very well, and we know it will be the end of the matter. So, we are very cautious. We
will never talk to anybody at that time, even to a friend. The nearest and dearest may
be there, but we will not be conscious of him. Every step we take will be measured
carefully—stepping this way, that way, due to such a narrow width of the plank that is
serving as the bridge. There, the breath stops. We will observe the breath is not
functioning at that time.
Or, we pass a thread through the eye of a needle. We see at that time what happens to
the breath. We are unable to see the small hole in the needle. We keep looking at it to
find out where the hole is; and however much we may try, the thread will not go in—
it will come out. Great caution is necessary to thrust the thread through the needle’s
eye; and there the breath stops—we will not breathe. Or, we are archers pointing an
arrow towards the target, and we see what happens; and so on. When we are
compelled to concentrate the mind on a given objective, function or task that we are
doing, the breath stops. It is very clear that the breath must stop if the mind is to
concentrate; otherwise, there is no concentration.
Inasmuch as the intention of yoga is deep meditation—the absorption of the subject
with the object, the embracing of the subject and the object together in a fraternal
embrace of union—inasmuch as such a tremendous concentration is called for, which
is most uncanny and weird, we can imagine why the yoga shastras lay so much
emphasis upon the regulation of the breath. When the pranas do not cooperate with
the intentions and aspirations of the mind, the intentions and aspirations fail.
Hence, these two should go together. The attempt at the concentration of the mind
and the subdual of the movement of the pranas—both these should go together
harmoniously, so that the rajas in the mind as well as the rajas in the prana are put
down in order that the level of sattva be raised, which is the same as concentration of
mind.
Chapter 78KUMBHAKA AND CONCENTRATION OF MINDThere is a constant pressure felt within every individual due to an outgoing tendency
which manifests itself continuously, right from birth onwards until the dissolution of
the body. This outgoing tendency is the activity of the prana. It is an energy which
seeks an outward expression, like a rushing stream which can flow only in one
direction and its flow cannot be stopped because of the vehemence of the movement.
It will topple down whatever is in its way and push onward due to the force of its
flow. Likewise is the work of this energy within us called the prana. It is an
impetuous urge directing itself in some particular fashion known to itself alone.
Together with its movement, it drags with itself all that is within us—our feelings, our
thoughts, our emotions and whatnot—so that we are extrovert personalities
throughout. We can think nothing inwardly; everything is outside. The moment we
wake up in the morning, we begin to peep through our eyes into the external world
and look at the atmosphere which is around us, incapable of knowing what is inside