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Page 1 of 11912 · PDF PAGE 63
CHAPTER IV PRATYAHARA RATYAHARA is the first process in the mental part of our task. PThe previous practices, Asana, Pranayama, Yama, and Niyama, are all acts of the body, while the mantra is connected with speech: Praty- ahara1s purely mental. And what is Pratyahara? This word is used by different authors in different senses. The same word is employed to designate both the practice and the result. It means for our present purpose a process rather strategical than practical; it is introspection, a sort of general examination of the contents of t…
1912 · PDF PAGE 37
CHAPTER I ASANA ΗΕ problem before us may be stated thus simply. A man wishes to control his mind, to be able to think one chosen thought for as long as he will without interruption As previously remarked, the first difficulty arises from the body, which keeps on asserting its presence by causing its victim to itch, and in other ways to be distracted. He wants to stretch, scratch, sneeze. This nuisance is so persistent that the Hindus (in their scientific way) devised a special practice for quieting it. The word Asana means [505126763 but, as with …
1912 · PDF PAGE 35
ASANA
1912 · PDF PAGE 38
24 Again, Sankhya says, “Posture is that which is steady and easy.” And again, “any posture which is steady and easy is an Asana; there is no other rule.” Any posture will do. In a sense this is true, because any posture becomes uncomfortable sooner or later. The steadiness and easiness mark a definite attain- ment, as will be explained later on. Hindu books, such as the “Shiva Sanhita,” give countless postures; many, perhaps most of them, im- possible for the average adult European. Others insist that the head, neck, and spine should be kept ve…
1912 · PDF PAGE 43
…the body are uncomfortable. This feeling represents success. There will be no further difficulty in the practice. One Will get into one’s Asana with almost the same feeling as that with which a tired man gets into a hot bath; and While he is in that position, the body may be trusted to send him no message that might disturb his mind. Other results of this practice are described by Hindu authors, but they do not concern us at present. Ourfirst obstacle has been removed, and we can continue With the others.
1912 · PDF PAGE 67
…n be able to master the final section. In some people this inhibitory power may flower suddenly in very much the same way as occurred with Asana. Quite without any relaxa- tion of vigilance, the mind will suddenly he stilled. There will be a marvellousfeeling of peace and rest, quite different from the lethargic feeling which is produced by over-eating. It is difficult to say whether so definite a result would come to all, or even to most people. The matter is one of no very great importance. If you have acquired the power of checking the rise of t…
1912 · PDF PAGE 47
…be considered a useful preliminary to still conscious- ness of all the functions of the body. This has been dealt with in the chapter on Asana. One may, however, mention that some Yogis carry it to the point of trying to stop the beating of the heart. Whether this be desirable or no it would be useless to the beginner, so he Will endeavour to make the breathing very slow and very regular. The rules for this practice are given in Liber CCVI. 31
1912 · PDF PAGE 108
…n of the mind, uninterrupted by the rise of thoughts? Yes. . And how do you proceed? . Firstly, we still the body by the practice called.Asana, and secure its ease and the regularity of its functions by Pranayama. Thus no messages from the body will disturb the mind. Secondly, by Yamaand Niyama, we still the emotionsand passions, and thus prevent them arising to disturb the mind. Thirdly, by Pratyahara we analyse the mind yet more deeply, and begin to control and suppress thought in general of whatever nature. Fourthly, we suppress all other th…
1912 · PDF PAGE 64
…more restless and painful still. (See 0722137627” opposite.) A similar curve might be plotted for the real and apparent painful- ness of Asana. Conscious of this fact, we begin to try to control it: “Not quite so many thoughts, please!” “Don’t think quite so fast, please!” “No more of that kind of thought, please!” It is only then that we discover that what we thought was a school of playful porpoises is really the con- volutions of the sea-serpent. The attempt to repress has the effect of exciting. When the unsuspecting pupil first approaches h…
1912 · PDF PAGE 75
…that is by the character of the breaks. Breaks are classed as follows: E'rsz‘ly, physical sensations. These should have been overcome by Asana. Secondly, breaks that seem to be dictated by events immediately pre- ceding the meditation. Their activity becomes tremendous. Only by this practice does one understand how much is really observed by the senses without the mind becoming conscious of it. Zsz'rdly, there is a class of breaks partaking of the nature of reverie or “ day-dreams.” These are very insidious-one may go on for a long time without…
1912 · PDF PAGE 41
…ease until the end of the practice. One may begin with half an hour or an hour. The student must not mind if the process of quitting the Asana involves several minutes of the acutest agony. It will require a good deal of determination to persist day after day, for in most cases it will be found that the discomfort and pain, instead of diminishing, tend to increase.
1912 · PDF PAGE 72
…ll comes really into play, only now that his manhood is tested. If it were not for the Will- development which he got in the conquest of Asana, he would probably give up. As it is, the mere physical agony which he underwent is the veriest trifle compared with the horrible tedium of Dharana.
1912 · PDF PAGE 73
…you are doing, you will apparently get worse and worse. Please understand that in doing this practice you are sup- posed to be seated in Asana, and to have note-book and pencil by your side, and a watch in front of you. You are not to practise at first for more than ten minutes at a time, so as to avoid risk of overtiring the brain. In fact you will probably find that the Whole of your will-power is not equal to keeping to a sub- ject at all for so long as three minutes, or even apparently con— centrating on it for so long as three seconds, or th…