In the Light of Wisdom

by Swami Krishnananda

Many other factors also are to be taken into consideration in sitting for meditation: the weather conditions, the atmospheric condition, the height of the place and the elevation of the seat. The seat should not be, as was just advised, on the ground which is accessible to insects, etc. “Natyuchitam natinicham”—neither too high, nor too low says the Bhagavadgita. We should not sit on a pole or on a pillar or on the edge of the fourth storey, for example. But at the same time, the seat need not be too low or just on the ground, because we may be annoyed by certain insects, or some such thing may disturb our attention. If the seat is too high, we may even fall because of the consciousness being withdrawn.

To repeat, the seat should be neither too low nor too high, and it should not be a conductor of electricity. We should not be directly in contact with the earth, and the extremities of the body should be locked. Then, the further instruction is that we should be seated in a pose. The pose prescribed is one where the trunk is erect. Erect, however, does not mean a stiffness of the spine. We should not be stiff in our sitting posture, because the purpose of the asana is to allow us to finally forget the body—not to make us intensify the consciousness of the body. Remember very well, when we are sitting in a pose we are not to be made more conscious of the body than otherwise. We should not be so fixed on the notion, “I am in an asana”. That would mean that the asana is not easy and comfortable. If we are sitting on an easy chair, for example, we will not be thinking too much of the pose, because it is very comfortable. Such should be the comfort and lack of stiffness that we feel in the asana.

The prescription that the trunk should be straight is for the particular reason that when we are bent forward, backward or to the side, the nerves in the spine also get bent and twisted. We know that this spinal column is like a trunk of a tree and the nerves are like branches that radiate from it in all directions. We can understand then the effect on the nervous system as a whole if the spine is bent in any way, namely, that there will be some kind of twisting of the nerves. They will be concentrated too much in some places and will block the movement of energy. The spine should be therefore straight, without making us overly conscious of it and without our exerting too much to be straight. It should be a normal and spontaneous posture, where we do not exert to be straight in this position, where the spine is straight and the nerves are allowed a free flow of energy.

The Free Flow of Energy

When the nerves are freely released and are not tense in any manner, the energy within—the prana—flows slowly and rhythmically. We will find that this occurs even without our practising pranayama or regulation of the breath. We should not think of the breath but be simply seated in a harmonious posture. By remaining in a posture for a continuous period, we will find that our breathing naturally becomes slow. The breathing is slow because there is an easy flow of the prana. The sudden movement of the prana is the cause of heaving and gasping when we are out of breath. When we run about, jump or climb high, our breathing is much more taxed. It is a kind of fatigue, because we have given more work to the prana. The prana gets disturbed not merely by climbing, jumping or running, but also by an awkward position of the body. The prana which is constantly moving through the tubes of the nerves is to be given free expression. This is the purpose of the asana.

The asana has a higher purpose, which is to allow a free expression to the prana. When the prana moves through the channels of the nerves, the movement should not create any noise and there should not be any friction. There should be no conflict or opposition in the free flow of energy through the nerves. That is why we are seated in a posture with the spine straight. Yoga teachers tell us that when asana is perfect many things follow automatically, such as control of the breath. We need not worry yet about the higher limbs of yoga. If even the pose is perfected to a satisfactory extent—if we can be seated in this posture for three hours continuously for example—we may be said to have mastered asana, which means to say we have mastered our bodies. Then it should be no problem for us to do pranayama or to handle the breath.

The parts of the body which generally bend are the neck, the waist and sometimes the back, so these three parts of the body are supposed to be kept straight. The neck should not be bent, the back should not be bent, and the waist should not be bent. These three should be kept in position. More than being kept straight, it is a question of keeping them in position—position in the sense that they do not twist the nerves in any part of the body. It is difficult to be seated like this, because people who are accustomed to hard work never have time to sit, and this introduction of the art of sitting is itself a great difficulty in the beginning stages. The mind and the senses also exert some influence on the bodily posture. Worried minds and disturbed nerves will not allow these postures to be practised properly. If we are thinking too much about a problem or some question that we have not solved, and something is annoying us and worrying us too much, in that condition of the mind we will not be able to sit for the asana. We may not even be able to sit at all. While the outer can exert influence over the inner, it can be the other way round also—the inner can exert influence on the outer. While the poised condition of the body tones up the nerves, the senses and the mind, the disturbed mind and the disturbed senses can distract the cells of the body, so that we can become physically sick.

We know the relation between mind and body—they are so organically connected. It is therefore necessary that in our asana for meditation we not merely sit in a pose and in a calm posture, but also keep the mind calm. It is difficult to say which limb is first and which limb is subsequent in the practice of yoga, though for purposes of explanation we say the body is first, the senses afterwards and the mind is later, but they all come together in a single action when we actually start the practice. We cannot be merely a body first, the senses afterwards and the mind later on. It is not so, as we are all these things at the same time. The moment we become conscious of ourselves, we are conscious of all things at the same time—mind, senses, prana, body, etc. We cannot be a body first and senses afterwards. This is only for the purpose of explanation and understanding.

Yoga is not merely one limb for ten years, another limb for ten years, yama and niyama for ten years, and then one goes on to pranayama and so on. If this were so, then all the years of our lives would not be sufficient. That is not what is intended, because despite our efforts we cannot be perfect in every limb in every way. All the limbs and all the processes have to be taken into consideration together. Later on, through a deeper understanding of all the limbs, a graduated analysis of the limbs through study and through continued practice, they will come together. We practise yama, niyama, asana, pranayama, pratyahara and dharana all together—not one after another on different days.

Thus, the organic link between the body and the inner layers is also to be taken into consideration in the practice of asana. A successful posture for meditation therefore also involves subdued senses and a tranquil mind. We cannot just do asana as some sort of physical exercise when the mind is highly harassed by problems of the world. We must know that asana also is a yoga and is an essential part of yoga, and yoga is sacred. We cannot just take it as a kind of hobby or a work or a business which we can take up or cast away. If these postures which promote the physical balance of the muscles and the nerves are continued for a longer time, we will begin to feel a sensation in the mind of its getting relieved of the clutches of the body. This is the beginning of our success in asana.

While normally we feel that we are bound to this body, harassed by the body, or even enslaved by the body, in a successful posture maintained in this way—even if it be just for an hour—we will slowly begin to feel a kind of indication that we can be free from the clutches of bodily needs. We will begin to feel a sensation of freedom of various kinds—freedom from even a sensation of hunger and thirst, and freedom from the usual pains and itchings of the body. Freedom is happiness. Whenever we are in a position to express a little freedom, we will feel happy and joyful. Even in the position that we are maintaining in the body, we will also feel a kind of satisfaction. Asana brings us satisfaction because of the freedom of the nerves and the senses gradually felt inwardly. The purpose of these postures, the meditative pose particularly, is to bring about a consciousness of one’s freedom from the body’s grip.

Effortlessness

One of the aphorisms of Patanjali mentions that the asana in meditation should be free from the consciousness of effort. The asana should be effortless, as we should not be exerting overly much to be in this posture. There are two prescriptions of Patanjali in this connection—effortlessness and an infinitude of feeling. These suggestions are given by Patanjali to help the maintenance of the pose for a long period. We cannot maintain a consciousness of effort for a long time. For example, we cannot go to sleep merely through effort, because we are effortless when we go to sleep. The tense nerves will not allow us to sleep, and people who are thinking too much cannot get sleep. Effortless posture is what ensures the freedom. That is to be achieved in the asana. Wherever there is freedom, there is also effortlessness. Freedom and exertion do not go together. We do not work like a beast of burden when we are practising yoga or maintaining the asana.

In light of this, how does one maintain this position? It is quite inevitable that after a few minutes the body will start tiring, and we will feel a sense of irritation in the legs, and the mind will start wandering from place to place. The yoga teacher Patanjali gives one very interesting and suggestive instruction. The awkwardness of the body and the bending or the drooping are due to a distraction. If there were no distraction, we would be able to maintain the pose. He says, “Try to think the Infinite, if you want to maintain asana or a balanced pose of the body.”

To repeat, the suggestions given are to be effortless and are intended to maintain the thought of the Infinite. It is not just a matter of actively willing oneself to not think of the body—the practice must be effortless. We should not even think that we are sitting in a pose. One should think something else—but what is that “something else”? He says it is the Infinite. If we think about the body when we are in an asana, then we will not be able to remain in the asana. Do not think of the body in the asana while in the prescribed pose—that is effortlessness. Patanjali says further, at that time one should think the Infinite. What is the Infinite? Who can think the Infinite? No man can think the Infinite, but for the purpose of this practice, the Infinite may be taken as anything beyond which we cannot think. We can go on thinking one thing, two things or a hundred things, but no matter how many things we think at the same time, all those together do not yet comprise the Infinite.

Let us look into the possible process of thinking. Take for instance all the people sitting in a hall. If we think of only one person seated there, we will get distracted, because there are other persons sitting nearby, and the mind will go to those other persons. Then all right, think of all the persons in the hall. Then the mind will start thinking of a dog that is outside. Well, include the dog together with these people on whom we are thinking. Then we think about a tree nearby. Think that tree also. Do not allow the mind to exclude any object that comes to it—let it grow tired of thinking. Whatever thoughts come to the mind, maintain them and do not leave them—which means to say, give the mind whatever it wants.

Then we will start thinking of the Himalayas—all right then, think the Himalayas. Let us see how far the mind will go. Think all the people in the hall, everything that is outside the hall, the trees, the mountains, the rivers—then it will go to the sky. Think the sky also, think the stars, think the sun and think the whole world as far as we can. What else can we think, let us see! Give the mind more thoughts and tell the mind, “Have we been satisfied now? Are we going to think something more? If we have something more, think that also.” Let it think as much as possible; feed it until it is vomiting. Do not allow the mind to get free from any object. Then it will say, “I want that.” Give it that. Now the mind will have been given so many objects to think that it has nothing more to think. Then it will keep quiet, because it has reached its infinitude of thinking.

Infinitude means the last, or the furthermost end of thought. How far can the mind go? This is the psychological infinite, though not the metaphysical or spiritual Infinite, of course. This psychological infinite is something that we are introducing into our minds for the sake of maintaining balance, because the mind remains in a state of balance when it does not think any particular object. When it thinks of an object, it is no more in balance. Among the many ways which we can try in the maintenance of mental balance, this is one method. Let the mind think all things as much as possible—all things at the same time. It is like taking a large meal to our fullest satisfaction until the stomach bursts. We eat and eat until the body can accommodate no more, then we will not ask for more food—it is enough.

This is an example of the psychological infinitude of thinking, which is given as one of the suggestions. If we try to think all things at the same time, we will see what happens to us. We must experience it to know what it is. We start thinking anything, and there is nothing which is beyond the scope of thinking. We may travel mentally round the whole world. If we go to the skies and do not leave anything, what then happens to the mind? See, it will not think afterwards; it will be fed up. It will be so much fatigued that it will not think anything.

I’ll tell you a story which I read in a book. I was very amused by it and found it very interesting. There was a very great and wise Swami who had an ashram. He wanted to teach some lessons to his disciples about how to control the mind. There was a cow in a nearby village. It had the habit of kicking if anyone went near it. Nobody could milk it or even touch it. So the Swami used to take a stick, and he slowly touched the cow’s legs, and it would immediately give a kick. He touched it again, and again the cow gave a kick. He touched it a third time, and again it kicked. One day this Swami never left the cow—he sat there and went on touching the cow, and the cow went on kicking, kicking, kicking—for one hour, two hours, three hours. The disciples said, “Maharaj, please go and take your meal. We will do this work for you.” So, the Swami let the disciples do the touching, and he went and had food. After he was finished with the meal, again he went back and started touching the cow with the stick. The whole day he went on doing this, and he would not allow the cow to keep quiet. Finally though the cow had been kicking so many times for hours together that it just got fed up, and afterwards there was no more kicking. The cow just stopped kicking then and there.

The Swami said, “Now you see, my dear cow, you will not kick hereafter.” For the whole day it had been kicking, but now it did not do it anymore. Very interesting. He said, “This is what we also have to do to the mind. How long will it kick? Let us see. It cannot kick forever. At some point it will get tired and it will not kick anymore.” This story illustrates some of the very interesting things about yoga meditation—and there are many more things. They are humorous things, but great practical things as well. Sometimes we may have to catch a hold of the mind, sometimes we have to threaten it, sometimes we have to feed it, and sometimes we have to educate it—so many things have to be done. In this manner, by thinking the infinite psychologically and by a process of effortlessness, the meditative pose will be maintained.