THE HUMAN PROBLEM

Shri Yogendraji

From the day the first man was born, he has remained a problem not only to himself and others but even to the Gods.  So came the incarnations, prophets and saviours, according to mythological history.   The complex has now been recognized as the human problem because man had been, is and will remain – may be for eternity – a problem unto himself, quite unpredictable as ever.  Trials have been made throughout the period of civilization and culture to solve this problem of problems by peoples of all countries.  Each claimed success through their own form of civilization and so there grew various ancient sciences and arts, social forms, and traditions of religion.  That all these have failed so far is patent, what with the churning going on within the hearts of all men who neither feel free, happy, nor at peace.  For this was their search – the search for freedom, for happiness, for peace and, if possible, for immortality.

          In India, a search for these goals first took the form of mundane prosperity (Yogaksema) as evident in Rigveda.  In the amalgamated ideas of that time, may be thousands of years ago, the genesis of yoga flowered as a catalytic medium, referred to as a vehicle through the agency of which blessings of gods were invoked.  But dependence on some outside agency to achieve prosperity, which is also the aim of the modern man at national and international levels in all spheres of life, was found wanting.  Thus, it was soon realized that instead of solving the human problem of prosperity through an outside agency, if man began helping himself, he could achieve this economically, easily and definitely.  So instead of solving his problems by objective or mundane methods, the mad Muni of Vedic period settled down to a norm of inner culture later accepted as yoga – the standard and uniform technology of disciplining human personality so that in whatever conditions he is, he is still free, happy and at peace.  Instead of wasting time in building temples and monuments to perpetuate his image of self, his idea of immortality was satisfied when he realized that his true self is eternal and absolute.

          Similarly, freedom was not objectively expressed as freedom from want and fear, freedom of worship and speech – the fundamental rights accepted by nations – because no man can ever be free from needs – his needs daily growing.  So if he has a good meal, a good shelter and good clothes, he still wants them to be better.  He is therefore not free.  Today, with all that civilization and culture can offer him; he is still a State slave or a paid slave.  In fact, no man can conscientiously say that he is free in the way he would like to be.  The freedom which he seeks from within is of a different category and therefore this problem still remains a human problem.

          Happiness depends upon his attitude because a thing which gives happiness to one may not do so to another.  Peace again is an achievement which does not come easily by the order of the State or other means.  It requires a dispassionate, ethical life leading to a de-conditioned mind.

All known systems of thought and philosophy including various traditions of religion accepted yoga as the supreme technology.  The high esteem in which yoga was held in the past can be gauged from the statement in Yogabija that even gods could not achieve their godhood without the help of yoga.

          Unfortunately, this technology of yoga today is understood at the popular and government levels as physical exercises like Asanas, etc.  Such a profane interpretation has given yoga a setback – and made it look cheap.  What is needed to safeguard the future of yoga is rational and scientific evaluation of its technology by experts, who actually live the very life, in cooperation with unbiased and veridical scientists who should merely act as corroborators.  It will then be possible to save yoga for posterity to help solve one’s problems by oneself insofar as these concern one’s freedom, happiness, peace and immortality.  The other four freedoms of human rights can be solved if yoga discipline is accepted at all levels – economic, political, social, religious, etc. – by all as the basic way of life for solving human problems.

          Over more than half a century ago, when the founding of The Yoga Institute was conceived, this vision – that properly interpreted and evaluated yoga will survive – was fully evident.  During this long period of yoga history, The Yoga Institute has proved its bona fides and has been successful in promoting all aspects of yoga education.

          As a result of the promotion of its technology, yoga is now being spoken of and respected in over sixty civilized countries of the world where the Institute is well known for its multipurpose activities.  Although in a small measure, it has served the purpose of solving individual human problems, and it may be no surprise if the human society becomes transformed by taking to a new way of life should yoga education – integrated and evolved at the Institute – be given its proper place in the educational systems of all countries in due course.

Published in the September 2011 edition of Yoga & Total Health Magazine.

The Subconscious Mind

You see a small sign like smoke from a mountain top but behind this there may be a volcano. Or when looking at an iceberg you only see the tip. Most of the iceberg is not visible. Similarly, we are aware of a very small part of ourselves but there are many facts behind this. We have to understand the total situation, not just a small part of it. It is like the light of a bulb which illuminates a certain area but a vast area remains dark. What happens in this area is important but not clear. In our case what happens in the poorly lit area is very important. For example we often get annoyed or irritated. Now, this is a sort of feeling that is at the back of our mind. It is not totally forgotten. Sometimes this feeling gets strong and explodes.

 One man lived in a house that had a wooden ceiling. Every day a neighbour living above his room arrived very late at night, removed his shoes and dropped them heavily on the floor making a loud noise. The man below went up to the inconsiderate neighbour and told him that he was awakened by his action. He did not get angry and he did not shout.

The next night, the man was waiting for the arrival of the man above. He heard the man come and the loud noise as the man removed and threw his shoe. He waited for the sound of the second shoe as it dropped. However, this did not happen. He waited a long time but the noise of the second shoe did not come. He lost his temper and stormed up to the man’s room shouting “You fool, why don’t you drop the second shoe”? The neighbour was surprised. He said, “Friend, when I came in I had forgotten that the noise disturbed you and threw one shoe, which made a loud noise. But I remembered on hearing the sound myself. So I put down the second shoe very carefully”.

Our subconscious feelings are not very often consciously expressed. In yoga, we work on this problem of our unconscious mind by seeing that we consciously create good thoughts and feelings. If our conscious mind is good, healthy and cheerful then the memories of this are also good and healthy. If this happens there are no fears of the bad subconscious explosions.

                                                                                                                   J.Y.

 Published in the December 2011 edition of Yoga & Total Health Magazine. 

KAPALABHATI

Shri Yogendraji

Very little is known to the average man of the importance of keeping the frontal air sinuses clean and healthy. These are two bony air-chambers at the base of the nasal canals which connect the corresponding nasal cavities by means of a passage called the frontonasal duct. Morbid affections such as the polypi, suppuration of the air-chambers about the nose, sinusitis following an ordinary nasal catarrh etc. arise mostly from an unhealthy condition of the air sinuses. All this can be easily avoided by keeping the air chambers germless and aseptic by frequent washing with saline solution through the suction and snuffing process of Neti, and also by hardening these cavities through vigorous exercise and oxygenation (Kapalabhati), usually to be followed by an external frontal massage which should be moderately deep.

Of these, Kapalabhati or the internal cleansing of the forehead is more effective method for the purification of the frontal air sinuses. Stand erect with the chest forward and the arms passively hanging at the sides, or sit comfortably on a chair, or assume any meditative posture fully relaxed but with the chest thrown forward, whichever is found convenient. Now begin throwing out the breath from the lungs, and when you feel that they are completely empty, start taking in the breath. Then without retaining the same in the lungs, the object being to allow the air to reach only up to the frontal air cavities so as to offer an opportunity for a thorough air bath within, exhale quickly. It means then both the inhalation (puraka) and exhalation (recaka) should follow each other without a break and in rapid succession. 

 No unusual strain or fitfulness should disturb the respiratory process and jerks and forceful inhalations and exhalations should likewise be carefully avoided. Continue to inhale and exhale alternately, without retaining the breath in the lungs. No sooner the inhalation is complete than it should be followed up immediately by a rapid exhalation. Both the movements must be deep and rhythmic For instance, simulate the deep and rapid breathing that one experiences during running - exchanging the breath soon after it is inhaled and inhaling and exhaling it quickly again and again, with the same ease and rapidity as a pair of bellows.

 

 Whenever fatigue or shortness of breath is felt, rest for a few seconds, take in a full deep breath and continue again. In the beginning, start with only 15 rounds to every half a minute and gradually increase to 30 and later even to 60 for the same period. The increase in rounds should however in no way affect the ease, the rhythm and force of breathing. 

One need not devote more than three minutes to the practice. Those unaccustomed to deep or prolonged breathing may find in the initial stages a tendency to dizziness or shortness of breath, which soon disappears with the practice of a few days.

 Apart from the internal purification of the frontal air sinuses through (i) the oxygenation method of Vatakrama Kapalabhati and (ii) the nasal cleansing as suggested under the Care of the Nose, (refer Yoga and Total Health, June 2011) strong rubbing and massaging of the depression in the forehead near the bridge of the nose with the thumb of the right hand is also advised as being an extremely useful adjunct. This latter process which is termed Kapalarandradhauti is regarded as an aid to curing certain diseases of the eye, ear, nose and sinuses arising from the derangements of the phlegmatic humors. 

Laboratory tests carried out at the Institute and the clinical data compiled indicate remarkable therapeutic value of Kapalabhati in the treatment of nasal catarrh, rhinitis, coryza, sinusitis and bronchial afflictions of the respiratory system. 

When applied in conjunction with the head-low postures and the deep and rhythmic actions of the diaphragm, its curative effects are considerably enhanced. In the case of nasal ailments it should be preceded by an antiseptic Jalaneti, with a view to minimizing the risk of spreading infection. The cleansing of the back and root of the tongue and the irrigation and massage of the nasal cavities are in themselves the best means of avoiding and curing bad breath and the cultivation of pus bacteria in the frontal air sinuses. 

Published in the July 2011 edition of Yoga & Total Health Magazine.