Dynamics  of   Movement  in  Yoga

--  Dr. Parimal Devnath

12B174, Valvan,

Lonavla, Pune-410403.

 

 

            Matter

Matter has characteristic features as fickleness, motion, change and shakiness.  Matter is always on a move.  By its very nature it is unstable.  Its condition, position, dimension, state and status change every split moment.  A unit of matter (for example, an atom) is never the same in two different points of time and two locations (spaces) due to its inherent nature of being seized by change. 

 

According to Indian classical philosophy, mind too is matter; therefore, mind is subject to change.  Mind can only be identified as a process of thoughts constantly in a flux.  We notice thoughts which are essentially in the form of letters, words and sentences changing each moment.

 

Matter comes under the scope of sense perception.  (It is indeed enigmatic how mental functions can be observed by mind itself).

 

This change is identified as suffering or causing suffering in human life.  Therefore, a search for freedom from change (or suffering) is sought after.  Quest for changeless or eternity is as primordial as human existence is.

 

It is postulated that there should be another principle altogether different from matter. 

 

Non-matter

Non-matter inherits just the opposite characters to that of matter.  Non-matter would be known that principle which never undergoes any change whatsoever at any point of time.  As it is posited against matter, non-matter is supposed to remain in one state on all times and spaces.

Non-matter is variously known as Pure Consciousness, Self, Caitanya, Brahma etc.  

Non-matter cannot be perceived by senses including mind.  

 

Objective of Yoga 

The highest objective of Yoga is to terminate all movements (be it on physical, Pranic or Mental planes) for ever and to maintain the same state for eternity.  Thus one can transcend the differences (duality) effected by time and space.

 

            It is movement that defines and determines existence of time and space and not otherwise.  In mundane life, time is measured by a unit of movement which takes place in an atom such as that of crystal of quartz and known as a time unit of second (or even split second).  So time is actually an event happening in relation to another same or similar event.  Thus this difference between two events helps calculating time.  Space is measured by comparing the position of two objects and their distance.  For example, one atom is placed at the left to the other atom. 

All this is a work of the mind alone.

            Thus all distinctions, differences and dualities are only mental projections.  Once mind (along with especially breath and also body) is completely silenced of all projections (thoughts), differences appear to be only ‘false’.  This is the final aim of Yoga.

 

            Such a state of being can be attained systematically; consciously bringing down the rate of movements first of all at the gross physical plane and then gradually approaching the higher planes.  Therefore are the practices of Asana, Pranayama etc. 

 

            A human being experiences movement on all three planes of his existence, such as body, breath and mind.

 

Proposition one

a. Mobility needs stability.  The more one is exposed to mobility, the more one needs stability. 

For example, one can place a foot forward only when other foot is firmly grounded.

 

b. The more one maintains or experiences stability, the more effectively and safely can one maintain mobility.  One can explore the external world (karmasu kaushalam) very well if only one remains very much centered within.

    

            This rule does not work contrariwise.  That is— ‘the more one is mobile, the more one can be stable’ -- it does not work at all. 

 

High (uncontrolled) mobility is riddled with high risk of fast disintegration.  The more one remains mobile; the more one can easily fall into the prey to restlessness, fickleness etc.  That is the reason why high strung or highly stressful people find it extremely difficult to sit in one posture for even few minutes.  Their breath is often very shallow, fast and un-rhythmic.  And their thoughts run amok.  Since thought process is unmanageable, highly stressed people find it very difficult to enjoy deep sleep.  Moreover, they have lost awareness on all these three planes.

 

Proposition two

One can understand stability only by understanding mobility very well and vice versa. 

In other words, understanding mobility is adequate only when true nature of mobility is understood.  

 

Movement ….

i.  On body plane

‘Vital life force’ that plays its crucial role in keeping one alive, throbs in the body causing agility of the body and various body parts.  This force is highly dynamic in nature.  Though it is a great force, only Yogis feel that it can be contained if systematically approached.   

 

Mobility or agility— necessary for living a normal life.  In that sense movement is considered normal.  But a static posture such as Padmasana signifies ultimate stability.  That is stability or termination of movements not only on physical plane, but also on all higher planes also of one’s existence.

 

            Uncontrolled movement (loss of control on muscular movement – due to muscles being stiff or sluggish due to stress or lack of exercise or disease) – can lead to restlessness on physical plane.  This also indicates tonic dis-rhythmia— soft and very delicate and highly sensitive organic muscles losing their normal tone, thus falling short of executing normal organic functions.  This only means a diseased condition on organic level.  For example, shaking of hands when one goes wild or contraction of muscles of the stomach walls in case of extreme anger, or even constriction of walls of arteries under a bad, negative and destructive emotion such as extreme anger.    

 

ii.  On Pranic Plane

‘The vital life force’ is more expressive and predominant  in its working through breathing as a mechanism.  It keeps busy round the clock and moves continuously in and out.  When it stops, one is declared dead.  Only Yogis venture in controlling its movement through suggested practice of Pranayama.  When flow of breath is consciously brought to a halt without any effort, it is called Kevala Kumbhaka which consequently suspends all projections of mind too.  This suspension of breath would not be known as death.  Rather, such a state would be known as ‘the final relief’ from all dualities causing all suffering, the highest aim of Yoga.

 

Body movements invariably affect Pranic (breathing) flow in the human body.  Pranic flow is the only life-sustaining process.  Therefore, any disturbance in its healthy flow would certainly adversely affect the functions of the organs of the body.  Disturbance in normal breath flow can be identified as short or shallow breath (or clavicle breath) which only means inadequate supply of Prana to the cells. 

 

iii.  On Mind

Each moment, each split second a speck of thought occurs in the space of mind.  And it happens incessantly.  It is only the system of Yoga that suggests a series of evolved practices (ending with Samadhi) to bring a full stop to the flow of thoughts.  All mental functions thus are completely suspended.  Mind is freed from duality, thus paving way to full expression of Eternal Bliss of Consciousness.

 

 Thought-process having been disturbed beyond a certain limit will certainly disturb the movement of breath and consequently the normal movement of the muscles.

 

Thus, it should be clear that these three planes of body, breath and mind are deeply interconnected.  Each one of these affects the other two.  Movement or absence of movement happening on one of these planes accordingly affects other two also.

 

Asana practices

a)  Mobility through practice of dynamic Asanas

Though in essence, Asana stands for motionlessness, this state of (bodily) motionlessness can be better realized by first of all creating awareness of bodily movements through practice of ‘dynamic Asanas’ (such as Ardha-matsyendrasana, Cakrasana etc.).   It may not be easy to suddenly arrive at a state of (even bodily) motionlessness without thoroughly realizing and creating deep awareness of various types of movements (such as voluntary and involuntary) happing in the body.

 

Additionally, practice of dynamic Asanas add to bodily mobility or pliability which is found organically healthful.

 

b)  Asanas signifying motionlessness

Practice of ‘meditative or static Asanas’ (such as Padmasana, Vajrasana etc.) first of all reduces ‘unnecessary movements’ in the body and also those movements which take place without flow of awareness attached to them or which are ‘unconsciousness movements’.  

 

This cutting down on unnecessary movements on body level should also spread on curtailing down on unnecessary or excessive breathing and also unnecessary or useless thoughts.  (On deep contemplation one finds that most of the thoughts are grossly useless and unnecessary as these are mostly repetitive.  Thoughts occur repetitively due to lack of awareness regarding them.  Thus, these repetitive thoughts sap up a big chunk of vital energy saving of which would be saving of life force).

 

The more one delves into the depths of bodily awareness through its movements, the more one can evolve on motionlessness.  One can rediscover how motionlessness is integral which can herald Bliss and Joy.

 

In Yogic culture, this bodily motionlessness forms the crux for developing motionlessness on other planes of breath and mind also.  It cuts down on all un-rhythmic movements on all levels of body, breath and mind.  In Yogic parlance, it is not only significant for spiritual culmination, but also forms basis for a highly integrated and healthy mundane life.

 

Yama and Niyama

Practice of components of Yama and Niyama (which involve personal hygiene, personal and social ethics and values) recommended by Patanjali have a lot to do with maintaining internal rhythm at a very subtle and delicate layer of the body, mind and consciousness.  Observance of these fundamental values has a great bearing in evolving on the realm of humanitarian sense and sensibility.

 

Mental stability or rather integration cannot be imagined without these being practised earnestly.

 

An illustration would suffice to drive this point home.  Even a stray thought of ‘stealing’ (non-observance of Asteya which is one component of Yama) casually popping up on the fringe corner of mind makes the mind abnormally restless and peace-less leaving the body parts and organs quivering.  To talk of actually perpetrating the immoral act!!  

 

Conclusion

Movement originates from non-movement.   The very existence of movement depends on non-movement. 

Existence of non-movement can only be imagined through existence of movement.

 

 

 

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