BREATH-CONTROL
Breath-control can have various meanings. It can be retention of breath, or regulation of breathing according to a definite rhythm, or merely watching the breathing and remaining attentive to it. The Maharshi often authorised the use of breath- control, but did not as a rule specify what form it was to take -- perhaps because those who asked for his authorisation were usually practising a form of it prescribed by some Guru and merely wished to know whether they could continue to do so. He himself, although competent to authorise any practice, did not teach or prescribe the more technical forms of breath-control.As there are elaborate treatises on the elements of ashtanga
yoga only as much as is necessary is written here. Anyone who desires to know more must resort to a practising yogi with experience and learn from him in detail.1
When he did specify what kind of breath-control was to be practised it was usually just watching the breath, the type which is least likely to be harmful if practised without guidance from a Guru who specialises in this kind of technical, indirect path.
Mr. Prasad asked whether the regular form of breath control is not better, in which breathing in, holding the breath, and breathing out are to the rhythm of 1:4:2. Bhagavan replied: `All such rhythms, sometimes regulated not by counting but by incantations, are aids for controlling the mind: that is all. Watching the breath is also one form of breath-control. Holding the breath is more violent and may be harmful when there is no proper Guru to guide the practiser at every step; but merely watching the breath is easier and involves no risk.2
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The Maharshi was careful in authorising breath-control to explain why it was used -- that it was helpful simply as a step towards mind control.
The principle underlying the system of yoga is that the source of thought is also the source of breath and the vital force; therefore if one of them is effectively controlled the other is also automatically brought under control.1
The source of the mind is the same as that of the breath and the vital forces. It is really the multitude of thoughts that constitute the mind; and the I-thought is the primal thought of the mind and is itself the ego. But breath too has its origin at the same place whence the ego rises. Therefore, when the mind subsides, breath and the vital forces also subside; and conversely when the latter subside, the former also subsides.
Breath and vital forces are also described as the gross manifestations of the mind. Till the hour of death the mind sustains and supports these forces in the physical body; and when life becomes extinct, the mind envelops them and carries them away. During sleep, however, the vital forces continue to function, although the mind is not manifest. This is according to the divine law and is intended to protect the body and to remove any possible doubt as to whether it is alive or dead while one is asleep. Without such arrangement by nature sleeping bodies would often be cremated alive. The vitality apparent in breathing is left behind by the mind as a `watchman'. But in the wakeful state and in samadhi, when the mind subsides, breath also subsides. For this reason (because the mind has the sustaining and controlling power over breath and vital forces, and is therefore ulterior to both of them) the practice of breath
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control is merely helpful in subduing the mind, but it cannot bring about its final extinction.1
It follows from this that breath-control, as authorised by Sri Bhagavan, is necessary only for those who cannot control the mind directly.
D.: Is it necessary to control one's breath?
B.: Breath-control is only an aid for diving inwards. One
can as well dive down by controlling the mind. On the mind being controlled, the breath is automatically controlled. There is no need to practise breath-control; mind control is enough. Breath-control is recommended for the person who cannot control his mind directly.2
This implies that Sri Bhagavan did not authorise breath-control as an independent technique, but only as an approach towards mind-control. In itself he warned that its effects were impermanent.
For the subsidence of the mind there is no other means more effective and adequate than Self-enquiry. Even though by other means the mind subsides, that is only apparently so; it will rise again.
For instance, the mind subsides by means of breath-control; yet such subsidence lasts only so long as the control of breath and vital forces continues; and when they are released the mind also gets released and immediately, being externalised, it continues to wander through the force of subtle tendencies.3
Therefore, those who use it on the path prescribed by the Maharshi should also know when to give it up.
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B.: Breath-control is a help in controlling the mind and is
advised for such as find they cannot control the mind without some such aid. For those who can control their mind and concentrate, it is not necessary. It can be used at the beginning until one is able to control the mind but then it should be given up.1
Another reason for caution in the use of breath-control is that it may lead to subtle experiences which can distract the seeker from his true goal. As will be shown in the next chapter, Bhagavan always warned against interest in powers and experiences or desire for them; he sometimes specifically connected this warning with the use of breath-control.
B.: Breath-control is also a help. It is one of the various
methods that are intended to help us attain ekagrata or one- pointedness of mind. Breath-control can also help to control the wandering mind and attain this one-pointedness and therefore it can be used. But one should not stop there. After obtaining control of the mind through breath-control, one should not rest content with any experiences which may accrue therefrom but should harness the controlled mind to the question, `Who am I?' till the mind merges in the Self.2
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