reflecting in it with penetration of the intelligence and with dedication. When the seeker is closer to the soul, the Asanas come with instantaneous extension, repose and poise.
In the beginning, effort is required to master the Asanas. Effort involves hours, days, months, years and even several lifetimes of work. When effortful effort in an Asana becomes effortless effort, one has mastered that Asanas, In this way, each Asana has to become effortless. While performing the Asanas, one has to relax the cells of the brain, and activate the cells of the vital organs and of the structural and skeletal body. Then intelligence and consciousness may spread to each and every cell.
The conjunction of effort, concentration and balance in Asana forces us to live intensely in the present moment, a rare experience in modern life. This actuality, or being in the present, has both a strengthening and a cleansing effect: physically in the rejection of disease, mentally by ridding our mind of stagnated thoughts or prejudices; and, on a very high level where perception and action become one, by teaching us instantaneous correct action; that is to say, action which does not produce reaction. On that level we may also expunge the residual effects of past actions.
The three origins of pain are eradicated by Asana as we progress from clear vision through right thinking to correct action.
To the new student or non-practitioner of yoga a relentless pursuit of perfection in Asana may seem pointless. To advanced students, a teacher teaches a whole Asana in relationship to what is happening in a single action. At this subtlest level, when we are able to observe the workings of rajas, tamas and sattva in one toe, and to adjust the flow of energy in ina, pitgala and susumna (the three principal nanis, or energy channels), the macrocosmic order of nature is perceived in even the smallest aspects. And when the student then learns how the minutest modifications of a toe can modify the whole Asana, he is observing how the microcosm relates to the whole, and the organic completeness of universal structure is grasped.
The body is the temple of the soul. It can truly become so if it is kept healthy, clean and pure through the practice of Asana.
Asanas act as bridges to unite the body with the mind, and the mind with the soul. They lift the sadhaka from the clutches of afflictions and lead him towards disciplined freedom. They help to transform him by guiding his consciousness away from the body towards awareness of the soul.
Through Asana, the sadhaka comes to know and fully realize the finite body, and merge it with the infinite – the soul. Then there is neither the known nor the unknown and only then does the Asana exist wholly. This is the essence of a perfect Asana.
Pranayama and its effects
Patañjali states that there must be a progression from Asana to pranayama, but does not mention such a progression in the other branches of yoga. He states that pranayama, should be attempted only after perfection is attained in Asana. This does not mean one Asana alone, as is sometimes suggested.
It should be understood why one Asana is not a sufficient basis for the study of pranayama. In pranayama, the spine and the spinal muscles are the sources of action and the lungs are the receiving instruments. They must be trained to open and to extend backwards, forwards, upwards and outwards, and the spinal muscles straightened, cultured and toned to create space and stimulate the spinal nerves to draw energy from the breath. Inverted postures, forward bends, backbends – the whole range of postures – are therefore essential if we are to derive from pranayama the maximum benefit with the minimum strain.
Normal breath flows irregularly, depending on one’s environment and emotional state. In the beginning, this irregular flow of breath is controlled by a deliberate process. This control creates ease in the inflow and outflow of the breath. When this ease is attained, the breath must be regulated with attention. This is pranayama.
Prana means life force and ayama means ascension, expansion and extension. Pranyama is the expansion of the life force through control of the breath. In modern terms, Prana is equated to bio-energy and works as follows. According to samkhya and yoga philosophies, man is composed of the five elements: earth, water, fire, air and ether. The spine is an element of earth and acts as the field for respiration. Distribution and creation of space in the torso is the function of ether. Respiration represents the element of air. The remaining elements, water and fire, are by nature opposed to one another. The practice of pranayama fuses them to produce energy. This energy is called Prana: life force or bio-energy.
Ayama means extension, vertical ascension, as well as horizontal expansion and circumferential expansion of the breath, lungs and ribcage.
Pranyama by nature has three components: inhalation, exhalation and retention. They are carefully learned by elongating the breath and prolonging the time of retention according to the elasticity of the torso, the length and depth of breath and the precision of movements. This pranayama is known as deliberate or sahita pranayama as one must practise it consciously and continuously in order to learn its rhythm.
To inhalation, exhalation and retention, Patañjali adds one more type of pranayama, that is free from deliberate action. This pranayama, being natural and non-deliberate, transcends the sphere of breath which is modulated by mental volition. It is called kevala kumbhaka or kevala pranayama.
The practice of pranayama removes the veil of ignorance covering the light of intelligence and makes the mind a fit instrument to embark on meditation for the vision of the soul. This is the spiritual quest.
(For further details see Light on Yoga, The Art of Yoga and Light on pranayama (HarperCollinsPublishers) and The Tree of Yoga (Fine Line Books).
Pratyahara
Through the practices of yama, niyama, Asana and pranayama, the body and its energy are mastered. The next stage, pratyahara, achieves the conquest of the senses and mind.
When the mind becomes ripe for meditation, the senses rest quietly and stop importuning the mind for their gratification. Then the mind, which hitherto acted as a bridge between the senses and the soul, frees itself from the senses and turns towards the soul to enjoy its spiritual heights. This is the effect of disciplines laid out in sadhana pada. Pratyahara, the result of the practice of yama, niyama, Asana and pranayama, forms the foundation for dharana, dhyana and samadhi. Through practice of these five stages of yoga, all the layers or sheaths of the self from the skin to the consciousness are penetrated, subjugated and sublimated to enable the soul to diffuse evenly throughout. This is true sadhana.
In samadhi pada, Patañjali explains why the intelligence is hazy, sluggish and dull, and gives practical disciplines to minimize and finally eliminate the dross which clouds it. Through these, the sadhaka develops a clear head and an untainted mind, and his senses of perception are then naturally tamed and subdued. The sadhaka’s intelligence and consciousness can now become fit instruments for meditation on the soul.
In vibhuti pada, Patañjali first shows the sadhaka the need to integrate the intelligence, ego and ‘I’ principle. He then guides him in the subtle disciplines: concentration (dharana), meditation (dhyana) and total absorption (samadhi). With their help, the intelligence, ego and ‘I’ principle are sublimated. This may lead either to the release of various supernatural powers or to Self-Realization.
