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c. Within the active sense, one side active and the other side without
any motion. This is learned through tension-relaxation exercises or
exercise without movement in which you tense one hand and relax
the other. Can you move your right hand fast but have your left hand
remain absolutely relaxed?
3. Stillness of the cognitive senses
Stillness of the cognitive senses also has divisions.
a. All cognitive senses still at the same time
b. One or two of the senses are still, while the other senses are active.
I am not sure if you can actually move one eye and keep the other eye
still; that would be quite an accomplishment. But there are practices in
which something similar is possible. For example, when we practice
concentration on inner sound, we shut off the left ear and we listen
only with the right ear. That does not mean that you put a cotton ball
in the left ear. You just switch off the connection with the left ear.
And then comes:
4. Stillness of breath
Stillness of breath is of two kinds.
a. One is that which we normally practice as the first meditative
exercise, breathing, which is as smooth and gentle a flow as
possible.
b. The other one that is more popular but not taught in our tradition
as widely as in the tradition of Hatha Yoga, is holding the breath at a
certain stage of Pranayama. Here I would like to repeat a warning that
I have often given on this question of holding the breath. Holding the
breath is a very powerful exercise. The first mistake people make is to
There are many students whom our Master, Swami Rama, never
encouraged to take up Hatha Yoga, such as all the inner washes and
so on. For example; I have never done those myself. I asked him,
Do I need to do those Swamiji , Do I learn them? He said, No, not
necessary. Your part is the inner part. So I have learnt to still my
body by stilling the mind. In fact, I have made no effort to still the
body. I have made no effort in practicing silence. I have not struggled
with the question of celibacy. I used to fast before my Master came
into my life in 1969, and asked, Why do you do all of these things! I
have done them already. Many students, many disciples, when they
meet their Master, have to do all this tapasya . I have a life of luxury
because my Master did it for me. My progression has been from
inside outwards. When you have developed stillness of the mind, all
the other pillars come automatically. Among the eight constituents of
Yoga, the fifth one is pratyahara .
People do not understand the differentiation or definition of
pratyahara . It is when the mind is calmed down. The power of the
senses merged into such a mind becomes calm and still; that is
pratyahara . The exercises that we do for point to point breathing in
the Yoga text are called pratyahara because those exercises cause the
mind to become calm and the senses to merge with the mind. So, this
movement from the calmness of the mind to the external pillars is
automatic, is the easy way.
The movement from outside in is the more difficult way. If the mind is
fasting you have no desire for all sorts of food. For example, I have
found that when I practice silence, the desire for taste automatically
begins to disappear. Now, in such an experience
the movement can happen both ways.
The silence of speech calms the mind and then the movement from
inside outwards occurs, the calm mind removes the desire for physical
taste. But it does not always happen and not with every one. I have
seen people trying to practice one of the five pillars and making up for
that deprivation by indulging in something else. For example, on the
fasting day talking too much because they are compensating by one
activity of the mouth for the loss of the other activity of the mouth.
Or, they may, in the days of silence eat more than usual. So you must
watch that the practices of any of these five pillars of sadhana are not
merely physical ones. They should lead to an inward movement of
mind and the mind should then automatically create the other four
pillars in you. You may do this with any of the five pillars in whatever
sequence you prefer.
The ultimate aim of stillness is samadhi . It is said that if you can sit
absolutely still for three hours and thirty-three minutes you can have
samadhi ; absolute stillness means not even a wink of an eye, not even
a twitch in the body. But it does not happen without a lot of sadhana
of the other practices.
Now let us discuss the pillar of
FASTING
Fasting is a kind of silence.
It is a kind of celibacy.
It is a kind of stillness .
It is stillness of one of the active senses, the sense of taste. It is a
stillness of one of the inner organs. It is stillness of the entire
endocrine system. They are all related to each other.
There are many kinds of fasting.
1. The best fasting is eating moderately.
Texts on Ayurveda and on Yoga give us this advice: that half the
stomach should be full of food. Space should be left in one quarter of
the stomach for water and one quarter should be left for breath.
2. Eat five mouthfuls less than enough to fill the stomach.
This is the most difficult fasting. Some physicians suggest that one
should not have any water half an hour before and half an hour after
eating except for a few sips or limit liquids to the water which is
already in the juices of the food that you are eating. I have personally
found this to be very beneficial. But it is up to you to experiment.
3. Partial fasting
There are special days of fasting in all cultures of the world. The
Christians have certain special fasting days. During the period of Lent,
partial fasting is taken on for forty days; in the sense that you give up
one or two items of food. In India when pilgrims make a pilgrimage
to Haridwar and Rishikesh or are en route through these cities to a
sacred place in the mountains, upon reaching their destination, besides
doing their puja or worship offering, also make the offering of giving
up one favorite food forever. It could be potatoes or it could be
mangos. This is very common practice. This is also a form of partial
fasting. Muslims fast for the thirty days of Ramazan. This is also
partial fasting, because they eat before sunrise and after moonrise, or
after sunset. They do not take water even in the hottest desert of
Arabia during that time. One day I was flying from New Delhi to New
York, a twenty four hour flight. There were Muslim travelers who did
not eat or drink anything during the entire flight. They arrived at New
York at 3 p.m., so there were still many hours yet before they could
break the fast. That kind of fasting gives you great inner strength.
The purpose of fasting may differ. Complete or partial fasting may be
done for physical health or cleansing. Or there is fasting as part of a
penitence.
There is a tradition in India that teaches that if you know that you have
done something wrong then instead of waiting for your karma to
ripen until some other lifetime you make it ripen now. There are two
words related to this. One word is pashchat tapa , which means
feeling an inner burning after having committed a transgression. The
improper translation of this word in the west is guilt feeling. There is
no guilt, rather it is simply an acknowledgment of my imperfection,
my failure and responsibility. I cleanse myself of that karma by
prayaschitta , which means progression of the mind, making the mind
move forward. You free yourself through an act of penitence. For
prayaschitta one may undertake a pilgrimage, a long period of
silence, or different kinds of fasting.
4. Fasting for the collective good
Gandhi made it into a national spiritual technique. When the nation
did not do what he advised them to do, he declared himself
incomplete and did tapasya of fasting to purify himself with the idea
that if he was purer they might listen to him. This is actually a very,
very ancient tradition in India. It also happens in families and is used
almost as an emotional blackmail. It is very common for people, if
they are angry, to just stopping eating. This goes on for a day or two
and then the whole family starts gathering around and asking, What
is the matter, come on, say something. It has its uses; it has its
misuses; but quite often it works as a total family purification. You
see, in the Indian temperament, and perhaps the Asian temperament
in general, instead of acting out aggressively towards others, you
transfer that force toward yourself in some form of self sacrifice.
5. Fasting on certain sacred days
In India there are also certain days that are sacred. In different
families, different days are sacred. For example the astrologer may say
that Mars is a bad planet for you. Now, the astrologers in India not
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fasting will help the practice of the other four pillars of sadhana . I
have experimented with all kinds of complete forms of fasting and
observed their effects: for fifteen days eating only vegetables, for
fifteen days living only on milk, for fifteen days drinking only water
mixed with a little lemon juice and a little honey. These are
experiments you can make. As with any other of the four pillars you
should gauge your capacity and stay within that capacity.
There is one final purpose of fasting. There are certain religious
traditions in India such as the Jainas. Among them this purpose of
fasting is very well known. This is when a monk of a very high
spiritual standing decides that he has accomplished the spiritual
purpose of his life, and he or she then decides to give up food and
water and slowly, while spending the time in deep meditation and
japa, finally leaves the body. Do not confuse this with suicide. Suicide
is a result of disturbance of mind but this kind of abandoning of the
body in the Jaina tradition is a result of complete peacefulness of
mind.
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mind and keeps them concealed from others. Or the guru does not
reveal prematurely anything about the future that he knows. He could
sit down and tell every event that is going to take place in a disciples
life, but he remains silent.
6. Silence is also appropriate in the relationships among disciples.
For example, you know that your spiritual preceptor scolded a fellow
disciple. You keep silent about it. What passes between the preceptor
and another disciple is between them; you have nothing to do with it.
Another aspect of silence between the preceptor and the disciple,
concerns the disciple growing more and more sensitive to silent
communication on the part of the preceptor. It may be done in the
form of actions done by the preceptor which indicate something to the
student without the preceptor saying so in words. Or it may be one
small gesture that gives a very detailed direction to the disciple who
has become sensitive. And then there is teaching in silence without
any action and without any expression in which direct knowledge is
passed from the guru to the disciples mind.
7. Periods of time when you choose to be silent as a spiritual
practice.
Whatever principles you apply to fasting you may apply to silence.
Let us say that you have two hours in the house all to yourself and
you decide to be silent. There is nobody to speak to so you say you
have practiced silence. Its like the story of a very religious man I read
about a long ago. Three days a week he used to fast because of a
religious conviction. He was very, very, very poor and he said, I am
so glad I am a religious man who fasts three days a week, otherwise I
would have to starve. Starving is not fasting. So what is the
difference between starving and fasting? In one there is intention and
in the other there is not the intention. Without the intention it becomes
a suffering; with intention it becomes purification. It is the same with
silence. When you begin your silence, even for one or two hours, you
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celibacy. I fed the sadhu, your brother, the whole day and he makes
me swear by his fast. Then the king, who was also a wise man,
explained, Lady, mind is a vast force. If in one little corner of the
ocean there is some small amount of dirt, the rest of the ocean is still
clean and pure. Mind is even vaster and deeper than the entire ocean.
Others live by only that little part of the mind which is active. They
see only that part of the ocean, that tiny corner where there is some
dirt. So to them the mind has no fasting and the mind contains no
celibacy because they have been breaking the vows. For them, that
little portion of the sea being dirty, the whole sea is dirty. Those who
are on the path to enlightenment know the rest, the vast expanse, of
the mind. And with that awareness the little indulgence in marital
duties or the little eating in the day does not break their celibacy and
does not break their fast. Myself and my brother, I as a king and he as
an ascetic, have understood this and in the major portion of our minds
we are always celibate, always fasting, always silent.
The fifth pillar of sadhana is
CONQUEST OF SLEEP
Why is the conquest of sleep necessary? For one thing, if you could
sleep two hours less, how much more you could do. But more than
that the conquest of sleep is conquest of the second state of mind out
of the five that I have mentioned in the commentary on theYoga
Sutras . The conquest of sleep is to overcome the state of stupor, the
state of tamas. The conquest of sleep cannot occur without
purification of emotions. Swami Rama said that no one sleeps more
than three and half hours. The rest of the time we dream. Dreaming is
a disease because we dream to deal with suppressed emotions. If we
purify our emotions we need less and less time to dream and are
enabled to experience more of the sattvic sleep. In less time you
achieve a deeper rest and you wake up in a joyful state of mind. But
be moderate. Just as with the other pillars of sadhana , reduce your
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sleeping hours slowly, otherwise you can drive yourself crazy. In the
process of trying to get rid of the disease of dreaming, you can end up
with diseases that arise from deprivation of sleep. So, reduce your
sleeping time by 15 minutes at a time. Spend those 15 minutes in
shavasana practices or meditation before going to sleep at night.
Then you have calmed your emotions and you will not feel as if you
have slept 15 minutes less. Slowly go to half an hour. As your
emotions purify and as the shavasana practices leading to yoga-nidra
intensify, your need for actual sleep will become less and less.
Twenty years ago when my Master used to tell me that I should not
need to sleep more than three and a half hours, I used to wonder how
it would be possible! Now I seldom sleep more than three-and-a-half
hours. I do sometimes because of physical illness, but otherwise
three-and-a-half hours is enough. If you have the right kind of mind
when falling asleep you will wake up with the right kind of mind,
because a certain level of mind remains active underneath the blanket
of sleep. And just where your mind left off before falling asleep, that
is where it picks up as you wake. Over the last fifteen years I have
developed a habit that (even if I sleep for two hours) when I wake, I
get into the shavasana position and wake up throughyoga- nidra.
Then I am alert and joyful.
This is not a practice of suffering a deprivation, but a practice of the
subtle art of life. I learn languages in the time that I am falling asleep
and when I am waking up. My inspirations, my poetry, my lectures
come at that time. My answers to problems and my decisions come at
that time. These benefits come about because the time while falling
asleep and the time of trying to wake up is not wasted. Few
techniques for conquering sleep have been devised anywhere, in any
other path. However, there are the following instances. In India, it is
common to do jagaran , in the Punjab known as jagrata , the all night
vigil of worship to ones favorite deity or the listening to sacred
scriptures. In the Christian tradition there are matins , morning prayers
at four or five in the morning. In the monasteries one can hear the
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