Haṭha Yoga: The Report of a Personal Experience 9780231883436

Citation preview

HATHA YOGA o

Padmâsana (lotus

posture)

HATHA YOGA THE

REPORT

OF A P E R S O N A L

By THEOS

EXPERIENCE

BERNARD

SUBMITTED IN P A R T I A L FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN THE FACULTY OF PHILOSOPHY, COLUMBIA UNIVERSITY

C O L U M B I A U N I V E R S I T Y PRESS, N E W Y O R K 1 9

4

4

COPYRIGHT

1944

C O L U M B I A U N I V E R S I T Y PRESS, NEW Y O R K Foreign

a g e n t : OXFORD UNIVERSITY PRESS,

Humphrey

Milford, Amen House, London, E.C. 4, England, and B. I. Building, Nicol Road, Bombay, India

MANUFACTURED IN T H E UNITED STATES OF AMERICA

To G A N N A

WALSKA

PREFACE

T

H I S S T U D Y is the report of a Westerner who has practiced Y o g a under a teacher in India. T h e prim a r y purpose of the investigation was to test by personal experience the techniques of H a t h a Y o g a . For this purpose I went to India and Tibet. First I made a general acquaintance with India, meeting and talking with people from every walk of life, from rajas to beggars, k a v i r a j a s to magicians, scholars to students, saints to sadhus. I visited colleges, libraries, museums, temples, shrines, ashramas, and ghats from Calcutta to Bombay, from Kashmir to Ceylon, including all the outstanding cities, such as Allahabad, Benares, A g r a , Delhi, Lahore, Srinagar, Peshwar, Uddipur, H y d e r a b a d , Mysore, Bangalore, M a d r a s , M a d u r a , and Trichinopoly. T h i s alone consumed several months, but provided an impression of India's culture to be had in no other way.

A f t e r the " g r a n d tour" I submitted to a course of traditional training in H a t h a Yoga, taking notes and making critical observations in order to appraise the results in the light of experience rather than of theory. I was, in fact, induced to make this practical trial of Yoga because of the disappointments I experienced in connection with Y o g a theory. T h e theories, about which there is an abundant literature, were confusing rather than informative regarding the practical content and discipline of H a t h a Yoga. T o this end I became the sincere disciple of a highly esteemed teacher and settled down at his retreat in the hills near Ranchi. Under his supervision and guidance I adhered to the rigid discipline imposed upon one who wishes to practice H a t h a Yoga. In order to further my studies, it was

suggested by my teacher that I go to Tibet. According to him, what has become mere tradition in India is still living and visible in the ancient monasteries of that isolated land of mysteries. Immediately I set forth. M y first intimate contact with the training as it is found in Tibet was through a renowned hermit on the Tibetan border in northern Sikkim. W i t h him, by means of an interpreter, I was able to converse about the doctrines and literature of Tibetan Lamaism. Through him I was able to make a general inventory of the literature of the Kargyiipa sect, which contains the earliest material taken into Tibet from India from the seventh to the eleventh century. M y travels culminated in a pilgrimage to the holy city, Lhasa, where I was accepted as an incarnation of a Tibetan saint. This removed all obstacles and enabled me to take part in the religious ceremonies of the J o - W o Kang and the Ramoche, the two sacred temples in Lhasa, in rites held at the tomb of the last Dalai L a m a in the N a m Gyal Ch'oide of the Potala, as well as to attend the services held in many of the smaller shrines of that great palace. Opportunity was given for me to participate in ceremonies and discuss the teachings with some of the leading L a m a s of the famed monasteries of Drepong, Sera. Ganden, Dochen, Dra-Yarpa, Palk'or Ch'oide, at Gyantse, Tashi-Lumpo, in Shigatse, and Saskya, "the Oxford of Asia," which was the original seat of learning in Tibet and today houses one of the largest libraries of the land. During my stay in Lhasa, a learned geshe from the Sera monastery lived with me. H e helped me to find and classify the literature I sought and instructed me as

V1U

PREFACE

well in the religious practices used in the monasteries of the Gelupa sect, the ruling sect today. A t the same time I was able t o have the guidance of another lama, who was the head of a small Kargyiipa monastery a few days distant f r o m Lhasa. H e was with me daily f o r some time, and we discussed Kargyiipa beliefs and practices as contrasted with those of other sects. T h r o u g h o u t my entire stay in Tibet I was constantly in touch with other lamas of good repute, checking what I had heard and read. A survey of this sort could only scratch the surface, but it helped me to interpret my practical discipline and to obtain a sense of what Yoga means in their lives. I do not report my Tibetan experience here, because it was merely background for my training in India. Any attempt to prove the merits of the " a r t of Y o g a " would be futile. If a thousand volumes were quoted in its favor and all the rules of logic and sophistry were employed, the doubts and skepticism of modern man would still remain. T h e r e f o r e this study is not an attempt to prove the merits of Yoga or to explain its results. Instead, I here present a report of my personal experiences in learning and practicing the basic techniques of H a t h a Yoga, in order to give the Western reader an accurate account of the conduct of a 1

The relation of guru and disciple is discussed in Siva Samhita, iii, 1 0 - 1 9 : "Now I shall tell you how easily to attain success in Yoga, by knowing which the Yogis never fail in the practice of Yoga. Only the knowledge imparted by a Guru, through his lips is powerful and useful; otherwise it becomes fruitless, weak and very painful. He who is devoted to any knowledge, while pleasing his Guru with every attention, readily obtains the fruits of that knowledge. There is not the least doubt that Guru is father, Guru is mother, and Guru is God even; and as such he should be served by all with their thought, word and deed. By Guru's favour everything good relating to one's self is obtained. So the Guru ought to be daily served; else there can be nothing auspicious. Let him salute his Guru after walking three times round him, and touching with his right hand his lotus feet. "The person who has control over himself attains

typical oriental course in t h a t Y o g a ; and I accompany my description with r e f e r ences to the relevant passages f r o m the classic texts in order t h a t the critical reader may estimate the extent to which tradition is followed and may more readily correlate theory and practice. T h e chief texts I have used f o r this purpose are, f o r obvious reasons, the most familiar translations: Hatha Yoga Pradtpika, translated by Pancham Sinh; Gheranda Samhita, translated by Sris C h a n d r a Vasu; Siva Samhita, translated by Rai Bahadur Srisa C h a n d r a Vidyarnava. W h e r e there seemed to be a questionable interpretation of the text I have taken the liberty, for the sake of consistency, to make a few minor corrections. W h e n I went to India, I did not present myself as an academic research student, trying to probe into the intimacies of ancient cultural p a t t e r n s ; instead, I became a disciple and in this way one of the Yogis in body and spirit, without reservation, f o r I wanted to " t a s t e " their teachings. 1 T h i s required t h a t I take p a r t in many religious ceremonies, f o r everything in India is steeped in the formalities of rites and rituals. H o w e v e r , such f o r m s theoretically are not recognized as an essential factor in the practice of Ha{ha Yoga. verily success through faith; none other can succeed. Therefore, with faith, Yoga should be practiced with care and perseverance. Those who are addicted to sensual pleasures or keep bad company, who are disbelievers, who are devoid of respect towards their Guru, who resort to promiscuous assemblies, who are addicted to false and vain controversies, who are cruel in their speech, and who do not give satisfaction to their Guru never attain success. The first condition of success is the firm belief that it (vidya) must succeed and be fruitful; the second condition is having faith in it; the third is respect towards the Guru; the fourth is the spirit of Universal equality; the fifth is the restraint of the organs of sense; the sixth is moderate eating, these are all. There is no seventh condition. Having received instructions in Yoga, and obtained a Guru who knows Yoga, let him practice with earnestness and faith, according to the method taught by the teacher."

PREFACE Success cannot be attained by adopting a particular dress ( V e s a ) . It cannot be gained by telling tales. Practice alone is the means to success. T h i s is true, there is no doubt. Asanas (postures), various kumbhakas (breathing techniques), and other divine means, all should be practised in the practice of Hatha Y o g a , till the f r u i t — R a j a Y o g a — i s obtained. 2

H o w e v e r , in order to learn I submitted myself completely to the traditional customs of each teacher, f o r I w a s anxious t o learn everything that would contribute to a fuller understanding of Y o g a . M y principle literary guide has been Hatha Yoga Pradipika; hence I shall adopt its sequence in relating my personal experiences in learning and practicing these techniques. In o r d e r that this study m a y be self-contained and that the reader shall not be burdened to search elsewhere f o r the other texts, which are extremely difficult to obtain, I quote at length f r o m all o f them. T h i s will show how much they are in accord and at the same time will acquaint the student with the style of H a { h a Y o g a literature. W h e n comments can contribute to an understanding of the question under consideration, I make them briefly; if, on the other hand, obscure statements are not of immediate concern, I disregard them. M a n y strange statements concerning the supernatural and the miraculous become clearer as the student progresses in his studies; it is best to ignore those which do not relate to the practice of H a t h a Y o g a . A s f a r as it is possible to do so by still p h o t o g r a p h y , the various postures and 2

Hatha

Yoga

Pradipika,

i, 68-69.

ix

disciplines which I have learned are illustrated by the thirty-six p h o t o g r a p h s appended. T h e s e are f o r the most p a r t asanas; a f e w mudras are shown. T h e most elementary postures are omitted, not needing illustration. It is obviously impossible to show adequately by such photographs the performance o f purification practices and breathing exercises. T h e p h o t o g r a p h s of the author here included were recently taken. T h e plates are arranged and numbered in the order in which the postures are treated in the text, with a f e w exceptions, which are r e f e r r e d to only in the footnotes. T h e s e photographs can be compared with the eightyseven lithographs in Richard Schmidt's Fakire und Fakirtum in alten und modernen Indien, which illustrate the same postures and in addition some of the most elementary postures, which I h a v e not included. M o r e recently there have appeared other illustrations o f the postures, notably those in K u v a l a y a n a n d a ' s Asanas. T o my teachers of India and T i b e t , who, shunning public acclaim, must perforce remain anonymous, I am deeply indebted. T h a n k s are due to P r o f e s s o r H e r b e r t W . Schneider, f o r his constant encouragement and helpful suggestions in the preparation of the manuscript, and t o P r o f e s s o r H e n r y Zimmer, f o r his valuable guidance and technical assistance. THEOS BERNARD

New

York

January 3,

City IQ44

CONTENTS Introduction

I

Asanas

7

Purification

14

Pranayama

24

Mudras

34

Samadhi

45

Recommended Reading

63

Index

65

ILLUSTRATIONS Frontispiece

: Padmasana (lotus

Plates I-XXXVI I. Sarvangasana (shoulder stand) II. Matsyasana I I I . Halasana

(fish

(plow

I V . Halasana ( f u l l y V. Halasana

posture) posture) extended)

(another

variation)

V I . Pascimottanasana (posterior stretching posture) V I I . Maha Mudra

follow

the

(locust

posture)

X I . Bhujangasana (cobra

posture) posture)

X I I I . Ardha-Matsyendrasana spine twist) X I V . Matsyendrasana spine twist)

(half-

(completed

X V . Siddhasana with Jalandhara and Uddiyana Bandha (accomplished posture, with chin lock) X V I . Vrajasana (thunderbolt ture)

pos-

X V I I . Supta Vrajasana (supine derbolt posture) X V I I I . Vrajasana (another

(dangerous

thun-

variation)

pos-

X X . Baddha Padmasana lotus posture)

(locked-

X X I . Padmasana (another tion)

varia-

X X I I . Virasana (hero

posture)

X X I I I . Kukkutasana (cock X X I V . Uttanakurmakasana

I X . Mayurasana (another variation)

X I I . Dhanurasana (bow

Index

X I X . Samkafasana ture)

V I I I . Mayurasana (peacock posture)

X . Salabhasana

posture)

like-tortoise

posture) (stretched-

posture)

X X V . Yogasana X X V I . Vajroli Mudra X X V I I . Pasini Mudra (noose mudra) X X V I I I . Sir§asana (head stand in padmasana) X X I X . Sir$asana (head stand, with legs lowered) X X X . Vrksasana (tree XXXI.

posture)

Padhahasthasana

X X X I I . Uddiyana Bandha (first

stage)

X X X I I I . Uddiyana Bandha stage)

(second

X X X I V . Nauli Madhyama pect of nauli)

(central

as-

X X X V . Nauli Varna (left aspect of nauli) X X X V I . Nauli Dakshina of nauli)

(right

aspect

INTRODUCTION

H

A T H A YOGA is a discipline involving various bodily and mental controls, 1 but central to them all is the regulation of the breath. Ha{ha is derived f r o m two roots, " h a " (sun) and "tha" ( m o o n ) , which symbolically refer to the flowing of breath in the right nostril, called the "sun breath," and the flowing of breath in the left nostril, called the "moon breath." Yoga is derived from the root " y u j " ( t o join) ; therefore, H a t h a Yoga is the uniting of these two breaths. T h e effect is believed to induce a mental condition called samadhi. This is not an imaginary or mythical state, though it is explained by myths, but is an actual condition that can be subjectively experienced and objectively observed. In order to bring about a stabilization of the breath, considerable emphasis is placed upon purification of the body and the use of various physical techniques. T h e training of the physical body as an end in itself is called Ghatastha Yoga. It is maintained that the methods employed do

not violate any of the physical laws of the body; so they have been given the name Physiological Yoga. T h e practices are said to make dynamic a latent force in the body called Kundalini; hence the term Kundalini Yoga is frequently employed. All processes utilized are directed toward the single aim of stilling the mind. For this condition the method applied is known as Laya Yoga. T h e complete subjugation of the mind is considered to be the Royal Road and is called Raja Yoga. All these forms are often classified under the general heading Tantrik Yoga, since they represent the practical discipline based on tantrik philosophy; 2 but "tant r a " is used loosely f o r a variety of systems, chiefly f o r the purpose of distinguishing them f r o m other forms of nonphysiological discipline. These other forms of Yoga offer intellectual and devotional processes for subduing the mind and producing tranquillity, but do not prescribe any system of physiological or bodily discipline. 3

1 T h e traditional m e a n i n g of the w o r d H a t h a i s : ( i ) violence, f o r c e ; ( 2 ) oppression, r a p i n e ; it is used a d v e r b i a l l y in the sense of " f o r c i b l y , " " v i o l e n t l y , " " s u d d e n l y , " " a g a i n s t one's w i l l " ; hence this f o r m of Y o g a is sometimes called " f o r c e d Y o g a . " 2 See the w o r k s of Sir J o h n W o o d r o f f e , w h o also wrote under the pseudonym A r t h u r A v a l o n : The Serpent Power, Shakti and Shakta, Garland of Letters, The Great Liberation, and Principles of Tantra (in two v o l u m e s ) . T h e chief classic texts are now a v a i l able in English. A m o n g the important e a r l i e r treatments of our subject should be mentioned Oman's The Mystics, Ascetics, and Saints of India, and Schmidt's Fakire und Fakirtum in alten und modernen Indien. Schmidt's work is b a s e d l a r g e l y on Oman's but contains a G e r m a n translation of the Gheranda Samhita and a v a l u a b l e series of illustrations collected in India by G a r b e in 1886. T h e more recent works and editions are noted in the B i b l i o g r a p h y . T h e two volumes by K u v a l a y a n a n d a contain illustrations of most of the postures.

3 T h e g e n e r a l l y accepted f o r m s of Y o g a are discussed in Siva Samhita, v, 9 : " T h e Y o g a is of f o u r k i n d s : — First M a n t r a - Y o g a , second Ha(ha-Yoga, third L a v a - Y o g a , fourth R a j a - Y o g a , which discards d u a l i t y . " E v a n s - W e n t z , in Tibetan Yoga and Secret Doctrines, p. 33, s a y s : " T h e v a r i o u s aspects or parts of Y o g a and their g e n e r a l relationship to one another may now be set forth concisely by the f o l l o w i n g t a b l e :

AND GIVING " T H E PART

I. H a t h a Y o g a II. Laya

Yoga

MASTER OF

breath will love energy

LEADINC

TO YOCIC CONTROL OF

physical body and vitality. p o w e r s of mind. p o w e r s of div i n e love. energizing forces of Nature.

INTRODUCTION

2

T h e techniques of H a t h a Y o g a are given in the classic texts: Hatha Yoga Pradipika, Gheranda Samhita, and Siva Samhita. These are the leading treatises on the subject. T h e first is considered to be the standard authority, and in many instances the verses of the second correspond closely. T h e third presents a fuller account and introduces a brief outline of the general attitude toward Hatha Y o g a , showing its importance and metaphysical foundation. 4 T h e other texts assume that the student is thoroughly familiar with these principles. None of them 3

(Footnote

continued) AND LEADING

T H E PART

(3)

Mantra Yoga

(4) Y a n t r a Y o g a

GIVING

TO YOGIC

M A S T E R OF

CONTROL OF

sound

form

III. Dhyàna Y o g a

thought

IV. Raja Y o g a

method

(1) Jnana

Yoga

knowledge

(2) K a r m a Y o g a

activity

(3)

Kundalin!

KundalinT Y o g a

(4) Samadhi Y o g a

self

p o w e r s of sound v i bration, p o w e r s of geometrical form, p o w e r s of thoughtprocesses, p o w e r s of discrimination, p o w e r s of intellect, p o w e r s of action, p o w e r s of psychicnerve force, p o w e r s of ecstasy."

4 Siva Samhita, i, 1—19, opens with the f o l l o w i n g d i s c u s s i o n , " T h e J n a n a [ G n o s i s ] a l o n e is e t e r n a l ; it is w i t h o u t b e g i n n i n g o r e n d ; there exists no other r e a l s u b s t a n c e . D i v e r s i t i e s w h i c h w e see in the w o r l d a r e results of s e n s e - c o n d i t i o n s ; w h e n the l a t t e r c e a s e , then this J n a n a a l o n e , a n d n o t h i n g else, r e m a i n s . I , I s v a r a , the l o v e r of m y d e v o t e e s , a n d G i v e r of s p i r itual e m a n c i p a t i o n to a l l c r e a t u r e s , thus d e c l a r e the s c i e n c e of Y o g a n u s a s a n a ( t h e exposition of Y o g a ) . In it a r e d i s c a r d e d all those d o c t r i n e s of d i s p u t a n t s , w h i c h l e a d to f a l s e k n o w l e d g e . It is f o r the s p i r i t u a l d i s e n t h r a l m e n t of p e r s o n s w h o s e m i n d s a r e undistracted and f u l l y turned t o w a r d s me.

" S o m e p r a i s e truth, o t h e r s p u r i f i c a t i o n a n d ascetic i s m ; some p r a i s e f o r g i v e n e s s , others e q u a l i t y a n d sinc e r i t y . S o m e p r a i s e a l m s - g i v i n g , others l a u d s a c r i f i c e s m a d e in h o n o r of one's a n c e s t o r s ; some p r a i s e action ( K a r m a ) , o t h e r s think d i s p a s s i o n ( V a i r a g v a ) to be the best. S o m e w i s e p e r s o n s p r a i s e the p e r f o r m a n c e

discuss Y o g a , for they were meant to be outlines, and the details were supposed to be supplied by the teacher. Y o g a was never intended to serve as a "spiritual correspondence course," but was given as a method of "self-culture" to be practiced under direct supervision. It was never intended that Y o g a should be practiced without the guidance of a teacher. It is just as impossible to do so as it is to become a finished musician from a mail-order course. T h e texts were meant only to serve as a guide; a teacher was to furnish the details necessary in each individual case. A l l the of the duties of the h o u s e h o l d e r ; other a u t h o r i t i e s hold up fire-sacrifice, See., a s the highest. S o m e p r a i s e M a n t r a Y o g a , o t h e r s the f r e q u e n t i n g of p l a c e s of p i l g r i m a g e . T h u s d i v e r s e a r e the w a y s w h i c h people d e c l a r e f o r e m a n c i p a t i o n . B e i n g thus d i v e r s e l y e n g a g e d in this w o r l d , e v e n those w h o still k n o w w h a t actions a r e g o o d a n d w h a t e v i l , though f r e e f r o m sin, become subject to b e w i l d e r m e n t . P e r s o n s w h o f o l l o w these doctrines, h a v i n g c o m m i t t e d g o o d a n d b a d a c tions, c o n s t a n t l y w a n d e r in the w o r l d s , in the c y c l e of births a n d d e a t h s , b o u n d b y d i r e necessity. O t h e r s , w i s e r a m o n g the m a n y , a n d e a g e r l y d e v o t e d to the inv e s t i g a t i o n of the occult, d e c l a r e t h a t the souls a r e m a n y a n d e t e r n a l , a n d o m n i p r e s e n t . Others s a y , ' O n l y those t h i n g s c a n be s a i d to e x i s t w h i c h a r e p e r c e i v e d t h r o u g h the senses a n d n o t h i n g besides t h e m ; w h e r e is h e a v e n or h e l l ? ' S u c h is t h e i r firm b e l i e f . O t h e r s b e l i e v e the w o r l d to be a c u r r e n t of c o n s c i o u s n e s s a n d no m a t e r i a l e n t i t y ; s o m e c a l l the v o i d as the g r e a t e s t . O t h e r s b e l i e v e in t w o essences:—Matter ( P r a k r i t i ) a n d S p i r i t ( P u r u s a ) . T h u s b e l i e v i n g in widely different doctrines, with f a c e s turned a w a y f r o m the s u p r e m e g o a l , think, a c c o r d i n g to t h e i r und e r s t a n d i n g a n d e d u c a t i o n , t h a t this u n i v e r s e is w i t h out G o d ; others b e l i e v e t h e r e is G o d , b a s i n g t h e i r a s s e r t i o n s on v a r i o u s i r r e f u t a b l e a r g u m e n t s , f o u n d e d on texts, d e c l a r i n g d i f f e r e n c e b e t w e e n soul a n d G o d , a n d a n x i o u s to e s t a b l i s h the existence of G o d . T h e s e a n d m a n y other s a g e s w i t h v a r i o u s d i f f e r e n t d e n o m i nations, h a v e b e e n d e c l a r e d in the S a s t r a s a s l e a d e r s of the h u m a n m i n d into d e l u s i o n s . It is not possible to d e s c r i b e f u l l y the d o c t r i n e s of these persons so f o n d of q u a r r e l and c o n t e n t i o n ; p e o p l e thus w a n d e r in this u n i v e r s e , b e i n g d r i v e n a w a y f r o m the path of e m a n cipation. " H a v i n g s t u d i e d a l l the S a s t r a s and h a v i n g pond e r e d o v e r them w e l l , a g a i n a n d a g a i n , this Y o g a S a s t r a h a s been f o u n d to be the only true a n d firm doctrine. Since by Y o g a a l l this v e r i l y is k n o w n as a c e r t a i n t y , all e x e r t i o n s h o u l d be m a d e to a c q u i r e it. W h a t is the necessity then of a n y other d o c t r i n e s ? T h i s Y o g a S a s t r a , n o w b e i n g d e c l a r e d by us, is a v e r y secret d o c t r i n e , only to be r e v e a l e d to a h i g h souled pious d e v o t e e t h r o u g h o u t the three w o r l d s

INTRODUCTION texts are couched in the "mysterious," or technical, phraseology of tantrik literature which presents such a stumbling block for the western mind. T h e texts agree that H a t h a Yoga is the stepping stone and that ultimate liberation comes from the practice of Raja Y o g a . T h e Pradipika opens: Salvation to Adinatha (Siva) w h o expounded the knowledge of Hatha Y o g a , which like a staircase leads the aspirant to the high-pinnacled R a j a Y o g a . Y o g i n Svatmarama, after saluting his G u r u Srinatha, explains Hatha Y o g a solely for the attainment of R a j a Y o g a . O w i n g to the darkness arising from the multiplicity of opinions which spring from error people are unable to know the R a j a Y o g a . Compassionate Svatmarama holds the Hatha Y o g a Pradipika like a torch to dispel it. 3

Some of the most highly esteemed teachers of ancient India maintain that they have received enlightenment through the practices of Ha^ha Y o g a and according to tradition passed the method down by word of mouth, from teacher to pupil, to the present day. Matsyendra, Goraksa, 6 etc., knew Hatha Vidya and by their favour Y o g i n Svatmarama also 5 Hafha Yoga Pradipika, i, 1 - 3 . C o m p a r e Gheranda Samhita, o p e n i n g v e r s e , " I s a l u t e t h a t A d i s v a r a w h o t a u g h t first the science o f H a t h a Y o g a — a science t h a t s t a n d s out as a l a d d e r t h a t l e a d s to the h i g h e r heights of R a j a Y o g a . " 8 F o r t h e l i f e and t e a c h i n g s see B r i g g s , Gorakhnath and the Kanphata Yogis. See a l s o M i t r a , Yoga Vaiishtha Maharamayana of Valmiki, and E v a n s W e n t z , Tibet's Great Yogi Milarepa. 7 For biographical accounts of t w o o t h e r r e n o w n e d Y o g i s see Hatha Yoga Pradipika, i, 4 - 1 0 . C o m p a r e the o p e n i n g discussion in Gheranda Samhita, i, 1 - 1 1 : " O n c e C a n d a - K a p a l i w e n t to the h e r m i t a g e of G h e r a n d a , s a l u t e d h i m w i t h g r e a t r e v e r e n c e a n d d e v o t i o n , and e n q u i r e d of him. ' O M a s t e r of Y o g a ! O best of the Y o g i n s ! O L o r d ! I w i s h n o w to h e a r the p h y s i o l o g i c a l Y o g a , w h i c h l e a d s to the k n o w l e d g e of truth

(or T a t t v a - J n a n a ) . ' ' W e l l asked, indeed, O mighty a r m e d ! I shall tell thee, O c h i l d ! w h a t thou askest me. A t t e n d to it w i t h d i l i g e n c e . T h e r e a r e no f e t t e r s like t h o s e of I l l u s i o n ( M a y a ) , no s t r e n g t h like t h a t w h i c h comes f r o m d i s c i p l i n e ( Y o g a ) , there is no f r i e n d h i g h e r than k n o w l e d g e ( J i i a n a ) , and no g r e a t e r enemy t h a n E g o i s m ( A h a m k a r a ) . A s by l e a r n i n g the a l p h a b e t s one c a n , t h r o u g h p r a c t i c e , m a s ter all t h e sciences, so by t h o r o u g h l y p r a c t i s i n g first

3

knows it. ( T h e following Siddhas [masters] are said to have existed in former t i m e s : — ) Sri Adinatha ( S i v a ) , Matsyendra, Sahara, Ananada, Bhairava, Chaurangi, Minanatha, Goraksanatha, Virupaksa, Bilesaya, M a n t h a n a , Bhairava, Siddhi, Buddha, Kanthadi, Korantaka, Surananda, Siddhapada, Charpati, KanerT, Pujyanada, Nityanatha, Niranjana, Kapali, Vindunatha, Kaka-ChandTsvara, A l l a m a , Prabhudeva, G h o d a , Choli, Tintini, Bhanuki, Naradeva, Khanda, Kapalika. These and other Mahasiddhas (great masters), through the potency of H a t h a Y o g a , breaking the sceptre of death, are roaming in the universe. Like a house protecting one from the heat of the sun, Hatha Y o g a shelters all suffering from T a p a s ; and, similarly, it is the supporting tortoise, as it were, for those w h o are constantly devoted to the practice of Y o g a . 7

H a t h a Y o g a is not taught indiscriminately to everyone, for it is believed that " a yogi, desirous of success, should keep the knowledge of H a t h a Y o g a secret; for it becomes potent by concealing, and impotent by exposing." 8 In order to become worthy of the teachings, the student must first fulfill the moral requirements called the yamas and niyamas, which are the moral prerequisites to the study of Y o g a . the ( p h y s i c a l ) t r a i n i n g , one a c q u i r e s t h e K n o w l e d g e of the T r u e . O n account of g o o d a n d b a d deeds, t h e bodies o f a l l a n i m a t e d b e i n g s a r e p r o d u c e d , a n d the bodies g i v e rise to w o r k ( K a r m a w h i c h l e a d s to reb i r t h ) a n d thus the c i r c l e is c o n t i n u e d like t h a t o f a r o t a t i n g mill. A s the r o t a t i n g m i l l in d r a w i n g w a t e r f r o m a w e l l g o e s up aDd d o w n , m o v e d b y the bullocks ( f i l l i n g and e x h a u s t i n g t h e buckets a g a i n a n d a g a i n ) , so the soul passes t h r o u g h l i f e a n d d e a t h m o v e d by :s D e e d s . L i k e unto an u n b a k e d e a r t h e n pot t h r o w n in w a t e r , the b o d y is soon d e c a y e d (in this w o r l d ) . B a k e it h a r d ¡11 the fire of Y o g a in o r d e r to s t r e n g t h e n and p u r i f y the body. " ' T h e s e v e n exercises w h i c h a p p e r t a i n to this Y o g a of the b o d y a r e the f o l l o w i n g : P u r i f i c a t i o n , s t r e n g t h e n ing, s t e a d y i n g , c a l m i n g , a n d those l e a d i n g to l i g h t ness, perception, a n d i s o l a t i o n . 1 s t — T h e p u r i f i c a t i o n is a c q u i r e d b y the r e g u l a r p e r f o r m a n c e of six p r a c tices ( p u r i f i c a t i o n p r o c e s s e s ) ; 2 n d — A s a n a or posture D r ^ h a t a or s t r e n g t h ; 3 r d — M u d r a g i v e s S t h i r a t a or steadiness; 4 t h — P r a t y a h a r a gives Dhlrata or calmn e s s ; 5th P r a n a y a m a g i v e s l i g h t n e s s or L a g h i m a n ; 6 t h — D h y a n a g i v e 9 p e r c e p t i o n ( P r a t y a k s a t v a ) of S e l f ; and 7 t h — S a m a d h i gives isolation ( N i r l i p t a t a ) , which is v e r i l y the F r e e d o m . ' " 8

Hatha

Yoga

Pradipika,

i, 11.

4

INTRODUCTION

T h e ten Yamas (rules of conduct) are: ahimsa (non-injuring), truth, non-stealing, continence, forgiveness, endurance, compassion, sincerity, sparing diet and cleanliness. T h e ten Niyamas (rules of inner control) mentioned by those proficient in the knowledge of Y o g a are: Tapas (penance), contentment, belief in God, charity, adoration of God, hearing discourses on the principles of religion, modesty, intellect, meditation, and Yajfia [sacrifice]."

one's progress and those that enable hiim to succeed. Yoga is destroyed by the following six causes::— Overeating, exertion, talkativeness, adhering to rules, (i.e., cold bath in the morning, eating at night, eating fruits only), company of men, amd unsteadiness. T h e following six bring speedy siuccess in Yoga:—courage, daring, perseveranice, discriminative knowledge, faith, aloofness frtom company. 10

T h e text goes a step further and outlines the f o r m s of conduct that hinder

T h e s e general restrictions and recommendations apply to all f o r m s of Y o g a .

• Ibid., 1 7 - 1 8 . Requirements f o r different forms of Y o g a are discussed in Siva Sam hit a, v. 1 0 - 1 4 : " K n o w that aspirants arc of four orders:—mild, moderate, ardent and the most ardent—the best who can cross the ocean of the world. " ( M i l d ) entitled to M a n t r a - Y o g a . Men of small enterprise, oblivious, sickly and finding faults with their teachers; avaricious, sinful gourmands, and attached helplessly to their w i v e s ; fickle, timid, diseased, not independent, and cruel; those whose characters are bad and who are weak—know all the above to be mild sadhaks. With great efforts such men succeed in twelve years; them the teacher should know fit for the M a n t r a - Y o g a . "(Moderate) entitled to L a y a - Y o g a . Liberalminded, merciful, desirous of virtue, sweet in their speech; who never go to extremes in any undertaking—these are the middling. These are to be initiated by the teacher in L a v a - Y o g a . " ( A r d e n t ) entitled to Hatha Y o g a . Steady-minded, knowing the L a y a - Y o g a , independent, full of energy, magnanimous, full of sympathy, forgiving, truthful, courageous, full of faith, worshippers of the lotus-feet of their Gurus, engaged always in the practice of Yoga,—know such men to be adhimatra. They obtain success in the practice of Y o g a within six years, and ought to be initiated in H a f h a - Y o g a and its branches. " ( T h e most ardent) entitled to all Yogas. Those who have the largest amount of energy, are enterprising, engaging, heroic, who know the sastras, and are persevering, free from the effects of blind emotions, and, not easily confused, who are in the prime of their youth, moderate in their diet, rulers of their senses, fearless, clean, skilful, charitable, a help to a l l ; competent, firm, talented, contented, forgiving, good-natured, religious, who keep their endeavours secret, of sweet speech, peaceful, who have faith in scriptures and are worshippers of God and Guru, who are averse to fritter a w a y their time in society, and are free from any grievous malady, who are acquainted with the duties of the adhimatra, and are the practitioners of every kind of Yoga—undoubtedly, they obtain success in three y e a r s ; they are entitled to be initiated in all kinds of Y o g a , without any hesitation." 10 Hatha Yoga Pradlpikd, i, 1 5 - 1 6 . Compare the discussion of obstacles given in Siva Samhita, v, 1 - 8 : "Parvati said, 'O Lord, O beloved Sankara! tell me,

for the sake of those whose minds search after ithe supreme end, the obstacles and the hindrances to Y o g a . ' Siva said, 'Hear, O Goddess! I shall tell tlhee all the obstacles that stand in the path of Yoga. IFor the attainment of emancipation enjoyments (Bhogga) are the greatest of all impediments. ' B H O G A (enjoyment). Women, beds, seats, dressses, and riches are obstacles to Y o g a . Betels, dainty dishies, carriages, kingdoms, lordliness and powers; gold, ^silver, as well as copper, gems, aloe wood, and kime; learning the Vedas and the Sastras; dancing, singling and ornaments; harp, flute and drum; riding on elephants and horses; wives and children, worltdly enjoyments; all these are so many impediments. Thiese are the obstacles which arise from bhoga (enjioyment). Hear now the impediments which arise ficom ritualistic religion. ' D H A R M A (Ritualism of Religion). The followiing are the obstacles which dharma interposes:—ablutions, worship of deities, observing the sacred diays of the moon, fire, sacrifice, hankering after Mokod_v: chyle, blood, flesh, fat, bone, m a r r o w , and semen. See Susrula, Introduction and passim. 11 " I n d r i y a s " means the faculties of perception and action. T h e y are known as the five knowing and working senses. T h e first are the powers of hearing, feeling, seeing, tasting, and smelling. T h e latter are the powers of speech, procreation, elimination, g r a s p -

ing, and locomotion. T h e Samkhya philosophy develops these concepts. 12 Hatha Yoga Pradtpika, ii, 26-28. Compare Gheranda Samhita, i, 4 5 - 4 9 : " T h e Vastis described are of two kinds, v i z . : J a l a Vasti (or water Vasti) and Suska Vasti (or dry V a s t i ) . W a t e r Vasti is done in water and dry Vasti a l w a y s on land. J A L A - V A S T I : Entering the w a t e r up to the navel and assuming the posture called Utkatasana, let him contract and dilate the sphincter-muscle of the anus. T h i s is called J a l a - V a s t i . T h i s cures P r a m e h a (urinary disorders), u d a v a r t a (disorders of digestion) and K r u r a v a y u (disorders of the w i n d ) . T h e body becomes free from all diseases and becomes as beautiful as that of the god Cupid. S T H A L A - V A S T I : Assuming the posture called Pascimottana, let him move the intestines slowly d o w n w a r d s , then contract and dilate the sphincter-muscle of the anus with A s v i n l - M u d r a . B y this practice of Y o g a , constipation never occurs, and it increases gastric fire and cures flatulence." T h e s e practices are not mentioned in Siva Samhita.

8

13 See below, pp. 2 1 - 2 2 , f o r nauli and p. 41 asvin! mudra.

for

i8

PURIFICATION

this technique without the aid of the noz- the water throughout the large intestine. zle, as follows: Place the feet about one When it is time to remove the water, the foot apart and assume a squatting posi- muscles should be rolled from right to tion with the arms locked around the left. It is also helpful to roll the abdomen flexed knees. T h e purpose of this is to from the top downward; this will help to enable one to put forth the necessary mus- squeeze out what remains. I found that cular effort; so shift around until a com- if any further trouble is encountered in fortable position is found. While in this getting the water out, by using mayuraposition, empty the lungs and force the sana 14 it is possible to flush the colon rectum out as f a r as possible, then draw thoroughly. For this purpose the legs it in. This requires strong muscular action. should be spread apart, and the posture Once it is in, while one is still in the origi- should be held for at least thirty seconds, nal position and holding the breath, do after which mayurasana can be repeated nauli, which isolates the recti muscles of if it is still necessary. the abdomen. If the action is strong T h e advantages of this practice are enough, the anal sphincters will open and self-evident. I found it expedient to inthe water will rush in. By this time the clude it as part of my daily routine in breath will be gone and it will be necesorder to assure a clean intestinal track. sary to rest for a moment. T h e next time T h e r e is not a great deal of waste matter it will not be necessary to force the rectum when the diet is so materially reduced; out; it will be sufficient to draw it in and however, it is necessary to keep the sysdo nauli. Success is solely dependent upon tem free f r o m the small deposits of waste perfection of nauli and asvini mudra. I matter formed by the normal metabolic was not given the technique of basti until function of the system. I found basti comI had perfected the practices of nauli and pletely satisfactory for this purpose. Any asvini, which will be discussed later. Beone living in a modern city may have some cause of this I was able to succeed after two or three experiments, which were nec- doubt as to the practicality of this exeressary to find out what the instructions cise, in the light of modern methods of meant. If one is unable to achieve success colonic irrigation. But it must be kept in a f t e r executing all the movements, the mind that these practices were devised sphincters may be opened by the fingers, centuries before the birth of this Western which should be removed the moment the civilization and that they were intended to be used by those living in a very primitive water begins to rush in. material environment. T h e Yogi usually This should be practiced upon arising carried on his practices in a small cave in the morning, before anything has been or in an isolated retreat in the jungle. put into the stomach. It is not essential to T h e r e were no conveniences; there was have a large quantity of water. It can be nothing but a stream of water and the done with a very small quantity. On many need to cleanse the system internally. Afoccasions it has not been necessary for me ter one has mastered the technique, it will to use more than a small basin of water. be difficult for him to conceive of a more In these instances I experienced no un- convenient method. usual difficulty, except that a little more Neti is given as the next cleansing praceffort was required to suck in the water. tice. T h e description is simple: A f t e r the colon is filled with water, by isolating the recti muscles and rolling them from left to right it is possible to move 14

T h i s posture has a l r e a d y been described on p. 7».

A cord made of threads, soft and about six inches long, should be passed through the passage of the

PURIFICATION nose and taken out by the mouth. T h i s is called by Adepts the Neti K a r m a . T h e Neti is the cleaner of the brain and the giver of divine sight. I t soon destroys all the diseases of the cervical and scapular regions. 1 *

T h e simplest way I found to do this was to purchase a small catheter—the smallest size. T i p the head back a little and insert the catheter straight into the nose, keeping it as much on a level as possible. Do not be rough, but push it slowly so that there is time enough for the delicate mucous membranes to accommodate themselves. Soon the end will be felt where the nose joins the throat. All that need be done then is to reach into the mouth with the fingers and pull the catheter out. If there is any trouble catching hold of the catheter, coughing a little will help throw it out where it can be reached. When both ends of the catheter are in your hand, draw it back and forth a few times before withdrawing it out through the mouth. This causes the saliva to flow freely and stimulates the entire sinus region.

19

nose. 18 This last procedure is much more difficult and will require a little experimentation on the part of the student; however, it is not too difficult. T a k e a mouthful of water and hold it in the back of the throat without swallowing; close the mouth and shove the tongue against the roof of the mouth, creating a pressure and leaving no way of escape f o r the water but through the nose. A t the same time bend the head forward and blow air out through the nose. One should learn to do this after practicing a few times each day f o r a week. T h e first few efforts will be handicapped by strange sensations, but these will pass quickly. There is no danger, and the rewards are well worth the effort of learning. I have found this an excellent method of cleansing the head in order to stave off a cold. This technique is not essential in order to qualify f o r the practice of Y o g a ; however, it is well worth knowing. The next practice given to me is the foundation for all advanced work and should be mastered by the student. It is called uddiyana. In the texts it is listed as a mudra; however, it should be perfected as soon as possible.

A substitute that I learned for this technique is to draw water into the nose and expel it through the mouth and then reverse the process by taking water into the mouth and expelling it through the

Uddiyana is so called by the Y o g i s because by its practice the Prana (Vayu-breath) flies

11 Hafha Yoga Pradifika, ii, 29-30. Compare Gheranda Samhitd, i, 5 0 - 5 1 : " T a k e a thin thread, measuring half a cubit and insert it into the nostrils, and passing it through, pull it out by the mouth. This is called Neti-Kriya. By practicing the Neti-Kriya, one obtains Khecarl Siddhi. It destroys the disorders of phlegm and produces clairvoyance or clear sight." 16 These two methods are not mentioned in Hatha Yoga Pradlpika. Gheranda Samhitd describes them as forms of kapalabhati; see i, 55-60: " T h e Kapalabhati is of three kinds: Vama-krama, Vyut-krama, and Sltkrama. [Kraraa means performance, method or course of conduct; Vama means left; Vyut, inverted procedure; Sit, hissing sound.] They destroy disorders of phlegm. V A M A - K R A M A : D r a w the wind through the left nostril and expel it through the right, and draw it again through the right and expel it through the left. This inspiration and expiration must be done without any force. This practice destroys disorders due to phlegm. V Y U T - K R A M A : Draw the water through the two nostrils and expel it through

the mouth slowly and slowly. This is called Vyutkrama which destroys disorders due to phlegm. S I T K R A M A : Suck water through the mouth and expel it through the nostrils. By this practice of Yoga one becomes like the god Cupid. Old age never comes to him and decrepitude never disfigures him. The body becomes healthy, elastic, and disorders due to phlegm are destroyed." A similar practice is listed as a mudra. Compare Gheranda Samhitd, iii, 88-91: "Stand in neck-deep water, draw in the water through the nostrils, and throw it out by the mouth. Then draw in the water through (the mouth and expel it through) the nostrils. Let one repeat this again and again. This is called Matarigini Mudra (Elephant-mudra), destroyer of decay and death. In a solitary place, free from human intrusion, one should practice with fixed attention this Elephant-mudra; by so doing, he becomes strong like the elephant. Wherever he may be, by this process the Yogin enjoys great pleasure; therefore, this mudra should be practiced with great care."

20

PURIFICATION

( f l o w s ) in the S u s u m n a . " U d d i y a n a [ m e a n s flying up, soaring]

is so called because the great

bird P r a n a [ b r e a t h ] , tied to it, flies w i t h o u t being fatigued. I t is explained above the navel

is pressed

below. T h e backwards

belly

towards

the spine. T h i s U d d i y a n a B a n d h a is like a lion f o r the elephant of death. U d d i y a n a

is a l w a y s

very easy w h e n learned f r o m a g u r u . T h e

prac-

tiser of this, if old, becomes y o u n g again.

The

portions above and below the navel, should

be

d r a w n b a c k w a r d s t o w a r d s the spine. B y practicing this f o r six months one can undoubtedly conquer death. 1 8 O f

all the B a n d h a s , U d d i y a n a is

the best; f o r by binding it firmly liberation comes spontaneously. 1 9

A more detailed description will make it easier to learn. Stand with the feet apart and the hands on the bent legs, in a semi-squatting position. M a k e the posture comfortable, and then empty the lungs. With the breath out, forcibly contract the abdominal muscles, raising the viscera until a large depression is made under the diaphragm (see Plate X X X I I ) . 2 0 One should be able to place both fists in the pocket that is made. T h e n suddenly relax. Repeat this alternating contraction and relaxation ten times before taking another breath. T h i s is called one round of ten counts. B e f o r e the next round, stand up straight and rest f o r a f e w seconds until the normal flow of breath returns. N e v e r force any exercise or impose a strain upon the system. If this exercise causes undue 17 T h e channel in the spinal column through which the breath of life is believed to pass. 18 T o understand what is meant by a statement of this kind, the student is advised to study The Tibetan Book of the Dead, by W . Y . Evans-Wentz. 19 Hatha Yoga Pradipika, iii, 54-59. Compare Gheranda Sam hit a, iii, 1 0 - 1 1 : "Contract the bowels equally above and below the navel towards the back, so that the abdominal viscera may touch the back. He w h o practices this Uddiyana (Flying up), without ceasing, conquers death. [ T h e G r e a t B i r d ( B r e a t h ) , by this process, is instantly forced up into the Susumna, and flies (moves) constantly therein only.] Of all B a n dhas this is the best. T h e complete practice of this makes emancipation easy." Compare Siva Samhita, iv, 4 8 - 5 2 : " W h e n the intestines above and below the navel are brought to the left side, it is called U d d a n a - B a n d h a the destroyers of all sins and sorrows. T h e left side viscera

fatigue, cut the time in half. T h e practices of Y o g a are designed to make one grow strong, and this requires time. When you have rested, empty the lungs and repeat the process another ten times. T h e average individual should be able to do five rounds; however, if any pain is felt or breathing becomes difficult, begin with three. A f t e r a week's time add another five rounds. Naturally, this will vary f o r each individual, depending on his age, his physical structure, and his condition at the time of starting the practice. A f t e r one has a measure of his capacity and has accustomed the body to the exercise, it is possible to increase the number of strokes f o r each exhalation. H o w e v e r , do not sacrifice the vigor of contraction f o r speed, which will come in due time. A n outline of the general plan I followed when developing this practice will be a helpful guide; however, it is not intended as final. E a c h individual must work out his own procedure. It was not long b e f o r e I could execute twenty contractions on each exhalation f o r ten rounds. I kept up this pace f o r one month. A f t e r my muscles became hard I practiced every morning and late in the afternoon, before dinner. A f t e r another month I added five rounds each week to my daily schedule, continuing to repeat it twice a day. When I reached a total of 500 contractions f o r of the abdominal cavity should be brought above the navel. T h i s is U d d ^ n a - B a n d h a , the lion of the elephant of death. T h e Y o g i , who a l w a y s practices it four times a day, purifies thereby his navel, through which the winds are purified. B v practicing it f o r six months, the Y o g i certainly conquers death; the gastric fire is kindled, and there takes place an increase of the fluids of the body. T h r o u g h this, consequently, the Vigrahasiddhi (power of expansion) is also obtained. All the diseases of the Y o g i are certainly destroyed by it. H a v i n g learnt the method from the Guru, the wise Y o g i should practice it with great care. T h e most inaccessible M u d r a should be practiced in a retired and undisturbed place." 20 A supplementary practice frequently used to enable one to develop this position is listed in Gheranda Samhita, iii, 6 1 : " M a k e the abdomen look quite hollow just like a tank. T h i s is T a d a g i ( T a n k ) Mudra, destroyer of decay and death."

PURIFICATION each practice, I used this standard for a month before I began to add more rounds. M y next goal was 750 contractions. This is considered the minimum limit when practicing Yoga. When all signs of effort had gone and I felt as fresh at the end of my practice period as I did at the beginning, I increased the number of contractions on each breath until I was finally able to contract fifty times on one exhalation. I reached this limit by slow stages; at no time did I force the practice. It was not long before I could execute 1,000 contractions twice a day. A f t e r another thirty days at this pace I dropped the afternoon practice period and increased the total number of counts in the morning, until I reached a maximum of 1,500 counts. T h e entire practice required from thirty to forty minutes, depending upon the length of the intervals between rounds. Nothing is gained by increasing the number of contractions on each breath. It is only a convenience; do not sacrifice thoroughness for speed. I was instructed to build up to this point of efficiency slowly and then to maintain it for a period of three months. Then the practice is considered mastered; thereafter one is privileged to use it as one sees fit or as circumstances demand. For ordinary purposes in daily life one or two hundred contractions are sufficient, but the student whose goal is more highly developed practices of Yoga should start at the very beginning to master this technique. It is an important stepping stone. The next step in my practice was nauli. 21 Any student who has given six 21 Compare Hatha Yoga Pradlpika, ii, 33-34: "Sitting on the toes with the heels raised above the ground, and the palms resting on the ground, in this bent posture the belly is moved forcibly from left to right just as in vomiting. This is called by adepts the Nauli K a r m a . It removes dyspepsia, increases appetite and digestion, and is like the goddess of creation and causes happiness. It dries up all the disorders. This Nauli is an excellent exercise in Hatha Y o g a . " Instead of this practice, Gheranda Samhitd,

21

months to uddiyana is ready to attempt this step. It consists of the isolation and rolling of the rectus abdominis, the straight muscles of the abdomen. Assume the same semi-squatting position used in uddiyana, but instead of placing the hands f a r down on the thighs, raise them a little and turn the arms so that the fingers are on the inside of the leg rather than on the outside as in the other position. This enables one to get a better leverage. Empty the lungs and contract all the muscles of the abdominal area. While holding this position, isolate the muscles and push them forward (see Plate X X X I V ) . The student will have to experiment with various ways of getting control of these muscles; however, before starting, it is of paramount importance that he attain a fair degree of efficiency with u ^ i y a n a . Only then will it be easy for him. If nauli seems hopeless at first, do not despair; return to uddiyana, and the other will come in time. A f t e r the muscles have been isolated so that it is possible to push them straight forward and draw them back, the student should try to manipulate each one separately. This is accomplished by bending slightly to the left and relaxing the muscle on the right side. When in this position it is possible to work the muscle on the left side independently of the other (see Plate X X X V ) . The reverse of this should also be practiced (see Plate X X X V I ) . The next step is to roll the muscles from one side to the other. Start by slowly rolling them from left to right. This should be done ten times on one breath and is called one round of ten counts. Resume natural i, 52, gives another practice: "With great force move the stomach and intestines from one side to the other. This is called Laulikl-Yoga. This destroys all diseases and increases the bodily fire." I was taught laulikl as given here. It can be used by individuals who are physically unable to learn nauli as I have described it. There are times when laulikl is quite satisfactory, but the student should endeavor to master nauli, which is one of the fundamental requirements for those who wish to proceed to the more advanced practices.

22

PURIFICATION

breathing f o r a f e w seconds, then reverse the process by rolling them f r o m right to l e f t ten times. Nothing remains but to build up the strength of the muscles. T h i s practice requires considerably more power than uddiyana, but by regulated discipline it can be built up to the same number of repetitions in a year's time. I started by working the muscles backward and f o r w a r d ten times on one breath. A f t e r resting I worked the muscle on the left side ten times. A f t e r another breath I began on the right muscle. A t the end of my first year's work on uddiyana I added ten rounds of each of these movements to my daily schedule f o r several months. When I finally became proficient enough so that there was no labor in the practice, I dropped uddiyana and concentrated upon nauli. First I increased the count f r o m ten to twenty-five f o r each exhalation. When several months had passed, I had a f a i r degree of control, and I took up the rolling movements. On one exhalation I would roll the recti twenty-five times to the left. A f t e r resting a few seconds I rolled the recti twenty-five times to the right. T h e full practice consisted of ten rounds e a c h — f o r w a r d , to the left, and to the r i g h t — o r 2 5 0 straight f o r w a r d , then 2 5 0 times to the left and 2 5 0 times to the right. A s the months went by I continued to increase the number of rounds, but never the number of movements on each expulsion of air. F o r maximum efficiency twenty-five counts was most satisfactory. It is not necessary to carry these exercises to such extremes in order to obtain physical benefits. T h e y were assigned to me as a preparation f o r the advanced practice of Y o g a , and I had to master 22 T h e s e are the three basic principles of the system of physiology upon which H a t h a Y o g a is based. - 3 T h i s is the latent c r e a t i v e force in man. See below, p. 34. --> It is *aid that when the latent c r e a t i v e force of man becomes dynamic and begins to m o v e through its channel in the spinal cord, at certain places, w h e r e

them b e f o r e I was permitted to take up the next step. During this initial period, when I was learning techniques, I noted a sharper appetite, better vision, and better physical tone. A l l the muscles of my body were in good condition, hard and solid. I enjoyed excellent health and was free f r o m all minor ailments of sedentary life. T h e last purification practice given to me was bhastrika (bellows), which is listed as a breathing exercise in the text. T h e description given in the text is rather vague, considering its importance: T h e P a d m a s a n a consists in crossing the legs and placing

the

destroyer

feet on

of

all

both

sins.

the

thighs;

Binding

the

it is

the

Padmasana

and keeping the body straight, closing the mouth carefully,

let

the

air

nose. I t should be

be expelled

filled

through

the

up to the lotus of the

heart, by d r a w i n g it in w i t h force, m a k i n g noise and t o u c h i n g the throat, the chest and the head. It should be expelled again a n d filled again and again as before, j u s t as a pair of b e l l o w s of the blacksmith

is w o r k e d

with

force.

In

the

same

w a y the air of the body should be moved intelligently,

filling

it t h r o u g h the r i g h t nostril w h e n

f a t i g u e is experienced. T h e nose should be lightly held w i t h the middle and f o r e belly

is

filled

with

air

and

fingers,

does

till

not

the

become

h e a v y . H a v i n g confined it p r o p e r l y , it should be expelled

through

the

Ida

(left

nostril).

destroys V a t a , pitta ( b i l e ) a n d phlegm creases

the

digestive

power

(the

22

gastric

T h e air so treated q u i c k l y a w a k e n s the

This

and infire).

Kunda-

lini, 2 3 purifies the system, gives pleasure, and is beneficial. I t destroys p h l e g m a n d the impurities accumulated

at

the

entrance

of

the

Brahma

N a d i . T h i s B h a s t r i k a should be p e r f o r m e d plentifully granthi

for (in

it breaks the the c h e s t ) ,

three Visnu

t h r o a t ) and R u d r a granthi

24

knots; granthi

Brahma (in

the

( b e t w e e n the eye-

b r o w s ) of the b o d y . 2 5 there is a nerve g a n g l i o n , it encounters difficulties. T h i s would be analogous to a point where a number of electric wires c o n v e r g e before being distributed. T h e r e are special techniques f o r overcoming these obstacles. 25 Hatha Yoga Pradtpika, ii, 59-67. Compare Gheranda Samhita, v , 7 5 - 7 7 : " A s the bellows of the iron-

PURIFICATION

*3

no difficulty in suspending f o r two minutes. In three weeks I was able to p e r f o r m ten rounds without the slightest discomfort. A f t e r another month I increased the breathing time to three minutes and decreased the rest period, but did not alter the suspension. I found this sufficient f o r all practical purposes, f o r I was using the exercise as a means of cleansing the system.

T h e technique is quite simple. Assume one of the meditation a s a n a s — p r e f e r a b l y padmasana, but siddhasana will do in the beginning. When the position is comfortable, force all the air out of the lungs by a sudden contraction of the abdominal muscles. Automatically they will return to their natural position; so there is no need of any conscious effort f o r the inhalation. T h i s forced exhalation and automatic inhalation should be done at the rate of sixty times a minute f o r one minute and should be followed by a short suspension. A f t e r w a r d let the air out slowly and when the lungs are empty resume normal breathing f o r a minute; then repeat the process. F o r ordinary purposes this can be done f r o m three to five times. If the individual has perfected uddiyana and nauli, this rate f o r one minute will be an easy routine. I began this way, but in a couple of weeks I increased the speed of the exhalations to 1 2 0 a minute and extended the time to two minutes. I found

W i t h no practice of Y o g a should pain be endured. Pain is treated by the Y o g i s as a stop signal. Until the muscles are hardened, the student may feel a "stitch" in his side. When this happens, rest f o r a f e w moments and then start again. If it persists, wait until the following day. T h e s e are the basic purification processes, and without them progress is hampered; but with them success is readily forthcoming. T h e i r general effect seems to be better health and the normal mental conditions that accompany such a state of well-being.

smith constantly dilate and contract, similarly let him slowly draw in the air by both nostrils and expand the stomach; then throw it out quickly (the wind making sound like bellows). Having thus inspired and expired quickly twenty times, let him perform Kumbhaka; then let him expel it by the previous method. Let the wise one perform this Bhastrika (bellows-like) Kumbhaka thrice; he will never suffer from any disease aQd will be always healthy." Compare this with the description of the last purification process given in the text called kapalabhatl. Hatha Yoga Prad'ipika, ii, 35-37: "When inhalation and exhalation are performed very quickly, like a pair of bellows of a blacksmith, it dries up all the

disorders from the excess of phlegm, and is known as K a p a l a Bhati. When Pranayama is performed after getting rid of obesity born of the defects of phlegm, by the performance of the six duties, it easily brings success. Some acharyas (teachers) do not advocate any other practice, being of opinion that all the impurities are dried up by the practice of Pranayama alone." For description of kapalabhatl as given in Gheranda Samhita, see above, p. 19«. T h e descriptions given by the two texts differ, but this is of no practical import. T h e purpose of this practice can be seen from the meaning of the word. In Sanskrit " k a p a l a " means "skull" and "bhati" is derived from the root meaning "to shine."

PRANAYAMA A C C O R D I N G T O Patanjali "PranaL \ y a m a is the c e s s a t i o n of the in-A- . A . s p i r a t o r y and e x p i r a t o r y m o v e ments of breath which follows when that h a s been s e c u r e d ; thence t h e c o v e r o f light is d e s t r o y e d a n d the m i n d b e c o m e s fit f o r c o n c e n t r a t i o n . " 1 V a c h a s p a t i says, " P r a n a y a m a renders the m i n d fit f o r concentration, by m a k i n g it s t e a d y . " 2 O u r text o p e n s its c h a p t e r on pranay a m a as f o l l o w s : Posture becoming established, a Yogi, master of himself, eating salutary and moderate food, should practise pranayama, as instructed by his guru. W h e n Prana (the life breath) moves, the mind also moves. W h e n Prana ceases to move, the mind becomes motion-less. ( T h e body o f ) the Yogi becomes stiff as a stump. Therefore, one should control Prana. So long as the (breathing) air stays in the body, so long is life. Death consists in the passing out of the (breathing) air. It is, therefore, necessary to restrain the breath. T h e breath does not pass through the middle channel (susumna), owing to the impurities of the nadis. H o w can then success be attained, and how can there be the unmani avastha [mindlessness] . 8 A l l texts a g r e e t h a t p r a n a y a m a is impossible until the n e r v e channels ( n a d i s ) are t h o r o u g h l y cleansed. 1

The Yoga Sutra of Patanjali, ii, 49, 52, 53. Ibid., Vachaspati's gloss, ii, 104. 5 Hatha Yoga Pradtpika, ii, 1 - 4 . * Ibid., 5—6. Compare the opening section on " P u r i fication of N a d i s " in Gheranda Samhita, v, 3 3 - 3 5 : " H e should sit on a seat of K u s a - g r a s s , or an antelope skin, or tiger skin or a blanket, or on earth, calmly and quietly, f a c i n g east or north. H a v i n g purified the nadis, let him begin P r a n a y a m a . C a n ^ a k a p a l i said, 'Ocean of mercy! How are nadis purified, what is the purification of N a d i s ; I want to learn all this; recite this to me.' G e r a n d a said, ' T h e V a y u does not (cannot) enter the nadis so long as they are full of impurities. How then can P r a n a y a m a be accomplished? H o w can there be knowledge of T a t t v a s ? 2

W h e n the whole system of nadis which is full of impurities, is cleaned, then the Yogi becomes able to conserve the Prana (breath). Therefore, Prànàyàma should be performed daily with sâttvika buddhi (intellect free from rajas and tamas or activity and sloth), in order to drive out the impurities of the susumnâ.' T h e generally accepted method for purification o f the nà^is b y b r e a t h i n g is then given. Sitting in the Padmàsana posture the Yogi should fill in the air through the left nostril (closing the right one) ; and keeping it confined according to one's ability, it should be expelled slowly through the right nostril. T h e n , drawing in the air through the right nostril slowly, the belly should be filled, and after performing Kumbhaka [suspension] as before, it should be expelled slowly through the left nostril. Inhaling thus through the one, through which it was expelled, and having restrained it till possible, it should be exhaled through the other, slowly and not forcibly. If the air be inhaled through the left nostril, it should be expelled again through the other, and filling it through the right nostril, and confining it should be expelled through the left nostril. By practising in this way, through the right and the left nostrils alternately, the whole of the collection of the nadis of the yamis (practisers) becomes clean, i.e., free from impurities, after three months. 5 T h e r e f o r e , first the Na^Is should be purified, and then P r â n â y â m a should be practised." 5 Hatha Yoga Pradtpikâ, 7 - 1 0 . Compare Gheranda Samhitâ, v, 3 8 - 4 ; : "Sitting in the P a d m à s a n a posture, and performing the adoration of the G u r u , etc., as taught by the T e a c h e r , let him perform purification of Nàdîs f o r success in P r à n à y à m a . Contemplating on V à y u - B î j a ( y a m ) [the seed syllable of the energy of a i r ] , full of energy and of a smoke-colour, let him d r a w in breath by the left nostril, repeating the B ï j a sixteen times. T h i s is POraka. Let him restrain thebreath f o r a period of sixty-four repetitions of the M a n t r a . T h i s is Kumbhaka. T h e n let him expel the air by the right nostril slowly during a period occupied by repeating the M a n t r a thirty-two times. T h e

PRANAYAMA T h i s process o f alternate b r e a t h i n g is the accepted traditional technique and is b y f a r the most s a t i s f a c t o r y . I h a v e been t a u g h t several varieties, but none of them is o f such outstanding importance that it should be recommended f o r practice. I w a s directed t o use bhastrika t o p u r i f y the nadis; h o w e v e r , those w h o are unable t o d e v e l o p bhastrika, as I h a v e described it, can use this standard m e t h o d of alternate breathing. In the traditional manner, the subject o f regular p r a n a y a m a is introduced as follows : B r a h m a and other D e v a s were always engaged in the exercise of Pranayama, and, by means of it, got rid of the fear of death. T h e r e f o r e , one should practice Pranayama regularly. So long as the breath is restrained in the body, so long as the mind is undisturbed, and so long as the gaze is fixed between the eyebrows, there is no fear root of the n a v e l is the seat o f A g n i - T a t t v a [ F i r e e s s e n c e ] . R a i s i n g the fire f r o m t h a t p l a c e , j o i n the P r t h i v i - T a t t v a [Earth-essence] with it; then contemp l a t e o n this m i x e d l i g h t . T h e n r e p e a t i n g s i x t e e n times t h e A g n i - B I j a ( r a m ) [ T h e seed s y l l a b l e o f t h e e n e r g y of fire] let him d r a w in b r e a t h by the r i g h t nostril, and r e t a i n it f o r the p e r i o d of s i x t y - f o u r repetitions of the M a n t r a , a n d then e x p e l it b y t h e l e f t nostril f o r a p e r i o d of t h i r t y - t w o r e p e t i t i o n s of t h e M a n t r a . T h e n fixing the g a z e on the tip o f t h e nose a n d c o n t e m p l a t i n g the l u m i n o u s reflection o f the moon t h e r e , let h i m i n h a l e t h r o u g h the l e f t nostril, r e p e a t i n g the B I j a t h a m s i x t e e n t i m e s ; let h i m r e t a i n it by r e p e a t i n g the B I j a t h a m s i x t y - f o u r t i m e s ; in t h e m e a n w h i l e i m a g i n e ( o r c o n t e m p l a t e ) t h a t the n e c t a r flowing f r o m the m o o n at t h e t i p of t h e nose runs t h r o u g h all the v e s s e l s of the b o d y , a n d p u r i f i e s t h e m . T h u s c o n t e m p l a t i n g , let him e x h a l e r e p e a t i n g t h i r t y t w o times the P r t h i v l B I j a l a m [the seed s y l l a b l e of the e n e r g y of e a r t h ] . B y these t h r e e P r a n a y a m a s the na^Is a r e p u r i f i e d . T h e n s i t t i n g firmly in a posture, let him b e g i n r e g u l a r P r a n a y a m a . " T h i s w o u l d be t r u e only in the e v e n t that one is a l r e a d y a Y o g i . F o r o t h e r s a much l o n g e r p e r i o d is o b v i o u s l y n e e d e d . C o m p a r e Siva Samhita, iii, 2 2 - 2 4 : " T h e n let the w i s e p r a c t i t i o n e r close w i t h his r i g h t t h u m b the P i n g a l a (the r i g h t n o s t r i l ) , i n s p i r e a i r t h r o u g h the I d a (the l e f t n o s t r i l ) ; a n d keep a i r c o n f i n e d — s u s p e n d his b r e a t h i n g — a s l o n g as he c a n , and a f t e r w a r d s let him breathe out s l o w l y , a n d not f o r c i b l y , t h r o u g h the r i g h t nostril. A g a i n , let h i m d r a w b r e a t h t h r o u g h the r i g h t nostril, and stop b r e a t h i n g as l o n g as his s t r e n g t h p e r m i t s ; then let him e x p e l the a i r t h r o u g h t h e l e f t nostril, not f o r c i b l y but s l o w l y a n d g e n t l y . A c c o r d i n g to the a b o v e m e t h o d o f Y o g a , let him p r a c t i c e t w e n t y

25

from Death. W h e n the system of N a d i s becomes clear of the impurities by properly controlling the prana, then the air, piercing the entrance of the Susumna, enters it easily. Steadiness of mind comes when the air moves freely in the middle ( S u s u m n a ) . T h a t is the manonmani condition, which is attained when the mind becomes calm. T o accomplish it, various Kumbhakas are performed by those w h o are expert in the methods; for, by the practice of different Kumbhakas, wonderful success is attained. Kumbhakas are of eight kinds, viz. Surya Bhedana, U j j a y i , Sltkari, Sitali, Bhastrika, Bhramari, M u r c h h a , and Plavini. 6

T h e s e are the f u n d a m e n t a l breathing practices used to suspend the flow o f breath and to conquer the mind according to Y o g i c tradition. T h e inherent d a n g e r o f any such undertaking is self-apparent; t h e r e f o r e the individual investigator is advised to take every precaution. 7 E a c h prack u m b h a k a s ( s t o p p i n g o f t h e b r e a t h ) . H e should p r a c tice this d a i l y w i t h o u t n e g l e c t o r idleness, a n d f r e e f r o m all d u e l s ( o f l o v e a n d h a t r e d , a n d d o u b t a n d contention), etc." 8 Hatha Yoga PraJtpika, ii, 39-44. C o m p a r e Ghtranda Samhita, v , 4 6 : " T h e K u m b h a k a s o r retentions of b r e a t h a r e of e i g h t s o r t s ; S a h i t a , S u r y a - b h e d a , U j j a y i , Sltall, B h a s t r i k a , B h r a m a r i , M u r c c h a , a n d K e v a l i . " T h e v a r i a t i o n s w i l l be d i s c u s s e d in t h e i r proper sequence. 7 Hatha Yoga Pradipika, ii, 1 5 - 2 0 : " J u s t a s lions, e l e p h a n t s a n d t i g e r s a r e c o n t r o l l e d by a n d b y , so the b r e a t h is c o n t r o l l e d by s l o w d e g r e e s , o t h e r w i s e (i.e., by b e i n g h a s t y o r u s i n g too m u c h f o r c e ) it kills the p r a c t i s e r h i m s e l f . W h e n P r a n a y a m a , etc. a r e p e r f o r m e d p r o p e r l y , they e r a d i c a t e all d i s e a s e s , but a n improper practice generates diseases. Hiccough, a s t h m a , c o u g h , p a i n in the h e a d , the e a r s , a n d t h e e y e s ; these a n d o t h e r v a r i o u s k i n d s of d i s e a s e s a r e g e n e r a t e d by the d i s t u r b a n c e s of the b r e a t h . T h e a i r s h o u l d be e x p e l l e d w i t h p r o p e r tact, a n d should be filled in s k i l l f u l l y , a n d s h o u l d be k e p t c o n f i n e d p r o p e r l y . T h u s it b r i n g s success. W h e n the na^Is b e c o m e f r e e f r o m i m p u r i t i e s , a n d t h e r e a p p e a r the o u t w a r d s i g n s of success, such a s l e a n b o d y a n d g l o w i n g c o l o u r , then one s h o u l d f e e l c e r t a i n of success. B y r e m o v i n g the i m p u r i t i e s of the na^Is t h e a i r c a n be r e s t r a i n e d , a c c o r d i n g to o n e ' s w i s h , a n d the a p p e t i t e is i n c r e a s e d , the d i v i n e s o u n d is a w a k e n e d , a n d t h e b o d y b e c o m e s healthy." C o m p a r e Siva Samhita, iii, 3 1 : " T h e f o l l o w i n g q u a l ities a r e s u r e l y a l w a y s f o u n d in the b o d i e s of e v e r y Y o g i : — S t r o n g appetite, good digestion, cheerfulness, h a n d s o m e figure, g r e a t c o u r a g e , m i g h t y e n t h u s i a s m and full strength."

26

PRANAYAMA

tice has its own individual purpose. T h o u g h it is not necessary to use them all, I learned all and shall discuss each in the order in which I w a s i n s t r u c t e d — the order most helpful to my progress. T h e first is surya bhedana (piercing the solar discus). T h e technique is simple: T a k i n g any comfortable posture and p e r f o r m i n g the asana, the Y o g i should d r a w in the air s l o w l y , through

the

right

nostril.

Then

it should

be

confined within, so that it fills f r o m the nails [of the toes] to the tips of the hair [on the h e a d ] , and then let out through the left nostril s l o w l y . 8

A general description of the supplement a r y disciplines that I w a s taught by m y teacher will be helpful. T h i s particular practice derives its name f r o m the f a c t that the inhalation is always through the right nostril. It m a y be p e r f o r m e d in any 8 Hatha Yoga Pradipika, ii, 48-49. F o r the effect this practice is supposed to have on the body see 50: " T h i s excellent Surya Bhedana cleanses the forehead (frontal sinuses), destroys the disorders of Vata and removes the worms, and, therefore, it should be performed again and a g a i n . " Compare Gheranda Samhita, v, 58-68: "Inspire with all your strength the external air through the sun-tube (right nostril): retain this air with the greatest care, performing the J a l a n d h a r a M u d r a . Let the Kumbhaka be kept up until the perspiration burst out from the tips of the nails and the roots of the hair. " T h e Vayus are ten, namely, P r a n a , Apana, Samana, Udana, and V y a n a ; N a g a , K u r r a a , K r k a r a , Devadatta, and D h a n a m j a y a . " T h e P r a n a moves a l w a y s in the h e a r t ; the A p a n a in the sphere of a n u s ; the Samana in the navel reg i o n ; the Udana in the throat; and the V y a n a pervades the whole body. T h e s e are the five principle Vayus, known as Pranadi. T h e y belong to the inner body. T h e N a g a d i five Vayus belong to the Outer body. " I now tell thee the seats of these five external Vayus. T h e N a g a - V a y u performs the function of belching; the K u r m a opens the eye-lids; the K r k a r a causes sneezing; the D e v a d a t t a does y a w n i n g ; the D h a n a m j a y a pervades the whole gross body, and does not leave it even a f t e r death. " T h e N a g a - V a y u gives rise to consciousness, the K u r m a causes vision, the K r k a r a hunger and thirst, the Devadatta produces y a w n i n g and by D h a n a m j a y a sound is produced. T h i s does not leave the body even for a minute. "Let him raise all these Vayus, which are separated by the Suryanad^, from the root of the n a v e l ; then exhale by the I