Layayoga: The Definitive Guide to the Chakras and Kundalini (87 page)

Agni is in the nature of fire to which the oblation of substances in the body is naturally and constantly being offered owing to the influence of ojas. Bioenergy which remains latent in the tissues or substances in the body becomes available to the body as energy for motion and heat by the action of agni, that is, catabolism. The cellular, nervous and endocrine activities, and all other organic functions are carried out by activated bioenergy. The heat which is thus produced cannot be changed into any other forms of energy. Heat is necessary for the body. It is associated with all functional activities and it maintains the normal body temperature. The excess of heat is eliminated from the body by evaporation, convection and conduction.

The action of agni, at a certain point, causes a reaction in bioenergy which then tends to conserve the substances of the body and energy. This activates soma which exhibits its ‘cooling’ function. Soma utilizes the energy released by catabolism in its cooling process of synthesizing substances which become parts of the body. It is anabolism. All the processes which are going on in the body—the breaking down of substances and the release of energy on the one hand, and, on the other hand, conservation of substances and energy—are due to pranic ojas, and, consequently, they are pranic functions in the body and are technically termed pranana, i.e., what is now known as metabolism.

There are a number of root substances or constituents of the body, which maintain its integrity. These substances are the main sites where the action of ojas as the vitalizing principle is more forceful. These substances have been termed dhatus. A dhatu is that which holds, maintains or contains the concentrated ojas. Ojas is in all parts of the body, but it is in greater concentration in dhatus. There are seven kinds of dhatus, viz., rasa (body-water), rakta (blood), mangsa (muscle), meda (fat), asthi (bone), majja (marrow) and shukra (gonadal substances). The degree of concentration of ojas in all dhatus is not the same. It is lowest in bodywater, and highest in gonadal substances.

Dhatus are not exactly the tissues of the body. A tissue is a collection of similar cells and their intercellular substances, having a particular function. It is the basic anatomical and physiological component of the body. The basic tissues of the body have been classified as these: epithelium, connective tissue, skeletal tissue, muscular tissue and nervous tissue. Adipose tissue has been included in the connective tissue. The fluids of the body have not been included here. The fluids are blood, lymph and tissue fluids. Cartilage has been included in the skeletal tissue. The muscle tissue presents three forms: skeletal, cardiac and smooth.

On the other hand, rasa (colourless fluid) and blood are enumerated as two separate dhatus; fat has been taken as a dhatu; marrow and gonadal substances have been counted as two kinds of dhatus. It appears that marrow (majja) has been used here in a broader sense to include not only bone marrow but also marrow-like spinal cord and brain, that is, nerve tissue. So, practically all dhatus, except gonadal substances (shukra), are tissues, and they function like a tissue.

Rasa is the water content of the body. It is in all parts of the body. The water content is higher than solids. About 60 per cent of the body is water. The entire body water may be divided into two parts: intracellular and extracellular. The intracellular fluid is more than half of the total body water. The rest is the extracellular fluid which comprises interstitial fluid, lymph, plasma water, and fluids in the cartilage and bone (transcellular fluids).

The influence of ojas makes body-water a most important element in the body, and without it life-processes cannot function. First of all, substances which are catabolized to release energy, and substances which are anabolized for the conservation of body tissues and energy come from outside the body as foods. The natural foods need to be transformed into their simpler forms for absorption into blood. This is done in the alimentary canal. Digestion requires a certain amount of water in the stomach and small intestine. The main sources of water in the gastrointestinal tract during digestion are water which has been drunk, water-content of foods, and fluids secreted by the salivary and gastric glands, small intestine, pancreas and liver.

Now, purified and fluidiform basic food substances are absorbed through the intestinal mucosa into the blood plasma. In the plasma the blood cells are suspended. Since the plasma and the cells, in the form of a red fluid, are enclosed within the blood vessels, blood has been regarded as a distinct dhatu. Plasma is actually a part of the extracellular fluid. A continuous transference of the nutrients occurs from the blood plasma to the interstitial fluid in the capillaries, and then from the interstitial fluid to the intracellular fluid. This process also removes excretory substances from the cells to the extracellular fluid. So, we see that bodywater (rasa) plays a most important role in pranana (metabolism). But this transport system is maintained by the blood movement throughout the body. The blood movement is principally maintained by the heart, and is assisted by the vascular smooth-muscle and skeletal muscular movements. Ojas is here in higher concentration. It is the red cells which carry oxygen to the cells.

The next higher dhatu is muscle. Muscle consists of cardiac, smooth and skeletal. Cardiac muscle has an inherent power to exhibit automatic rhythmic contraction which is utilized as a pump to maintain blood circulation. The level of circulation can be increased by muscular exercise. It is the skeletal muscles which can be willed to make movements. Muscular movements have far-reaching effects on the body. The entire organic system, including the nervous system, can be influenced favourably and its functions can be improved by muscular exercise. Muscular exercise comprises posture exercise, contraction-control exercise, growth strength exercise and speed-endurance exercise. Smooth muscle is widely distributed in different organs. It is found in the alimentary canal, kidney, ureter, bladder, urethra, trachea, bronchus, and female and male sexual organs. The movements of smooth muscle are involuntary, but the skeletal muscular movements exercise a great influence on it. The ojas concentration in the muscles is high, and, consequently, muscle exhibits dynamic function by which every part of the body is influenced.

The next is fat. In the body, fat is found in three main forms: neutral fat (triglycerides), phospholipids and cholesterol. Phospholipids and cholesterol are integral parts of the cells. However, large quantities of fat are stored as neutral fat in the adipose tissue—the fat depot. The fat-absorbing adipose tissue, which is the main part of meda dhatu, is able to take up excess fat, store it, and then release it when the body needs it. Another unusual function of fat is to form a thin sheath of subcutaneous fat over the skeletal muscles, which gives them a smooth appearance. Such fat-coated muscles, if rightly developed, are able to exhibit great strength and very strong contractive power, by which they are made to appear as hard as rock. These muscles can also be made to relax voluntarily to such an extent that they seem as soft as butter.

Then comes bone. It gives support and stability to the body and is involved in motion. The next is marrow. As bone marrow, it is the source of the red blood corpuscles. Marrow as brain is the fundamental control centre of the body, and it is the only organ which reacts in response to mental activities. Ojas is very active here.

Sexual Dynamism

Shukra is the seventh dhatu, in which the concentration of ojas (life-force) is the greatest. Shukra is, fundamentally, sexual energy, functioning in relation to, and as an essential part of, sexual secretions produced by the sexual glands of the female and male. Sexual secretions are both external and internal. This energy system is sexual dynamism, which creates the sexual urge involving emotions, thoughts and body. The urge is the continuous sexual impulse towards consummation by overcoming all obstructions. So, the desire for enjoyment, and the enjoyment itself, are not artificial but real. The desire is not a graft, but a part of bloodbone-muscle-mind. No amount of moralizing or philosophizing is helpful in nullifying the desire.

It has been suggested that if a large amount of energy is spent by doing heavy or long-continued muscular exercise, the strength of the urge may be decreased until it is almost dormant. There may be a temporary lack of desire due to an accumulation of a very large amount of fatigue-products in the system. But as soon as the body recuperates, sexual desire returns. In many cases even heavy exercise fails to suppress desire. Consequently, it is difficult to get rid of the ‘horror of sex’. Prolonged mental work also does not help. Of course, it is possible to lessen its intensity by devotion to certain ideals with great fervour and attention. When the desire is quiescent, this diversion may afford temporary relief, but when it is ardent, the ideal is shattered.

It has been said that unusually intelligent and brilliant persons lead a sexually continent life. A few examples, which include Newton, Kant, Pascal, Carlyle, Leibniz and Beethoven, are given as demonstrations. But it has also been stated that these men were unbalanced and unhealthy. However, there have been also highly intellectual persons and even geniuses who have led a loose sexual life. The author was acquainted with a highly intelligent man who knew more than thirty oriental and occidental languages, but led a loose life and died prematurely. He also knew a talented musician who showed extraordinary ability in vocal music, but had very loose sexual morals. The effects on intelligence of conservation of sexual energy have not been clearly demonstrated, because it is very difficult to find a person with brilliant thoughts, leading a life in which the sex urge has been fully controlled.

Does great muscular strength require complete sexual control? Not a single strong man can be found who has led a life of complete sexual continence. During intensive physical training, some strong men stop entirely all sexual indulgence, as the champion wrestlers of India, or the boxing champions of the West, while others follow moderation. Anyhow, heavy training indicates the necessity of stopping completely or partially sexual wastages. There are also examples of strong men who led a loose sexual life.

Food has a great influence on sexual impulse. A well-balanced nutritious diet maintains sexual desire and vigour at a high level. The effects of milk or meat are practically the same. An exclusive milk diet does not cause a cessation of sexual desire. A lactovegetarian diet, an essentially herbivorous diet or a mixed diet—all have the same effects. A restricted diet does not affect sexual desire very much; in some cases it may be reduced.

An ascetic mode of life, with reduced diet and sleep and endurance of the rigours of the seasons, does not make desire impotent; in certain cases, it may reduce sexual desire. It has been said that a restricted protein diet decreases sexual desire. Evidence shows that a diet comprising rice, vegetables and some fish maintains strong sexual desire. Overeating stimulates sexual desire. Similarly, highly complicated and rich food has the same effect. A short fast does not decrease sexual desire, but a prolonged fast causes a decrease.

What do the yogis say about this question? First of all, let us investigate the mode of life they usually lead. We can classify the yogis into two groups: ordinary practitioners, and yoga masters. The yoga practitioners are advised to restrain sexual desire; and they try to do so as best they can. The net result is that they generally lead a well-controlled sex life in which all excesses have been abandoned, but complete control is rarely attained.

If we investigate the lives of yoga masters, we find that there are two categories: those who have led a partially controlled, and those who have led a completely controlled, sex life. Goutama Buddha, Chaitanya, Bhaskarananda and Ramakrishna were married. Buddha and Bhaskarananda each had one son in the earlier part of their lives, and thereafter led lives of complete control. On the other hand, though Chaitanya and Ramakrishna were married, they had no children, and there is reason to assume that they led a life of complete control.

Shaṅkaracharya, Tailanga Swami, Bamakshepaand Lokanatha were unmarried and led a life of complete sexual control. These are a few examples. But there were, and still are, yogis advanced in yoga some of whom lead (and led) a partially controlled sex life, whereas others lead a fully controlled sex life.

Strict sexual control is necessary when practising advanced kumbhaka (breath-suspension). A pupil, who has prepared himself by undergoing a purificatory process and is mentally clean, experiences an inner reaction during the practice of kumbhaka, if he has had sexual intercourse. The reaction indicates that both cannot go together. There are some persons who are unable to abandon sexual indulgence completely, and, consequently, they have to give up the practice of kumbhaka.

At a lower level of concentration, complete sexual control is not indicated, but there must be moderation, never excess. At a higher level of concentration, full sexual control becomes automatic; it is naturally established.

In yoga, there are two most important processes of gaining voluntary control over the sex urge: wajroli and sahajoli. Wajroli control is extremely difficult, and it is only possible for advanced pupils to undertake it. However, when wajroli is mastered, the full control over orgasm and ejaculation in the male, and over orgasm and fully developed ‘receptivity’ in female is attained. The whole sexual process is completely under control.

Sahajoli is comparatively easier. A process of sense-withdrawal at different stages of contact, executed both passively and dynamically at exact points, is the fundamental part of sahajoli. A well-restrained indulgence at certain intervals is permitted during the first stages of the practice. The essential part of the process is to sublimate sexual energy in contact-control, in deep concentration. The amaroli process gives a pupil the necessary vigour which is required for the practice of sahajoli. It is essentially a chemical regulation of the body.