Pratyahara is about slowly regressing to a point of basic
existence. Obviously, this means that yama, niyama, asana and pranayama should be
continuously performed while winding down.
As expertise
in yama and niYama increases, our
need for proving ourselves to society decreases, personal ambitions abate; consequences
become irrelevant, so anxiety and fear reduce in incidence and intensity.
Practice of asana and pranayama bring increased fitness and a consciousness of the
body and it’s functioning. Slowly the senses change focus from outside the body
to inside the body. This is pratyahara.
Finally, the
negation of personal body and its functioning leads to that which drives
existence, the concept of existence and the meaning of “Self”. This results in
the negation of form or roopa and this is dhyana, dharana and samadhi.
Pratyahara is
the point where yama, niYama, asana and pranayama converge and become svadharma or conditioning; that is changed conditioning of the identity,
making it ready for samadhi or liberation. In that
sense, deep practice of pratyahara will result in dhyana, dharana and Samadhi.
Some of the conditioning (svadharma) changes and their consequent behavioural (svabhaava) changes would be;
Situation
|
Conditioning (svadharma)
|
Behaviour (svabhaava)
|
Relationships
|
Reduced
dependence on others.
|
Neither
seeking nor rejecting
|
|
Deep need
for introspection
|
Preferring
own company
|
|
Unafraid of
rejection
|
Reduced
need for praise. Ability to handle praise with grace.
|
|
Indifference
|
Non-judgemental
|
Stimulus
|
Knowledge
from introspection
|
Disinterest
in external stimulus
|
Food
|
Hunger
control
|
Not
disturbed by hunger
|
Breathing
|
Calm in all
situations
|
Deep
equanimity
|
Body
|
Capability
of deep muscular relaxation
|
Ability to
reach deep homeostasis
|
The breath goes past the septum. Behind the septum
is the nasal cavity. The septum acts like a venturi, so when the air goes past
it, it expands suddenly and gets a swirl when it hits the roof of the nasal
cavity, resulting in the following;
Ø There is
a rushing sound generated by the swirling of air in the nasal cavity.
Ø The
increased energy downstream of the flow of air results in an increased
temperature of air when it enters the nasal cavity.
Ø The
entrance to the auditory tube is also in this cavity, so any change in pressure
here will affect the pressure in the Eustachian tube – hearing and balance.
Ø Finally
all the senses of taste and food temperature are centered round the face.
Why is this important? The experience of breathing
comes from the sound and sensation of breath going past the septum and the
olfactory receptors which also transmit the sensation of smell. Similarly, all
other senses are directly or indirectly associated with the breath and the
quality of breathing. Therefore, control of breathing is essential for control
of the senses.
When the
suction pressure is equalised with the septum-nasal cavity pressure, then there
is no sensation of breathing. This should be achieved and retained, even during
activity.
What needs to be achieved is the experience of
“null” or shunya or
emptiness. Sit in any convenient asana (padmasana preferred). Focus on the bahira kumbaka (emptiness after exhalation). Try to
get into jaladhara
bandha and moola bandha. Hold for as long as possible. Increase duration.
Exercise:
Ø Sit in a secluded place. The place should be one
where one can go to regularly and should have a pleasant atmosphere.
Ø Sit on a chair or on the floor. Floor postures hold
the body more firmly; this is preferred.
Ø Sit in a comfortable pose. Padmasana,
sukhasana or vajrasana are preferred, but it is possible that there is discomfort
initially. In such a situation, start with one of the above asanas and re-seat to a comfortable posture for the
remainder of the meditation period. Over time, one pose will become the
preferred pose and the body will fall naturally into it. The important point to
remember is that the back must be erect from the coccyx upwards. The perineum,
which is the seat of the mooladhara chakra must touch the ground.
Ø Relax the body using auto-suggestion (suggestive
commands given the person to one self). Start from the top of the head and
slowly relax each part. Try to break the command into specific locations. For
example; instead of saying “relax the brain”, say “relax the front of the
brain, relax the left side, relax the right side, relax the back… etc…” This
will lead to quicker and more effective relaxation. Relax completely. Remember
that relaxation becomes deeper with practice.
Ø When the body has relaxed completely, it will be
noticed that breathing becomes shallow and even. Observe the breathing. Observe
the interval between puraka and rechaka and vice-versa. There is a miniscule period of
silence and the breath crosses over from intake to exhale and vice-versa. Focus
on this silence. Try to extend the silences even when breathing restarts. Try
to keep the breathing even and without ripples or agitation.
Ø Stay in this position for around 10-20 minutes.
This may be performed once or twice a day. It is not recommended to do this for
longer periods unless one is interested in deeper spiritual investigation.
Distraction: The sense of identity generally keeps seeking
assurance of existence, so keeps pinging to the environment for assurance of
existence. It latches on to any form for this assurance. This is distraction. Distraction
is any activity that should be avoided if one wishes to eliminate the images
that arise when meditating. Some are straightforward, such as watching too much
TV, but there are others that are subtle and not easy to define or discriminate.
This takes time and often a lot of effort. While the grosser elements may be
easy to manage, the subtler elements take enormous effort. But, as a result of
this effort, awareness increases.
Ø External distraction: This comes primarily in the form of noise and is
hard to ignore. To avoid this, one could practice in the early morning hours
and in a secluded part of the home. If this is not possible, then one should
seek a location where this is possible. As one practices this, it becomes
easier to control the mind from being hijacked!
Ø Internal distraction: This is harder to control. As one meditates, the
mind will jump off into a thought. This thought moves to different subjects and
before one knows it, one has shot off into a tangent. The harder one tries to
control the mind, the more it foils attempts at control.
To control
this, one must view the thought as an action that is independent of control.
Allow the mind to drift but gently draw it back like a grandparent pulling back
a child from danger. It is hard, but with practice, one will be able to achieve
ananchor in silence and experience clarity and high level of internal
awareness.
Hijack: This term has been used to describe what happens
if the person does not step back from the associations that the mind
continuously makes. The associations lead to emotion and passions, both
positive and negative. This leads to anger, lust, greed, jealousy and other
emotions that overwhelm one during meditation and completely disrupt the
practice. One will actually experience body responses to passions associated
and this can be avoided by continuous practice of yama and niyama. Step back!
Exercise: Sit in silence. When the mind goes astray firmly
bring it back to the silence within. Start with 5 minutes and try to increase
to 20 minutes. Perform twice a day. This is sufficient as a daily requirement.
Measure
of success:
Ø During practice of pratyahara, duality slowly gets
eliminated. Darkness and light merge, silence is the preferred mode of
communication and there is stillness in the self.
Ø There is no judgement, no fear of rejection or
expectation of victory. An indifference to success, ambition, consequences,
opinion, sex creeps in.
Ø There is no seeking, no reaching out for solution-
but if a problem needs resolution, it is done with no expectation of any
credit, material or otherwise.
Postscript – I am a novice in pratyahara, my experiences are
very elementary. Hence, this post will keep getting updated as my maturity
grows.