part 2 four

Good effects of continual japa

    Swamiji said, “By doing perpetual japa the mind takes a higher direction. On going to a certain plane, the mind becomes very dispirited, and as if not being able to see or do anything more, as if empty and vapid, as if there is not longer any capacity for japa or meditation. This is called a point of polarization. Many get frightened at this point. But either by faith or grace or some other means if one can go beyond this, again one goes on into a higher groove. In this state, phenomenon becomes noumenon, in other words, the visible universe vanishes and the supersensuous appears. Whether through one’s own strength or through the grace of an illumined soul or by all means taken together, this barrier must be crossed.
    “By continually doing japa and meditation, when the mind goes beyond even the subtle body, from within the hidden power or latent energy wakes up; this is called ojas. When it goes downward, offspring are produced, but when directed upwards the mind proceeds toward Brahman. When it goes in different directions to different organs, various activities result. If it goes to the eyes, the aspirant gets clairvoyance; to the ears, clairaudience, to the nose, smelling at a distance, and if, going up into the head, it reaches the sahasrara, there is samadhi. This ojas finds various modes of expression through the sushumna. In one whose eyes are naturally strong, the ojas first tries to find expression through the eyes; then through the nose, ears and other organs. In one who is ‘ear-minded,’ ojas gets expression there and so on. It is not by taking a lot of food that ojas is increased: otherwise those who can eat the most would have the most, which is far from the case. They do not depend on so much food; food is helpful only to a small degree. Ojas is an independent thing; it arises from within the sushumna through uninterrupted japa or other similar activity. The difference in this ojas is what make the difference in speakers.”
    On the day of this lecture on ojas the discourse became most profound. Everyone felt an upliftment of heart and the banishment of weak thoughts by new strength.

Some of the siddhis, psychic powers

    Thought-reading. Swamiji said that it was not a particularly difficult business and can be learned in a few days’ effort. “First bring yourself into a bodiless or subtle-body state. You must be completely active and the thing to be seen, passive. Then in your subtle body enter the body of another person. Thus you can discover every thought arising in his mind; nothing remains hidden. But this is not salutary. It will often be useful, rather, to enter the mind of sadhus and mahatmas, as their minds are on a high level. But if one enters a person of low life, all those thoughts may come upon oneself and one may be permanently affected, and fall. There is another difficulty: there comes an inordinate inclination or desire to be praised by people, and with this there is a great increase in egotism in which also one falls down.”
    Staring at the sun. In one lecture Swamiji said, “In India there is one type of sadhu who makes japa from sunrise to sunset while staring at the sun. In conversation with them I learned that at first the eyes water, get inflamed, and everything looks black; but after some days’ practice, it becomes possible to go on staring at the blazing sun. But those who follow this practice have some object or desire in view. I do not think it leads to any elevation of mind or God-vision.”
    Raised arms. Another sort [of ascetic] keep one or both arms upraised. Swamiji said, “Talking with them I saw that they first keep the arm fastened to a tree branch or some other high thing. At first there is excruciating pain, as if one is about to die, but after being endured for some days the pain lessens and the muscles of the joints atrophy, after which there is no more sensation. There is no necessity at all to do these things; they are all done for selfish purposes.”

Science and effects of prana control

    Pranayama. “It means controlling one’s vital force. Many think it means just breathing exercises, but actually it is not; that is only a small part of it. The whole world is constructed of two things: one is called akasa. It is not the void we see above us, but is that in the void which is real. What is ordinarily seen is not the akasa. When the mind of a yogi stays in the cittakasa or mind-space, he discerns another person’s mental content or a supernatural order. But when it goes to the cidakasa, then the experience is contentless, the Self shines in its own glory. This akasa is one all-pervading existence. It is so subtle that it is beyond ordinary experience. When this becomes transformed into some shape, it comes into our ken. It is in this akasa that the creation remains at first, and into it again that it finds dissolution.” Here Swamiji discussed and compared many philosophical views.
    “Akasa through the power of prana, becomes the universe. As akasa is the all-pervading substratum of the whole world, so prana is the all-pervading developing power of the universe’s origin. Everything becomes changed to akasa at the beginning and end of the kalpa, and all the forces get merged in prana, and from it again all power becomes manifest. If one becomes adept in pranayama the door to infinite power is opened.
    Pranayama is a process of knowing and understanding the true nature of this force (which controls breath etc.) The word prana applies to the senses, mind and all. It is the name of the one Power. Those perfected in pranayama are able to accomplish “supernatural” deeds. These are not miracles; everything is a miracle to the ignorant.
    “By rhythmical breathing the body can be kept well. From olden times the soldiers used to stand in an open area, keep the spine straight, and march etc. according to a rule; so they were healthier and stronger than ordinary men. Yogis can throw off disease if they so wish.
I have taken medicine by the carload, but have had no special benefit from that. At last, when I firmly put disease out of my mind, from that moment I became healthy. The yogi, if he likes, can by touch or glance control illness or even banish it.” (Here it is necessary to remark that Swamiji cured the malarial fever of one-and-a-half-years’ standing, of the writer, by his sheer will. He and Swami Saradananda were on the fourth floor of the house, and Swamiji, from the first floor projected his power and cured Mohendra.)
    “The way we breathe ordinarily is quite uncontrolled. Then too, there is a natural difference between men’s and women’s breathing. So it is necessary to regulate breath because that will keep the whole body well.
    If one practices pranayama sadhana for a few days, one will quite clearly understand that the voice has become affectionate, sweet and melodious. I have never seen a yogi with a croaking voice. Even in ripe old age flesh of the face may be wrinkled but it is firm as a child’s. All the lines of the face which show dryness or harshness disappear and the color brightens. The mind becomes filled with peace. This peaceful mood and happiness of eye, face and body are clearly visible outwardly. After practicing for some time one gets this appearance. But it must be borne in mind that all this depends on the sadhana.” The ladies of the audience hearing all this were quite happy and began to think that all other parts of Raja Yoga were less important than pranayama.