currents]: prana, udana, samana, vyana, and apana. It is the initiator of the upward and downward flow [of all internal processes such as circulation, metabolism, etc.]; the controller and guiding force of consciousness; the stimulant of the senses; the companion of sensations; the organizer of the elements of the body; the principle of synthesis; the storage battery of speech; the cause of feelings and perception; the origin of excitement and stimulation; it fans the gastric fire, dries out harmful phlegm; expels excrements; is purifier of the coarse and the fine channels of the body; the creator of the fetal form; the principle of life preservation. All these are the normal functions of vata in our body" (Char. Sam. 1. 12:8). Disturbance of any one of these functions leads to illness and susceptibility to infection.

Some of the illnesses due to the influence of vata are: rheumatism, dislocations, lameness, cramps, stitfness of limbs, peristaltic irregularities, trembling, emotional and depressive states, everything related to tension, relaxation, expansion and contraction, circulation and metabolism, crookedness and distortion of limbs, abdominal diseases, menstrual irregularities, sterility, hallucinations, and convulsions.

This can be translated as "gall," but here it implies rather that which is also expressed by the word gall: temperament. But this again only in a limited sense. The Charaka Samhita derives this word from the root tap, "to heat," and this brings us closer to the meaning. We quote: "It is only the fire which in pitta brings on good and bad results, according to the normal or abnormal condition [of the organs]. The results are digestion and indigestion, power of perception and its loss, normal and abnormal body temperatures, healthy and unhealthy look, temerity, fear [nerves], anger and joy [moods], confusion and clarity, and other such contrasting pairs" (Char. Sam. 1. 12:11). "The normal function of pitta causes: power of cognition, fire of digestion, fresh complexion, clarity of thought, body temperature, hunger and thirst, and nimbleness of mind" (Char. Sam. 1. 18:50). Diseases from this source are: inflammation, fever, pus, perspiration, softening of bodily substance, itching, metabolic irregularities, redness, bad odor and taste, as well as discoloration.

This word is composed of two roots: ka== "water," and pha, which refers to the process of biological evolution. And since we know that the body is largely composed of liquid we could translate kapha as "life-fluid."

"Kapha is the nectar [soma]. It is the fertile water for the play of life; it is living fluid, the protoplasm that sustains all life processes; it is indeed the scaffold of life. It binds the limbs together and produces all the connecting, nourishing, developing, and fortifying functions. It promotes the well-being of the body by its lubricating action. Thus it supplies the water for the roots of life. In its physiological aspect [!] kapha is the power and perseverance of man, which, however, immediately becomes a disturbing impurity when his balance is disturbed" (Char. Sam. 1. 12:12). Kapha ailments are: pallidness, cold, edema, constipation, diabetes, secretions, cold sweat, languidness, and swellings (tumors).

"No pain without vata (the stream of life), no inflammation without pitta (the fire of life), no swellings without kapha (the fluid of life)" This dearly shows the coordination of the three forces, but it also demonstrates--and more clearly than Western medicine does--the interdependence of body and mind.

Naturally the ancient Indian art of healing is not exhausted by these three main terms. On the contrary, this is only the beginning. For us, however, this short survey will suffice. It will elucidate much that is to follow; in fact, much would be unintelligible without it.

We must not forget that these three "doshas" have a material-bodily, as well as an ethereal and an abstract-spiritual aspect. Thus when later on we deal extensively with the prana, the life stream that here is "vata," then with "soma," the nectar, the "fertile water for the play of life" that here is "kapha," and finally with the inner fire that is "pitta," we should not forget this survey. Soon we will learn that all the wisdom of physiological healing also has its place in higher spiritual spheres.

For the Indian there is one straight path through the universe and situated on this path are all the cities of the world: medicine, philosophy, mathematics, astrology and astronomy, physics, logic, sports, magic, etc., and to him who is fully conversant with any one of them, the others are no secret.

So let us start by looking at yoga with a new physiological understanding. Not so much to relearn, but to understand that there is wisdom in things that seem quite odd to us.

Our concern is not yet with raja yoga and its mysteries. Let us first concentrate on strength, health, and lithencss of body. Much of this will be of direct help in raja yoga.

(19) Sitting straight on level ground, squeeze both feet between calves and thighs [of the opposite legs]. This is svastikasana. [See

Figure 1.]

(20) Place the right foot next to the left buttock and the left foot next to the right buttock. This is gomukhasana, and looks like the mouth of a cow. [See

Figure 2.]

(21) Place one foot upon the other thigh and the other foot below the opposite thigh. This is virasana. [See

Figure 3.]

In the last three phrases we simply have variations of sitting crosslegged as has been customary in India for thousands of years. These asanas in themselves are not practice; rather, they are fundamental conditions upon which the real practice is based. The following sentence is a continuation of the instructions of No.20.

Here we might look for a deeper meaning, since the posture does not really bear any characteristics of gymnastics. We cannot yet understand the significance of the pressure on the anus, and the special emphasis on care. But at this point, of course, the student knows nothing yet about the essentials.

(23) Assuming the lotus posture, insert the hands between the thighs and calves. Put the hands firmly on the ground and raise the body up. This is kukutasana. [See

Figure 4.]

The lotus posture has not yet been mentioned: the feet are placed crosswise on the opposite thighs, as close to the body as possible. Push the hands through this "network" of legs and place them firmly on the ground.

Here we have what clearly seems a gymnastic exercise. Yet what is involved is something quite different. Much later we will learn that to "raise the kundalini" a little help is needed, and this asana provides it. It may seem a difficult asana. But things get even more complicated in the following:

Here the gymnastic character is evident; in fact it seems so exaggeratedly acrobatic that we wonder whether this is less than gymnastics--or more? What is behind it? Kurma asana means "tortoise posture." With a little imagination we can think of the body in this position as a tortoise. But strangely enough reference here is to something quite different.

So far we have encountered the tortoise three times. First in No. 10: "To those who practice yoga, hatha yoga is like the tortoise that carries the world." In the second place (No. 22) the asana in which the anus is pressed is called "tortoise posture" (kurmasana). And now here in No. 24 we have "the raised tortoise" (uttana kurmasana). Let us look at the ancient texts. In the Bhagavat Purana, one of the richest of the ancient texts of Indian mythology and symbolism, we find a legend which is more than merely a legend. In a battle with the demons the gods were losing: they had considered themselves divinely superior to the forces of the world (the demoniac), but these forces stood more safely and firmly upon their ground. Brahma, whom the gods implored for help, ascended with the threatened ones to the Lord of the World, Vishnu, to ask his advice.

"Make peace with the demons," he urged them, "and churn with their help the nectar of immortality. The divine alone is as powerless as the earthly alone. Together you should churn the ocean of milk until it turns into the nectar of immortality."

So together the sworn enemies took the mountain Mandara, the backbone of the universe, wound around it the serpent Vasuki in three and one-half turns, and alternately pulling on the head (the demons) and the tail (the gods), they began to churn the terrestrial ocean of milk.

But soon the mountain became too heavy for the diligent ones, and slowly it sank lower and lower. Then Vishnu transformed himself into a tortoise, dove to the bottom of the ocean, and raised the mountain so that the work could be completed.

Practically every word in this legend is the expression of a deep symbolism, much of which will be clarified in the course of our study and practice. For now let us consider only the most important points. Not only in modern medicine, but in ancient yoga as well, the spinal column is the most important and most subtle part of the body. In fact we shall soon see that it is actually the spinal column that has the most important task.

Upon this "axis of the [human] universe" we exert pressure in kurmasana, so that the combined forces of the divine (subconscious) and the earthly (conscious) can accomplish their task. Most asanas involve the spinal column, as does the following:

(25) Grasp both toes with the hands [left with left, right with right], keep one leg straight and draw the other to the ear as you would the string of a bow. This is dhanurasana. (See

Figure 5.)

The spinal cord has two ends: the earth (below) and heaven (above), as is fitting for a "holy mountain in the center of the world." And--as it should be--the worldly problems are mostly situated in the lower part and the more ideal ones in the upper one. We cannot be expected to comprehend this. That the earthly problems are centered in the lower half of the body only he who knows something about the chakras can realize. The yogi develops understanding only in the third stage.

We could compare ourselves with a tree that has its roots in the earth and the crown with its fruit in the sky. Just as we have to satisfy the needs of the roots in order to supply nourishment to the fruit in the crown, so most asanas are designed to cultivate the root of our tree of life, the spinal column. As is this asana:

[See

Figure 6.]

In the more current variations of this asana the right foot is not grasped by the left hand; instead, the hand is placed on the back as far over as possible. This is seen in our illustration. Slight variations in asanas or occasional variations in name have arisen because several teachers developed the same asanas. The variations occur only in minor points. This becomes quite evident by a comparison of our Hatha Yoga Pradipika with the more common and much later work, the Gheranda Samhita.

For the first time the text mentions kundalini, a latent force of highest potential, said to lie in three and one-half coils, like the snake in the churning of the ocean of milk, sleeping at the lowest center (muladhara chakra) at the foot of the "tree of life," the spinal column. This serpent power, kundalini, cannot be described fully, even by one who has succeeded in awakening it. When it awakens, it shoots through the body like an electric shock, and, trembling and amazed, the person realizes that a powerful event has taken place within him. This is only the beginning.

The whole body trembles. A door seems to have been pushed open through which a flood of light flows from some unknown world, a light of incomparable radiance. After a long time the trembling body becomes calm, but the flash of light shooting through the spinal column to the crown of the head is unforgettable.

This flash of light is not really the kundalini, however. It is merely a sign of its awakening. The kundalini itself does not shoot up, but will later rise slowly, passing through the stations (the chakras), each of which creates another new and powerful experience.

Whether the kundalini can really be awakened through this particular asana alone is questionable. But the asana will surely be helpful in the process. And the "moon"?

As mentioned above, the "mountain in the center of the world" has the earth at its foot and the sky at its peak. Between earth and sky are the sun (the center of the planetary system) and the moon.

In the center of the triangle formed by the navel and the two nipples is the "sun" [solar plexus]; at the upper end of the spinal column, at the medulla oblongata, sits the "moon." "Sun" and "moon" are not chakras but arespheres that stand directly under the influence of two chakras, lying respectively just above and below.

Through this asana the "moon" sphere is "massaged," which is all the more important as it is presumably here that we find the source of the fluid of life (kapha). But also the opposite pole, the "sun," is affected by this process of twisting the spinal column. And since it is here that the "fire of life" (pitta) originates, there arises from the combined work of these two well-springs a powerful stimulating influence upon the physiology of the body.

(28) Stretch out both legs and, taxing hold of the toes, lay your head upon the knees. This is paccimasana [pashimottanasana].

The most essential phrase of this sloka needs elucidation. Sushumna is the name for the hair-thin channel that traverses the spinal column lengthwise. It is the pathway of kundalini. Is the breath really to flow through this channel? It seems physiologically impossible. "Breath" in Sanskrit is prana; but what we call breath is only an insignificent fraction of what the Indian understands by prana. Breath is more than inhaled and exhaled air,

more than oxygen and nitrogen, even more than any chemist could analyze. Breath is the carrier of an especially efficacious life force, of a stream which nourishes the organism. There is actually little difference between this "life current" and an elec-cal current.

Enough about prana for now. (There will be a great deal more about it in later chapters.) Here again in this asana we see what seems to be a purely physical exercise, but it is one with a very specific meaning and aim.

(30) Press your hands firmly upon the ground and balance your body by pressing the elbows against your loins. Raise your legs straight in the air till your feet are level with your head. This if mayurasana. [See

Figure 7. ]

The asana looks like our well-known gymnastic exercise on the parallel bars. And gymnastics it is. At this point of training the plan is to perfect the body and especially to train the abdominal muscles so important in Parts Two and Three of this work.

As the gods and the demons were diligently churning the ocean of milk and the ocean gradually began to change, the demons sampled the liquid and doubled over in great pain because the first product was sheer poison (halahala). In order to prevent further trouble, Siva swallowed the remaining poison. It remained in his throat and turned it blue.

At this stage of development the student does not understand the deeper meaning of the story, and does not yet know that it is a romantic allegory of his own development. He is glad to hear that Siva drank the poison, and believes that he is therefore out of danger, until he later learns that danger will still threaten if he does not carefully follow his guru's instructions. And he does not know that the poison is not a chemical but a spiritual poison, a psychic danger which arises from wrong practice.

Here again the question arises how this single asana can have such far-reaching consequences that it renders the poison harmless. In order to judge we must know two things: first, what kind of danger is referred to; second, what effects are produced by this asana.

We shall discuss this question to give the Western student a deeper insight, although it does not really belong here.

As mentioned before, the whole Indian mythology has a direct relation to yoga. When the universe (macrocosm) is mentioned, it is also a reference to man (microcosm). And under "gods and demons" we must understand the forces that are manifest in man on the psychic, mental, and physical levels.

Thus the churning of the ocean is, generally speaking, a process in yoga. This milk ocean symbolizes the brain. In the course of yoga training there occurs a transformation of consciousness from the "milk of devotional thinking" through the "poison of imperfect development" to the "nectar of enlightenment." In the state

of incomplete evolution lies the greatest danger, i.c„ premature action resulting from erroneous, ill-informed judgment. The student assumes he possesses certain powers, and may even have seen some indication of these, but he is not yet capable of recognizing and governing them. And this is poison, especially for further development. It is now imperative to mobilize counter-forces.

In mayurasana the pressure of both elbows seals off the "prana channels" of the two nadis and thus forces an increased blood supply into those parts of the brain that are in most urgent need of it.

It seems clear that the blood suffusion of the brain must have an influence on our consciousness, but blood itself is less important than the stream of prana which imparts itself to the bloodstream. It is, so to speak, an electrification of the brain, a change of gear in the psychic mechanism. And it has been proven a thousand times that a clear head is the result of yoga practice.

How nice that relaxation is part of the scheme. And it is pleasant to find that no mystery is involved. Simply stretch out on the floor.

But this relaxation is also necessary, as that which follows is more thorough, has greater depth. We are about to take an important step in the direction of raja yoga.

(35) Press one heel into the place below the sex organs [the perineum] and put the other heel just above this region [close to the abdomen]. Press the chin upon the chest, sit up straight, with controlled organs, and fasten the eyes between the eyebrows. This is siddhasana, whereby all obstacles on the path to perfection are removed. [See

Figure 8.]

It is quite clear that more is at play here than mere gymnastic exercise, especially since there is no longer any mention of healing or nimble limbs.

But what do these unusual details mean? Each heel presses a certain point, the lower one the muladhara chakra, the upper one the svadhistana chakra. The neck is bent so as to press the vishuddha chakra in the throat, and the eyes areturned toward the ajna chakra.

The manipura chakra in the diaphragm region and the anahata chakra in the heart region seem to remain unnoticed. In reality

it is just the contrary. The heart chakra has a unique position in many ways; it would not respond to physical pressure in any event. In this position it can be influenced by a meditative process, as we will see later on.

The manipura chakra is also dealt with in an unusual manner here, for instructions arestatic in nature. A later sloka (41) will add a dynamic element that will affect the manipura chakra, among other things.

[See

Figure 9.]

Why? Is there a difference of opinion? No, there are good reasons. This asana can serve several purposes, and each name indicates a different emphasis. But we do not want to get lost in details.

We should not take this as a qualitative characteristic. Rather one should say: just as nonviolence is the leitmotiv of all other principles, and moderation the guideline to all other qualities, so also is siddhasana the foundation of all other requirements for the inner vision of raja yoga (without making them superfluous, however).

Nadis are those paths through which the body receives its supply of prana. We should not think of these as nerve strands, and whether or not there are72,000 would be hard to ascertain, nor is it of any consequence. Only three nadis are important for us: first, the previously mentioned sushumna path in the center of the spinal column, and then the two major nadis which run parallel to the spinal column, ida (left) and pingala (right).

They begin in the nostril of their respective sides, wind once around the ajna chakra like thread around a spindle, and end all the way down where the main channel, the sushumna, also ends, in the muladhara chakra. Since it is the task of these nadis to circulate the life stream of prana, they must be kept clean, which is not a simple matter. Under special circumstances this asana serves the purpose. But there areother methods which are indicated under other conditions. The second part of this work utilizes them.

Atman meditation is reflection upon our own mysterious self; its the way to self-knowledge. God (Brahman) and atman have from time immemorial been the great Oneness: "I am" is the name of God that Moses heard and which is proclaimed as the first name of God in the Jewish Kabbala. It was the same in ancient Egypt and is still so with the Parsis. "I am Brahma" (brahmasmi)'. this is the meditation even of Hindus who arenot yogis. Only the meditator, who can experience it, will understand the atman. The intellectual tackles the problem with logic and philosophical deduction which result only in more complications, but will never lead to a solution. Atman meditation is perfect mysticism. As to the 12 years, this is only applicable to the average aspirant. One of my gurus reached his goal in 23 days, but with 16 hours of daily meditation. Had he meditated only eight hours he would perhaps have needed two years, and with four hours probably no less than ten.

Again a new term, kumbhaka. This is a simple matter: kum-bhaka is the moment between inhalation and exhalation, or vice versa, when the breath is retained for some time.

Anyone can observe the development of prana: after a few deep and fast inhalations and exhalations concentrate on the fingertips. What you feel then is the direct effect of prana.

The varieties of kumbhaka, of which kevala kumbhaka is only one, will be discussed later on.

This sloka is not for the student but for the teacher. The three bandhas arestill unknown, the unmani avastha state is a fond hope, and how the moon can "follow" is still a mystery. Have patience; all shall be explained in due course.

A sloka that the teacher at this point can only underline, while the student hopefully awaits the day when he can convince himself of its efficacy. Whether or not it is valid we can judge only at the end of this book.

(44) Place the right heel upon the base of the left thigh and the left upon the right thigh. Cross the arms behind the back and grasp the toes, the right ones with the right hand and the left with the left. Press the chin on the breast and look at the tip of your nose. This is called padmasana and cures all diseases* [See

Figure 10.]

First of all, it appears that we have here without a doubt a gymnastic exercise of enormous value, but one that demands a high degree of skill. The rib cage is expanded and the lungs and shoulders strengthened, the spinal column is straightened out, and the abdominal muscles stretched: an exemplary posture from a sheer physical point of view.

To this are added deeper results which are immediately manifest when we meditate in this posture. First of all there is completely new awareness of the body; then the spinal column is

* "The secret teaching is that there should be a space of four inches between the chin and the breast" Sri Nivasa lyangar. The Hatha Yoga Pradipika of Yoga Swami Svatmarama (translation with commentary) (Adyar, 1949), p. 22. -Trans.

reshaped: it becomes straight, whereas usually it is slightly S-shaped; the "kundalini path" is relieved of its curves and thus becomes more readily traversible. But there is also an influence on the chakras, and last but not least, the prana "circuit" is re-channeled. Yet as contradictory as it seems, the value of this asana as a physical exercise is greater than its meditative assets.

Important in this connection is the next asana with the same name, which contains all the benefits that are referred to as secondary in the above asana. The two combined in systematic practice give the results that aredesired at this stage of evolution.

(45-47) Place your feet firmly on the opposite thighs and place your hands firmly in the middle, one upon the other [in your lap], fasten your eyes on the tip of the nose and touch the back of the upper teeth with your tongue. Press the chin on the chest and raise the air [apana vayu] slowly up while contracting the anus muscle. This is padmasana that destroys all diseases. [But] this can be achieved by only a few very intelligent persons.

This is the first step to raja yoga. In the previous padmasana we created the essential physical conditions. The spinal column was straightened and the "bow of the nadis" was drawn (as my guru termed it), so that the real yoga could now begin. But even when we have achieved this posture it is like an empty pot, for what is essential here, the prana, will be developed only in the second stage.

This section introduces a part of the anatomy that has not yet been mentioned, as indeed it is not often mentioned: the sphincter muscle of the anus. We should also know that in addition to the prana circuit there arefour other similar currents that course through our body, one of which, called apana, flows through the "lower regions," just as prana flows through the respiratory system. We can influence the prana through the process of breathing and the apana through the above-mentioned movement of the sphincter muscle. What for? Again we must look back. It was stated that prana should enter the hairline channel of sushumna; but prana cannot move any lower than the diaphragm, while apana finds its upper boundary below the diaphragm.

If we can "tic" these two streams together, one continuous flow reaches from the nostrils to the end of the spinal cord, thus constituting a single unit able to fulfill its task.

Here the condition has been created that will be utilized practically in the next step.

If everything has been understood thus far, one has an inkling of what is at stake. Only one point is not quite as clear as it may sound: that the yogi reaches liberation. Liberation from what? What is this liberation like ?

He is liberated who sees this world for what it really is, a figment of our own imagination. The nonliberated believed that he is a part of this tangible world; he has to submit to the demands of circumstance, and his fortune or misfortune is apparently tied to this tangible world. His desires are for possession of things or people. He lives only by the consciousness of what his senses convey to him. And beyond the world of senses there exists for him only the darkness of dubious fantasies. An uncertain faith in a higher power is about the extent of his other-worldlincss, and more often than not even this is nothing but a primitive fear of punishment that he expects from someplace where his carthbound understanding cannot reach. His obedience to divine laws is based on weakness, not on the recognition that he himself is a part of that law, a part of the eternal light-- and darkness. These "two souls, alas! in his own breast" chafe under the material illusion of the cosmos: the insensitive matter as master of which he entered the world and whose slave he soon became. He stumbles over the least little stone, curses the stone, and with his curse strikes only his own weakness. His condition is hopeless servitude. He who searches for the source of his sorrow elsewhere, who tries to demolish the stumbling block without realizing his own unmindfulness, is always a slave.

The liberated one knows and sees all problems within himself. It is not that he has persuaded himself of this by philosophical

logic. No, he experiences in meditation the forces and the content of his own personality and can objectively oppose them to sense impressions. Once he realizes his true position he is a$ free from sense impressions as the adult is free from attachment to the toys of his childhood. He views those oh-so-vital things of this world as the grandfather sees the dolls of his grandchildren: not senseless by any means, but not worthy of being idolized at the cost of inner power. To be sure, he cannot persuade the "unfree" child of the "objective uselessness" of the doll with wise words, but under his guidance the child can grow to maturity so that one day she will realize by herself the worthlessness of the doll. Here, similarly, it is useless to try to persuade the average human being of the objective uselessness of his toys as long as he is not ready for it. "Do not show men the real value of their world, but teach them to fathom it for themselves." This is perhaps the aptest tenet in all yoga.

This means kneel with knees slightly apart, feet crossed. (Compare

Fig. 2.)

(51) Place the palms upon the knees with fingers spread out and eyes upon the tip of the nose [and breathe] with open mouth and concentrated mind,.

If the student does not know something about the bandhas this asana has little meaning. Bandha comes from "to bind." That there is something to bind we have seen, namely prana (the upper circuit) and apana (the lower circuit).

If we try this asana we realize that the chest expands when we inhale and the abdomen recedes. This is the first step to the bandhas.

(53-55) Place the angles under the buttocks, right below right, left below left, on either side of the perineum. Press the soles of the feet together and hold firmly with both hands. This is bhadrasana and cures all diseases. The siddhas andyogis callit gorakshasana. The yogi should practice this until he feels no more pain or tiredness. [See

Figure 11.]

Nothing much is gained for raja yoga through this asana. It does control unwanted desires.

CHAPTER 4

A few useful hints before we attempt the higher goals of the second part. They may not be as dramatic as the slowly clarifying background of asanas, but they are important enough to cause tremendous difficulties if they are ignored.

This sloka belongs to the highest form of raja yoga (to be discussed in Part Four), and is rather premature here; it may be an interpolation by an impatient student of Swatmarama.

A brahmacharin is a yogi who observes complete celibacy. Here the question of celibacy becomes acute. How compulsory is it for a yogi? At this point I cannot give a decisive answer but should say that most of the yoga masters I have known were happy householders, while I have met brahmacharins, on the other hand, who did not distinguish themselves by higher knowledge. It is not as important to withhold potency as it is to know how to manage it and, above all, how to transform it into spiritual

potency. Celibacy without transformation of the preserved potencies only forces them to find their own outlet, mostly where it is least desired, at the weakest point of the whole organism.

"Yoga," says my guru, "is economy of forces, not repression of nature." This statement may seem very comforting to some students, but "economy" needs closer definition, for the yogi's "economy" seems like heavy sacrifice to most. Economy of forces means to be in tune with natural harmony. And this is exclusively the measured rhythm of nature. Stimulation does not originate from the outside, artificially, but from inner sources, the essential wellsprings which are within us. It is therefore not a question of overpowering the body or (most curious of all endeavors) of shutting out all the stimuli of the outer world, but a question of illuminating our own consciousness. After that the body obeys automatically. Celibacy of the mind has to precede celibacy of the body. An evil thought is worse than a bad deed.

The "deed in thought" is often underestimated. One imagines control of action is the chief accomplishment, and forgets that frequently lack of opportunity or fear of external laws are the motivations which make us so virtuous. Sigmund Freud has perhaps painted too dark a picture, but we can hardly deny his principle, especially when at a later stage of meditation we are faced with our fearful animalistic self.

Another interesting problem arises from the phrase, "renouncing the fruits of his actions." This is pure karma yoga.

A deed is of value only when it is done for its own sake. This is a platitude which has the remarkable distinction of containing one of the deepest wisdoms of the world. The reason for this and its practical value can easily be explained psychologically but the advantages that result from it internally lie beyond the most fertile imagination. It is easily tested: Anyone who succeeds in doing a really "good deed" without the slightest selfish motive-- one of the most difficult tasks a man can accomplish--will reap the joy of its sublime fruit. Everything that we mortals do has a motive, for we are "creatures of reason," and reason always demands the motive (which according to ancient wisdom we are not supposed to have). The psychological explanation for this cannot be discussed here; but whether or not we adopt the path of yoga, we should occasionally analyze one of our "good deeds" to see how much selfishness or self-satisfaction it actually contains. The fruit of every good deed is a certain satisfaction which directly or indirectly results from this deed. And it is this satisfaction that the yogi renounces. He does not create anything in his mind that could be satisfied in this way.

The careful observer will note that the spiritual background of the abstinence of the brahmacharin and the renunciation of the karma yogi have the same source, and that the same psychological disciplines are demanded. There is no doubt that he who can fulfill these conditions can "become a siddha in the span of one year." Something more has to be said about the "moderate diet":

The classical commentary says: "He [the yogi] should fill two parts of his stomach with food, and the third part with water, leaving the fourth free for air to aid the digestive process." In short, moderation.

*This does not refer to the commercially cultured milk we call "buttermilk." --Train.

These strict disciplines are imposed on the student, but do not necessarily apply to the master.

"Proximity to fire": the temperature of a yogi changes considerably during specific practices, especially in the meditative state. The term "burning asceticism" (tapas) has its origin here, and is not, as it may seem, sheer rhetoric. If the yogi in training submits to exterior temperature changes through proximity to fire or by a cold bath after the warmth of his couch, he damages through these unnatural changes the "fire of life" (pitta). The temperature of the atmosphere depends on atmospheric pressure, which influences the whole human organism and regulates the pitta. Artificial temperature changes do not agree with the yogi while he is in an altered state. Even the simplest practice of meditation becomes senseless if the yogi is freezing. This is one of the reasons why the coverings of a kundalini yogi consist always of silk or wool, never of cotton [or manmade fibers --Trans.].

And when will that have been attained? When human existence no longer holds any problems.