Vol. 143

Ms. Umeda (Madhri): When Shri Mahayogi read the Yoga Sutra for the first time, what was it like? For all these things that Shri Mahayogi had already experienced—was it like, “Oh, this is exactly what I experienced!”?

MASTER: The first time that I saw it was…I think it was probably right after the first time I went to India. Actually though, I’d been wanting to read the sacred texts since much earlier than that.

Ms. Umeda (Madhri): Shri Mahayogi wanted to read them (laughing).

MASTER: I wanted to read them (laughing)—that was because I had never read any of the scriptures until that point…however, I thought that there must be traditional and authoritative sacred texts of Yoga, and I knew only of the name, Yoga Sutra. So, I was deeply interested in that, however, there weren’t any of those sacred texts available in Japan; and finally, when I was 23, I think, I read it and found myself agreeing with every single thing written there; and by the conclusion of it, I discovered that I had already nearly completed it. I found out that the things I had answered without realizing in the various inquiries of my own making, through the mediation and discernment that I spontaneously entered into, aligned with the content that is explained in the Yoga Sutra one after the next.

Although “sacred texts” is a broad and general term, the actual content they contain is highly diverse. As you know from the ancient scriptures that compile the teachings of Buddha, there are countless numbers of them, and I haven’t read through all of them, of course, however, even now, I think that the content of the Yoga Sutra is exceptional. One of the reasons is that the Yoga Sutra is very psychological; I think that rather than merely discussing philosophical ideas, what distinguishes the Yoga Sutra is its meticulous analysis and elucidation of the mind from a psychological perspective.

For any philosophy, if it is delivered by a person, then it is inevitable that the content comes to be crystalized through the filter of that person’s subjective points of view. So then, if the condition of those subjective points of view is removed, how will that philosophy change over time?… If the limit of the relation of there being a seer and that which is seen—the subjectivity of subject and object, the conditions that waver in accordance with various aspects—is removed, what would that philosophy be based on?… [If you pursue the inquiry,] then it will lead to the conclusion that there is nothing but the Truth that you can agree with unconditionally. Everything else is greatly imbalanced, for it is all conditional, being [affected by various] conditions—that is to say, it is all imperfect. Well, since I had done this discernment continuously during my teenage years, the views in the Yoga Sutra were satisfactory to me. And then, the timing of when I read Bhagavad Gita was much later on after that (laughing). At that time, the actual situation was that there were not many sacred texts [related to Yoga] that were translated into Japanese; truly it was an age in which even to get a hold of them was difficult.

That great Swami Vivekananda, he mentioned that there are three sacred texts that are important among the many scriptures. One is the Upanishad. (laughing) The Upanishad are the oldest sacred texts and are full of a profound essence, and the other day you introduced [one of the stories from the Upanishad] in a skit. Then, the Bhagavad Gita—it can be said to be a distilled version of these ancient Upanishad, or a synthesized version that wove them together and revitalized them. And then the Brahma Sutra, which is said to have further summarized those teachings into a condensed and systematized manner [that is both logical and concise]. He said that these three are very important scriptures.

Ms. Umeda (Madhri): Is the content of the one called Brahma Sutra different from the Yoga Sutra?

MASTER: It is said that the Brahma Sutra is a sacred text upheld by the school of Vedanta, one of the six orthodox schools of Hindu philosophy; it appears to be a synthesis of the Truth that Brahman and Atman are One, along with other thought and philosophy from those ancient Upanishad. It has not yet been introduced much in Japan, so you may rarely see it. It is still a subject of academic study and is rarely found amongst general publications.

The Positioning of Asana and Meditation in Yoga

Saturday, July 23, 2006, Osaka City Central Public Hall, Osaka

(It is the occasion of the event “Lila Sangham Vol.3” in Osaka. There are three parts to the event: An introduction to asana and meditation., an introduction to the DVD, then Satsangha with Shri Mahayogi.)

(Inside the white-walled room filled with a dignified atmosphere, sacred Indian music is flowing through the air, and the space has been decorated simply yet beautifully by all the disciples working together. At the front area of the room, a large and beautifully balanced arrangement of white and green flowers is displayed, featuring white lilies that are complemented by green leaves and small white blossoms. Lined with colorful yoga mats, the floor holds just as many as there are participants, and everyone is sitting in silence. Shri Mahayogi is sitting in a chair placed around the corner, and it seems that he is watching over everyone. Vishoka, who is leaving Japan tomorrow for some time, and Sahaja, who is visiting from the U.S., are present.)

(In the opening remarks by the MC, Ambika, she introduces Shri Mahayogi and the Mahayogi Yoga Mission. She introduces Shachi, Ms. Umeda and Niranjan, who leads the Asana and Meditation class in Osaka. Then, Shachi first explains this section, “Experience Asana and Meditation.” With Niranjan, a demonstrator of asana practice, attendees begin two asana with Shachi guiding: baddhakonasana, then next, mastyendrasana. After that attendees are led to meditation, first being introduced to siddhasana and padmasana. After a five-minute meditation, the space is filled with stillness. Then, after an introduction to the DVD through a viewing of the trailer, and a talk by Niranjan and Anandamali, Satsangha with Shri Mahayogi begins.)

(Shachi, who led this small section, asks a question to Shri Mahayogi in consideration of the attendees that are present.)

Shachi: Today, since there are some people here who experienced Yoga for the first time, I would like to ask Shri Mahayogi to please speak about how asana and meditation are positioned in Yoga and what their roles are in Yoga.

MASTER: (In a firm, strong tone) The aim of Yoga is very clear from the beginning. It is to become Free. However, the more life experience you gain, the more you realize that this world does not always unfold the way the mind wishes. That means, you feel bondage—not being free. The world is not at the mind’s disposal. And the body, too, can also lose its freedom at times due to illness or injury. To seek ardently for Freedom from such a situation, which everyone experiences, and to discover various things and realize Freedom is what Yoga is.

There are various forms of bodies that constitute the human. On the outermost layer is the physical body made of matter, which is maintained primarily by food. Beneath it lies the prana body, constituted by the force called prana, or ki, which supports the physiological body from within.

In Japanese, you can find vast numbers of words that contain the character for ki. Words like genki (wellness; in kanji, it is written as “origin, foundation, root + ki”) and byoki (sickness; in kanji, it is written as “sick + ki”)—illustrate how all kinds of things and phenomena are sustained by this vital energy of ki. However, even further within this body of ki, there are the bodies of the mind, so to speak; there is the thought body, through which one feels or thinks, and that supports the preceding body of ki, the prana body. And then even that thought body is supported by the knowledge body that is further within; since whatever the thoughts may be, they can only be formed by words and their meanings, that knowledge body is further within the thought body. This knowledge is based on bliss or the principle of joy that lies in the innermost depths of the mind.

In other words, when looking beyond the physical body of the human and inward into the invisible realms, it was found that the principle of seeking joy is always there. However, in reality, there are joys and there are sorrows, and in taking a broader view of life, sorrow and pain may exceed joy. So then, upon truly seeking Freedom, or what the Truth is, one will come to learn and train, or perhaps in olden words, one will come to take on the spiritual training and disciplining of oneself.

Records show that Yoga has been practiced since ancient times, from around four thousand years ago. Within this history, Yoga made an extremely precious discovery that sets It apart from other religions or various traditions. That is the control of prana or ki.

However, it is difficult to catch the mind or ki suddenly, in other words, it is difficult to control it. It is said that to catch the mind is as difficult as catching the wind. And ki—most of which is taken in primarily through breathing—is compared to water, which is also difficult to catch. But if it is ice, it is easy to catch compared to water or wind.

Therefore, Yoga teaches to control the body first—that is asana. By forming the different shapes [with the body], one can maintain health; if one is sick, then one can heal the sickness and recover a healthy body. And going further, [another aspect is] the transformation of the body, such that one can maintain a resilient physical body, free from injury and illness—this is not about muscles [or body building] at all (laughing), but rather it’s more related to the aspects that are deeper and more internal, like the cells, the joints, the bodily fluids, the hormones, and the subtle physiological substances—this transformation of the body is one of the aims of the asana [practice].

Then, through practice, if the container transforms, then it becomes easier to catch the water with that container. Therefore, after asana, there is a means for controlling the prana through breathing, referred to as the method of breath control. The breath and the mind are closely linked; for instance, when one is excited, one’s breathing becomes fast or disordered, and when one feels happy, the breath is calm, relaxed and steady. And in observing the respiration during sleep, it has been found that the breathing becomes remarkably stable and slow while in deep sleep. However, daytime breathing aligns with the mind as it reacts to various events, making it irregular, rapid and unable to be settled. Even so, if one can calm the breathing, then with that, the mind can settle down. It is obvious through experience.

After taking one or two hours of a Yoga class, you might experience feeling a bit more at ease, or taste a feeling of relief. That instant sense of ease is exactly one of the immediate effects, [and thus] Yoga is something that is practiced daily so that these effects continue all the time. This is how the physiological body influences the psychological mind, and it is one of the systems of Yoga; within this, asana exists as the foundational base.

On a side note, there are often those who are concerned about flexibility, but flexibility has nothing to do with asana practice. Your maximum capacity is your 100%. And if you continue to practice, then you will gain flexibility naturally, and you can practice forming the asana that are a bit more advanced, or rather to say, the variations. However, that is not the aim [of asana]. It is simply that these are things that will come naturally if you continue.

That’s about it when it comes to asana. (laughing)

Through Practicing Asana, Create the State of Stillness.

Saturday, January 26, 2002, Mahayogi Ashrama, Kyoto

Q: In order to sit for meditation, it’s difficult to do unless the body for it has been established. In this case, is it better to practice by beginning with asana?

MASTER: Yes. That’s exactly right. Asana carries the great responsibility of creating that foundation. What I mean by a foundation is that, normally the body is meant to move; legs and feet are meant to walk, hands are meant to work; the five senses are meant to gain various information through contacting the external world. That is why the mind is always directed outward, and thus the mind is filled with the information of this material world.

Meditation is about finding that which is the Truth within this material world—that which is the Truth is that which never changes, or is never destroyed—it is about finding the Reality, the Immortal Existence Itself. That is our Essence Itself. However, because a strange thing is happening—the self doesn’t know its own identity, or “Who I am,” so to speak—you need to find out what “Real” is in this sense. Therefore, the process that’s important for doing that is meditation.

Now, going back to what I mentioned earlier. To keep the physical body, which has the nature of moving, stationary, or stilled, is to go against nature, so to speak. However, through training, you will come to be able to keep your physical body still. When it comes to asana, too, through working with various forms, although the forms themselves change variously and have movements, what you do within each form is to remain still. Therefore, you must not do asana as if it’s an exercise. Forms, in this context, are essentially specific forms that you make still—well, it is like forcing yourself into a mold; and there are some number of them. They are associated with some of the chakra within the body, and they have the aim of controlling the prana, the energy that moves the body.

So, first, through practicing asana you train to control the body. Then, the practice will result in your body gradually and obediently responding to your wishes, such that if you want to bring it to a compliant state of stillness, it will become just so; at the same time, it will come to result in your breathing calming down, and the mind becoming settled.

Q: So, that will make it easier to meditate.

MASTER: Right. Now, as I just said, meditation is about finding the Truth, therefore, you also ought to have prepared yourself by learning the Truth. Then think about It, and then going further, you need to actually sense the Truth in the realm of meditation.

Q: Yes.

Asana and Meditation Are Training To Bring About Stillness

Saturday, July 21, 2001, Mahayogi Ashrama, Kyoto

(Mr. Kouzuki (Kripal) asks whether it would be good to close his eyes during asana.)

MASTER: (To Chetaka, who leads the class) What asana does he practice now?

Chetaka: He practices basic asana and sirshasana, and then nauli to pranayama, meaning nadishuddhi. He practices all the basic asana, except padmasana.

MASTER: I see. Half-opened eyes would be good; so, it’s like the eyes are not seeing anything but just simply being open. And also, you should make sure you do not get caught up in the feeling of being full of prana. While feeling prana, it will be good to continue but not let that part consume you.

Mr. Kouzuki (Kripal): I understand. Another thing is that, when I do forward bending poses, my body shakes. So, should I get used to it so that my body stops shaking?

MASTER: How is your paschimottanasana? Are you not quite there yet with your forward bending?

Mr. Kouzuki (Kripal): My body is stiff. (laughter from Shri Mahayogi)

MASTER: I see. That means that that shaking is coming from physiological resistance. So, you should get used to these poses more.

If it’s not too strenuous for you, then try to hold that asana longer; after some time, you ought not to have that issue anymore. Right now, you’re in the midst of a transitionary phase.

Mr. Kouzuki (Kripal): Yes, I understand.

MASTER: From the beginning, asana evolves significantly through the various stages of proficiency, and of course, needless to say, there are changes in breathing or the psychological parts, and there are also significant changes in the physical body. So, for the time being, there is also some resistance from the body against it being controlled. However, it will come to be conquered little by little. At the same time, the breathing will settle down, and one will also come to be able to breathe naturally during the asana. Then, in this condition, one has to simply continue practicing. And if you keep going more and more, a state will come where your body literally becomes still in the asana, the breath also stops, and the mind also becomes still.

Mr. Kouzuki (Kripal): Does that happen once you’ve nailed the pose?

MASTER: Right. Therefore, though you may have shaking or disturbance of the body, it is just a temporary phase.

Mr. Kouzuki (Kripal): So, I assume that shaking in meditation would be the same case.

MASTER: Yes, the same. From the ancient times, sacred texts also mention that, depending on the stage of one’s deepening in meditation or Yoga, there can be trembling of the body or even involuntary hopping. So, we need to discern whether the condition is a consequence of deepening the state of Yoga, or if it merely arises from a pre-existing physiological or psychological state. Anyway, keep carrying on. (laughing)

Mr. Kouzuki (Kripal): I understand.

Yogadanda: In the back bending asana, I often end up in puraka kumbhaka, or pausing the breath after inhalation, and it seems like that habit carries over into my forward bending asana, and that can be said for meditation as well. But is it better to exhale completely in asana, instead of letting myself follow this habit?

MASTER: It’s better to exhale completely. Yes. It’s better for an automatic and natural pause to follow after rechaka, or exhalation.

Yogadanda: So then, for back bending asana, too, it’s better to exhale completely…but actually, it’s very hard to exhale in more advanced asana.

MASTER: The reason why an automatic realm called kevala kumbhaka comes is because the [correct] practice of asana brings a state in which breathing is physiologically unnecessary. Normally, the body and the mind, as well as the breath, are constantly in action, without pause; through practicing asana and meditation, you are training in order to bring about the state of stillness, so to speak; and a state where this suspension of the breath happens to be temporarily established on its own is kevala kumbhaka. Therefore, in the practice of asana, you adopt a fixed posture and become still, then that can induce a state in which the respiration comes to be suspended; so it can be said that kevala kumbhaka is a subtle state where the breath is neither coming in or going out.

Yogadanda: So, rather than it happening [after] puraka (inhaling), it happens after exhaling completely.

MASTER: It occurs that way more often. Even so, since puraka [kumbhaka] is also a kumbhaka, it will be good that you don’t force yourself to exhale, but just let yourself be led to maintain that state of kumbhaka.

Yogadanda: Right now, in shalabhasana, I’m practicing kicking and raising both legs up, and then bringing the feet to the head; and in that form, I’m not able to breathe completely, in other words, there is a condition in which the airway is physically closed and completely compressed. So, do I need to force myself to adapt to that condition or acclimate to a state of kumbhaka in that condition?

MASTER: You can do that, though it’s a rather forceful way, and it’s not a true kumbhaka. Anyway, typically, it takes a number of years for such a condition to develop. Are you able to do padmasana yet? (laughing)

Yogadanda: I’ve become able to do it, more or less. (laughing)

MASTER: Try it now.

Sanatana: Yogadanda’s shalabhasana is in the place where his feet are almost touching the head.

MASTER: Oh, really?

(Yogadanda tries padmasana; he mentions that his top knee is still not yet on the ground.)

MASTER: Why don’t you adjust your legs to the position where they are more settled? Is your knee okay now? I’m glad that it healed.

(Exactly one year ago, in New York, Yogadanda met Shri Mahayogi for the first time. And at that time, out of the excitement of being in front of Shri Mahayogi, he forced himself into padmasana and ended up injuring his knee.)

(Shri Mahayogi speaks that it is good to accumulate [experience] and acclimate [the body] to padmasana by always sitting in padmasana during daily life.)

(Yogadanda further asks a question with an embarrassed smile about how to practice yogadandasana or “the staff of Yoga,” which is where his spiritual name is derived from, even though he might not be ready to practice it yet, and he tries to demonstrate it.)

MASTER: Bring the knee toward the front more. Don’t raise the knee. Keeping the knee there in front, pull the foot up.

(Shri Mahayogi himself demonstrates it, showing and giving advice on how to form this position. Everyone’s eyes are glued on Shri Mahayogi’s demonstration, and it becomes a joyous time.)

Breathing Through the Nose in Asana

Saturday, February 17, 2007, Mahayogi Ashrama, Kyoto

Ms. Inoue (Amiti): During the asana, we breathe through the nose, both when inhaling and when exhaling; please teach us the reason for only breathing through the nose.

MASTER: The mouth should normally be kept closed. The mouth falls open when one dies; because of that it is said that breathing through the mouth is like the breath of the dead.

The important point in Yoga regarding the respiratory function has to do with taking in prana. Prana goes through the nadi, which are the channels through which prana flows. It is said that there are 72,000 nadi within the human body, with three channels flowing through the center; the right and left channels are said to represent the path of the sun and the path of the moon, respectively, and the human body is sustained by the circulation of breath, that is, prana, through both of these channels. As for where the paths of the sun and the moon run, they run from the lowest muladhara chakra to the nostrils; then they converge right at the ajna chakra, the chakra between the eyebrows. Therefore, taking the breath in through the nostrils, is to directly take prana to the nadi.

Ms. Inoue (Amiti): So, does it mean that when we take the prana in, prana goes directly to the paths of the sun and the moon through the nose, and when we exhale, too, it goes out from the nose?

MASTER: Yes, [when exhaling,] in the same way, [it goes through these channels].

Ms. Inoue (Amiti): It means that through the mouth, it doesn’t happen…

MASTER: It does not.

Ms. Inoue (Amiti): Does it mean that by taking the prana in through the nose, we are purifying the nadi directly?

MASTER: Yes, that’s correct.

Ms. Umeda (Madhri): Shri Mahayogi said that the paths run from the muladhara chakra to the nostrils, so then, does it mean that, the reason for why it is said that, in Yoga, one makes the prana abandon the paths of the sun and the moon and then opens the central channel, the sushumna nadi, for drawing in and converging the prana at the muladhara chakra once, and then from that connection point, raising it upward [through the sushumna nadi]—is that how the path of the nadi connect?

MASTER: Yes. When taking the prana into the nadi of the central channel, sushumuna, one prevents it from flowing into the paths of the sun and the moon by a special means of Yoga called kumbhaka.

Ms. Umeda (Madhri): Does prana circulating throughout the entire body mean that the prana can also flow through the sushumuna nadi while practicing asana?

MASTER: No, through asana, prana does not yet enter into sushumuna nadi; asana is practiced for purifying the nadi of ida and pingala and cultivating the power of concentration.

The Suitable Direction to Place One’s Head
in the Practice of Asana and Meditation

Saturday, July 28, 2001, Mahayogi Ashrama, Kyoto

Mr. Aiba: Is there any particular direction that would be best for us to direct our ki or to face toward when we are practicing asana?

MASTER: Yes, there is. It would be best to direct oneself toward either the north or the east. That’s why being aligned to the north while sleeping is beneficial.

Mr. Kouzuki (Kripal): So then, in savasana, it would be best to direct the head toward either the north or the east.

MASTER: Right.

Mr. Kouzuki (Kripal): So then, it also means that in any forward bending pose, it would be best to direct toward that way, shifting the direction.

MASTER: No, in the case of practicing a forward bending pose, any direction is fine. Since one of the points [of asana practice] is to keep movement to a minimum, when your legs are facing toward the south [in savasana], if you go into a forward bending pose, your head is directed toward the south, then when you go back to savasana, naturally your head is placed toward the north, but if you change the direction according to the asana, (Mr. Kouzuki: It’s not necessary to do that very much.) right, it’s not necessary to move that much. Because, it’s better to continue to go into the next asana with as little unnecessary movement as possible. That is to say, although you may not direct your head strictly to the ideal direction, depending on the asana, you don’t need to concern much about it. However, in the case of [the savasana at] the beginning and end of the asana practice, and meditation, these are relatively long times of being still [in the same position], so it is said that in these cases, it would be best to direct toward either the north or the east.

Ms.Yun: What is the reason for that?

MASTER: Well, for instance, the directions in the Five Elements Theory of Chinese philosophy have the same concept—it is derived from observing nature. That is, the sun rises from the east; then goes up in the sky in the south, then falls to the sky in the west. Although the sun hides after it sets, it is actually hidden in the north, then it rises from the east again. That means that it can be said that the east is a direction and a time that has a powerful rising energy; and it’s a force that finds its ultimate peak in the zenith, the heaven, or at noon. Noon is south; since it is on a steady decline after passing the south, this projects an image of declining energy. Then, since in this declination [of energy, the sun] hides and moves to the exact opposite of the south peak, which is the north, the energy shifts to the momentum of rising once again, and although invisible, it is considered that there, in the north, there is an unseen but powerful potential of energy, and without this underlying force, the working of this energy moving from north to east, the sun would never rise in the east—so ancient people observed that the path from the north to the east has the most powerful energy.

Ms.Yun: Does it actually make a difference in our concentration in meditation or in asana?

MASTER: Umm… This has to do with the cardinal directions, but it certainly may hold true for those of us residing in the Northern Hemisphere (laughing). As a reflection of ancient wisdom, of the wisdom of our ancestors, the traditional houses and buildings like this one were built in harmony with that; elements like airflow, sunlight and layouts of many places, like the kitchen, toilet, etc., are all strategically created and arranged with these directions. And when you step outside, the sun changes its position and casts new shadows; our insight into which direction is the most comfortable and pleasant to be in, arises from our direct experience and observation of nature. Therefore, empirically it has been considered that the north and the east are the directions where the ki of the universe is the strongest, and since our bodies are also a microcosm of the universe, they easily resonate with these directions, which itself also helps draw out our best qualities. In terms of the seasons and time, [in this traditional philosophy,] the four cardinal directions—east, south, west, and north—correspond to the four seasons (spring, summer, autumn, and winter) and the times of day (morning, noon, evening and midnight).

Mr. Aiba: So then, I suppose that there must be a time that is best to practice asana.

MASTER: Yes, a good time is the time right between night and morning, just at dawn, which is a neutral time—around that time, there is an equilibrium of the night and morning ki, making it the most peaceful, neutral time—and another [good time is in] the evening, which is the boundary between day and night; [these times] are said to be the best. The other [good times] are in the absolute south, meaning midday, for this direction has a high energy, which can also be put to great use; and conversely, at midnight. It has been taught from ancient times that these four periods of time are a rough guide. Given how modern life automatically structures one’s time around work and various obligations, work and other responsibilities dictate how one’s time is spent, so it might be difficult to recapture that ideal we once had, but it would be best if you could find a time close to one of these.

Mr. Aiba: Theres’s the Earth’s rotation, right? So when twisting the body, like in matsyendrasana, does it matter which side to do first? (laughing)

MASTER: No, there is no effect on it to that extent (laughing).

Granted, Earth’s rotation is neither visible nor palpable, but when you think about it, it’s actually revolving at a tremendous speed and with an immense energy. Then again, gravity should outweigh it, so perhaps you don’t need to overthink it.

However, to practice asana and meditation, you need the condition that was previously mentioned: north-facing and east-facing, along with the timing—after all, quiet hours are required, so find these conditions. That is all you need.

Mr. Aiba: I understand.

The Case of Closing One’s Eyes in Asana

Saturday, February 3, 2007, Mahayogi Ashrama, Kyoto

Shachi: I’d like to ask about whether we should keep the eyes open or closed. I assume that some asana require us to keep our eyes open in the completed position; would you please teach some of the attendees who have become familiar with the practice in which asana, out of the basic ones that we practice in the class, are we permitted to close our eyes in the completed position?

MASTER: It depends on one’s level of experience, but for most of the poses, you can close your eyes once you are in the completed pose—but only if you are well-accustomed to the practice. If you are fairly accustomed to it, then…(thinking) halasana, paschimottanasana, shalabhasana, baddhakonasana, yogamudrasana, that’s probably it.

Shachi: So, it’s better to keep the eyes open in matsyendrasana.

MASTER: It’s better to keep the eyes open in matsyendrasana.

Shachi: Is the reason not necessarily for twisting toward the back as much as possible?

MASTER: That is one purpose, and another purpose is about balance—closing your eyes can disrupt your balance; here, balance doesn’t simply refer to the stability required to hold the asana, but rather, what it implies is something morphological, so the morphological balance of the asana could also be disturbed or compromised [if the eyes are closed].

Shachi: What is the difference between being well-accustomed and being fairly accustomed?

MASTER: The difference is that being fairly accustomed indicates the time around when one has come to be able to practice sirsasana and nauli; so then, you can say that one has pretty much become accustomed to all the other basic asana.

Shachi: So then, can we consider that someone who has become accustomed to sirsasana and nauli and is now in the process of deepening them, is well-accustomed?

MASTER: You can say so. That means that, probably, one has been practicing more than three years at least. But it doesn’t make much of a difference whether your eyes are open or closed. The rest is to practice with the one that brings you a stronger concentration.

(Shachi expresses that in the class the other day, Mr. Takahashi asked what he should do in matsyendrasana, that his eyes have trouble focusing when he brings his line of sight toward the back; she suggested that it would be fine to close his eyes, thinking that if he is well-concentrated, then it might be okay to do so. But for making sure that her understanding [is correct] for leading others in the class, she asks if it would be better to do it with the eyes open, if possible.)

MASTER: That also varies from person to person. One can simply choose the one that gives he or she a stronger sense of concentration.

(Mr. Takahashi speaks about how during matsyendrasana, his eyes have trouble focusing; Shri Mahayogi, who is listening and nodding, says, “In that case, practice it with closed eyes.” Mr. Takahashi further speaks about the difficulty of focusing his eyes, then Shri Mahayogi says, “you don’t need to concern too much about focusing your eyes, in the case of matsyendrasana.”)

Mr. Takahashi (Danavan): How about the eyes in the case of other asana?

MASTER: Well, if one has become accustomed to the deep position of the form of each respective asana, the gaze is naturally brought to the [correct] position, therefore it is fine not to bring your concentration into it more than that. Rather, there is a point of concentration created by forming the asana, which is one of the various chakra, so you bring your concentration to that.

(After some time)

Mr. Takahashi (Danavan): I’ve become able to do halasana much more smoothly and comfortably, and I feel like the sense of concentration has started to arise; so then should I close the eyes in the completed position?

MASTER: That’s fine. Now, this can be said for any asana, when it comes to the point where the focus or the line of the eye gaze is directed, for example, morphologically, in bhujangasana, the eye gaze should be arching back as far as possible, however, without applying further effort or straining, the gaze will naturally settle there once you’ve become accustomed to it. When you’ve become accustomed to it, you rather bring your concentration to the chakra along the spine.

It’s Better to Keep the Eyes Open in Asana

Saturday, October 15, 2011, Mahayogi Ashrama, Kyoto

Ms. Higaki: When I’m in an asana, it’s easier for me to concentrate when I close my eyes; so, in this case, would I be able to concentrate even more if I make the room pitch dark and keep my eyes open?

MASTER: (Immediately) Yes. It’s better to keep the eyes open. For preventing yourself from making a poor or distorted position, in other words, for maintaining balance, it’s better to keep the eyes open. However, even though your eyes are open, since the force of the sense of sight itself is really not used, you can see, but it’s as if it’s all a blur. Half-opened eyes are fine too, it’s easier to concentrate in this way. And of course, when you do that, it would be best to keep the room more dark.

Ms. Morioka (Sati): I keep my eyes open in the process of forming an asana, but when I reach my completed position, I feel like I want to close the eyes. Even so, is it better to keep the eyes open?

MASTER: It’s better to keep the eyes open just a little, rather than completely closed.

Ms. Morioka (Sati): I feel like I can concentrate on the breath more when I close my eyes.

MASTER: If your position is already well-formed, then that’s fine.

Kinkara: Did Shri Mahayogi close the eyes?

MASTER: No, I did it with my eyes open, as just mentioned.

Kinkara: Even in the completed position, and continuously?

MASTER: Yes.

Kinkara: (Curiously) Did Shri Mahayogi do asana on the tatami in the space downstairs?

MASTER: Yes. I did it in different rooms (laughing). Since I grew up here, because the family structure changed and the room that I could use changed over time, in such a situation, I migrated from room to room, adapting to the situation. (laughter from all)

Gargi (Mirabai): But basically, Shri Mahayogi practiced when alone, is that correct?

MASTER: Of course. …In the middle of the night. (laughing)

Mr. Kawazoe (Asanghan): I’ve heard that when we practice the back bending asana, by furthering the line of sight, we can move prana further. When our eyes are closed, how is the prana working?

MASTER: At that point, no tension is placed more than that. Therefore, the line of sight is also something that plays a major role in supporting your concentration.

Tensions in Asana Practice; Shift From Asana to Meditation

Saturday, April 15, 2000, Mahayogi Ashrama, Kyoto

Ms. Matsubara (Medha): During the practice of asana, I tend to tense up too much and try to muscle my way through it.

MASTER: Once you create the form to a certain extent, then your breathing will do the rest to improve your flexibility and depth of asana. It’s never about muscle strength; it’s all about the breath. Therefore, you can say it’s like you start building your body from a deep core.

While I understand that inevitably you tense up during the beginning stage of practice, learning to let go of that tension is something you must develop as you move forward and keep at it over the long run.

Kinkara: (Laughingly) Shri Mahayogi, what about thinking within myself, “Come on legs, open more!” or “Bend more!” while practicing asana”? (laughter from all) What do you think about that?

MASTER: (Laughing) You shouldn’t be thinking such a thing! I understand that you’re wishing things were more like this or more like that. But you shouldn’t…(dissolving into laughter)

Ms. Matsubara (Medha): I’m going through something similar.

MASTER: Similar? What’s important is to clear away all these distractions and just stabilize your breath. In that case, focus only on breathing deeply, and also on stabilizing your breathing.

Kinkara: Should I think that I shouldn’t be thinking of anything other than that?

MASTER: Yes. (laughter from all) Don’t let those random thoughts get in the way. You must go through these simple tasks and simple states of mind, at least during the specific time [when you are practicing asana]. The breathing itself is something that changes. And, since that is a reason for practicing asana—indeed, it is the breath—you just need to focus on your breath, and that’s all you need.

Ms. Matsubara (Medha): But I can’t help but think something like “push further”; so then, to counteract that, I think that it’s better to repeat the words of a Saint; and what has come to my mind in those moments are Vivekananda’s words: “Tell your body that it is strong”—and then that makes me do what’s unnecessary…(laughing). That’s his phrase at the end of the second chapter in Raja Yoga—I am quite fond of that phrase. “Tell your body that it is strong”—so then I push myself even more so… But then, because I can see that my muscles are tensed up, I think that I should let go of that tension…but…

MASTER: Relax, relax.

Ms. Matsubara (Medha): So I can understand what Kinkara is saying very well, indeed.

Chetaka: When Kinkara is practicing asana, there are still flames emitting from him. (All burst into laughter.) Rather than being sattvic, it’s like the epitome of rajas.

Kinkara: I practice asana with the mindset that the purpose of the practice of asana is only for sitting; but that thinking itself is not good, is it?

MASTER: When you become more familiar with the asana, then you have to practice the asana themselves while really being grounded in true equanimity and detachment. After the initial phase, be done with tensing up.

Ms. Nakamura (Sarani): During the practice of asana, there are times that I feel so good that I forget about breathing, to the extent that I’m not sure whether I’m asleep or not. Should I just let that take its course? When that happens, I don’t even know if I’m asleep, and I’m not even breathing, I lose all awareness, there’s not even that hazy feeling, and it just feels completely pleasant. Is it okay to just give in to that and not worry or concern about anything anymore?

MASTER: Yes, what’s happening is a very good thing. Very good, indeed—it means that Yoga asana has already become completely effective. (Ms. Nakamura (Sarani): Has it?) Yes. If you further recognize that that very state of mind carries an ineffable atmosphere, you may proceed directly into meditation. No matter what asana you are in, there are cases when it’s better to stop asana and just meditate.

Ms. Nakamura (Sarani): So, it’s fine to stop asana there.

MASTER: That’s fine indeed, if the meditative atmosphere heightens. What I mean is that, if possible, you should continue to practice asana in that state until you get to a good stopping point, or, if the meditative mood heightens, then it’s fine to shift to meditation in the middle of asana practice.

Ms. Nakamura (Sarani): Is that heightening sensation also something that our body tells us?

MASTER: The body can tell you. Therefore, one can keep going forward with a good level of practice under the condition you just mentioned; and as one keeps going, that state will possibly deepen further. Well, that depth, as it heightens, may give you some kind of hint.

Ms. Nakamura (Sarani): So then, what about this: there are times when I’m doing asana, even when not bringing the asana to the full position, when I’m in the midst of a hazy feeling, though not at all in a meditative mood, and my mind drifts into thinking about my problems for a good amount of time, for instance, wondering about, if it were Shri Mahayogi, what would Shri Mahayogi think about those problems. Is it okay to just let my mind flow with these kinds of thoughts?

MASTER: That’s fine. Since these kinds of thoughts are very yogic, that’s fine. But both cases are completely…well…(bursting into laughter) they are not…

Ms. Matsubara (Medha): But Shri Mahayogi, what I said that I do—thinking about the words of a Saint—is also in that category (laughing), but is it not good to do that? (Everyone bursts out laughing.)

So far, I’ve never become sleepy during or after asana practice, not even once.

MASTER: Change will come eventually (laughing).

Ms. Matsubara (Medha): I’ll do my best. (laughter from Shri Mahayogi)

MASTER: The feeling of being in a haze or being zoned out—this expression is kind of vague, but it is true that a very distinct mood is born. Even so, the awareness of “Knowing” becomes more vivid. The mind is naturally restless in a constant state of activity and flux, yet it can enter this state where its activities are temporarily suspended or halted. Then, a distinct mood comes where it is as if being veiled. Therefore, it’s not good to hold too much tension or tense up your body or mind. That’s not good.

The Reason For Removing Your Socks For Asana

Saturday, January 31, 2007, Mahayogi Ashrama, Kyoto

Ms. Nakamura (Sarani): We’ve learned that when we practice asana, we should remove our socks; and I’ve heard that when it’s cold, it’s fine to keep your socks on only at the beginning, but that it’s then better to remove them once the body warms up, and that it’s okay to keep on open-toed socks. So, I would like to learn one more time about the meaning of doing sadhana—asana, and meditation included—without socks.

MASTER: This body breathes mainly through either the nose or the mouth. However, it is said that, in actuality, it is not only through the nose or mouth, but also through the entire body, through the skin. Also, it is recognized that there are many acupoints that symbolize or are associated with the entire body in the feet. Because of that, it can be said that if you cover your feet with something like socks, then the feet are not able to breathe. In fact, pragmatically, I feel that the ratio of breathing that takes place through the soles of the feet is higher than the cutaneous respiration of the entire body’s skin respiration. Therefore, this suggests that during the time of practicing asana or when doing sadhana, it’s best to practice barefoot as much as possible. Also, when you go to India, and when you enter in the temples or shrines, you must be barefoot—that too is for the same reason.

Ms. Nakamura (Sarani): We were talking about how perhaps being barefoot when one enters into temples or sacred areas might be connected to it.

MASTER: Well, of course it’s related; however, it’s not merely for abstract reasons at all. Because there is a reason for it within the providence of this universe, you can say that that’s how it is. (laughing)

Ms. Nakamura (Sarani): Shri Mahayogi hasn’t worn socks from when he was small (laughter from Shri Mahayogi)—does that mean that it was not because of an abstract reason but because Shri Mahayogi had already figured it out, even as a child?

MASTER: That might be so. I wasn’t aware of it (laughter from all), I just really disliked it sensory-wise, but if I think about it now, I think that might have been the reason.

Ms. Nakamura (Sarani): Actually, the reason why I asked this question was because, when I was practicing asana during the day, because I was wearing tights before that, out of laziness, I began practicing asana while still wearing the tights. But then, sure enough, I began to feel uncomfortable, like I was breaking the rule (laughter from all), and when I began to practice, maybe it’s just my imagination, but I started to feel like my body got really warm. I wore tights thinking it was cold, but I actually felt warmer after taking them off. So, I thought there must be some reason for this that must be far beyond what I had thought about.

MASTER: Well, with the exception of a doctor [recommending it] for some underlying medical condition, explicitly advising one to wear multiple pairs of socks to not let the feet get cold, I think it’s fine to remove them and practice with bare feet.

(Ms. Nakamura (Sarani) puts her hands together to express gratitude.)

The Power of the Big Toes;
The Reason For Not Covering Much of the Skin During Asana

Saturday, December 5, 2009, Mahayogi Ashrama, Kyoto

Ms. Fukoue (Anandi): I’ve heard that there is a channel in the big toe through which a great prana flows. Please teach us the reason for being barefoot during the practice of asana.

MASTER: This body breathes through the cutaneous respiration of the whole body. Therefore, especially the appearance of the skin on the soles of the feet or on the palms of the hands is different, isn’t it? That is to say, these are the places where more active cutaneous respiration is happening. Therefore, unless you keep your feet bare, and, in other words, cover your feet with socks, it’s like suffocating them. Thus we practice barefoot.

The big toe is a different issue, in terms of physiological function, there is a physiological function of the body that has a major line of muscles that runs along the back of the body; its pathway runs from the big toe to the arch of the foot, then goes to the Achilles tendon, the back of the knee, and then extends up through the back. Therefore, if the big toes of your feet are weak, your health condition is weak. In contrast, strengthening the big toes can be said to improve your physical condition as well.

Ms. Fukoue (Anandi): So then, what would be the asana that would strengthen the big toes?

MASTER: Vrikshasana—the tree pose. In order to stand on one foot, you need to keep your balance; since in order to have balance, you have to root down through the big toe of your standing foot, for those whose big toes are weak, it’s not easy to do, but by practicing to do that, you can heighten the strength of the big toes. It’s especially necessary for women who have foot alignment issues, such as bunions.

(Sarani speaks that she has a bunion issue, and before she began practicing Yoga, when she asked the advice of a doctor, the doctor suggested for her to do the same pose as virkshasana.)

(Shri Mahayogi speaks that wearing geta or zori is also beneficial, as they naturally bring strength into the big toes; and there are also block-like tools that widen the space between the toes to correct bunions.)

MASTER: Following up on our conversation about going barefoot, given that skin respiration occurs across the entire body, it is better to lessen the amount of clothing worn as much as possible. This does not mean to practice in the nude, but instead, it’s better to wear loose-fitting clothes. This too relates directly to the skin respiration of your entire body, [meaning that it affects the skin’s ability to breathe].

Mr. Iio (Gopala): Does it mean that it would be better for our everyday clothes to be loose-fitting as well?

MASTER: The skin’s ability to breathe is connected to our daily clothes as well. Therefore, it’s best to choose natural materials as much as possible.

Mr. Iio (Gopala): And it also means that it’s best to avoid tight-fitting clothes as much as possible.

MASTER: Yes, that would be better. In fact, synthetic fabrics have come a long way, but they still feel so suffocating.

Kinkara: By saying that, Shri Mahayogi is saying that that’s what he feels when he wears them, is that correct?

MASTER: I’ve always been sensing things like that, so (emphasizing) I can never wear synthetic fabrics. They make me feel suffocated.

Absorbing Prana From Everything;
Asana Practice and the Consumption of Food

Saturday, March 5, 2011, Mahayogi Ashrama, Kyoto

Madhavi: Shri Mahayogi says that after practicing asana, it’s better not to have a meal for about two hours. Is that because if we eat, prana is used for digestion? Or is it because prana escapes during elimination? Which one is it?

MASTER: Prior to that, if you consider the fundamental reason for why we must consume food, we can interpret that no matter what the food we consume is, what we are ingesting is the prana contained within it. Thus, it can be said that to take in prana, food is also necessary. If you practice asana, since you directly take in prana through doing so, it’s not necessary to take a meal or any food right after—that’s one of the reasons. So, I assume that most likely you all must have experienced that even after you practice asana on an empty stomach, you don’t have much of a sense of hunger after the practice, and rather you feel as if you are fulfilled. That sensation is letting you know that you don’t need to consume a meal right away. Even so, when your appetite rises and you eat right away, ki, called samana prana—which is responsible for digestion—kicks in to handle the digestion; therefore, this disrupts the flow of the good prana you just absorbed and circulated through your asana practice, and ruins its benefits. Therefore, to avoid that, it’s best to [wait to] consume food for two hours after the practice. Two hours is a rough estimate; one hour is also acceptable, but around two hours is a general guideline.

Sananda: Although this might depend on the condition before starting the asana, should we consider that feeling hungry after practicing asana means the practice wasn’t effective, or is it just a habit-driven appetite…which one is it?

MASTER: I think that it’s a habit-driven one. Our time for having three meals is pretty consistent, even though that routine is disrupted occasionally, wouldn’t you say? However, it’s just that since when you start to add in the time of asana, the practice brings a new rhythm that’s different from the usual rhythm, and yet, since your body clock is driven by habit, that causes those same neural responses to kick in.

Sananda: I think that to build new habits that can overpower those habits is what asana is. So then, does it mean that it’s important for us to talk in the class, too, about how [after the practice of asana,] the effects of asana fill the body with prana, and thus we will [eventually] have no problem with not consuming a meal [right away], and at the same time, the mind needs to understand that appetite is habit-driven in nature, and therefore we need to guide ourselves to stop [following] it.

MASTER: Yes. For instance, consuming food before practicing asana makes you feel sick during your asana practice, doesn’t it? Similarly, if consuming food after practicing asana, since the prana is disturbed through consuming food, it leaves you with an uncomfortable feeling. That is a perfectly natural reaction. So, it’s important to understand that what sustains the body is the prana within, at the same time, we actually absorb this prana from our breath, from food, and truthfully, from all kinds of information—like what we see, hear, and touch—from everything. Because there is a risk that various impurities could attach to prana and infiltrate into [the mind and body], cleaning, and clearing your environment to cultivate the [prana] there so that you won’t sense negative things or vibes, is also based on that. The reason you want to see and hear only good things is, after all, to absorb good prana from them, too. Therefore, since class times are inevitably scheduled for when it’s easiest for everyone to get together, it might totally throw off your dinnertime. But still, it’s good, even if just once a week, to practice asana in the class, so that your body will learn and get used to these things that I mentioned. And then when you practice asana at home on the days you don’t come to the class, you will be able to manage and schedule it effectively.

Sananda: Shri Mahayogi mentioned that we take in prana from what we see, too. When we keep practicing Yoga, applying the teachings into action in our everyday lives, the sense of differentiation starts to wane, in other words, the cognitive impressions derived from different objects, or nama (name) and rupa (form), vary person to person, and even looking at the same thing, the prana that each individual takes in from it also varies, I think. Whereas, Shri Mahayogi is seeing Atman in all, in everything—I think that that means that he only absorbs sacred prana—so then in this sense, is it correct to think that the prana one takes in reflects one’s own mind?

MASTER: Yes. It’s just like the relation of a magnet.

Sananda: So then we can consider that as our own mind becomes pure, even if we see the impurity, we will not take in negative prana from it.

MASTER: Exactly.

Sananda: But basically, it is best to maintain cleanliness.

MASTER: From what I hear often, starting the practice of Yoga often triggers one to promptly clean one’s room, leading to a decluttered and a simpler, cleaner living space.

Ms. Fukoue (Anandi): Even if someone wants to go to the bathroom during the class, is it better to move slowly as much as possible so that prana doesn’t escape or the breathing doesn’t return to its regular state?

MASTER: Since one’s breathing and pace of movement are inextricably linked [and closely synchronized], calm breathing leads to calm movements. [So when necessary,] you should let them know about it.

The Sweat of the Yoga Practitioner

Saturday, June 11, 2005, Mahayogi Ashrama, Kyoto

Ms. Takagi (Ranjani): I sweat a lot from my hands and feet. I thought that it might be because my body is tensed, could that be it? Or, perhaps I can consider that that’s just my constitution, or that if perhaps I relax more, then that kind of symptom will disappear, or…

MASTER: That might be just a part of your natural constitution, like a kind of physical tendency, but, well, I assume that your mental and physical tensions are, after all, closely related to that condition.

Ms. Takagi (Ranjani): So then, it means that if I can get rid of many things within my mind, that constitution can be changed…

MASTER: Your constitution will change, indeed. But the sweat generated from those who practice Yoga, meaning the practitioners of Yoga, is different from that of common people who don’t practice Yoga, and some sacred texts go so far as to state that the sweat generated by the yogi during their spiritual practice should be rubbed onto their bodies, suggesting that it isn’t merely composed of toxins, but it is also believed to generate beneficial components.

Ms. Takagi (Ranjani): I have to be careful, because I almost slipped in chakrasana. But I think that practicing asana requires concentration and tension, so naturally, it makes me sweat even more.

MASTER: Well, that’s to be expected. Don’t concern about it anymore. Sweating is normal. Sweating can be a barometer—like if it doesn’t make you sweat, it doesn’t count.

Asana Practice, Bathing and Sweat

Saturday, September 23, 2006, Mahayogi Ashrama, Kyoto

Yogadanda: This is not something that I’ve heard from Shri Mahayogi directly, but around the time I first learned asana in the class, a senior gurubai told me that it’s better not to wash away the sweat coming from our asana practice, for this sweat is sacred. What does that mean?

MASTER: Certainly, you will sweat a little through practicing asana. However, it’s not good to change one’s environment right after asana practice. Whether taking a bath or a shower, that act itself is a mundane activity, a secular act—it means that that’s why after asana practice, even though you may sweat a little, since this sweat is not impure at all, you can leave it as it is, [instead of moving into a secular act]. On the contrary, it’s fine to practice asana after bathing or taking a shower. But it’s better not to do that after asana practice. If you sweat excessively, you can wash it off after some time. Well, after 30 minutes or an hour.

Shachi: So, taking a bath right after asana practice ends up disrupting the balance of prana that we just restored and conditioned, just like when eating a meal immediately afterward.

MASTER: That’s right. First of all, your breathing rhythm just goes back to its everyday rhythm. In a way, taking a bath or a shower counts as movement. So, because the breath ends up following it, it means that the long, deep breathing you cultivated during asana simply reverts to its original state.

Ms. Takagi (Ranjani): This, too, is something that I had misinterpreted. I had the impression that what Shri Mahayogi had said was that the sweat generated from asana practice is so sacred that you might as well rub it all over your body. (laughter from all)

Yogadanda: Sounds like it’s good for the skin. (laughing)

MASTER: Don’t concern about sweat (laughing). It’s best to let it be.

Ms. Keiko Takahashi: Is it not recommended to wipe sweat off with a towel?

MASTER: When you sweat excessively, then it’s fine to do so. When one just embarks on asana practice, due to a high accumulation of waste products, one may frequently experience excessive sweating. At that stage, it’s fine to wipe it off. But it should be lightly.

The Order of the Asana Practice

Saturday, January 23, 2010, Mahayogi Ashrama, Kyoto

Mr. Takahashi (Danavan): When I practice halasana, if I compare doing it after bhujangasana to after sirsasana, I feel it’s easier to do halasana after sirsasana. Is there any difference?

MASTER: There is a difference. Simply speaking, since sirsasana supports your entire body weight with your head or neck, it can cause your neck to compress, or that sort of thing happens. Because of that, in the initial stage of practicing sirsasana, we always practice halasana. That’s also for extending the neck that is compressed. And sensually, you feel comfortable being in halasana; that is because it stretches the neck back by as much as it shrank.

Mr. Kawazoe (Asanghan): In the class in Matsuyama, we practice the twisting pose after yoga mudra, whereas when I took the class in Kyoto, this order is the opposite, and yoga mudra was last. Is there any difference in the meaning of the different orders, like which order is better?

MASTER: When it comes to yoga mudra, this one is an asana, yet it also has the name mudra in it. Mudra has the meaning of a seal, sign or stamp. Just like how a personal seal reflects an individual—like when you put the stamp of Kawazoe, it represents the person Kawazoe himself—since a seal has this kind of implication, this asana implicates a form of a mudra of Yoga, a seal of Yoga, or a symbol of Yoga; it rather goes beyond the physical form, and its meaning lies in the way that asana conditions and regulates both the body and the breath. Therefore, once the breath is controlled after practicing that asana, consequently the mind comes to be restrained along with it, creating a state that makes concentration and meditation much easier. Therefore, in order to lead up to meditation, it is better to practice yogamudrasana after matsyendrasana.

Ms. Karashima: Since I learned samakonasana some time after I learned yogamudrasana at the Mission’s class, I’ve been practicing in this order; but when I practice at home, I feel like wanting to do meditation directly after releasing yogamudrasana, so I often skip samakonasana, but I don’t think I should be skipping it. Is it okay to do samakonasana at the beginning?

MASTER: That was how it used to be. We’ve just temporarily pushed samakonasana down the line because many people were struggling to do it.

Ms. Karashima: So it’s not an issue to practice it first.

MASTER: It’s better to practice it first [rather than skipping it or practicing it toward the end]. Once you arrive at the point where you’ve become proficient at most of the asana, [meaning, in all aspects,] and no longer need to practice them, it’s fine to dive straight into meditation, however, it would be easier to meditate after just having done yogamudrasana. Also, if you are so busy that you don’t have time to practice all of the asana, then you can do it that way. That is the excellence of yogamudrasana, making it one of the premier asana.

Ms. Karashima: Between baddhakonasana and samakonasana, which one should be practiced before the other?

MASTER: Either one is fine. Samakonasana is the one with a wide-opening of the legs, and baddhakonasana is the one with a closed opening of the legs—what they imply is as simple as that… Just like this, even within a single asana class, the program changes and is tailored to reflect the unique mix of participants and their years and levels of experience. This is how subtle and intricate the nature of asana is in teaching [the class].

Four Excellent Asana

Saturday, June 13, 2009, Mahayogi Ashrama, Kyoto

(Ms. Yatsuda asks what the three asana are among the four excellent asana, besides simhasana, which is one of them.)

MASTER: There are slight variations depending on the sacred texts, but the one or two asana that all of these sacred texts always mention are padmasana and siddhasana, and simhasana. The last one varies depending on which sacred text, but a certain one states paschimottanasana.

Kinkala: Among the four, padmasana and siddhasana are included [in these sacred texts], aren’t they?

MASTER: They are always included.

Kinkala: Shri Mahayogi mentioned some time ago that in the period when Shri Mahayogi was doing asana, these two asana took until the very end to complete. We think that padmasana and siddhasana originally must have been the perfected asana designed to achieve a special sense of concentration that would help one heighten concentration and raise kundalini just by forming the poses themselves. I’m not clear about the commonality of these four asana, when it is said that these asana are excellent or superior, so, what makes them superior?

MASTER: Paschimottanasana is superior in its physiological aspects. In its physical aspect, it is understood that the major glands run along the back of the body. Paschimottanasana is the very pose that stretches them to their absolute limit. And further, since paschimottanasana generates heat in one’s abdomen, it burns away bodily waste, and excels at purifying the body, so it is recognized for having such a significant effect, particularly on these physiological functions. Simhasana is superior in the aspect of prana, padmasana is excellent in all aspects, especially the spiritual aspect; to be specific about the spiritual aspect, through the stillness of the body, the prana becomes still, and the mind becomes still. Therefore, one’s spiritual aspects shine forth.

Sleep in Asana Makes the Mind Active

Saturday, January 17, 2009, Mahayogi Ashrama, Kyoto

Shachi: There are people who often fall asleep in savasana (the corpse pose). I heard that the reason why it’s better not to fall asleep in savasana is because the mind becomes the quality of tamas; through practicing asana, the mind becomes calmed, but by falling asleep in savasana, the mind becomes active…something like that.

MASTER: Yes. Preventing oneself from falling asleep in savasana—usually, the activities of the mind fluctuate between the states of being awake, of dreaming, and of deep sleep; but during the asana, the condition that breaks away from these three states, [in other words,] a neutral state—often referred to as a state of suspension—is created. Therefore, it means that you have to stay awake, because the moment you drift off, you will immediately get caught up in the realms of the mind’s activity where you could start dreaming or falling fast asleep at any second, so you should avoid sleeping.

And when the neutral condition of suspension is created, all that’s left behind is the Pure Consciousness of knowing, and any activities of the mind beyond that ought to naturally become suspended. (Shri Mahayogi speaks very slowly, and because of Shri Mahayogi’s prana, everyone’s concentration heightens, and the space is enveloped with stillness.) This is explained in the Yoga Sutra, which mentions about pain-bearing obstacles, that they are dormant, attenuated and interrupted—it explains about the state where the pain-bearing obstacles can be asleep, too—and this temporary [attenuated] state comes into being during asana. To eradicate and end the pain-bearing obstacles, it goes without saying that you must apply the meditation of discernment.

* * *

Testimonies from a Practitioner

Tantra
Part 8 — Shiva and Shakti

By Yogadanda
Kyoto, Japan, 2025

MASTER: Shiva derives from his progenitor, Rudra, who is the god of the roaring storm. The image of a roaring storm includes not only wind and rain, but of course, the cosmic governance of all weather in general, and especially for India’s agricultural people, it plays an important role. The activity of this universe cannot stagnate; it is constantly changing and is forced to evolve. To put it another way, it’s suggestive of a cycle of destruction and then regeneration.

And also, since olden times, the symbols of the origin of all things, which are the reproductive functions of the masculine and the feminine, are united, and so Shiva Lingham, the symbol of the union of the masculine and feminine principles, is still worshipped, even now. It is considered to be that that, too, is a different form of Lord Shiva, or an attribute.

Nurturing the universe and continuously renewing it in this manner—the workings of that dynamic power are what symbolize Shiva. In truth, the scenery of the earth, or rather, of the world, remains very dynamically active, shifting alongside the four seasons, as well as through the transition of all things. I suppose that the worship of Shiva grew larger from having such a backdrop, too.

And, on the other hand, the well-known form of Shiva in meditation appears to capture the figure of a Yogi.

Q: I learned that Fudo Myoo (Acala) is the protective deity for the practitioners at the Kitano Tenmangu Shrine; does that have anything to do with Lord Shiva?

MASTER: The original figure of Fudo Myoo is Lord Shiva. Therefore, for practitioners, the yogi in India regard Lord Shiva as their guardian deity, and it is considered that in Buddhism, Fudo Myoo plays that role.

The Kitano Tenmangu Shrine¹ near here, of which the Dazaifu Tenmangu Shrine² is the head, of course, is said to enshrine Sugawara no Michizane, at least officially; and legend has it that following Michizane’s exile and death in Dazaifu, the imperial capital of Kyoto was plagued by lightning strikes and various disasters, leading to the establishment of the Tenmangu shrine to appease his restless spirit. In this legend, too, the lightening motif, which is deeply connected to Shiva, is there. And also, if you visit the shrine grounds, you will see that there are many statues of cows. However, there is nothing mentioned about the relation between Michizane and a cow. Although the plum blossoms that appear in the famous poem [by Michizane] are there on their grounds, when it comes to the cow, there is no mention about what the relation is that he has with the cow. However, if I think about it, apparently, this area in Kyoto City used to be farmland in olden times; it used to be the area of Nishinokyo Village in the capital of Kyoto. And there, vegetables are grown in fields; and even today, one of the Kitano Tenmangu Shrine’s festivals features a unique and rare portable shrine (mikoshi) made entirely of vegetables. It is called Zuiki Festival, and it is entirely decorated with vegetables to pray for a bountiful harvest. For such farming work or agriculture, cattle are a necessary and dynamic force, and that must have been the same whether in India or in Japan. I suspect that in having this aspect, numerous statues of cows have been enshrined. That being the case, if you leave Michizane to the side, [if you view it] from an Indian-style perspective, you could argue that it’s not entirely wrong to say that the Kitano Tenmangu Shrine enshrines Shiva.

Q: Please teach us about the process of how Shiva became a motif for the figure of a Yogi.

MASTER: It’s hard to say exactly when it began. Yet, it seems to have been formed already since ancient times. For instance, there is evidence of it in the figurine in meditation that is among the unearthed artifacts that date back to the Pre-Vedic era, which is the time before the Veda were born, meaning, very early on in the Indus civilization. Also, it seems that among these artifacts you can even find a motif that evokes images of the figures of priests in the pre-rishi epoch, the performers of the late Vedic rituals. And there is a theory that perhaps the root of Shiva can be traced back to around that time.

The root of Shiva is in the great power of the natural phenomena beyond human comprehension. The fact that Shiva became associated with the image of the Yogi, suggests that Yogi were revered by people as being absolute figures.

The common image we hold of Shiva is Shiva sitting in steady meditation. It is written in one of the scriptures that hatha yoga was first taught by Shiva; our Master, too, having mastered asana without being taught by anyone, is imparting asana. We can imagine that, just like in the case of our Master, in each era, beings have appeared who master asana or Yoga on their own and then teach it to others. The fact that our Master was born near Kitano Tenmangu Shrine, connected to the worship of Shiva, is intriguing.

Tantra has its base in Sankhya philosophy. The philosophy of tantra absorbed an element of bhakti by replacing Purusha and prakriti in Sankhya philosophy with Shiva and Shakti. As the masculine principle, Shiva is the immutable absolute Existence, whereas, on the other hand, as the feminine principle, Shakti bears the dynamic power of unfolding and evolving the world. By uniting Shiva (the masculine principle) and Shakti (the feminine principle), this world is coming into being and unfolding. The icon of Shiva is always depicted paired with Shakti.

The philosophy of Shiva and Shakti developed into the sadhana of tantra. In kundalini yoga, through its practice, the dormant Shakti at the base of the spine, is [awakened and] raised to the seat of Shiva at the crown of head and united there with Shiva. And also, in the practice that utilizes yantra, [the practitioner] attempts to return the world, which has been unfolded through Shakti, back to Shiva, at the center [of the yantra], with the help of the power of Shakti.

So then, what will happen to the practitioner once they realize Shiva, the very origin of this world?

In 1989, Swami Vivekananda worshipped a natural ice Shiva Lingham in the Amarnath Cave in the ice field of Kashmir, India. There he experienced receiving visions of Shiva Himself, and in the following days, he spoke of nothing but Shiva. After that, constant thoughts of Kali filled Vivekananda’s mind, and he retired alone to a temple dedicated to the Divine Mother; he ceased making any plans. Experiencing the destructive aspects of Kali, he taught his disciples that Kali manifests even within evil, terror, sorrow and annihilation.

Q: What was the state of Vivekananda during the time [he was in Kashmir]?

MASTER: He precisely realized Shiva; at that sacred site, and naturally since it was Vivekananda, there is no doubt that he was immersed in samadhi, and in that, there was nothing but Shiva. And, there are various symbols associated with Shiva, such as the auspicious and the terrifying, the joyful and the dreaded, so I would say that he experienced the total image of Shiva as the entire universe, as all-encompassing. Because of that, when he came back from samadhi, the mind and heart of Vivekananda were dyed completely by that, such that it was like a form of madness if viewed from the perspective of the world. In fact, naturally, he of course had no attachment to his life—I would say that Shiva ended up covering him completely. And Kali, on the other side…Kali is another aspect of Shiva, so to speak, and Shiva and Kali are the same, so even if the name is shifted to Kali, it is in no way different from Shiva.

Q: There are Vishnu-related (Vaishnava) deities, such as Rama and Sita, or Krishna and Radha, and there are those that are Shiva-related (Shaivism), such as Shiva and Kali, and we can understand that these pairs are gods and goddesses in the form of the essence and the phenomena. I feel like, if anything, in Shiva-related deities, the deities associated with Shiva are depicted being adorned with human heads and arms, and are more associated with destruction—what is the significance behind Vivekananda experiencing these things in particular?

MASTER: I feel that that itself is the mind and heart of Vivekananda as a Yogi. Meaning, what I want to say is that, in the bhakti of the Vishnu sect (Vaishnava), oftentimes there is rather a positive step that is taken, whereas in the case of the Shiva sect (Shaivism) and the Shakti sect (Shaktism), what’s retained there is something like the original form of Yoga, where both affirmation and negation are pushed forward as the mind itself is shattered within the conflict between the two; and I gather that that is where his life and practice as a Yogi converged with the symbolism of Shiva and Kali.

Q: Vivekananda mentioned that his worship of Kali is personal, therefore he never taught or preached it to anyone, for [the complex, fierce symbolism of Kali in] it would be misunderstood or misconstrued, especially by Westerners [unfamiliar with his traditions].

MASTER: I would say that the implication of this is that, not only Westerners, but not even practitioners in India, any who are half-baked, can truly understand it.

Within the mind and heart, everyone tastes joy, anger, sorrow and pleasure through the experiences in the journey of life; and even though there are respective differences in degree, all the emotional aspects of the mind come down to these. The Yogi experience from one extreme of that to another; even without having the actual experience of being in such places, they can have such beyond-ordinary experiences in meditation. Simply speaking, the inner turmoil of a single person’s life experience is a drop in the bucket within a much greater ocean. However, as one advances and deepens the practice and state of Yoga, what occasionally happens is that one ends up doing things that are thousands or tens of thousands of times the scope of the experience within a single person’s lifetime. The tantric sect of Shiva (Shaivism) or the tantric sect of Shakti (Shaktism) often demand such things, and if anything, it is to an extreme degree. Or, perhaps that is the kind of disposition had by its practitioners. Because of that, such a thing is impossible (to accomplish) for half-baked practitioners and scholars [without practice]. Therefore, no one can comprehend or grasp it. Naturally, in the West, there is a concept of God being “Truth, Goodness and Beauty,” so there is no room for accepting anything else, because everything that opposes it has been cast off to the side as evil and erased.

Q: I heard some time ago that the state of Vivekananda’s madness in his later years was vijnana. Please teach us about vijnana.

MASTER: Madness in God—that is literally all there is. Whatever its appearance may be, that is all there is. Jnana is the state in which all the forms of maya disappear and there is only God, the Truth. Vijnana is, despite God having diverse appearances, taking all features, there is only One, God. Madness in God is exactly that state, no matter what one sees or hears or does, there is only God.

Q: Can it be said, understanding through the lens of raja yoga, that the state of vijnana is the state of sahaja (effortlessness) in the state of nirvija samadhi?

MASTER: That can be said.

Q: I have an image of nirvija samadhi being a profound stillness where all sanskara are entirely gone. But even so, in other words, does it also mean that it is the state where something completely divine is manifesting, and one is going mad in God?

MASTER: I think so.

Q: So then, that means it is not like an image of stillness.

MASTER: That, too.

Joy in stillness, stillness in Joy—it might seem to be that they are polar opposites, but actually they’re not. They can be understood to be a single unified thing. So then, the word that the Yogi use, “Ananda,” and the word that Buddha uses, “Nirvana,” correspond. The difference is only in expression, it is equivalent in substance, undifferentiated, and non-dual. Ananda in this context doesn’t refer to the ananda of ananda samadhi, but it is the Ananda of Sat Chit Ananda.

Q: Some time ago, Shri Mahayogi said that the state of the Ultimate can only be expressed using words like “Consciousness” or “It Is.” Are you saying that That Itself holds Joy, like madness in God?

MASTER: Sat, the Existence, and then Chitta, which knows That, that is Consciousness; the integrated unit of them is the only Reality. There, Ananda is born, and through Shakti, the world is coming to unfold. The origin of that, in other words, the beginning of Shiva and Shakti, is what madness in God is.

The figure of the Yogi who attained Satori and himself became God has gradually been symbolized in the form of Shiva by people’s faith that has been being cultivated over thousands of years; then Shiva has been worshipped as Shiva Lingham, as a male god, as residing in the sahasrara chakra at the crown of the head, and also as the True Existence, the Bindhu, that is placed in the center of a yantra. Vivekananda’s experience verified that that Existence is by no means abstract, that it is the Existence that can be concretely perceived and experienced.

Shiva is the Existence who leads people to Satori, even now, and he is a protector of us, the practitioners of Yoga.

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[1] The Kitano Tenmangu Shrine was built in the northwest section of Kyoto during 947 AD by the emperor of the time in honor of Sugawara no Michizane, a scholar and politician who represented the middle Heian period (794 AD-1185 AD), as well as for the peace of the nation.

[2] The Dazaifu Tenmangu Shrine is the head of 12,000 Tenjin shrines nationwide, and it is located in Fukuoka.

Teachings of Shri Mahayogi

Testimonies from Actual Practitioners