Layayoga: The Definitive Guide to the Chakras and Kundalini (5 page)

One day the Master talked about the purification of the body. He said: ‘The purification of the body is an intrinsic factor in concentration. We know that food, water and air are absolutely necessary for maintaining life in the body. The functioning of the life-energy in relation to the body causes two phenomena: keeping the body alive and making the mind perform its sensory functions.

‘The life-energy is composed of two factors—one is fundamental and the other is secondary. The fundamental factor is involved in exhibiting developmental functions which maintain growth, development, vitality, and bodily health. The secondary factor is concerned with the reproduction of the species, the sexual function. Associated with the functioning of the life-energy in the body is the manifestation of sense-consciousness. In other words, the mind is manifesting its sensory functions in relation to the developmental and sexual functions.

‘The developmental and sexual energy—each has two principles, activation and restraint. But the activation factor is more powerful and predominant in a living body; and, as the mind is closely linked to the living body it is manifesting its sensory functions along with the developmental and sexual functions. Through its sensory functions the mind is cooperating with the living body in its functions.

‘In sensory functions, the control factor of the mind is recessive, very weak. This is why the multiformity of the mind is associated with the living body at its common level. The sensory mind is utilizing its intelligence mainly in creating uncontrolled thoughts, and its will is restricted merely to the phenomenon of conation. The sensory mind, through its conative function, is playing a dominant role in the living body, and exercising its influence directly on the muscles, and indirectly on the internal organic functions.

‘The conative functions of the mind are principally five. They are: (1) speech, (2) prehension, (3) locomotion, (4) excretion, and (5) reproduction. The developmental function is helped by the sensory mind through prehension and locomotion which directly influence the muscular system, and through it the organic system. The mind is directly helping the organic system by the process of excretion. The mind is playing a great role in sexual function through its involvement in the process of reproduction. However, on the one side, the sensory mind is aiding the developmental and sexual functions, and on the other side, it is utilizing these functions to serve its own purposes.

‘The main object of the sensory functions of the mind is to experience pleasure in enjoyment by establishing a direct sensory contact with a sense object. Without this sensory contact enjoyment is incomplete, pleasure is partial. One cannot get full satisfaction by merely thinking of food, it must be tasted. The full sexual enjoyment is not possible by sexual thoughts alone; it requires sensory contact with the object.

‘The pleasure-pattern, which is an intrinsic mode of the mind, excites it to experience pleasure often to a degree which causes excesses, and consequently sexual functions are carried on beyond a normal point. The pleasure-pattern which is based on pleasure impressions acquired through previous experiences, develops as affection in the sense-consciousness, which causes desires. Desires excite three phenomena in the mind: the rousing of strong passion, volition and conation, and uncontrolled thoughts. The pleasure-desires drive the mind to establish sense connection with the objects in order to experience great satisfaction by enjoying them again and again, and to an increasing extent. In this way the excesses are committed willingly and with great pleasure.

‘So the mind manifests its sensory functions to give a material shape to its pleasure-desires to fulfil the enjoyment of the “I”, and, in this enjoyment, there is a sensory relation with an appropriate object in the material field. The constant penetration of the sense objects, as images, into the sense-consciousness causes an oscillatory state in which the intellective and volitive aspects of the mind also take part. The pleasure-pattern, which is the basis of the sensory mind, creates a pleasure-loving tendency and the mind exhibits it in thoughts, feelings and actions. In the mind all sensory images, all thoughts, all feelings and the impressions of all actions are recorded, and that makes it multifarious. It is a state of anti-concentration.

‘Deconcentration is the mode adopted by the sensory mind. It is mainly due to the recessiveness of the control factor of the mind. Unless the control factor is awakened, it is not possible to transform the oscillatory consciousness into a state of concentratedness. In yoga, the process of yama (control) has been prescribed for this purpose. The yama process consists of eight stages, and the power of control develops stage by stage, and at the final stage control reaches its highest limit and becomes supercontrol leading to samadhi.

‘The control of the sensory mind is impossible, unless not only the sense-consciousness itself, with its thoughts, feelings, and volitions, but also the body, which is used by it as its apparatus, and the sense objects are taken in consideration. This means that a state common to the mind, body and objects, and anti-oscillatory in character, is established. According to yoga, it is a state of purity, in which the mind, the body, and the sense objects undergo purification.

‘The sensory phenomenon is in the nature of thought-word form. Unless it is changed into a form in which the control factor, that is almost dormant, is awakened, real concentration is not possible. The thought-word form of the mind is neutralized step by step by a process of purification effected by the introduction of suprasound power in word-form, that is mantra. The word-form of mantra does not create thoughts in the mind, but it neutralizes the sensory mind when the power residing in it is awakened, and develops the power of control. So mantra develops yama (control) by effecting a purification of the mind.

‘But as the sensory mind is in relation to the body and sense objects, they also should be purified by mantra. The sense objects in effect are parts of the mind. The purification of the mind is not complete without the purification of the sense objects. A purified mind will be polluted by contact with the sense objects when they are not purified. This means that purification, only at the mental point, does not work satisfactorily. Even the purified mind in relation with the sense objects manifests pleasure-pain feelings and the control power becomes ineffective. But it will be different when the purified mind comes in contact with the purified objects. In the purified objects the pleasure-giving factor begins to be more and more submerged, so the control influence of the purified mind is not hindered when the mind comes in contact with a purified object.

‘Similarly, the body, which is the instrument of the sensory mind, should be purified for the right functioning of the purified mind. The control factor of the purified mind cannot be aroused fully when the mind utilizes an impure coarse apparatus. The impurified sense objects stimulate the sensory aspect of the mind and thus an anti-concentration state is created in sense-consciousness. The impure body becomes a hindrance to concentration by facilitating the sensory functions of the mind. Therefore, the purification of the mind, the body and the sense objects should be achieved simultaneously.

‘There is a difference between the ordinary purification and the refinement by mantra, that is, the mantra purification. For health, it is necessary to eat pure food. Pure food helps the developmental function of the body. But the enjoyment factor in relation to food will remain the same. To control this, the mantra purification is absolutely necessary. But the ordinary purification is far from worthless, rather it is very necessary, because the mantra purification works most satisfactorily in pure foods.

‘The general purification of the body is effected by taking pure and well-balanced food, drinking pure water, breathing pure air, maintaining vigorous circulation by appropriate exercise, internal cleansing, baths, and sleep, rest and relaxation. Such a body maintains its developmental function at a high level. But, even such a purified and vitalized body has not been purified enough to be utilized as an apparatus by the mind, purified by mantra, for the manifestation of its spiritual qualities. This indicates that the body also needs mantra purification.

‘The mantra purification of the body is done by the use of food and water purified by mantra, by the practice of the purificatory breathing process, and by the mantra nyasa (touching) process. The purificatory breathing process is very important. A specific pranayamic breathing, in conjunction with mantra, causes an internal deep purification of the life-force and the body. When the body is purified in this manner, the mental control and concentration work without much interruption and more effectively. But the purificatory breathing process and nyasa do not work in a satisfactory manner unless the body undergoes general purification. So the ordinary purification of the body is also important and it is closely connected with the mantra purification.

‘The body is externally cleansed by bathing. But when the baths are taken in conjunction with mantra the purificatory effects will be increased. The internal cleansing as prescribed in hathayoga causes internal purification of the body and this is very important. In addition to it, clean water purified by mantra is used for deep internal purification.

‘There is a process, called achamana (water-sipping) in which water purified by mantra is drunk for deep internal purification. The process consists of the following: first hollow the right palm by making a shape like a cow’s ear in which the fore finger, middle finger and ring finger are conjoined, and the little finger and the thumb are free; now place a very small quantity of clean water in the hollow; purify the water by mantra and drink it. The drinking should be done three times. Every morning it should be done. The quantity of water should be so small that it does not add to the contents of the stomach but is immediately absorbed.

‘There is another process called aghamarshana (pharyngonasal deep purification). The essential part of it is as follows: a handful of clean water purified by mantra should be drawn through the left nostril and then, after washing away the internal impurities, the water should be expelled through the right nostril. It is a difficult process.’

I asked: ‘The subject appears extremely complex: where should one start?’

The Master replied: ‘The method of concentration consists of three fundamental parts: purification of body and mind by mantra, purification of the sense objects by mantra, and concentration practice.

‘The purification of body and mind is effected by the right application of purificatory pranayamic breathing, comprising the processes of drying, burning, renovating and strengthening with mantra. This creates a favourable condition for concentration.

‘Second, the sense objects should be purified by mantra. This creates a state in which the control factor of the mind works in relation to the purified objects without being ineffective. Experience teaches us that, in the beginning, we have to start with those objects which are related to the alimentary and sexual functions. Most of the abuses and excesses come through these channels, and man experiences greatest pleasure in relation to them. Man has not selected only those foods which make the body vital, strong and healthy. He has included in his diet many foods which may be unnecessary; he prepares many dishes mainly for their palatability, and eats in excess of his need for enjoyment. Similarly, clean water is enough for health and quenching thirst. But man has introduced alcoholic drinks for creating an artificial exhilaration which goes very well with other excesses.

‘The pleasure-feeling rises to its highest point in sexual gratification which is often carried to excess. It is of no use merely to say “control this passion”. Behind the passion lies the strongest force—we call it sexual energy—which is an intrinsic part of the life-force and with which is associated the perpetuation of the human race. It is not easy to “kill” or suppress sexual passion. To absent oneself from the object of sexual attraction or to apply artificial control does not work. If the control is to be successful, it should be developed normally and in relation to sexual objects. As the sensory mind normally tends to establish a sensory relation with the sexual objects because of the influence of its pleasure-desires, and, as, under this condition, there are experiences of greatest pleasure, all these should be accepted as a fact and control should start here. Control should be natural, not artificial and ineffective.

‘The normal control power begins to develop when the body-mind purification by mantra is accomplished. This is the first requisite. As the sensory mind flows naturally and constantly towards the sense objects, no premature attempt should be made to withdraw the mind from the objects, but the connection should be made through mantra. The control power of the mind develops through mantra. Foods and drinks should be purified by mantra. The sensory relation with the sex objects should also be made through mantra. In this manner, the control power over sexual passion will develop step by step, not by withdrawal, but through contact, and at a certain point the sexual passion will normally disappear.

‘Last—the concentration practice. Concentration is holding in consciousness an image which occupies the whole conscious field, and there is no stain or dark spot, and the holding is continuous, not interrupted, and not replaced by anything else. Concentration is only possible when consciousness is uniform in character and, consequently, one-pointed. But the sense-consciousness which is our consciousness in everyday life is oscillatory; in it undulations are constantly going on, owing to the sensory projections and senso-mental radiations to consciousness. This is an unsuitable state for concentration. The students of yoga know this. Some sort of mental focusing can be attained by much effort in such a state, but it is extremely difficult to develop real, natural and deep concentration on such a substratum.

‘Our position is this. For the practice of concentration we need nonundulatory consciousness as the background. But our consciousness is undulatory, so how can we concentrate successfully? This is the greatest problem. Theoretically, concentration itself can transform the oscillatory consciousness to a state of uniformity. But the difficulty is that concentration does not go well in a diversified consciousness.