KNOW THE DEVELOPMENT OF THE FORCE OF RESISTANCE AND SELF-DISCIPLINE

 

There are two sources of human existence : Energy and Consciousness. The former illumines the somatic and extrasomatic atmospheres in the midst of which human beings live.

Consciousness can be utilized only by means of energy. It does not require energy for its own existence, but it needs energy in order that it may be of some use to us. The human brain too cannot be of any use to us except through vital energy. Our sense-organs are associated with consciousness, but they are of no use to us unless they are activated by the vital force. Consciousness cannot be operative unless it has been energised in a wholesome way.

The development of energy runs parallel to the development of consciousness. lt can take place only through pratyiikhyiina or renunciation. The first consequence of the enlightenment caused by discernment is the spirit of renunciation. The discernment of an enlightened person gives him the capacity to distinguish between what is beneficial and what is not. The term pratyiikhyiina means to give up. This is brought about by the application of energy.

Will-power is one of the forms in which energy manifests itself. When we see one person sitting and another walking, we naturally ask as to what makes the first walk and the second sit. Why are not both either walking or sitting? The answer is that it is the will-power which makes them behave in their own way. Human conduct is governed by the human will. Sitting, speaking, keeping silent, eating, resting etc. are governed by the will.

Once there was a lot of philosophic thinking in ancient India. People asked whether the air was a living being. Some said that it was, others denied it. The former attributed life to the air on the ground that it moved. It, therefore, logically follows that if motion gave life to air, why should it not give life to matter also because matter also has motion. On the other hand there were those who asserted that a thing could not be a living being simply because of its motion. Then there were those who opined that the motion of air was a self-propelled motion. That which moves because of its own force is a living being. That which moves because of the application of an external force is not a living thing. Pudgala or matter was such a non-living substance. When you threw a stone, it will move. When you fired a loaded gun, the bullet will move. These movements are not self-propelled movements. They are caused by the application of an external force. Only a living being can move because of its own will-power.

Desire and will are the essential characteristics of a jiva or living being. Living beings are distinguished from non-living beings on the basis of these. The most tiny living beings, whether they are earth-beings or plants, possess desire and will.

Energy has three forms : will-force, concentration and controlling power. The nervous $ystem is the source of the energy which we possess. A living body without the nervous system is meaningless and without any value. The nervous system has two parts: sensory nerves which accumulate knowledge without which there will be no activity and motor nerves.

The centres of consciousness and power lie in the nervous system. Let us remember that consciousness and power are the two entities to which we owe our existence. The gross body is the medium through which energy and consciousness function. Even the finest vibrations of the body are connected with the gross body which is the medium of their expression. This medium is the nervous system. The sensory nerves express consciousness and the motor nerves express the vital energy.

In the course of the practice of self-discipline various agencies begin to disturb our minds. For example, if some one abuses us, the mind becomes disturbed. If somebody praises us, this, too, affects the mind. Words, forms, tastes and smells go on disturbing the mind ceaselessly. This causes a set-back to our practice of self-discipline. Can we escape from all this? The practice of se If-discipline is an excercise aimed at making ourselves immune from the desire for objects by renouncing them. lt is not a difficult task. It is quite easy.

When a playful child disturbs its mother, she gets annoyed and loses her patience so much so that she slaps the child. The slap restrains the child from further disturbing the mother. But the annoyance and anger of the mother which resulted in the :-,lapping of the child leave their traces on the nervous system of the mother. She develops a predisposition in her, and whenever a similar ocrnsion arises, he again slaps the child as a matter of habit

It is necessary to guard ourselves against the agencies which are instrumental in disturbing and disrupting us. We should avoid indulging in activities which are habit-forming. It is necessary to be careful in this respect. This is what is called pratyiikhyana (renunciation). But it is much more important to be careful about the forces which come from within. It is necessary to purify the depths of our being which contains the upadiina or substantial causes of our disturbances. The mere control of instrumental causes does not provide a permanent solution of our problems.

It is true that the control of instrumental causes gives us temporary relief from the adverse effects they produce in us. But such a measure will not succeed in making us permanen tly immune from these adverse effects. Our efforts should be directed towards freedom from the adverse effects of the nimitta or instrumental causes of these effects. It will be wholly wrong to make omselves permanently invalid so that all further activity on our part is stopped once for all. Our attempt should be directed towards keeping the sense-organs, the nervous system and the brain as healthy and wholesome as to enable them to collaborate with us in our spiritual progress.

Some people out of sheer ignorance take up such spiritual exercises which do them immense harm. Instead of being given to real austerities, they adopt austerities which are so only in name. They reduce their bodies and render the nervous system so weak that their exertion becomes a retrogressive affair rather than a real spiritual progress.

Austerities in the rtal sense of the term have the purpose of developing the vital force. There can be no real development of consciousness apart from the development of vital energy. Both must run parallel to each other. The purpose of austerities is not to weaken but to strengthen vital energy.

To think of reducing vital energy is a mistake and it must be avoided. Reduced vital energy defeats the very purpose of religion.

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