A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya
Author: Saraswati, Satyananda
Date: 1980-12-31T22:00:00+00:00
Keywords: Body; Mind & Spirit; Spiritualism; Philosophy; Eastern; Psychedelic Library; Yoga Library; com0; com1proceess
Description: "Yoga is not an ancient myth buried in oblivion. It is the most valuable inheritance of the present. It is the essential need of today and the culture of tomorrow. " - Swami Sivananda Sarswati. This book is the most comprehensive text ever published on yoga. It contains a complete course of 36 structured lessons on all the practices of integral yoga. The lessons were compiled from the teachings given by Swami Satyananda Saraswati and are useful as a practical and theoretical guide for all levels of yoga teachers and aspirants. The book presents a synthesis of yoga in a scientific and systemati
Publisher: Yoga Publications Trust

Table of Contents

- Part 1

- Part 2

- Apart from all these artificially introduced

- Part 1
- Part 2
- Part 1
- Part 2
- Part 2
- Part 1
- Part 2
- Part 3
- Part 4
- Part 1
- Part 2
- Part 1
- Part 1
- Part 2
- Part 2
- Part 3
- Part 3
- Part 4
- Part 1
- Part 2
- Part 1
- Part 2
- Part 1
- Part 2
- Part 3

Yoga and Kriya

With kind regards, and prem

A Systematic Course in the

Ancient Tantric Techniques of

Yoga and Kriya

Swami Satyananda Saraswati

Yoga Publications Trust, Munger, Bihar, India

© Bihar School of Yoga 1981

All rights reserved. No part of this publication may be reproduced, transmitted or stored in a retrieval system, in any form or by any means, without permission in writing from Yoga Publications Trust.

Published by Bihar School of Yoga

First edition 1981

Reprinted 1989

Published by Yoga Publications Trust

Reprinted 2004

Inscribed by Swami Nishchalananda Saraswati

Emendated by Swami Mangalmurti Saraswati

ISBN: 81-85787-08-5

Price: Indian rupees one thousand only

Publisher and distributor: Yoga Publications Trust, Ganga Darshan, Munger, Bihar, India.

Printed at Thomson Press (India) Limited, New Delhi, 110001

Dedication

In humility we offer this dedication to

Swami Sivananda Saraswati, who
initiated Swami Satyananda Saraswati
into the secrets of yoga.

SWAMI SIVANANDA SARASWATI

Swami Sivananda was born at Patta—
madai, Tamil Nadu, in 1887. After
serving as a medical doctor in Malaya,
he renounced his practice, went to

Rishikesh and was initiated into Dashnami sannyasa in 1924 by Swami

Vishwananda Saraswati. He toured
extensively throughout India, inspiring
people to practise yoga and lead a
divine life. He founded the Divine Life

Society at Rishikesh in 1936, the

Sivananda Ayurvedic Pharmacy in 1945, the Yoga Vedanta Forest Academy in 1948 and the Sivananda Eye Hospital in 1957. During his lifetime Swami Sivananda guided thousands of disciples and aspirants all over the world and authored over 200 books.

SWAMI SATYANANDA SARASWATI

Swami Satyananda was born at Almora,

Uttar Pradesh, in 1923. In 1943 he met

Swami Sivananda in Rishikesh and
adopted the Dashnami sannyasa way
of life. In 1955 he left his guru's ashram
to live as a wandering mendicant and
later founded the International Yoga

Fellowship in 1956 and the Bihar School
of Yoga in 1964. Over the next 20 years

Swami Satyananda toured internationally and authored over 80 books. In

1987 he founded Sivananda Math, a charitable institution for aiding rural development, and the Yoga Research Foundation. In 1988 he renounced his mission, adopting kshetra sannyasa, and now lives as a paramahamsa sannyasin.

SWAMI NIRANJANANANDA SARASWATI

Swami Niranjanananda was born at

Rajnandgaon, Madhya Pradesh, in 1960.

At the age of four he joined the Bihar

School of Yoga and was initiated into

Dashnami sannyasa at the age of ten.

From 1971 he travelled overseas and
toured many countries for the next 11
years. In 1983 he was recalled to India
and appointed President of Bihar School
of Yoga. During the following 11 years
he guided the development of Ganga

Darshan, Sivananda Math and the Yoga Research Foundation. In 1990 he was initiated as a paramahamsa and in 1993 anointed preceptor in succession to Swami Satyananda. Bihar Yoga Bharati was founded under his direction in 1994. He has authored over 20
books and guides national and international yoga programs.

SWAMI SATYASANGANANDA SARASWATI

Swami Satyasangananda (Satsangi) was
born on 24th March 1953, in Chan—
dorenagore, West Bengal. From the age
of 22 she experienced a series of inner
awakenings which led her to her guru,

Swami Satyananda. From 1981 she travelled ceaselessly with her guru in India
and overseas and developed into a
scholar with deep insight into the yogic
and tantric traditions as well as modern
sciences and philosophies. She is an efficient channel for the transmission of her guru's teachings. The establishment of Sivananda Math in Rikhia is her creation and mission, and she guides all its activities there, working tirelessly to uplift the weaker and underprivileged areas. She embodies compassion with clear reason and is the foundation of her guru's vision.

Contents

Introduction 1

Book I - Preparation

Lesson 1

Lesson 5

Topic

Page

Topic

Page

1 Kriya Yoga: An Introduction

9

1 What is Yoga?

125

2 Hatha Yoga: Jala Neti

15

2 Surya Namaskara

133

3 .Asanas: PreMeditative Exercises

19

3 Hatha Yoga: Vatsara Dhauti

144

4 Pranayama: Breathing

2 3

4 Pranayama: Nadi Shodhana (Stage 2)

146

5 T h e Art and Science of Relaxation

29

5 Meditation: Anuloma Viloma

Daily Practice Program

36
and Prana Shuddhi

149

Daily Practice Program

151

Lesson 2

Topic

Lesson 6

1 Hatha Yoga: Danta Dhauti

4 1

Topic

2 Asanas: An Introduction

4 5

1 T h e Structure of Yoga

155

3 .Asanas: Rules and Preparations

4 9

2 Hatha Yoga: Agnisar Kriya

161

4 Asanas: Practice

52

3 Asanas: Practice

164

5 Asanas: Simple Meditative Asanas

55

4 Asanas: PreMeditative Exercises

169

6 Pranayama: Samaveta Pranayama

57

5 Pranayama: Ujjayi Pranayama

T h e Root Cause of Tension

5 8
and Khechari Mudra

172

> Relaxation: Shavasana (Part 2)

64

6 Meditation: Practices for Visualization 174

Daily Practice Program

6 6

Daily Practice Program

176

Lesson 3

Lesson 7

Topic

Topic

1 Simha Kriya: T h e Lion's Yawn

71

1 Diet and Digestion

181

2 Asanas: Practice

7 3

2 Asanas: Meditative Asanas

187

3 Plana: An Introduction

78

3 Pranayama: Practice

195

4 Pranayama: Nadi Shodhana (Stage 1)

85

4 Meditation: An Introduction

196

5 Awareness: An Introduction

88

5 Meditation: Rules for Practice

2 0 2
b Meditation: Body Awareness (Part 1) 92

6 Meditation: Kaya Sthairyam

2 0 6

Daily Practice Program

94

Daily Practice Program

2 0 8

Lesson 4

Lesson 8

Topic

Topic

1 Hatha Yoga: Kunjal Kriya

9 9

1 Vegetarianism

2 1 3

2 Asanas: Practice

104

2 Meditation and the Mind

2 1 8

3 Pranayama

110

3 Mudras: Meditational Hand Positions 2 2 7

4 Pranayama: Rules

115

4 Pranayama: Nadi Shodhana (Stage 3)

2 3 0

5 Pranayama: Nadi Shodhana (Stage 2)

117

5 Mudras: Agochari Mudra

234

6 Meditation: Practice

119

6 Meditation: Trataka (Stage 1)

2 3 6

Daily Practice Program

121

Daily Practice Program

2 4 2
ix

Lesson 9

Lesson 14

Topic

Page

Topic

Page

1 Disorders of Digestion

247

1 Hatha Yoga: Moola Shodhana

419

2 Removal of Mental Problems (Part 1) 252

2 Asanas: Practice

423

3 Asanas: Practice

259

3 Bandhas: Jalandhara Bandha

428

4 Pranavama: Practice

262

4 Pranayama: Practice

432

5 Mudras: Shambhavi Mudra

263

5 Meditation: Japa (Part 1)

433

6 Meditation: Trataka (Stage 2)

265

Daily Practice Program

440

Dailv Practice Program

267

Lesson 15

Lesson 10

Topic

Topic

1 Bhakti Yoga (Part 1)

445

1 Gum: The Guiding Light

273

2 Amaroli

454

2 Removal of Mental Problems (Part 2) 275

3 Asanas: Benefits

457

3 Hatha Yoga: Sutra Neti

284

4 Asanas: Practice

459

4 Asanas: Practice

288

5 Pranayama: Practice

463

5 Pranayama: Practice

292

6 Meditation: Japa (Part 2)

464

6 Mudras: Bhoochari Mudra

293

Daily Practice Program

467

7 Meditation: Trataka (Stage 3)

295

Lesson 16

Daily Practice Program

298

Topic

Lesson 11

1 Bhakti Yoga (Part 2)

471

Topic

2 Asanas: Sarvangasana

476

1 Removal of Mental Problems (Part 3) 303

3 Mudras: Ashwini Mudra

487

2 Hatha Yoga:

4 Pranayama: Practice

489

Laghoo Shankhaprakshalana

311

5 Shivalingam

490

3 Asanas: Shankhaprakshalana

6 Meditation: Practices for

Asanas

314

Visualization

491

4 Pranayama: Practice

319

Daily Practice Program

494

5 Trataka and Concentration

320

Lesson 17

6 Meditation: Practice

323

Topic

Daily Practice Program

325

1 Bhakti Yoga (Part 3)

4 9 9

Lesson 12

2 Asanas: Practice

511

Topic

3 Pranayama: Practice

513

1 Karma Yoga (Part 1)

329

4 Meditation: Nada Yoga (Part 1)

514

2 Hatha Yoga: Shankhaprakshalana 337

Daily Practice Program

518

3 Asanas: Practice

343

Lesson 18

4 Pranayama: Nadi Shodhana (Stage 4) 347

Topic

5 Meditation: Aum Chanting

349

Daily Practice Program

353

1 Bhakti Yoga (Part 4)

523

2 Asanas: Practice

531

3 Bandhas: Uddiyana Bandha

533

Book II - Advanced Practices

4 Pranayama: Practice

536

5 Meditation: Nada Yoga (Part 2)

537

Lesson 13

Daily Practice Program

541

Topic

Lesson 19

1 Karma Yoga (Part 2)

359

2 Asanas: Practice

371

Topic

3 Mudras: Hand Mudras

377

1 T h e Chakras (Part 1)

545

4 Pranayama: Practice

379

2 Mooladhara Chakra

553

5 Meditation: Chidakasha Dharana

380

3 Asanas: Practice

556

6 Tantra

385

4 Bandhas: Moola Bandha

560

Addendum - Tantra: Yantras

409

5 Pranayama: Practice

562

Daily Practice Program

415

Daily Practice Program

563

Lesson 20

Lesson 26

Topic

Page

Topic

Page

1 Self-Acceptance

567

1 Sahasrara

723

2 T h e Chakras (Part 2)

569

2 Kriya Yoga (Part 2)

724

3 Swadhisthana Chakra

575

3 Kriya Yoga: Practice

730

4 Asanas: Practice

578

4 Asanas: Practice

733

5 Meditation: A j a p a j a p a (Stage 1)

582

5 Meditation: Antar Mouna (Stage 1) 736

Daily Practice Program

585

Daily Practice Program

742

Lesson 21

Lesson 27

Topic

Topic

1 The Brain

591

1 Naturopathy

747

2 The Chakras (Part 3)

600

2 Kriya Yoga: Practice

750

3 Manipura Chakra

604

3 Asanas: Practice

753

4 Asanas: Sirshasana (Part 1)

607

4 Pranayama: Bhastrika Pranayama

758

5 Meditation: A j a p a j a p a (Stage 2)

611

5 Meditation: Antar Mouna (Stage 2) 763

Daily Practice Program

613

Daily Practice Program

767

Lesson 22

Lesson 28

Topic

Topic

1 The Balance of Life (Part 1)

619

1 J nana Yoga

771

2 Anahata Chakra

629

2 Kriya Yoga: Practice

776

3 Asanas: Sirshasana (Part 2)

633

3 Hatha Yoga: Nauli (Stage 1)

779

4 Pranayama: Practice

640

4 Asanas: Practice

783

5 Meditation: A j a p a j a p a (Stage 3)

641

5 Meditation: Antar Mouna (Stage 3) 787

Daily Practice Program

643

Daily Practice Program

790

Lesson 23

Lesson 29

Topic

Topic

1 The Balance of Life (Part 2)

649

1 Kriya Yoga: Practice

795

2 The Ida and Pingala Balance

657

2 Hatha Yoga: Nauli (Stage 2)

800

3 Vishuddhi Chakra

662

3 Asana: Practice

802

4 Meditation: A j a p a j a p a (Stage 4)

666

4 Pranayama: Moorchha Pranayama 805

Daily Practice Program

668

5 Meditation: Antar Mouna (Stage 4) 808

Daily Practice Program

811

Lesson 24

Topic

Lesson 30

1 Health

673

Topic

2 Ajna Chakra

677

1 Kriya Yoga: Practice

815

3 Asanas: Practice

683

2 Hatha Yoga: Basti

819

4 Pranayama: Practice

687

3 Asanas: Practice

824

5 Meditation: Ajapa j a p a (Stage 5)

688

4 Meditation: Antar Mouna

Daily Practice Program

690

(Stage 5)

827

Daily Practice Program

829

Book III - Kriya Yoga

Lesson 31

Topic

Lesson 25

1 Psychic Symbol

833

Topic

2 Hints for Kriya Yoga Practice

839

1 Outline of Book III

697

3 Kriya Yoga Practice

840

2 Kriya Yoga (Part 1)

698

4 Chankramanam

845

3 Kriya Yoga: Preparation and Rules 705

5 Asanas: Practice

847

4 Kriya Yoga: Practice

708

6 Meditation: Antar Mouna

5 Bindu

713

(Stage 6)

850

Daily Practice Program

719

Daily Practice Program

851

XI

Lesson 32

Topic

Page

1 Kriya Yoga: Practice

855

2 Hatha Yoga: Vastra Dhauti

860

3 Asanas: Practice

863

4 Pranayama: Surya Bheda Pranayama 866

Daily Practice Program

868

Lesson 33

Topic

1 Satsang

873

2 Kriya Yoga: Practice

875

3 Asanas: Practice

879

4 Pranayama: Cooling Practices

881

5 Yoga Nidra (Part 1)

884

Daily Practice Program

889

Lesson 34

Topic

1 Kriya Yoga Practice

893

2 Asanas: Practice

897

3 Ujjayi Pranayama with Aum

900

4 Yoga Nidra (Part 2)

901

Daily Practice Program

909

Lesson 35

Topic

1 Kriya Yoga: Practice

913

2 Asanas: Practice

916

3 Pranayama: Kapalbhati

919

4 Yoga Nidra (Part 3)

922

Daily Practice Program

930

Lesson 36

Topic

1 Yoga: The Path to Perfection

935

2 Kriya Yoga: Practice

936

3 Asanas: Practice

939

4 Pranayama: Chaturtha Pranayama 942

5 Yoga Nidra (Part 4)

944

Daily Practice Program

952

Index of Practices

954

Index of Discussions

957
xii

Introduction

This book and the depth of knowledge it individual. T h e different branches - hatha contains provides the link between you, the yoga, raja yoga, mantra yoga, karma yoga, practitioner of yoga, and an experienced guide bhakti yoga, jnana yoga and kriya yoga - are
and teacher. This link is your sadhana (spiritual progressively introduced with special emphasis
practice), the beginning of your inner trans—
on practice and application in day to day life.

formation, spiritual awakening and realization

Through the practice of integral yoga this
of higher ideals in life.

book aims to develop in the aspirant a state of

The techniques covered in this book have perfect body health, peace of mind and mental their basis in the ancient Vedic (tantric and stability, perfect intellectual clarity and higher yogic) shastras and were handed down over spiritual knowledge and awareness, a state
the centuries from guru to disciple until they where one is both useful to himself and to reached the late great Swami Sivananda mankind. It contains the essence of Swami Saraswati of Rishikesh, who further passed Satyananda's teachings and in this respect is them on to his disciple, Swami Satyananda an ideal single source of information for both Saraswati. Now in an age when travel and teachers and students alike.

communication have become almost instan—

We have tried to present the book in such a
taneous affairs and there are more efficient way as to lead one gradually and progressively methods of disseminating wisdom than the through the practices as if learning directly human voice and ear, we wish to offer these from a devoted teacher. If your approach is transcendental instruments of grace to all who sincere and you follow your program regularly,
have eyes to read and ears to hear.

the benefits will unfold themselves into all the

The original text was compiled from teach—
different aspects of your life.

ings given by Swami Satyananda to his closest

There are three main parts, divided into
disciples for the ultimate benefit of mankind.

thirty-six lessons, containing various topics

According to tradition many of the practices of
on both the theoretical and practical aspects
yoga, especially the advanced practices of kriya of yoga, and eventually a full exposition of the yoga, were kept secret and passed on by word ancient system of kriya yoga. T h e first book of of mouth only between guru and disciple. practices for beginners is intended to sys-However, modern man in his intense search tematically prepare the mind and body for the for an underlying meaning in life has now more advanced practices in Book II and come to a point of evolution where he is ready eventually to the higher practices of kriya yoga
to integrate the practices of yoga both physi—
in Book III. T h e ultimate aim is to progres—
cally and spiritually. There is more guidance
sively lead you step by step through the
available also to help him understand and different techniques so that by the end of this practise the more advanced techniques.

sadhana course you will have an integrated

This book is our effort to keep this valuable
approach and a full theoretical understanding
tradition alive and to spread the message of of kriya yoga, as well as many other facets of yoga further into your homes and into your yoga.

inner being. It is a complete work on yoga - a

We are not interested in formulating a perfect
complete course in the practices of integral
philosophical system which bears no practical
yoga. It presents a synthesis of the various
significance or relationship with daily life. In
paths of yoga in a scientific and systematic the form of discussions we have presented the manner to ensure the harmonious develop-theoretical side of the different paths of yoga ment and unfoldment of every aspect of the
to act as a guideline and inspiration to help

1
you to change and improve your life at all of understanding according to the level of
levels. These discussions are intended to open
self-awareness. Yoga aims at enabling you to
your eyes to certain aspects that perhaps you
know yourself and to see your foibles and
were blind to before in this most incredible
nature in others. In this way, understanding
world around us, above us and beyond us.

arises and through this your personal relation—

Words at best only serve as a guide; they can
ships will improve.

never give the experience by themselves. The

Perhaps you have heard that yoga can
means are the practical techniques of yoga,
improve or rectify sexual relationships. Yes,
using words as a method of communication.

this is true and is a perfectly good reason for

T h e integration of both the theory and
starting yoga, especially since inadequate
practice of yoga is the means of developing a
sexual relations are often the cause of much
new and simpler outlook on life and its unhappiness and frustration. A body that is seemingly complex patterns, i.e. a new con-perfectly healthy and efficient and a mind that sciousness. Each person is a unit consisting of
is tuned to a high point of sensitivity and
body, mind and consciousness. Most evolu—
calmness, as they are through yoga practices,
tionary systems tackle one of these aspects
increase one's ability to enjoy sexual union or
and ignore or deny the other aspects. It is with
remove the obstacles that at present make it
this in mind that this book, an integral approach
impossible.

to yoga and life in general, is presented to you

Maybe you have religious beliefs, but without

- a sadhana from beginning to end, to enable
any spiritual experience. Or maybe you have
you to travel the inner transcendental road
no religious beliefs and you seek spiritual
towards union and harmony.

experience. Or perhaps you have no belief in
the existence of spiritual experience, but have

Reasons for practising yoga
come to yoga merely to see what it is all about.

Your reason for wanting to practise yoga or

It does not matter - you have come. That is
your reason for currently practising yoga is
the main thing.

not important. The important thing is that

What we are trying to say is that whatever
you have overcome previous prejudices and
your situation in life, whatever you believe or
postponements to try yoga for yourself. You
do not believe, whatever you want from life,
have overcome the biggest obstacle.

yoga will help you because it changes your

Perhaps you are doing yoga to develop a
whole being and hence your relationship with
healthy body or a beautiful body. There is
and attitude to life itself.

nothing wrong with this motive and the

The ultimate point of yoga and this book,
practices of yoga will help you to attain this. All
however, is to expand your consciousness, to
we say to you is: "Be aware of your mind. Do
open your eyes to the vast number of things
you feel more peaceful? Have you developed
around you, of which at present you are
greater concentration?" If so, then through
unaware. It was Shakespeare who said: "There
personal experience you will know that yoga
are more things in heaven and earth . . . than
practices have a beneficial influence on the
are dreamt of in your philosophy." We must
mind as well as the body.

keep our minds open to new possibilities. It is

Perhaps you have some illness or body
yoga that shows us a way.

ailment which you want to eliminate and have
come to yoga as a last resort. Whether it is

The importance of practice
physical or mental, it does not matter, for

One can read or speak a million words and still
yoga can help you. If it is mental peace you
find no change in one's consciousness. This is
want or improved concentration or willpower,
the mistake that verbose philosophers have
then definitely yoga can help, as the veiy essence
been making throughout the ages. Although
of yoga is tied up with these faculties.

it is possible to devour great amounts of

Many people have unsatisfactory rela—
knowledge, this is not connected in any way
tionships with wife or husband, friends or with expanded awareness. It is merely mental colleagues. The practice of yoga will help to accumulation of factual data. Our aim is to
put your relationship on a sure, positive basis.

encourage you to become a suitable vessel to

Remember, a relationship improves in depth
receive the influx of higher consciousness. Sri

2

Aurobindo put this idea very tersely with the Different pranayama techniques are included following comment: "The cup has to be left
to develop your breathing capacity, which leads
clean and empty for the divine liquor to be
not only to better health, but to an increased
poured into it."

clarity and calmness of mind. Meditation pracT h e emphasis will be on your personal
tices aim at developing your ability to explore
practice and effort. Without this, you will never
the mind and root out any subconscious
develop sensitivity and awareness to your
problems. Then finally we will lead you to the
external and internal surroundings. We will
techniques of kriya yoga. Our aim is to give you start with the assumption that you know little
personal experience of what people have tried
or nothing about yoga practices. Gradually to talk about in the abundance of literature lesson by lesson the practices will be introduced that exists today - experience of higher
and developed in step, we hope, with your
vibratory' planes of existence.

personal practice and experience. It is absolute—

There are many books available dealing with
ly essential to start from the basic practices
specific aspects of yoga such as raja yoga,
and slowly but surely proceed to more ad—
kundalini yoga or pranayama. T h e techniques
vanced techniques. Failure to do this can lead
presented here can be learnt from varied
to disappointment and disillusionment. For sources and in different forms. In this work we example, many people hear of meditation and have tried to arrange the practices in a certain
try some practices for themselves without
ordered sequence so that they reinforce each
sufficient preparation. They sit comfortably,
other and lead the practitioner to both physical
close their eyes and wait for something to and spiritual development. Practice programs happen. Because their eyes are closed they have been included at the end of each lesson
think they are introverted, but actually they
with the purpose of bringing together all the
are still thinking of the outside world or mulling
different techniques into a form which can
over their problems. Their minds and con—
easily be fitted into your daily routine. There
sciousness are still in the same rut as they are
are integrated shorter and longer programs
every day. They achieve a little relaxation
which can be adapted to the needs of both

(though frustration is more likely) and then
householders and sadhakas: for the mother,
fall asleep. Nothing is gained and they begin
the working father, students, retired people
to think that meditation is nothing more than
and yoga teachers. However, to enhance the
a hoax. T h e preparation was not there so they
benefits obtainable from the practices and
failed to gain anything. Yoga is like any other
discussions in this book, we strongly recom—
science or art: preparation and training are
mend that you make contact with a swami, an
essential.

ashram or an experienced yoga teacher for

Our objective is your regular and intense
personal guidance. This applies especially to
practice of the techniques as we introduce and
beginners.

explain them, in lessons progressing from the

Whatever you regard as meaningful in your
simple to the more difficult, so that you will
life is your own business. We do not presume
eventually be able to do practices that at present
to want to change your beliefs through any
seem completely impossible. Each lesson type of dogmatic preaching. We are only contains a number of topics systematically interested in helping you to gain maximum arranged according to the order of practices happiness and fulfilment in life. To attain this
in your daily program. These topics include
there are various systems. The aim of this
general discussions intended to develop your book is to guide you along your own path
understanding of integral yoga side by side utilizing yoga. We are not concerned with the with your physical and mental transformation.

path you tread, only that you tread it as

Various cleansing techniques are included which effectively as you can.

aim at progressively purifying your body to
help it meet the demands of the more subtle

Outline of the course
practices of kriya yoga. Topics on asanas will T h e following skeleton list gives an idea of the
help strengthen your body, make it more practices which will be covered. Obviously it flexible and give you more control over bodily cannot include everything contained in the
functions, resulting in vibrant good health. book, as this would take up too much space.

3

Body cleansing: various systems for purifying the body; these will include practices such as neti, basti, kunjal, dhauti and shankhaprakshalana, plus such techniques as amaroli, diet
and other natural healing methods.

Asanas-, large numbers of asanas are included from pawanmuktasana, premeditational,
meditational, forward bending, backward
bending, spinal twist, relaxation, balancing,
inverted, dynamic and advanced groups. Full
information will be given on the limitations,
benefits, counterposes and background of
each practice.

Pranayama: all the important forms will be
fully described, including nadi shodhana, bhastrika, kapalbhati, ujjayi, etc., as well as other
aspects of prana control.

Mudras and bandhas: there are a hundred
mudras. We will concern ourselves only with
those most useful and which relate to kriya
yoga. Among others shambhavi, khechari,
vajroli, yoga, maha, naumukhi and hand
mudras will be covered as well as the different
aspects of all the bandhas.

Meditational practices: we intend to work
t h r o u g h the most practical meditational
practices and systematically introduce them
so that you can simultaneously practise them
for yourself. The practices will include ajapa
japa, nada yoga, antar mouna, simple and
complex mantrajapa, trataka, yoga nidra, kriya
yoga and more.

4

Book I

Preparation

Lesson 1

Yoga is not an ancient myth buried in oblivion.

It is the most valuable inheritance of the present.

It is the essential need of today and the culture
of tomorrow.

Swami Satyananda Saraswati

Topic 1

Kriya Yoga: An Introduction

All of us have potential which is beyond even
convince yourself of this fact. You will be con—
our wildest dreams, but most of this potential
scious of a never-ending stream of thoughts,
remains u n t a p p e d . Each person has the some that seem related to each other and capacity to experience different planes of others that seem totally unconnected. This consciousness, yet most of us live in the lower occurrence of unconnected thoughts is known
planes, without experiencing higher levels of
as distraction ( vikshepa) and is a limitation of existence, or even believing that they exist.

the mind.

Many people are unhappy in the world,

Many systems of yoga tell you to place an
dissatisfied and yet not sure what is lacking in
object in front of you or to visualize an internal
their lives. The basic reason for this unhap—
image, concentrate on it, and lo and behold
piness is our attachment to the material plane
you will start to explore the subconscious
of existence. Once we gain a glimpse of higher
depths of the mind. Although the method is
spheres of consciousness, then our unhap—
correct and can bring wonderful experiences,
piness and discontent automatically fade away.

it takes no consideration of the wandering

There are various systems of yoga, such as
tendency of our consciousness, which makes
raja yoga, kundalini yoga, etc., which are widely
concentration impossible for most people.

propagated throughout the world. All are Concentration is possible only if a person is aiming at transcendental states where one very relaxed mentally and physically. Most starts to commune with one's inner being. people cannot relax, or if they do it is on rare Most of the systems emphasize the importance occasions. For this reason the mind continually
of concentration as a means of withdrawing
projects streams of differing thoughts to
consciousness from the outside surroundings
conscious perception. As such, to ask most
and directing it into the innermost realms of
people to concentrate is impossible. And if
the mind.

they try to concentrate, they will tend to try to

Without becoming too involved in the field
suppress the disturbing factors in the mind
of semantics, let us first of all define what is
and create more tension in themselves.

commonly understood by concentration. Con—

Concentration is something that occurs
centration implies the focussing of one's
spontaneously in a very relaxed mind and
consciousness towards one point, either exter—
body. Until relaxation is achieved, concen—
nal or internal, to the exclusion of all other
tration, real concentration that is, remains
subjects or thoughts. Now this is not such an
impossible. A system is required which pro—
easv process, for our consciousness in connec—
gressively leads a person to deeper states of
tion with our minds is habituated to movement
relaxation, until concentration becomes the
from one point to the next, from one object to
spontaneous activity of consciousness. This
another. Any attempt on our part to subjugate
system is the system of kriya yoga.

the consciousness and make it dwell on one

Before we talk about kriya yoga, let us briefly
point imposes strain on the mind resulting in
discuss where concentration, relaxed contension and frustration at our failure to curb
centration that is, will lead us. T h e fruit or
its wandering tendency.

culmination of deep one-pointed concentration

If you observe yourself you will find that
is the occurrence of the spontaneous state of
your consciousness has a natural tendency to
meditation. Most people have heard of medita—
have a diverse perception and to move from
tion, yet very few people have actually
one object to the next. Try to concentrate on
experienced it. It arises only under conditions
one thing for a few minutes and you will
of almost abnormal relaxation (yes, abnormal

9
is the right word, for most people never basic rules of yoga. It says that you should not experience deep states of relaxation; even try to concentrate your mind. Don't make any during sleep they are plagued by subconscious effort to bring about one-pointedness. Leave
worries, phobias, fears, etc.) of both mind and
your consciousness freedom of movement, but
body, together with a high state of conscious
let it tiy to follow prescribed internal move—
alertness. Many people think that they are
ments. Kriya yoga accepts most people's
meditating, but in fact they are probably not.

limitations; if you are unable to concentrate

Modern scientific instruments can even show
then another method must be used to accom—
whether a person is in a state of meditation or
plish the same final result.

not. These instruments measure electrical wave

Kriya yoga is more interested in awareness
patterns emitted from the brain. T h e fre—
than concentration. What do we mean by aware—
quency and amplitude of these brain waves
ness? By awareness we mean conscious
indicate the inner state of mind.

attention of thoughts or of objects, either

During concentration there is a continuity
external or internal, without necessarily being
of consciousness and this condition allows our
one-pointed. Simultaneously, and this is most
subconscious forces to rise up. The hidden
important, the word awareness implies that
psychological patterns in the subconscious the individual knows that his attention is at a mind start to manifest. Normally, because of particular place or on a train of thought. T h e
our mental distractions, we are totally unable
word implies a relationship between the activity
to contact or express our inner power. During
of perception and the perceiver. If a person
deep periods of concentration we start to does not know he is perceiving something, understand the deeper aspects of our being.

then he is not aware. Awareness implies that

So the fruits of concentration are substantial.

the individual does not try to suppress an

Many people, whether they have experienced
ever-arising stream of thoughts, even if they
meditation or not, know that great things are
have nothing to do with his direction of
in store for them if only they can concentrate
perception; he merely lets the thoughts arise
deeply. Because they are not relaxed, however,
and disappear, remaining as a witness to them.

they force their consciousness to dwell on one

Other people might understand something
point. Of course they are only following the
different by the word awareness, but the pre—
instructions of most systems of yoga or yoga
vious explanation is what we mean. When a
teachers. They don't realize that the systems
person is sufficiently relaxed, especially in the
of yoga are correct, but that they presuppose
deeper layers of the subconscious mind, then
a reasonable level of relaxation, something awareness will lead to one-pointedness or that is not attained by most people todav. The concentration.

result of this forced concentration is greater

Kriya yoga does not presuppose concen—
tension and frustration. Meditation eludes tration or even withdrawal of your awareness them. To repeat: it is not the method that is from the outside surroundings. As such, it is
wrong; its failure to bring results in most cases
more suitable for most people today, since
is due to the fact that people are not ready for
they are habituated to extroversion and to an
the system. Most people have too many awareness which tends to move here and there, disturbances in their minds to be able to and not dwell on one point to the exclusion of concentrate. Once the deep-rooted complexes others. If you cannot concentrate and your
have been removed, the ones that most of us
conscious perception jumps here and there, it
are not aware of, then relaxation becomes doesn't matter - just carry on your kriya yoga possible; it becomes natural and deep. Medita-practices without becoming worried or frus-tion starts to occur spontaneously. No effort trated. Kriya yoga doesn't ask you to withdraw
is required.

your mind to one point; it asks you to do just

Questions arise such as "How can most the opposite - to actually move your aware-people learn to explore their minds?" "If they ness, to rotate your consciousness from one cannot concentrate what should they do?" point to another.

"How can one attain meditational experience?"

The very word kriya means activity or move—

This is where kriya yoga comes to the rescue.

ment, and in this context activity or movement

Kriya yoga seems to defy or contradict the
of awareness or consciousness. The word kriya

10
also means practical or preliminary and in this control that people in circuses have developed, sense it means the preliminary practice which
but sufficient to perform yogic practices,
leads to yoga; yoga here meaning the culmina—
including kriya yoga, with ease. Health, need—
tion, the union, the final result of practice, not
less to say, is of utmost importance, not only
the process as we normally understand it. Thus
for more advanced kriya yoga practices but
as we have already explained, in contrast to
for everyday life. If you have some disease or
other forms of yoga, kriya yoga does not ask
pain it is very difficult to think of anything else, you to curb your mental fluctuations, but asks let alone try to practise kriya yoga or any you to purposely create activity in your con-other higher form of yoga practice. For this sciousness. In this way, mental faculties are
reason, the initial aim of yoga should be to
harmonized and flower into their fullest make you radiate health by removing existing potential, and coordination is brought about ailments or by improving your present condi—
between the nervous system and the brain.

tion of health. It is by doing asanas, pranayama

The source of the practices of kriya yoga
and various body cleansing techniques, as
goes back into antiquity and slowly evolved
outlined in Book I and II, that we can attain
over a period of time through practice and
this required state of vitality.

experience. Eventually the practices, or kriyas,

Once we have attained sufficient body control
were written down and can still be found in the
and health, then the practices of kriya yoga
numerous tantric texts. These were written in
become very easy, for your awareness can

Sanskrit, and to date only a few have been
follow the kriya yoga techniques without being
translated into other languages. The full form
continually disturbed by body discomfort or
of kriya yoga consists of a combination of over
illness. We can actually forget the body and
seventy kriyas. Out of these kriyas, about direct our awareness in other directions.

twenty or so are commonly known.

2. Proficiency in mudras and bandhas. These Kriya yoga has been taught to large num-will be fully discussed in forthcoming lessons.

bers of people throughout the world. Many

However, as a brief description, we can say
people have gained wonderful benefits, yet
that both mudras and bandhas are methods
others have gained little or nothing even
of stimulating nerve plexuses and endocrinal
though they might have practised regularly
secretions and for activating bio-energies in
and with enthusiasm. The fault generally lies
the body. Mudras are also sometimes intended
in the sequence of the practices. If the sequence
as symbolic expressions of inner mental or
is wrong, then the system of kriya yoga loses
psychic feelings. This is a very basic description.

its full power, for the different kriyas bear a

3. Development of breath consciousness. What is close relationship to each other. As an analogy,
breath consciousness? It is very easy and can
consider music. There are a certain number of
be developed by anyone with practice. It is
musical notes. If these notes are played in a
merely being aware of the fact that: "I am
certain order, then beautiful music can result.

breathing in and I am breathing out". This can

If they are played in another sequence, then
be done even while you are talking, or working,
ear-jarring noise can result. The sequence is
or when the mind is e n g a g e d in o t h e r
of the utmost importance. It is the same with
directions, as well as when you are sitting
the kriya yoga practices.

comfortably with your eyes closed. It can be

Another important requirement of success—
done at any time and under any circumstances,
ful practice of kriya yoga is the correct even while you are reading these words and preparation. Again, many people learn kriya simultaneously understanding everything that
yoga as their first introduction to yoga practices is written. With practice it is possible to in general, and so gain little or no benefit undertake all your daily activities and still
because their bodies and minds are not ready
maintain this breath awareness.

and they lack the ability to perform basic yogic

Awareness of your breath implies that you
techniques. A full preparation is essential and
are simultaneously aware of your conscious—
includes the following:

ness. In other words, if you are aware that you

1. Body control and sound health. This is a are breathing then you are automatically aware
basic aim and is achieved through hatha yoga.

of your own awareness. Most people forget
by body control we do not mean the type of
the fact that they are aware or conscious; they

11
are so wrapped up in their thought processes for this result is that these plexuses are
and actions that they do these things auto—
connected directly to brain centres and to
matically. So by being aware of your breath
endocrinal glands. Of particular significance
you continually know that you are aware of
are the two parasympathetic nerve outflows in
your conscious being; you no longer lose the region of the base of the spine and the top yourself in mental and physical activity. This is of the spine. The parasympathetic nervous
a very important point to remember.

system tends to reduce nervous tension, in

As a slight digression, consider the differ—
opposition to the sympathetic nervous system,
ence between an animal and a human being.

which tries to produce tension and the readiAn animal eats food, sleeps and performs
ness of the mind and body to withstand
various other activities during the course of its
external events. Awareness of the lower and
life. A human being also eats food, sleeps, etc.

upper parts of the spine or the spinal psychic
but has one distinctive feature: the capacity to
passages is an important part of kriya yoga.

know that he is acting, whereas an animal

This brings about relaxation of the body and
performs various actions without knowing it.

mind by stimulating the parasympathetic ner—

There is also a distinct difference between
vous system. Additionally there are many other
various stages of human development. All factors involved, however they will be explained humans think, yet some who are more aware later.

are able to watch themselves thinking. They

Kriya yoga has been traditionally associated
are able to stand outside themselves and watch
with secrecy, since its methods were always
the thinking process occurring within their passed on from guru to disciple by word of mind. This is the aim of breath awareness: to mouth. Because of this system of teaching,
continually remind you of your ability to be
many myths have arisen. People have come to
aware of your consciousness and to be a witness
the conclusion that kriya yoga is a secret system,
or a spectator of your mental and physical
meant only for the few. Some people have
activities. Breath awareness is an essential part
begun to believe that one must possess many
of kriya yoga.

special qualifications to learn and practise kriya

4. Location and familiarity with the psychic yoga and that one must be a celibate with strict passages and chakras. A psychic passage is a abstention from sexual life. All these ideas are pathway or channel in which your breath
totally wrong. Kriya yoga can be practised by
awareness, or psychic consciousness can flow
all people without exception. Why should it be
or move. There are various different pathways,
limited to a few chosen persons? We do,
one of which is in the centre of the spinal however, emphasize that adequate preparation column, from top to bottom. It is easy to is essential for positive results; but in this sense describe the route of the psychic pathway, but
it is no different from anything else that you
the practitioner must develop and experience
learn or study in life. If you want to perfect any
the flow of breath consciousness in the psychic
skill, whether it is mechanical, medical or
pathway for himself. One must be aware of the
whatever, you have to start from basic prin—
breath and feel the movement of breath in the
ciples and techniques.

passage.

Kriya yoga does not ask you to abstain from

There is a good reason why this rotation or
your sexual life. Why should it? Sexual activity
movement of consciousness is an integral part
is a natural part of life, so why abstain from it?

of kriya yoga. These psychic passages pass Kriya originated from the ancient system of through various nerve plexuses in the body, tantra, and of all the spiritual systems tantra is
particularly those pertaining to the sym—
the most understanding regarding sexual life.

pathetic and parasympathetic nervous systems.

In fact, under correct circumstances tantra has

T h e mere fact that you are aware of these
encouraged the use of sex as a means to evolve
places has a stimulating influence which
spiritually. Of course there is much written
awakens nerve impulses, which bring about
about the conservation of sexual energy and
psychological and biochemical changes in the
its sublimation into spiritual power. This idea
body. This can be experienced even after a
has been sadly misunderstood. When people
short period of practice in the form of calmness,
write about sublimating sexual energy and
tranquillity and clarity of thought. The reason
directing it into higher channels they generally

12
miss the whole point. T h e transformation of not normally aware, it is then that you can
seminal fluid into ojas or spiritual power is start to eradicate the phobias and fears, com-often mentioned but again misunderstood.

plexes and tensions which make your life

Actually it is the transformation of sexual
unhappy. It is these subconscious, negative
thoughts into spiritual directions that is implied
mental samskaras (impressions) which con—
here. Many people waste enormous amounts
tinually act below the surface of your normal
of mental power a n d energy continually
consciousness and cause mental disturbances.

dwelling on sexual fantasies and so on. If this

O f t e n you feel u n h a p p y and depressed.

same energy could be channelled into spiri—

Sometimes you may know, but generally you
tual pursuits, then many fruits could be gained.

don't understand why you feel this way, only

It is not necessary to abstain from sexual
that you do. T h e cause lies with these fears,
relations. Continue your sexual relations, but
phobias, bad memories, etc. By becoming
don't dwell continually on sexual thoughts.

aware of them, by delving into the mind you

Direct your mind in other directions, not automatically start to neutralize their negative necessarily spiritual; towards work, study or influence on your life. If you don't know what
whatever you are interested in. In this way you
the root cause of your unhappiness is, how
will find new dimensions of power in your
can you rectify the situation? T h e more of
thinking and physical activities. This is the
these problems that you remove, the happier
meaning of sublimation of sexual energy. The
your life will become. This is also the way to
practice of kriya yoga definitely does not ask
cure emotional imbalances, nervous disorders
you to change your way of life.

and all the different types of psychological

From the experience of teaching different
problems that plague people throughout the
techniques of yoga, we have noticed a distinct
world. Other methods of making people's lives
and remarkable difference between people's happier have been tried but there is only one reaction to kriya yoga and other systems that sure way - relax your mind, know your mind
require concentrated effort. When people try
and throw out the rubbish that exists there.

to concentrate they tend to become more tense

The first obstacle in yoga is relaxation of
and develop headaches, the opposite, of the mind while being fully aware. If you can course, to what is intended. After a short time attain a sufficient degree of mental relaxation,
they become frustrated, start to lose interest
then automatically your awareness will start to
in the practices and start to scratch, fidget and introvert, to explore the mind. This will generally feel uncomfortable. They start to probably occur on the superficial levels at first, pen their eyes and their awareness begins to but eventually you will start to see your deeper
wander more than it did before the start of the
problems in the form of symbolic visions. This
practices. There seems to be a reaction to this
is the stage at which you really begin to remove
concentration and their mind rebels and does
your deeper problems. If you relax the mind
exactly the opposite to what is intended. With
and then sleep, you will gain nothing because
kriva yoga, however, there is a noticeable you will not be conscious of your mind and its difference. Because they are not asked to contents. Your awareness is not there.

concentrate deeply, only to do their practices,

We have found that the ideal method for
the awareness seems to spontaneously become the man of today is kriya yoga. Without one-pointed and relaxed. The mind is like a suppressing the wandering tendency of the
naughty child. If you tell it to do one thing it
awareness and thereby causing more tension
will do exactly the opposite. So by asking it to
in the mind than was there to begin with, kriya
concentrate, it wanders. In kriya yoga, by yoga aims at making your awareness spon-asking it to wander if it wishes, it seems to want taneously one-pointed. In this way, your
to become one-pointed. From this state, awareness automatically introverts and so meditation can spontaneously arise and your starts to reshape the activities of the mind to
awareness can start to explore the vast layers
eventually bring about a state of equanimity
of the subconscious and unconscious mind.

or tranquillity. Kriya yoga allows you to filter

When you begin to understand and to know
out the morass, the quagmire of complexes,
what lies in the deeper recesses of your mind,
fears, etc. in your mind which make life an
the vast mental reservoir about which you are
unhappy affair. No strain or mental effort is

13
required to remove these problems. You merely do your practices and in the course of
time your mind will become clearer.

There are no restrictions or barriers to those
who want to practise kriya yoga. Your age,
diet, social position, religion or whatever, will
not bar you from practising. All you need is
the interest and effort to change your life.

It is our intention to make the system of
kriya yoga available to everyone who is
interested, because large numbers of people
are now ready to reap the benefits of kriya
yoga, yet cannot because they lack knowledge
of the system. If you feel that kriya yoga is for
you, then we hope that you will sincerely take
up the practices systematically illumined in this
book, and will start today to prepare yourself
for the subtle science of kriya yoga.

14

Topic 1

Hatha Yoga: Jala Neti

Yogic science gives as much importance to

The functions of the nose
certain cleansing processes as it does to asanas

The nose is the body's organ for ensuring that
or pranayama. Without regular cleansing of
the air that enters the lungs is of sufficient
the system you will not gain maximum benefits
purity and warmth not to cause harm. T h e air
from your practices. Without purification of
that we inhale is rarely suitable for entry into
the body one will not be ready for the higher
the lungs. It is generally too cold, too dirty
practices of yoga. When the body is free the
and too germ-ridden. It is the function of the
mind also functions properly.

nose to rectify this situation.

Body cleansing is gained through the practice

First of all, the air we breathe contains dust
oishatkarmas or the six purificatory techniques.

and small insects. These larger impurities are

They are very important from the point of
initially screened out by the vibrating hairs at
view of physical and mental health, and these
the entrance to the nasal passages. These hairs
simple techniques are also highly valuable in
vibrate in the opposite direction to the air as it
healing internal disorders.

enters the nose and prevent impurities from

There are six main groups of shatkarmas or
proceeding further.

yogic cleansers as follows:

In the deeper regions of the nose there are

1 Neti: nasal cleansing, includingjala neti and special bony structures which are covered with
sutra neti.

a thick, spongy, germicidal mucus membrane,

2. Dhauti: cleansing of the digestive tract, through which circulates a large, rich supply including danta dhauti, vatsara dhauti and of blood. T h e mucus membrane follows a long
so forth.

winding air passage which ensures that all the

3. N auli: abdominal massage.

inhaled air comes in contact with the mem—

4. Basti: colon cleaning.

branes. These mucus membranes remove

5. Kapalbhati: purification and vitalization of millions of germs that are contained in the air
the frontal lobes.

and which could cause the lungs much harm,

6. Trataka: blinkless gazing.

and in fact do in the case of pulmonary

Each of these groups contains more than
tuberculosis, bronchitis, etc. This mucus
one practice such asjala neti, vaman dhauti (or
membrane also removes small particles of dust
kunjal kriya), moola shodhana etc., which will
that have passed through the first defence of
be described at various stages throughout this
the hairs. This membrane both heats and
book1. They are all excellent practices which
moistens the air to a level which will not harm
are designed to purify the whole body and
the lungs. Cold and dry air can result in much
bring about first class health. They also bring
injury to the lungs.

clarity and harmony to the mind. We suggest

Deeper in the nose there are a set of glands
you try some of them.

which further help to eliminate germs that

The first technique we will give is jala neti.

have managed to escape the previous defences.

Additionally, our sense of smell prevents us

JALA NETI
inhaling noxious gases. As soon as we smell
something unpleasant we immediately stop

Jala neti is a process of cleaning the nasal
breathing, or if possible seek clean, fresh air.

passage with salt water, and is essential in

By now the reader should be aware of the
allowing free breathing as required in many of
importance of the seemingly insignificant organ
the practices we will teach you, as well as in

- the nose. It should also be obvious why it is
helping to ensure your good health.

so unhealthy to breathe continually through

15

the mouth as so many people do. When air is
wonder why salt water is introduced into the
inhaled through the mouth instead of the nose,
nostrils instead of ordinary water. The reason
it escapes all the mechanisms of the nose which
is veiy simple and very practical. Saltwater has
prepare the air for admittance to the lungs. All
a much higher osmotic pressure than ordinary
the dust, germs, cold and dry air directly enter
water, which means that salt water is not easily
the lungs. The mouth and throat do have absorbed into the delicate blood vessels and mechanisms for removing these impurities and membranes in the nose, whereas ordinary
air conditions, but they are nowhere nearly as
water is. If you try this practice with ordinary
efficient as the nose.

water you will discover for yourself, in the

If the nose is blocked, or if the mucus form of discomfort or a little pain in the nose.

membranes are profusely covered in impuri—

However, we don't suggest you do this, though
ties, then the nose cannot perform its duties
it is not at all dangerous.

effectively. In fact if the nose is completely

In conclusion, salt water is ideal for jala neti,
blocked, then one is forced to breathe through
because while it thoroughly cleans the nostrils
the mouth. And we have already explained the
of impurities it is not absorbed into the delicate
disadvantages of this process. This is the nasal membranes. As such no discomfort will reason why we blow our noses: to remove be felt when the water flows through the nose.

these impurities and to allow the nose to
operate efficiently. However, the normal nose

Posture
blowing does not remove all impurities. In—

One may either sit in a squatting position
grained, dry mucus can remain. This is one of
known as kagasana2, or one may assume a
the reasons that the practice of neti was standing position, bending the shoulders and developed: to ensure the best possible cleaning head forwards. This position is most suitable
of the nose.

for doing neti into a sink or wash basin, while

There are other reasons for the use of neti
the other position, kagasana, can be done in
such as the stimulation of various nerve the garden or in a shower.

endings in the nose; this leads to improvement
in the brain and organs to which these nerves
connect and also helps in the stimulation of
ajna chakra, the midbrain psychic centre.

Equipment

A pot or lota (pitcher) should be used to
introduce salt water into the nostrils. There
are various designs and even a teapot can be
used if nothing else is available. We recommend
the shape of the pot to be as shown in the

Technique
accompanying picture. This pot is known as a

Fill the neti pot with the prepared salt water.

neti lota. It can be made of brass or any other Hold the bottom of the pot with one hand, as suitable material which does not contaminate
shown in the accompanying picture.

water, but the important thing to remember is

Gently insert the end of the nozzle into the
that the nozzle on the end of the spout should
end of the left nostril (or, if this is blocked into be suitably sized so that the end fits comfortably
the right nostril).

into your nostril.

There should be no force involved, but the
nozzle should press firmly against the side of

Salt water
the one nostril so that no water leakage occurs.

The water used in the practice should be pure

Progressively tilt your head to the right side
and lukewarm; body temperature is the ideal
while simultaneously raising the neti pot in
temperature for pouring the water into your
such a way that water runs into the left nostril.

nose. The water should then be mixed with

Make sure that you keep your mouth wide
clean salt in the proportion of one teaspoonful
open so that you can breathe. Some people
per half litre of water. Make sure the salt is
say that the mouth should be closed and the
fully dissolved in the water. People often
breath held during the practice, but we feel

16
this complicates, especially for beginners, a straight after meals. Once a day is sufficient, practice that is essentially very simple. If the
though if one has nasal catarrh, a cold or any
pot is in the correct position, if your head is
other specific ailment, it may be practised more
tilted at a suitable angle and if there is a tight
times.

fit between the nozzle and the sides of the
nose, then the water should flow in through

Limitations and precautions
one nostril and out through the other nostril.

People who suffer from chronic bleeding of

It doesn't matter if water flows into your mouth
the nose should not do neti without expert
or throat, but if the practice is performed
advice. Make sure that the water is not too hot
correctly with relaxation this should not when you introduce it into the nostrils. Do not happen. Allow the water to flow through the breathe in and out too deeply when removing
nostrils for 10 to 20 seconds.

the moisture from the nose; we are trying to

Then remove the neti pot and remove the
improve the condition of your nose, not
water and impurities from your nose by closing
damage it. Also, if the sinuses are blocked with
the left nostril and breathing quickly and
mucus, be careful not to blow your nose hard.

forcibly through the other nostril. Don't blow

It is very easy to push the mucus further into
so hard, however, that you damage your nose
the cavities. Ensure that the salt fully dissolves
and cause bleeding. In this respect the practi—
in the water before pouring it into your nose.

tioner should use his/her discretion.

Be careful to hold the head correctly and

Now close the right nostril and blow forcibly
not to hold the neti pot too low. In order for
through the left nostril.

the water to flow into one nostril and out the

Now pour water into the right nostril for about
other, the water level in the pot must be higher

2'0 seconds and repeat the same process.

than the region at the back of the nose, where

Again pour water into each of the nostrils in
the two nostrils merge with each other. If you
turn, r e p e a t i n g the same technique just
tilt your head too much then the water will go
described.

down your throat instead of the other nostril.

Drying the nostrils: after completing this practice If you tilt the pot too much the water will
the nostrils must be dried and any further
merely overflow out of the pot. You must
impurities removed.

adjust the position of your head and the pot

Stand erect. Bend forwards so that the trunk
so that they are at correct levels.

assumes a horizontal position.

People who have great difficulty passing

Close one nostril by pressing the side of the
water through the nose may have a structural
nose with the thumb. Breathe in and out blockage such as a polyp. Expert advice should vigorously up to 10 times in quick succession.

be sought. If there is a slight burning sensation

The exhalation should be especially emphasizin the nose during your first attempt with salt
ed to expel the moisture from the nostrils.

water, don't worry. This will disappear as your

Repeat the same procedure with the other
nose tissue becomes accustomed to contact
nostril closed. Then repeat the same procedure
with water.

with both nostrils open.

This simple practice should remove most of

Benefits
the moisture from the nose. If moisture

Neti is the best method of preventing and
remains the vigorous breathing should be eliminating colds. An effective cure for the repeated until the nose is perfectly dry.

common cold has not yet been found. Neti is
not foolproof, but it goes a long way to solving

Duration
the problem. A cold indicates something signi—

Once the practitioner is familiar with the ficant, namely that your body is in a weakened technique, the whole practice can be completed condition. If this was not the case, the cold
in a short period of time. Not including prepara—
virus would be unable to penetrate the def ences
tion of the water, the whole process should
of your system; your autotherapeutic powers
take less than five minutes.

would be strong enough to withstand such an

Neti is ideally practised early in the morning
attack. The cold virus flourishes in nerve tissue,
before breakfast. However, if necessary, it can
particularly the olfactory nerves in the nose.

be practised at other times of the day, excepting

During a cold, neti greatly helps by removing

17
the accumulated mucus in the nose, this being a breeding ground.

Regular practice of neti when you don't have
a cold keeps the nasal passages working at
o p t i m u m efficiency a n d thereby helps to
maintain a healthy body. Remember, breathing
through the mouth or insufficient treatment
of the inhaled air prior to entry into the lungs,
due to nasal blockage and congestion, can
encourage the onset of disease, by allowing
germs to infect the lungs, or by generally
weakening the state of health of the body.

Neti is also a help in curing sinusitis, ailments
of the eyes, nose and throat, tonsillitis, catarrh,
as well as inflammation of the adenoids and
mucus membranes. It is effective in removing
headaches, insomnia and tiredness. Neti has a
subtle influence on the various nerves which
end in the nasal passages, such as the olfactory
bulb and other adjacent nerves which innervate
the eyes, ears, etc. This has a very soothing
influence on the brain and can help to relieve
such ailments as migraine, epilepsy, depression, tension, etc.

Neti helps in no small m a n n e r to prevent
and cure lung diseases such as asthma, pneu—
monia, bronchitis, pulmonary tuberculosis,
etc., for t h e reasons already m e n t i o n e d .

Respiration becomes much easier, which leads
to an improved intake of oxygen, improved
removal of carbon dioxide and consequently
better health.

Importance of neti in yogic physiology

T h e science of yoga maintains that the flow of
air in each nostril alternately changes. If you
test this for yourself, you will find this to be
true. At p r e s e n t o n e of y o u r nostrils is admitting more air than the other. After some
time the other nostril will admit the greater
amount of air.

This alternate flow of breath through the
two nostrils in turn has a p r o f o u n d influence on the energy cycle of man. It controls our
thinking and physical activity, our introversion
a n d extroversion. T h i s cycle has a great
bearing on our mental and physical health.

Now if one or both of the nostrils are permanently blocked, then this natural alternation
of breath flow cannot occur. Our health can

Notes
suffer. This is another reason why jala neti is so

1 See the index of practices at the end of the
important; it cleans both nostrils and allows the
book.

breath to alternate freely between the two.

2 See Topic 3 of this lesson.

18

Topic 1

Asanas: PreMeditative Exercises

Most people today are physically very stiff.

you can test this for yourself: from a standing
position, keep your legs straight and bending
forwards try to touch your toes with your
hands. If you can't (please do not force or
strain), then this shows that your body is stiff.

Because of this stiffness most people cannot
sit in one position for a very long time, as is
necessary in higher yogic practices, without
feeling the urge to move their limbs in response
to discomfort. The following simple exercises
are designed to generally loosen up your body

Bend the right leg.

and prepare you for eventual mastery of Hold the right ankle with the right hand.

meditational asanas. There are many possible

Place the right foot on the left thigh, as near as
loosening up exercises, far too many for daily
possible to the groin.

practice. T h e following exercises are selected

Hold the right toes with the left hand.

ones which we feel give optimum results,

Mentally say to yourself: "I am loosening up
especially when performed systematically in
my ankle joints and with practice they will
the order that we have described them.

become loose."

Simultaneously rotate your ankle 10 times

Preparations
clockwise.

1. Practise in a well ventilated, unobstructed

Try to relax your foot as much as possible,
room. Do not practise in a gale-force wind
rotating your foot about the ankle with your
or draught.

left hand.

2. Use a folded blanket or rug placed on the

Repeat 10 times anticlockwise.

floor.

Repeat the whole process, 10 times clockwise

3. Wear comfortable clothing which doesn't
and 10 anticlockwise, with the left foot folded
obstruct free movement. Use common
on the right thigh.

sense in this respect.

4. Please do not use unnecessary strain or

ARDHA TITALI ASANA
force in any of the exercises. Though you

(HALF BUTTERFLY)

may find that your muscles are a little stiff
to begin with, they will begin to stretch

This exercise specifically loosens up the thigh,
even after a few days of regular practice.1
knee and ankle joints.

GOOLF GHOORNAN

Technique

(ANKLE CRANK)

Remain sitting as in the previous exercise.

Fold the left leg.

The first of these premeditative asanas loos—

Place the left foot on the right thigh.

ens up the ankle joints.

Place the left hand on the top of the bent left
knee.

Technique

Relax your whole body, especially the folded

Sit on a blanket.

leg.

Stretch both legs out in front of the body.

Gently push the left knee up and down.

19

am loosening up my legs and will eventually
be able to touch the floor with my knees."

Allow your bent leg to remain passive, using
the force of the left arm to rotate the knee.

Repeat 10 times anticlockwise.

Now straighten your bent leg, without jerking
or twisting the knee. Bend the leg once,
bringing the right heel near the buttock—

Then straighten the leg. This removes muscular
l he bent leg should be as relaxed as possible,
tension and further loosens the joints.

the movement being applied by the left arm.

Repeat the same procedure with the other leg

Simultaneously, mentally repeat to yourself:

folded.

"I am loosening up my ankle, knee and hip

Note: We emphasize the importance of the
joints and will eventually be able to touch the
mental repetition while performing the exer—
floor with my folded knee."

cises. T h e whole point of it is to loosen up the

Move your knee up and down 50 times. After
legs so that you can eventually touch the knees
completing slowly straighten your bent leg, on the ground. If you don't have this goal in without jerking or twisting the knee.

mind, the exercise is 75% less effective.

Then bend your leg, bringing your heel to the

Some people may find the exercise easier if
buttocks and lastly straighten it again. This
they hold the foot of the folded leg with the
releases muscular tension.

opposite hand while rotating the knee with the

Fold your right foot on to your left thigh.

other arm.

Repeat the same process, moving your right
knee up and down 50 times.

UTTHANASANA

Note: With practice and the right mental

(SQUAT AND RISE POSE)

approach everyone should eventually be able
to touch the knees to the ground. We em—

This exercise strengthens and loosens the
phasize that you must adopt the correct mental
whole leg, specifically the knees. When it is
attitude; in other words, if you expect to even—
perfected, one should be able to squat com—
tually touch the floor with your knees, then
fortably on the ground with both heels flat on
you will.

the floor.

SHRONI CHAKRA

(HIP ROTATION)

This exercise helps to strengthen the muscles
and joints of the legs in preparation for
meditational poses.

Technique

Stand erect with your feet about 1 metre apart

Interlock your fingers in front of your abdomen and allow your arms to hang freely

Slowly bend your knees and lower your trunk
about 20 cms.

Return to the erect position.

Again descend, this time slightly lower.

Technique

Return to the erect position again.

Fold the left foot on the right thigh as in the

Lower the body again.

previous exercise. Hold the bent knee with the

Your hands should be 30 cms above the floor.

left hand. Rotate the knee clockwise 10 times.

Rise again.

Simultaneously mentally repeat to yourself: "I

Lower to the final lowered position with hands

20

on the floor. Return to an erect position and

Lean forward and try to make your interlocked
relax.

hands pass over the top of the feet at the outer

Note: The final position, practised with hands stroke of the circle.

on the knees, is known as kagasana, the crow

Then try to lean backwards as far as possible,
pose.

keeping your feet on the ground, so that your
hands pass over the top of your thighs.

KAWA CHALASANA

Rotate your hands 10 times clockwise, then 10

(CROW WALKING)

times anticlockwise.

This again is an excellent exercise for loosening

Lie back and relax yourself completely.

and strengthening the legs.

Breathing

Breathe in as you lean backwards. Breathe out
as you lean forwards. When you can easily
perform the physical movement alone, coordinate your breathing with the movement. When
the practice has been mastered with the
breathing added, then become aware of the
movement of the muscles of the lower back as
the exercise is performed.

GATYATMAK MERU VAKRASANA

(DYNAMIC SPINAL TWIST)

Technique

Assume kagasana. Make sure the palms are on

This exercise gives the whole spine a good
your knees. Start slowly to walk in this position. twist in both directions and thereby loosens You can either walk on tiptoe or keeping the up the vertebrae and tones important spinal
feet flat on the floor. Spend half of your
nerves.

practice on tiptoe and the other half of your
practice on the flats of your feet.

CHAKKI CHAIANASANA

(CHURNING T H E MILL)

This is an excellent exercise for shoulders,
lower back, lower abdomen and waist. It is a
movement which many Indian ladies use when
they grind corn between two grinding wheels. Technique Remain in the same sitting position as the
previous exercise.

Separate your legs as far apart as is comfortable.

Raise the arms on each side of the body to
shoulder height, keeping them straight.

T h e arms should stay in a straight line

Technique
throughout the exercise.

Sit on the floor with the legs outstretched, feet

Lean forward and touch your left foot with
apart.

your right hand.

Interlock your fingers.

In this position the left arm should point

Straighten your arms at shoulder height.

backwards, in exactly the opposite direction to

Rotate your hands in as big a circle as possible
the right arm. Both arms should form one
on a horizontal plane.

straight line.

Keep your arms straight throughout the whole

The head should be turned to gaze at the arm
exercise.

extended behind you.

21

Now twist your trunk in the opposite direc-

Stage 3
tion, touching the right foot with the left hand,

Slowly rotate your head clockwise in as large a
the head turned in the opposite direction
circle as possible. Ensure that the shoulders
towards the right hand behind the back.

are remain as relaxed as possible throughout

This is 1 round. Do 10 to 20 rounds.

the practice.

As the body becomes more flexible the legs

Rotate 5 to 10 times.

should be spread further apart. Keep the legs

T h e n repeat the same rotation in the anti—
straight throughout the exercise.

clockwise direction.

T h r o u g h o u t the practice watch the space in

Breathing
front of the closed eyes.

Inhale as you twist the body to either side and

Try to imagine that your body is floating in
exhale as you centre your body.

this space and that your head is detached from
your body. This will help to induce relaxation.

GREEVA SANCHAIANA

(NECK MOVEMENTS)

All nerves connecting the different parts of
the body must pass through the neck to reach
the brain. T h e following movements tone up
these vital nerves and generally loosen up the
neck vertebrae. It is also an excellent method
of reducing tension and inducing calmness of
mind. It can also help relieve headaches caused
by too much tension in the neck and shoulder
regions.

Technique

Sit cross-legged.

Rest your hands on your lap.

Relax your whole body.

Let your shoulders drop; make sure they are
not hunched.

Close your eyes.

Stage 1

With control, very slowly tilt the head forwards.

T h e n slowly return the head to the upright
position.

Slowly tilt the head backwards.

T h e n tilt the head forward again to a normal
position.

This is 1 round.

T h e whole movement should be completed in

1 smooth motion.

Do 10 rounds.

Stage 2

Bend the head to each side, with the ear going
towards the shoulder, in the same slow motion
that was p e r f o r m e d in the previous exercise.

Do 10 rounds.

Notes

We recommend that the time of rotation for 1

1 For full details on the rules and preparation for
round be reduced to 15 seconds eventually.

asana practice refer to Book I, Lesson 2. Topic 3

22

Topic 4

Pranayama: Breathing

Breathing is a process that we rarely give any
to allow germs to accumulate in the lower
thought to. It occurs automatically without
areas of the lungs. Conversely, a person who
our awareness, yet at the same time it is breathes slowly tends to also breathe deeply something that most people do incorrectly. If and thereby fill the lungs to a greater depth.

breathing is a spontaneous function of the body,

This helps to remove stagnant air from the
how is it possible to do it incorrectly? The
lower reaches of the lungs and to destroy the
answer is that our respiratory muscles become
breeding ground of germs and the germs them—
lazy and cease to give optimum inhalation and
selves. There are other reasons that relate
exhalation.

longevity to slow and deep breathing. For

Our whole life is entirely dependent on
example, deep breathing imparts a good
breathing. If we stop breathing then life itself
massage to the abdominal organs via the
ceases in the body. Life and breath are diaphragm. This is a natural and essential intimately connected. Remember, when a subsidiary function of the breathing process, person dies we say that he expires, the same which is often overlooked. The massage of the
word used for breathing out, or for breath
liver, stomach, etc. keeps them in good working
leaving the lungs. We can survive for a few
order by expelling old, impure blood and
days without drinking water, a few months
allowing pure, oxygenated blood to replace it.

without taking food, but how long can the

Shallow breathing connected with fast breath—
average person survive without drawing air
ing does not give the internal organs the
into the lungs? In most cases no more than a
massage they require. This can lead to various
few minutes. It is written in the Hatha Yoga
diseases. It, in itself, does not cause them, but

Pradipika, the ancient text on yoga: "Life is the tends to encourage the onset in conjunction
period between one breath and the next; a with other body factors.

person who only half breathes, only half lives.

Shallow breathing also leads to insufficient

He who breathes correctly, acquires control of
oxygen in the body. This causes functional
the whole being." The ancient yogis were fully
disturbances and illnesses concerned with
aware of the importance of breath; no breath
circulatory, digestive and nervous systems,
no life; breath is life.

since the efficiency of these systems is entirely

In yoga it is said that each person has a
dependent on healthy, well-nourished nerves
fixed number of breaths allocated to him. If
and organs, which depend completely on
one breathes slowly then one will live longer,
oxygen for survival.

for the number of breaths is allocated for the

These are a few examples of how insufficient
lifetime; if one breathes rapidly the given
breathing can have negative repercussions in
number of breaths are used up more quickly
our lives, yet most people in the world do not
resulting in a shorter life span. Whether you
breathe properly. T h e modern way of life has
accept this idea or not, there is nevertheless a
put us out of touch with the natural life rhythm.

great deal of truth in it. A fast breathing rate is

Our lives, our body functions, our way of living
associated with tension, fear, worry, etc. which
is intended normally to be guided by rhythms
tends to lead to bad health, unhappiness and
in our internal and external surroundings.

of course a shorter life. A person who breathes

Our heartbeat and breathing rate harmonize
slowly is relaxed, calm and happy, which is with each other to give perfect cooperation conducive to longevity. A person who breathes u n d e r n o r m a l situations. O u r lives are
quickly tends to inhale small volumes of air
determined by the rhythms of the daily sunrise
and exhale the same small volumes; this tends
and sunset together with the rhythm of the

23
moon and stars in more subtle ways. Consider take quick shallow breaths which in a way is in animals. Their whole life is, or seems to be
accordance with the fast, superficial modern
d e t e r m i n e d by rhythms of nature. Birds way of life. Compare this with the life of a migrate according to the seasons. Animals mate farmer, who generally has a good breathing
and sometimes change their fur or feathers in
rhythm and consequently good health. His
accordance with seasonal changes. Certain active way of life is conducive to good, deep species of fish and eels travel thousands of and slow respiration. He has the time and miles at a certain time of the year to spawn in a inclination to see himself in relationship to
particular locality. Science has not yet been
nature. He relaxes and tunes in with his
able to tell us what causes this, but it seems
surroundings.

more than likely that some rhythm of life

There are a large number of factors that
stimulates or triggers a brain function which
influence our breathing. For example, if we
automatically makes them follow mixed take a cold shower, automatically we must patterns of behaviour.

breathe deeply; it is a conditioned response.

What is it that causes thousands of ants to

Yet most modern people rarely have a cold
work in harmony with each other for the benefit
shower; instead they take a hot bath. Ancient
of the ant community? There seems to be
man had no choice. A cold brisk atmosphere
some rhythm in their actions which leads to an
encourages deep breathing, yet modern man
integrated whole. What this rhythm is no one
spends as little time as possible in the open,
knows, yet we can see it when we study the
preferring to hibernate in air-conditioned and
activities of ants, or bees, or termites, etc. heated apartments. As such he loses touch Without this uniformity there would be com-with a natural stimulator of rhythmic breathing.

plete chaos.

Primitive man did not need to be taught how

It is the same with humans. Our activities
to breathe properly; it happened as an auto—
should be determined by the natural rhythms
matic response to his surroundings.

around us. We should be in harmony with our

In comparison, the surroundings and way
surroundings. It is this that is conducive to a
of life of modern man does not encourage
happy life. Yet modern, industrialized, materi—
correct breathing. It is for this reason that
alistic life has cut us from the influence of
today most people have to learn how to breathe
these natural cycles. For these reasons we
properly. They have to relearn what in fact is
suffer disease and feel alienated from our
natural for them. They have to reactivate their
surroundings. This is a common feeling among
nervous reflexes so that their b r e a t h i n g
modern people - they cannot relate to life or
becomes normal and harmonious to life and
the things around them.

health.

How does all this relate to respiration?

Those people who are very active by nature

During bygone days man was more receptive
will probably already breathe correctly. The
to the rhythms of nature. Perhaps he was not
people we are mainly talking about, regarding
aware of many of them, but he nevertheless
bad breathing, are those persons who spend
flowed with them and allowed them to influ—
their lives cooped up in an office during the
ence him in the way that was intended. This
day and in their homes watching television or
includes even the process of breathing. There
listening to the radio at night. It is these people
was absolutely no need for him to consider
who need to be educated to breathe properly.

whether he was breathing correctly or not -

It is the people who develop so much mental
his very way of life was in tune with nature and
tension during their workday that they have
sufficient to ensure that breathing was correct.

absolutely no energy or inclination to do

His active way of life encouraged the lungs to
anything active when they return home. Think
work at optimum efficiency. His relaxed way
of how many diseases are caused or at least
of life encouraged correct breathing instead
aggravated by faulty breathing. These include
of imposing an almost continual inhibition and
asthma, bronchitis, pulmonary tuberculosis
unnatural load on the respiratory system as
and large numbers of other ailments indirectly
modern man does. Modern man through fear,
caused by starving our body of the oxygen
competition and hatred does not allow the
nourishment that it needs as a result of shallow
respiratory system to work as it should. We
respiration.

24

Breathing capacities
respiration is slow then the optimum transfer

A person who is reasonably relaxed and sitting
can be achieved. This is why depth and speed
inhales and exhales approximately half a litre
of breathing are so important in relation to
fair (this is called tidal volume in physiology)

each other. The deep breathing allows maxi—
at a time. Now if that same person expanded
mum intake for each respiration and slow
his chest and abdomen to the maximum that is
breathing allows optimum exchange of oxy—
possible and thereby drew more air into the
gen and carbon dioxide.

lungs, it would be possible for him to draw in
approximately an extra two litres. This is over

The mechanics of breathing
and above the normal half litre that can be

Do you know how air is drawn into your lungs?

inhaled. This extra volume of air that can be

You know that it happens, but do you know
inhaled is known as the inspiratoiy reserve
why? This is important, because if you under—
volume in physiology. If after normal expira—
stand how you breathe, then you will know
tion the chest and abdomen are contracted as
how to correct improper breathing habits.

much as is comfortably possible, then it is

The breathing process functions briefly as
possible to expel an extra one and a half litres
follows. Consider the lungs to be two very
of air from the lungs, over and above the half
flexible and strong bags which can be inflated
liter that is exhaled during normal respiration. or deflated as air flows in or out of them This is referred to as expiratory reserve during inhalation and exhalation respectively.

volume. There is also some air that will remain

The lungs have the ability to expand greatly
in the lungs even after the deepest exhalation.

and also can be contracted into a small space.

This is due to the fact that the lungs can never

The lungs are surrounded at the top and
be fully deflated; the lungs can never be
sides by the thorax or the ribcage, and at the
squeezed sufficiently by the chest and the bottom by a very important flat muscle called diaphragm to remove all the air. This is known the diaphragm. The diaphragm separates the
as the residual volume. It is generally in the
abdomen from the lungs. T h e lungs are not
order of one and a half litres.

fixed to the diaphragm or the ribcage but they

Let us compare the normal volume of nevertheless closely follow any change in shape respiration with the maximum that can be of this enclosure.

respired:

If the ribs expand and the diaphragm moves

1/2 litre (tidal volume
downwards due t) +
o 2 litres (inspirator
muscular action y
then there
reserve volume) + 1 1/2 litres (expiratory reserve
is a tendency for a vacuum to be created
volume) = 4 litres.

between the outside of the lungs and the

This gives a total of four litres, which is eight
enclosure. Since a vacuum is not normally
times the normal volume of inhalation and
tolerated in nature the lungs automatically
exhalation.

expand to fill it. They expand in such a way as

Most people while sitting breathe less than
to assume the same shape as the enclosure. In
half a litre of air and so their lung usage is
this way air is drawn into the lungs and
actually less than one-eighth their capacity. It
inhalation takes place. Similarly, when the ribs
is for this reason that learning to breathe
contract and the diaphragm moves upwards
properly is so important.

due to release of muscular contraction, then
the lungs are squeezed. This pushes air out of

Why slow breathing?

the lungs. Exhalation takes place.

By now the advantages of deep breathing

This is the operation of breathing. The more
should be obvious, but what about slow the lungs are expanded and contracted, the breathing? Why not breathe deeply and deeper will be the breathing. It is to this subject quickly? The reason is simple. Time is required that we turn next.

to transfer oxygen from the lungs to the blood
and for carbon dioxide in the blood to be

Different methods of breathing
transferred into the lungs for expulsion into

We can split the process of breathing into
the air. If one breathes rapidly, then the three parts: abdominal or diaphragmatic optimum oxygen and carbon dioxide ex-breathing, intercostal or middle breathing and change is not leached in the lungs. If the
clavicular or upper breathing.

25

1 . Abdominal breathing. This type of breathing of respiration, and incorporate them into yogic is associated with the movement of the dia—
breathing.

phragm and the outer wall of the abdomen.

Do not wear any clothing that will impede

When relaxed this muscle arches upwards movement of your chest and abdomen.

towards the chest. During inhalation it is

Practise on a folded blanket, lying on a solid
flattened as it moves downwards, which com—
floor.

presses the abdominal organs and eventually

This exercise can be performed lying down
pushes the front wall, the belly, of the abdomen
in shavasana', or sitting in a cross-legged
outwards. This movement enlarges the chest
position, in which case you should make sure
cavity, downwards, allowing the lungs to ex—
that your spine is as straight as possible without
pand and thereby draw in air f r o m the straining.

surroundings. Relaxation of the muscles which

Place a cushion or folded blanket under the
pull the diaphragm downwards allows the buttocks if necessary.

diaphragm to move upwards again to reduce

All breathing should be performed through
the volume in the chest cavity and thereby cause
the nose and not through the mouth.

exhalation. This form of breathing draws in the

The place to practise is in a well-ventilated
greatest amount of air for the least muscular
clean room, with no breeze that might cause
effort. It is often hampered, however, by tight
you discomfort.

belts and clothing which prevent movement of
the belly outwards.

1. ABDOMINAL BREATHING

2. Middle breathing. This form of breathing is achieved by movement of the ribs. During

Relax your whole body.

expansion of the ribcage outwards and Place one hand on the front of the abdomen upwards by muscular contraction, the lungs on the navel. This is to indicate to you that
are allowed to expand - this results in air your abdomen does indeed move up and down.

being drawn into the lungs from the front side

Breathe out slowly and completely, and
and inhalation taking place. When the muscles
remember that it is this movement of your
which control the movement of the ribs (the
diaphragm that is responsible for your ab—
intercostals) are relaxed, then the ribs move
dominal breathing.

downwards and inwards. This compresses the

As you breathe out feel your abdomen con—
lungs and exhalation takes place.

tract; the navel will move toward the spine.

3. Upper breathing. In this case the inhalation At the end of exhalation the diaphragm will be
and deflation of the lungs is achieved by
totally relaxed and will be bowing upwards
raising the shoulders and collarbone. This into the chest cavity.

method requires much effort for little output.

Hold your breath for a second or so. Then

Very little air is inhaled and exhaled since this
breathe in.

movement cannot change the volume of the

Try not to expand the chest or move the
chest cavity very much. Women often tend to
shoulders. Feel your abdomen expand, the
restrict themselves to this type of breathing by
navel moving upwards.

wearing tight brassieres, corsets and belts Try to breathe in slowly and deeply.

which restrict the abdominal and middle At the end of inhalation your diaphragm will breathing.

be bowing in the direction of the abdomen;

4. Yogic breathing. Yogic or deep breathing your navel will be at its highest point.

combines all these three modes of breathing -

Hold your breath for a second or two. Then
abdominal, middle, upper - into one har—
exhale again, slowly and completely.

monious movement. It is this type of breathing

Again try to feel your navel moving towards
that we are interested in developing, since the spine.

only yogic breathing can give the maximum

At the end of exhalation your abdomen will be
inhalation and exhalation of breath.

contracted, the navel will be at its nearest point
to the back.

Preparations

Hold the breath for a short time, inhale and

The purpose of this practice is to make the
then repeat the whole process.

practitioner aware of the three different types

This is abdominal breathing.

26

Continue this practice for 10 to 20 respira-not induce or expel very much air from the
tions, or more if time permits.

lungs.

We have practised and experienced the three

2. MIDDLE BREATHING
different types of breathing.

Now we have to integrate them into one

Assume a lying or sitting position as already
harmonious whole to achieve yogic breathing.

described. Ensure that you are as relaxed as
possible. In this practice the idea is to breathe

4. YOGIC BREATHING
by utilizing the movement of the ribcage.

Throughout the practice try not to move the

This combination of the three types of breath—
abdomen; this is done by slightly contracting
ing induces optimum volume of air into the
the abdominal muscles.

lungs and expels the maximum amount of

If you wish you can place your hands on the
waste air during exhalation.

side of the chest to feel the expansion and
contraction of the ribs. Breathe in slowly by

Technique
expanding the ribcage outwards and upwards.

Inhale slowly by allowing your abdomen to

You will find it impossible to breathe deeply
expand.

because of the limitation on the maximum Try to breathe so slowly that little or no sound expansion of the chest. Remember, try not to of breath can be heard.

utilize the abdomen for inhalation.

At the end of abdominal expansion, start to

At the end of inhalation, hold your breath for
expand your chest outwards and upwards.

a second or two.

At the end of this movement draw your

Then slowly exhale by contracting the chest
collarbone and shoulders toward your head.

downwards and inwards.

This completes 1 inhalation.

Keep the abdomen slightly contracted, but The whole process should be one continuous without straining.

movement, each phase of breathing merging

At the end of exhalation hold your breath for
into the next, without there being any obvious
a short time.

transition point.

Again breathe in slowly.

There should be no jerks or unnecessary strain.

Repeat this process 10 to 20 times or more if

Your breathing should be like the swell of the
time permits.

sea.

The rest of the body should be relaxed. Now

3. UPPER BREATHING
start to exhale.

First relax your collarbone and shoulders.

In this type of breathing you should try not to

Then allow your chest to move, first down—
expand and contract either your abdomen or
wards towards the feet and then inwards.

chest.

After this allow the abdomen to contract.

This is not so easy but try.

Don't strain but try to empty the lungs as

Keep your hands on your chest so that you
much as possible by drawing or pulling the
can determine whether your chest is moving
abdominal wall as near as possible to the spine.

or not.

Again the whole movement should be a

Slightly contract the muscles of the abdomen.

harmonious whole.

Now try to inhale by drawing your collarbone

This completes 1 round of yogic breathing.

and shoulders toward your chin.

Hold your breath for a second or two at the

This might be a little difficult at first. A good
end of each inhalation and exhalation.

method is to inhale and exhale with a sniffing

Inhale and do another round.

action; this automatically induces u p p e r Do up to 5 rounds on your first day of practice.

breathing.

Don't strain.

Exhale by letting the shoulders and collarbone

Every day increase your practice by 2 rounds,
move away from the chin. There is no need to
or as time permits.

perform this type of breathing for very long;

Ten minutes yogic breathing is a reasonable
just enough to appreciate its operation, and
length of time to eventually aim at. With
the fact that it requires much effort and does
enough practice you will find that the whole

27
movement will occur naturally. No effort will be required.

Summary

A few minutes of yogic breathing daily can
work wonders. It will make you much less
susceptible to illness, and you will acquire more
power, vitality and calmness in your daily
activities. Your thinking and clarity of thought
will improve.

T h e deep systematic yogic breathing will
tend to retrain breathing nerve reflexes that
may have ceased to be active by lack of use. In
other words, at present you might be breathing only from the chest, hardly using the
abdomen at all. Yogic breathing will start to
make you breathe abdominally, intercostallv
and clavicularly during the day, and therefore
allow you to inhale the full amount of air that
your body requires for nourishment and good
health.

To d e v e l o p t h e yogic b r e a t h i n g as an automatic and normal function of the body,
try to develop the habit of consciously breathing yogically for a few seconds or minutes. If
you feel tired or angry, sit down, or if possible
lie down, and practise yogic breathing. If you
can breathe slowly then your mind will become
calm and revitalized.

Notes

1 For details on shavasana refer to Topic 5 of this
lesson.

28

Topic 1

The Art and Science of Relaxation

Relaxation is an art, for there are various
plemented with techniques that quickly and
practices which one can develop and utilize to
efficiently remove worry and stress.

bring about relaxation of the mind and body,

It seems to be a contradiction, but it is
transforming life into an expression of well—
nevertheless true that those persons who can
being. Relaxation is also a science, for it is
easily relax can do more work, can enjoy life
based on solid scientific fact.

more, need less sleep and tend to have

Relaxation sounds easy - one merely closes
smoother social relationships in all spheres of
the eyes and sleeps. But, in fact, for most
life. Now you might ask: "What about lazy or
people relaxation, deep relaxation, is very
lethargic people, they are completely relaxed,
difficult. While resting, their minds are in a
yet not working?" Actually this is something
state of turmoil and their bodies are continually
different. A lazy person is someone who is
tossing and turning, and the muscles twitching.

either full of so many mental disturbances that

The biggest obstacle to overcome is for people
he is unable to direct his willpower towards
to actually take active steps to bring about
some activity or achievement, or his mental
relaxation, to develop and use the various
makeup is such that he is reluctant to do
techniques that are available. Because most
anything. This is different from relaxation. A
people cannot relax, in the real sense of the
person who can truly relax is able to recuperate
word, they will find that their whole lives will
mental and physical power and focus it in one
change by just being able to relax. It is such a
direction when required. This is in fact will—
simple thing, but it can bring wonderful results.

power, the ability to direct one's whole being

Relaxation is essential in everyone's life. By
toward the attainment of one objective without
relaxation we mean a release of tension in distraction. Relaxation leads to strong will-both the mind and body for a period of time to power. Tension leads to dissipation of energy
allow complete rest and revitalization. This is
and attention in all directions.

the whole reason for sleep, but because of the

During yoga classes wonderful changes can
tension-filled lives that most people now lead
be seen in people. Many people walk into class
in the daytime, sleep no longer performs its
with tension written on every line of their face
functions properly. Many people find that they
and on every word they speak. Aggression
don't relax even during sleep - they continue
pervades them. Their bodies are filled with
to worry and try to solve their problems. This
tension, worry and unhappiness. They start
does not lead to the rest that the body and
practices, not necessarily difficult ones, and
mind require. People wake up in the morning
slowly but surely the stress and emotional
still exhausted and this state remains through—
turmoil begins to evaporate. They generally
out the clay. It is a vicious circle - for they
don't know it, but the yoga teacher can see the
again go to sleep that same night with the
transformation on their faces. The students
accumulated tensions of the day as well as the
only realize their relaxation at the end of the
exhaustion that has accumulated from numer—
lesson when they find that they are smiling,
ous nights of insufficient rest during sleep.

really smiling, not superficially, for the first

It is no wonder that when the weekend holidays
time in days, and that they are actually singing
arrive many people spend much of their time
to themselves as they walk down the street.

deeping - they need it. It is for this reason that

They find that in comparison to before the
modern man needs to know systematic tech—
lesson they afe feeling light, carefree and have
niques which specifically induce relaxation. confidence in themselves. This is not an Sleep is still necessary, but it needs to be sup-exception but the rule. These people by the 29
systematic process of relaxation techniques ate yourself, then tension is removed: you have changed their whole attitude towards begin to relax.

themselves, to other people and life in general.

The factors that prevent man from fitting in

This transformation may only last for an hour
with his surroundings are fear, hatred, dislike
or so, but it leaves a wonderful impression on
and jealousy, etc. These are accumulated since
the mind, and helps to permanently encourage
birth and cause a disruptive interaction with
a more relaxed attitude towards life. It is a
others. These remain mainly in the sub—
starting point from which you can fully begin
conscious layers of the mind, but have an
to enjoy mental and physical relaxation as a
enormous influence on our daily life. Let us
normal part of your life, whether during take a simple example. Perhaps one person is intense activity, sleep or whatever, and not as scared of the dark because as a young child he
something that you experience only occasion—
was accidentally locked up in a small, dark
ally, perhaps during yoga practices.

cupboard. The resulting fear continues into

We want your life to be an expression of
adulthood, so that now he is always afraid of
relaxation and joy. T h e way is by cultivating
the dark. Whenever he has to walk in the dark
the ability to relax under all conditions and at
he becomes tense and fearful. This is only one
all times. Everything you practise in yoga
example and perhaps an extreme one. Other
brings about relaxation and a t h o r o u g h people have inferiority complexes, others a revitalization of the body and the mind, whether fear of heights etc., all because of previous
it is by means of asanas, pranayama, medita—
unpleasant experiences. Our minds are full of
tional practices or whatever. Yet there are
such fears and complexes, and these are the
some special techniques which are very simple,
major cause of tension in our lives.

which specially bring about relaxation in a
short period of time. These will be discussed at

Physical manifestations of mental tension
the end of this topic and at various stages Normally the body's muscles are supplied with throughout the book.

a continuous weak influx of nerve impulses
from the brain. This is known as muscular

Mechanics of tension
tone and maintains the muscles in a healthy

The root cause of mental and physical tension
and prepared condition for instant action if
is faulty thinking in relation to other people
required.

and to our surroundings. Our way of thinking

Every psycho-physiological disturbance
does not harmonize with our external environ—
every negative and destructive emotion causes
ment. This results in conflicts of interest
conflict in the brain. This interferes with the
between ourselves and other people. Our normal tonic rhythm of the muscles and keeps internal environment does not match our them in an abnormally high state of tension pattern of existence. In other words we live in This overactivation of the muscles without
the same way that a fish would out of water -
the corresponding muscular activity results in
continually fighting our surroundings instead
a continual drain of energy from the body
of merging and flowing with life.

This is like leaving the car lights on - after

Consider life as a jigsaw puzzle. If each piece
some time they drain all the power out of the
of the puzzle fits and is in the right position,
battery. If you turn the lights off when they
then the picture is complete and in balance.

are not needed then the energy of the car

But if some pieces don't fit or if they belong to
battery will be conserved. It is the same with
a different jigsaw puzzle, then there is no unity.

the muscles - if you turn off the tension in life

It is the same with people in the world: when
then you can conserve your body energy.

there is conflict with their outer surroundings,

Why does this drainage of energy through
there is disharmony. Generally there are few
muscular contraction occur? The reason is
changes that an individual can make to the
simple. When you think something, the body
external environment, and so the change to
automatically prepares itself to transfer the
bring harmony must come from the internal
thought into action. T h e brain and both are
environment, namely one's attitude to life and
two parts of the same unit; they are not
other people. When you peacefully coexist
separate. Take an example: after a hard and
with your surroundings, and no longer separ—
particularly tense day at work a man returns

30
home, feeling angry and looking for a way to tinuous muscular general body and mental
relieve his frustrations. As a result he may
tension. It is impossible to relax with adrenaline
become angry with the neighbour's dog for
being continually pumped into the blood.

no apparent reason, but just as he begins to

This adrenaline response system is absolutely
walk towards the dog to kick it, an inner order
necessary, but only during emergencies. An
from the brain centres warns him that the dog
example would be if a car suddenly and
will bite. This causes indecision and the muscles
unexpectedly appeared around a blind corner
remain in a state of tension, ready for action.

where you were walking. It is the adrenaline

This kind of emotion, with or without transla—
which is almost instantly released into the
tion into physical action, results in dissipation
blood, which makes you afraid and jump to
and wastage of energy. T h e result is chronic
the side of the road to avoid injury. But its use
fatigue. For many people these emotional
is only intended for emergency situations. In
disturbances and their corresponding detri—
the fast modern world of today this emergency
mental physical effects are almost a continuous
response system is abused, for most people
part of life. People are continually feeling anger,
view every situation in life as a crisis. They are
fear, jealousy, etc., which makes them per—
continually on their guard, angry, fearful,
petually tense in mind and body and ultimately
hateful, etc. T h e adrenaline is pumped into
leads to disease, either physically or mentally
the bloodstream almost as fast as it can be
or both.

manufactured. How is it possible for them to

There are further repercussions of this
relax?

continuous muscular tension. T h e larger

There are further repercussions of tension.

energy demands of the muscles require the

T h e whole endocrine system is forced to
circulatory, respiratory systems, etc. to work
operate at a high level, to cope with the
harder to maintain the higher supply of corresponding high level of body functioning.

energy. T h e body operates in a higher gear.

This eventually leads to organic malfunctioning

This increased demand on the body processes
and inefficiency, which in turn is the cause of
influences all the muscles controlling the inner
many modern ailments - diabetes, sexual
organs - intestines, heart, lungs and blood
sterility, ulcers, strokes and so on.

vessels. T h e organs and the associated muscles

Digestive ailments are generally caused by
are required to work h a r d e r and u n d e r tension, whether it is indigestion or stomach extreme conditions for protracted lengths of ulcers. Tension interferes with the normal
time. This can eventually lead to their partial
digestive functions, which in turn causes the
or total failure and this is when disease ailment. Added to this is the fact that tension manifests itself. Initially the organs might work leads to hasty eating habits, which results in
less efficiently and one's health will insidiously
insufficient mastication and digestion, which
decline, perhaps so slowly that it cannot be
in turn leads to overwork of the digestive
noticed at first. This is inevitable, if one cannot
organs and their eventual reduction in
fully relax oneself for some time during the
efficiency.

day or night.

As a body becomes weaker through tension,

There are various other related outcomes
it simultaneously becomes less and less able to
of tension. For example, with emotional face the onset of bacterial infection. When a responses, adrenaline is automatically injected body is strong and healthy, it has a very
into the bloodstream from the adrenal glands.

powerful autotherapeutic strength to resist

This subject has been widely discussed. It is an
bacteriological disease. This power is weakened
instinctive mechanism which prepares the body
in a body that is unhealthy or tension ridden.

for maximum efficiency and readiness during

The body becomes a target for the onset of
emergencies. The adrenaline causes contrac—
disease.

tion of the muscles, constriction of blood

The body is like any other machine, even
vessels, increases the heart and respiratory
though it is infinitely more complex. If it is
rates, speeds up the thought processes and so
misused or made to work abnormally it starts
on - all the things that are necessary to resist
to develop faults. These are in the form of
danger. As is to be expected, its continual
arthritis, heart trouble, constipation, diabetes,
presence in the bloodstream leads to con—
asthma, etc. These ailments are so prevalent

31
today, even children of just a few years of age wav, relaxation techniques stop the ceaseless are starting to manifest disease symptoms.

and futile cycle of brooding on problems.

Removal of most ailments, their prevention,

Simultaneously the muscles are consciously
a happy life and a flight into higher conscious—
relaxed. Most people, however, may find this
ness is impossible unless we can start to give
a difficult process. During yoga lessons people
our mind-body complex a rest. Easier said
are told to relax, and though their bodies
than done you might say. Well, to be per—
remain stiff and tense, they believe that they
manently relaxed we agree takes time and
are fully relaxed. It is only when the teacher
effort. In fact, a very high state of permanent
lifts their arm upwards, and the arm remains
relaxation is a very advanced state of yoga
straight instead of being limp, that they realize
called sahaja samadhi (spontaneous and natural just how stiff the muscles really were. Relaxation
equanimity) which automatically implies higher
techniques require you to consciously order
consciousness. But systematic relaxation for a
your muscles to relax. Over a period of time of
few minutes when one feels tired can be easily
practice it should become possible. It is
carried out using the methods explained in
absolutely normal with animals to be able to
this book. The tranquillity that you gain will
consciously command the muscles to let go.

give you a new, more relaxed platform from

When an animal or child relaxes or sleeps, its
which to continue your daily life, even if this
muscles sink towards the floor, and where
sense of well-being only lasts for a few hours.

possible assume the same shape as the floor.

This is a good indication that there is no undue

Mechanics of relaxation techniques
muscular tension remaining.

How can we relax and learn to do it well? As is

When you immobilize your whole body, as
often the case, for the answer we have to look
you do in relaxation practices, and sys—
towards the animals; or to those humans less
tematically relax different parts of the body.

disturbed by the tumultuous world, namely what exactly happens? Of course the muscles our children. When a child sleeps it forgets all are relaxed, something they probably very
problems. When a child sleeps it really sleeps,
much need to be. Since the muscles are not
if it plays then it really plays and when it works
being used, both the sensory nerves, which
it works. There is full intensity in the activity at send messages from the muscles to the brain
hand. Adults have the habit of mentally working
and the motor nerves, which send messages of
when they sleep and play, and of sleepwalking
action from the brain to the muscles, cease to
when they work. So one basic rule of relaxation
function. This cuts off your consciousness of
is to shut off thoughts on a conscious level
the body. T h e more you are able to relax and
about things that you have completed. Don't
not move the muscles, the less aware of your
dwell or brood over problems. Your sub—
body you become. You feel light and euphoric
conscious mind actually has great powers to
because of this disconnection between mind
solve problems without any need for the and body. In deeper states of relaxation you thought processes to be at a conscious level.

will find that your mind seems to be completely

When you have fed the necessary data into the
detached from your body. This disconnection
mind about any particular topic, forget it. The
produces wonderful effects. The muscle cells.

mind will churn out the answer when it is
nerve cells, organ cells, blood vessels, etc.

required. Your conscious brooding on the become totally relaxed and in this way are problem in an effort to aid the process does revitalized. And of course regions of the brain
not help. Have more trust in the capabilities of
are given much needed rest from the continual
your mind.

influx of sensory data from the body and the

Relaxation techniques start by taking your
outside world. Further, awareness of different
consciousness away from emotionally charged
parts of the body or the breath coaxes the
thoughts and directing it to activities that are
mind away from normal patterns of worry of
emotionally neutral such as the awareness of
discontent. This has a wonderful calm:ing
your breath or different parts of your body. It
influence on the mind. T h e amount of benefits
is almost impossible for anyone to remain or
gained from relaxation techniques is in direct
to become tense and angry when their atten—
proportion to the degree of mental awareness
tion is directed towards their big toe. In this
on the practice in hand. If you are not aware of

32

the mechanics of the practice then you will
way out of this dilemma - anger, fear, etc? The
gain little or no results. But if you remain
answer is to change the program in your brain
aware throughout the practice, then a few min—
so that you don't respond in a negative way
utes relaxation in this way can be worth more,
when you meet a particular situation. However
and be more refreshing than many hours sleep.

this cannot be achieved overnight. But with

Many ailments are caused by inhibitions patience it can be done. It is this subject that imposed on the body functions by the higher we intend to discuss in the next lesson1.

brain centres. By disconnecting your awareness
from your body, the lower brain centres are

Practices for relaxation
allowed to carry out their duties without

It may seem surprising, but the first step in
hindrance from the higher brain centres. The
attaining deep relaxation through asanas is to
lower brain centres then start to restore tense the whole body. It is only after applying equilibrium in the muscle body tone and muscular tension to the entire body that you endocrinal system. Further, your awareness can subsequently allow your whole body to on different parts of the body, or whatever, as relax. Think of when you did a particularly
prescribed by the practice, removes stress and
hard day's physical work. Do you remember
fear. As such the adrenal glands stop injecting
how easy it was to lie down on the bed and rest
adrenaline into the blood system. This brings
or sleep? This assumes, of course, that you did
the body down to a lower level of activity. T h e
not over-exercise your body to make it ache at
whole body is allowed to rest from its continual
the end of the day.

stimulation.

All the previously mentioned factors inter—

NAUKASANA (BOAT POSE)

relate with each other. A reduction in thoughts
and worries reduces the adrenaline level in the

This is a very good asana for relaxing the
blood. The reduction of adrenaline in the blood
muscles and joints of the body. It brings
reduces the intensity of emotional and mental
immediate relief to people suffering from
conflicts and so on. The overall result must be
nervousness and tension.

experienced to be believed: an indescribable
feeling of freedom from mental turmoil. You
must try it for yourself.

Mental programming

Now we have a problem. You have experienced calmness and have rested your body by
performing the prescribed relaxation tech-

Technique
nique. Yet ten minutes later you meet someone

Place a folded blanket or rug on the floor. Lie
whom you intensely dislike. Your tranquillity
flat on the blanket facing upwards (supine).

and well-being immediately disappear. Adrena—

Rest your straight arms on the floor beside
line is released. You become your abnormal
your body with palms facing downwards.

normal' self-depressed, angry, aggressive and

Breathe in deeply and retain the breath inside.

uptight self. Your mind has been programmed

Simultaneously raise your legs, arms and
to respond in that manner. You had no choice
shoulders off the ground.

but to be angry when you happened to meet

Ensure that the arms and legs remain straight.

that person.

Point your arms towards your feet.

Your brain is a computer and it has been

Try not to raise the feet or shoulders more
conditioned since birth. You responded in the
than 15 cms from the ground.

way that you did because of your mental Stretch and tense the whole body.

programming. You are at the mercy of the

Feel that every muscle is tensed.

way that your mind has been conditioned to

Don't strain, but try to hold this raised position
act. T h e root cause of your chronic tension lies
for as long as possible, while retaining your
in your emotional reactions to people and
breath.

situations around you. And your reaction is

Aim at eventually maintaining the raised
determined by your conditioning. Is there no
position for at least a slow count of 10, though

33

at first a count of 2 or 3 is sufficient.

Keep your attention on the pressure between

Then allow yourself to slump back to the floor,
the floor and the buttocks for a few seconds
but without letting your head strike the until you think that this area of the body is ground.

relaxed.

Let the body sink into the floor.

Now try to feel the contact between the ground

Slowly count from 1 to 60.

and the right heel for a few seconds.

This completes 1 round.

Repeat the same thing with the left heel.

Perform 3 rounds.

Now-feel the contact between the floor and

After completing 3 rounds of naukasana
the right arm, right hand, left arm, left hand,
remain in the supine pose and relax in middle of the back, each shoulder blade, the shavasana.

back of the head and finally the whole body;
spend a few seconds at each point of contact.

Simpler variation

Next, try to feel that your whole right leg is

Naukasana requires great effort. Those people
very heavy and that it is sinking into the floor.

who find it impossible to raise their body

If you cannot feel this heaviness, don't worn :

should tense the whole body while remaining
a little practice is necessary in the beginning.

on the ground. However, this alternative is

Feel the right leg become limp.

much less effective than the raised position.

Repeat the same thing with the left leg. Feel
the heaviness of the whole leg and that the leg

SHAVASANA (CORPSE POSE)

is becoming limp and sinking into the floor.

Do this for a few seconds.

This asana is also known as mitrasana (the

In turn repeat the same thing with the right
dead man's pose). In this topic we will consider
arm and the left arm.

only part 1 of shavasana2.

If there is tension in your hands, perhaps your
hands are partly clenched, release the muscular
contraction.

Feel your shoulders slump into the pillow;
remove the load from your shoulders.

Many people, because of tension, habitually
hunch their shoulders. Let them sink into the

Technique
pillow.

Lie flat on your back in the supine position.

Now drop your lower jaw; let it sag, but

Place a small pillow or folded blanket b e h i n d
keeping your mouth closed.

your h e a d with the corners pulled under

If you feel yourself frowning, try to release the
the shoulders; this ensures that your neck and
muscular tension on your forehead.

shoulder muscles can relax. Don't use a thick

Throughout the practice your worries or prob—
pillow for this will tend to cause more tension
lems may keep appearing.

by arching your neck upwards excessively.

Tell these problems that they will receive your

Rest the arms in line with and on each side of
attention after a few minutes, but now you are
the body. Leave a little space between the practising shavasana. Don't suppress the arms and the side of the body.

thoughts if they occur; merely continue to

The palms should face upwards and the hands direct your attention to the systematic relaxa-should not be clenched.

tion of the different parts of the body in the

T h e legs should be straight and slightly way we have already explained.

separated.

If you have time repeat the same process again..

Close your eyes.

If you have m a n a g e d to carry out these

Try to feel the different parts of your body in
instructions in the way described, with aware—
contact with the floor. This is most important
ness, then you should find that you have
for it starts to develop your awareness of the
attained a wonderful relaxed state, physically
different parts of the body.

and mentally.

Feel the contact between the floor and the When you finish the practice, gently move and buttocks. If you feel that the muscles of the clench your hands, move your feet and slowly
buttocks are pulled together, release them.

open your eyes.

34

Awareness and duration

A tense mind automatically implies a tense

This practice gives maximum benefits if your
body. F r o m this c o m b i n a t i o n result t h e attention is totally involved in the practice. If
majority of diseases which inflict mankind.

you do shavasana without enthusiasm then it

Shavasana, by relaxing the mind-body com—
will not give the required results. A little mental
plex, helps to relieve and prevent disease. Its
effort is necessary, but without mental strain.

benefits are inestimable. T h e reader should

T h e duration of the practice should suit the
not believe us when we say how effective this
time that is available; the longer the better.

practice is - you should try it and find out for

For normal purposes five or ten minutes is
yourself.

sufficient. Naukasana takes between three and
four minutes, so in combination they take little
ume, especially in relation to the vast benefits
that they can give.

Sequence

Shavasana is ideally practised after naukasana,
because while it creates the tension, shavasana
releases it. Shavasana can and should be practised whenever you feel tired or tense. It is
such a simple practice, yet it can bring wonderful results. It should also be performed after
yoga exercises or asanas, and between the
practices if you feel a little tired.

Movement and covering
try not to move your body at all during the
practice of shavasana. T h e r e is a very good
reason for this: even the slightest movement
will bring certain muscles into play. As such
you are immediately creating muscular contraction. the very thing we are trying to eliminate.

Some people may find it uncomfortable to
lie on the floor with only a pillow u n d e r their head. In this case pillows may also be placed
under the knees, to take up the gap between
the floor and the back of the knees, and u n d e r
the small of the back in the region of the waist.

T h e support of these extra cushions will help
you to attain more relaxation. Don't lie on a
soft bed or mattress as this will not allow you
to distinguish whether you are relaxing the
muscles or not. If the atmosphere is cold or if
there are any small insects in the air, cover
yourself with a large sheet or blanket. But the
covering should not be too heavy.

Benefits

Basically shavasana relaxes the whole physiological-psychological system. A relaxed mind
allows you to see and relate to the world and
the people around you in a more realistic light,

Notes
carry out your work more smoothly and attain

1 Book I, Lesson 2 Topic 7
more happiness in life.

2 Book I, Lesson 2 Topic 8

35

Daily Practice Program

The following programs are selected to give
achieve practice of the full program. If neces—
you maximum benefits for the time that is
sary the practices can be divided so that some
available. They are intended as rough guides
are done in the morning and others in the
only and the student must add or omit practices
evening, whenever time is available.

according to his preferences, capabilities and

From our experience we recommend that
circumstances.

the techniques contained in each lesson be

Practice of the full program is recommended
thoroughly mastered before progressing on
for maximum benefits physically, mentally and
to the next set of practices. Generally this
spiritually, and will fully prepare you for future
takes a minimum of fifteen days and on the
practices especially the advanced techniques
average one month. This is very important
of kriya yoga. However, those who don't have
and an essential prerequisite for the eventual
the time to do all the practices should try to do
success of your sadhana.

as many as they can and aim to eventually

Practice

Rounds

Minutes

Program 1: duration 53 minutes

Jala Neti

—

4

Goolf Ghoornan

10 clockwise

10 anticlockwise

2

ArdhaTitali Asana

50 each leg

3

Shroni Chakra

10 clockwise

10 anticlockwise

3

Utthanasana

10 rounds

3

Kawa Chalasana

—

3

Chakki Chalanasana

10 clockwise

10 anticlockwise

3

Gatyatmak Meru Vakrasana

20 rounds

3

Greeva Sanchalanasana

10 stage 1

1

10 stage 2

1

10 stage 3

3

Naukasana

3 rounds

4

Shavasana

—

10

Breathing

—

10

53

36

Program 2: duration 1/2 hour

Jala Neti

—

4

Ardha Titali Asana

35 each leg

2

Shroni Chakra

6 each way

2

Utthanasana

6 rounds

9

Kawa Chalasana

—

2

Gatyatmak Meru Vakrasana

15 rounds

2

Naukasana

3 rounds

4

Shavasana

—

7

Breathing

—

5

30

Program 3: duration 1/2 hour

Jala Neti

—

3

Ardha Titali Asana

35 each leg

2

Kawa Chalasana

—

2

Gatyatmak Meru Vakrasana

15 rounds

2

Naukasana

3 rounds

3

Breathing

—

3

15

37

Lesson 2

If the doors of perception were cleansed,
everything would appear to man as it is -
infinite.

William Blake

Topic 1

Hatha Yoga: Danta Dhauti

Danta dhauti, one of the shatkarmas1, consists and damage the gums, especially when the
of a series of simple practices which clean cleaning action is very harsh.

various organs and regions of the head. These

In India today the traditional method of
practices are danta moola dhauti (cleaning of cleaning the teeth is by means of a twig from a
the teeth and gums), jihva moola dhauti (clean-n e e m tree. T h e twig is usually about fifteen
ing of t h e tongue), kapal randhra dhauti centimetres long and half a centimetre thick washing the skull), karna dhauti (cleaning the a n d it has g o o d alkaline a n d a s t r i n g e n t ears) and chakshu dhauti (washing the eyes).

properties. T h e end of the stick is chewed until

These practices, as well as jala neti1, are
it forms bristles. These are then used to brush
concerned either directly or indirectly with the
the teeth and gums. Both chewing the end of
main senses of the body - hearing, seeing, the stick and using it as a brush makes the smelling and tasting. As such they are impor-teeth and gums strong and clean. After use tant in enabling us to gain the best possible
the stick is thrown away.

perception of the world around us. Remember,

This method is probably impractical for most
our sensory perception is dependent on the
people. If this is the case, then use a soft

-tate of the associated organs. Therefore the
bristled brush to clean the teeth and try to
following practices, though perhaps seeming
clean the brush as often as possible. T h e gums
rather trivial and simple, are a valuable aid in
should be cleaned with the index finger making
being able to communicate with and relate to
a hard, rubbing motion over both the inner
the outside world.

and outer gums. You should try to clean your

T h e ancient yogis realized the necessity of
teeth at least twice every day, and even better
maintaining the sensory organs in the optimum
after each meal.

condition. This is clearly stated in the traditional text on practical yoga, the Hatha Yoga Samhita:

Dentifrice

"The cleaning of the teeth, mouth, tongue, T h e important qualities of a dentifrice are that ears and the nasal cavities is the first duty of it is sufficiently abrasive to remove ingrained
the yogic aspirant and should be performed
stains on the teeth, germicidal to destroy
every morning without fail."

bacteria, as well as being able to wash the teeth
and gums.

DANTA MOOLA DHAUTI

T h e ancient yogis always m a d e their own
tooth powder out of catechu, alum, myrobalan

T h e Sanskrit word danta means 'teeth', dhauti and the ash of burnt coconut shells in the means 'wash' and moola means 'root'. There—
proportion 1:6:1:2. However, these substances
fore this practice is concerned with cleaning
are not readily available and so most of us will
the teeth and gums.

have to stick with the toothpastes of today, the
best of which are generally available at ay-

Utensils
urvedic pharmacies, health and macrobiotic

T h e usual utensil used today is the toothbrush.

food stores. Additionally, some excellent

Yet many authorities have strongly condemn—
dentifrices are wood ash or lemon juice which
ed its use without regular sterilization. It is
can be applied on a brush, or the rind of a
pointed out that toothbrush bristles become a
lemon which can be rubbed up and down on
b r e e d i n g g r o u n d for germs and bacteria. the teeth and gums. This is a particularly good During daily use these are transmitted into method of removing tarnish from the teeth.

the mouth. Further, hard bristles tend to tear

41

The importance of cleaning the teeth and Failure to remove the impurities on the tongue gums
can aggravate ailments within the body, parti—

The importance of maintaining healthy gums
cularly digestive problems. Remember these
and teeth is not appreciated by many people.

impurities can act as breeding grounds for

The mouth is the gateway to the body and a
bacteria which in turn can contaminate food
favourite breeding ground for bacteria. Some
being eaten. So regular cleaning of the tongue
of these germs proceed further into the body
is very important in maintaining a healthy body.

while many remain in food particles trapped in

The practice is veiy simple and takes no more
the teeth cavities. T h e vulnerable time for
than a minute or so.

tooth decay and the build-up of bacteria in the
teeth and gums is in the first half an hour or so

Technique
after meals. It is for this reason that ideally the

Wash the hands thoroughly, making sure that
teeth and gums should be cleaned immediately
the finger nails are perfectly clean.

after each meal.

Join the index, middle and ring fingers of one

Diet also has a large part to play in the
hand so that the tips are in line with each
health of the teeth and gums. This is illustrated
other.

by the fact that there are many cases of Carefully push them into the mouth and as far primitive tribes who have perfect sets of teeth, towards the back of the throat as is possible
yet have never seen a toothbrush in their life.

without retching.

Diets which are very rich in sugar seem to have

Rub the root of the t o n g u e slowly and
a noticeable deleterious influence on teeth and
thoroughly for a few minutes.

gums, because sugary foods are very quickly

Simultaneously try to cough out any phlegm
converted into acids, which in turn attack the
and other impurities that are in the throat.

enamel or protective lining of the teeth.

This should be sufficient to remove any

Regular cleaning of the teeth and gums,
impurities from the tongue.

together with a reduction in the intake of
sugary food and the adoption of a sensible Time and duration vitamin-rich diet is therefore the only sure way This practice should be performed preferably
to prevent dental decay and pyorrhoea, as before breakfast. This is important for one well as the accompanying toothache and bad might otherwise tend to retch as the fingers
breath originating from the mouth. Remember
are pushed into the back of the throat.

also that many authorities say that bad teeth

Try to practise at least once every day, if not
and gums and infections of this area have a
as often as time available will permit. Two
harmful influence on the general health of the
minutes rubbing the back of tongue and two
whole body.

minutes milking the upper and lower surfaces
is sufficient.

JIHVA MOOLA DHAUTI

KAPAL RANDHRA DHAUTI

The Sanskrit word jihva means 'tongue' and
moola means 'root'. This practice is therefore Kapal randhra is the upper hollowed region
concerned with cleaning the tongue and its of the head, which can be clearly seen on a root.

newly born baby. Therefore, this practice is

T h e tongue is a vital organ of the body, yet
concerned with washing the upper part of the
very few people ever seriously think about
head. It is a very simple process and requires
cleaning it. All of us have at some time or
little description. One must merely wash the
another noticed a thick layer of yellow slime
head vigorously and thoroughly with cold
on the upper surface of the tongue, especially
water. This brings about a soothing influence
when we feel a little 'under the weather'. This
in the whole brain. It is very useful when you
coating on the tongue actually consists of feel tired or sluggish, as it instantly brings impurities that have been removed from the wakefulness and vitality.

body. It indicates that there is some inner

A further variation of kapal randhra is kapal
disorder or accumulation of toxins that the
dhauti. One merely presses the temples on
body is desperately trying to expel.

each side of the forehead with two thumbs,

42
making small circling movements. Do this for from the environment through the outer ear
a minute or so and then repeat the same and into the middle ear via the eardrum, which movement rotating the thumbs in the opposite also separates the outer ear from the middle
direction. This again brings relaxation to the
ear. There is no direct connection between the
brain and is especially useful if you have a
two chambers. For perfect hearing the pressure
headache.

of air in the middle ear must be the same as
that outside the body - atmospheric. This is

KARNA DHAUTI
brought about by means of the two eustachian
tubes, which connect each ear to the back of

The word karna means 'ear', and this practice the throat. These tubes are about the same
is concerned with cleaning the ears.

diameter as a pencil lead and easily become

The outer portion of the ear consists of a
blocked with mucus deposits. The best way to
short tube or canal about four centimetres in
remove this type of problem is by practising
length, running from the outside to the inside
jala neti, as this will help to draw out any
of the head. Inside the tube there are a few
blockages from these tubes'.

hairs which prevent insects and other foreign
bodies from entering the inner regions of the

CHAKSHU DHAUTI
head and the eardrum at the end of the canal.

This outer canal also contains various glands,

This practice involves washing the eyes with
which secrete wax to protect the d e e p e r clean, lukewarm water whenever time permits.

structures of the ear. For perfect hearing, this

This can be done when taking a wash or bath,
outer canal must be unimpeded so that the
making sure that no soap enters the eyes.

sound vibrations in the air can cause the ear to
vibrate. Sometimes the glands produce too

EYE TONING TECHNIQUES
much wax which blocks the canal; or sometimes wax accumulates, even though it is In this topic we are concerned with practices produced in correct amounts, and is not which bring about the best possible health of removed in the way that it should be. This can the head region and associated organs.

easily reduce one's hearing capabilities.

Though not part of danta dhauti, there are

A varied assortment of methods and utensils
various other simple techniques to help bring
are used to clean the ears. Some people even
the eyes into optimum condition. We will briefly
use toothpicks or matchsticks. These devices
discuss these techniques.

are not advised for they can easily damage the

One should remember that there are two
eardrums. T h e best method is to gently place
distinct causes of eye ailments. Defective vision
the small finger in the ear canal and rotate the
such as short sightedness (myopia), long
finger cyclically a number of times. A slight
sightedness (hypermetropia) etc. are generally
pressure should be applied against the ear caused by mental strain or excessive use of the walls to dislodge any unnecessary wax. Remove eyes, such as during extensive book study.

the finger and direct the head and ear canal

Eye diseases, on the other hand, are caused by
downwards to allow any dry wax to drop out.

pathological changes in the structure of the

Repeat the same procedure but using the index
eye due to disturbances within the eye itself or
finger. There should be a layer of wax on your
in the body as a whole. This may be due to a
fingers after completing the practice. Repeat
build-up of toxins in the body or an inadequate
with the other ear.

diet.

Perform this practice every week or so, but

Yoga practices can help to eliminate and
make sure that your fingernails are short and
prevent either of the two types of eye ailments.

clean.

In a general sense, regular practice of asanas
and pranayama are wonderful methods of

Benefits
counteracting eye ailments for they eliminate

Many ear ailments are caused by blockage of
toxins from the body. Further, the mental
the eustachian tubes. T h e ear is divided into
relaxation that one can obtain through all
three chambers: the outer, middle and inner
yoga practices counteracts eyestrain, even while
sections. Sound vibrations are transmitted reading a book or doing work which involves 43
d e e p concentration. In this way functional defects are less likely to occur.

Jala neti has definite beneficial influences
on the eyes1. It stimulates the nerves of the
eyes which in turn activates and tones the
associated muscles and organs. T h e blood flow
to the eyes is also increased for a short
duration which helps to flush out impurities
and toxins.

1. Palming

Sit comfortably, close the eyes and face the
sun. Feel the heat of the sun warming the eyes.

Keep the eyes closed and vigorously rub the
palms of both hands together until they are
hot.

Place the palms over the closed eyes. Feel the
warmth and energy entering the eyes.

Do this for a minute or so.

Repeat 2 or 3 times.

This practice helps to revitalize and relax the
eyes.

2. Distant and near viewing

Sit so that you can see the horizon or so that
you can see far into the distance. Focus your
eyes on the nose tip.

T h e n focus on an object in the far distance.

Focus on the nose tip again.

Repeat this as many times as possible, then
close the eyes.

This practice is very useful for exercising the
eye muscles, which brings about changes in
the focal length of the lenses of the eyes.

Notes

1 Book I, Lesson 1, Topic 2

44

Topic 1

Asanas: An Introduction

The meaning of the Sanskrit word asana is 'a experience; they rarely last for very long
steady and comfortable posture'. It is often
periods and are usually modified because of
believed that asanas are physical exercises.

inadequacies in their makeup. Asanas, on the

And of course this is true; they do have a
other hand, are a well-tested system for
profound influence on the body, but this does
attaining mental and physical health.

not convey their full significance. Each person

The prime aim of asanas is to help us tread
is made up of three aspects: body, mind and
the path to higher consciousness so we can
consciousness, which m e r g e together to begin to understand and know our relationship constitute our whole being. Asanas aim at with existence. We cannot even consider
influencing all these three aspects and mould—
attaining higher awareness if we are ill with
ing and yoking them into one harmonious
disease, aches and pains or mental depression.

whole.

Therefore, the initial purpose of practising

As such one should try to think of asanas
asanas is to eliminate these afflictions and
not as physical poses but as states of being.

disturbances. Asanas loosen up the joints of

Correct p e r f o r m a n c e of asanas requires the body, stretch and tone the muscles and participation of one's whole being, with remove poisons which tend to accumulate in awareness of oneself in relation to the physical various parts of the body. They also harmonize
position and movement, the breath, relaxation
the nervous system and with a gentle massage
of the muscles and so forth. If asanas were
they improve the functioning of all the internal
only physical exercises then it would be quite
organs such as the heart, lungs, abdominal
acceptable to think about work, breakfast or
organs, endocrinal glands, blood vessels and
whatever while performing them. But this is
so on. This slowly but surely leads to the best
not the case. The practice of asanas requires
possible physical health.

active involvement of one's entire being as

The mind and body are not really separate
fully as possible.

entities; they are two parts of the human
organism. T h e mind is the controller or the

Health of mind and body
computer and the body is the machinery. They

It is impossible to work actively in life with an
are closely interrelated. Improvement in the
unhealthy mind and body. This applies to work
general health of the body automatically helps
and play as well as to spiritual aspiration. T h e
to bring about positive mental changes.

fundamental requirement is the healthiest

We will point out that mental problems or
possible mind and body. The ancient yogis
tension, as well as an unhealthy body, are the
realised this thousands of years ago and for
prime cause of most diseases which afflict
this reason developed the system of asanas.

mankind. T h e body has remarkable autoThe asanas were tested thoroughly by the
therapeutic powers. It naturally has great
personal experience of these pioneers. Asanas
strength to resist the onset of disease by means
evolved slowly through practice, and because
of antibodies which counteract bacteriological
of this, they have withstood the test of time.

growth. A body that is unhealthy and a mind

The body and mind of man thousands of years
that is tense tend to whittle away these powers
ago was little different to the mind and body
making the body more vulnerable to illness.

of man today. As such asanas are as useful in

Asanas help the body to resist disease by
the present age as they were to the ancient
bringing the mind and body into the best
originators. Many modern systems, in all fields
possible condition. A body saturated with poi—
of activity, are often based only on a few years
sons and toxins is a breeding ground for germs

45
and is conducive to attack by disease. Asanas quantity at the right time. If there is dis-help to purify the body and thereby prevent harmony in the endocrinal system then there
diseases occurring. Some ailments are caused
will be a malfunction in one or more of the
by malfunctioning of internal organs - blood
bodily processes and possibly in the emotional
pressure, heart attack, diabetes and so on.

makeup of one's personality. There is such an

Asanas prevent this happening by bringing all
intricate interrelationship between the various
the relevant organs into good working condi—
glands that one malfunctioning gland can cause
tion, improving nerve connections and also by
disruption of the whole system. Asanas are
reducing chronic mental stress, the latter being
designed to rectify overactivity or sluggishness
the root cause of most of the problems in the
of individual glands as well as harmonize the
first place.

control centre of the system in the brain. This

Asanas not only prevent disease; they also
is why even simple asanas can sometimes bring
help to eliminate many types of diseases for
about astonishingly quick benefits.

the same reasons as given in the previous

Endocrinal disorders are not usually organic
paragraph.

- they are generally functional. In other words,
the individual glands are capable of working

The influence of asanas on one's mental correctly but don't, perhaps because of stress outlook
or misuse of the body. This can be compared

The stepping stone to higher awareness and a
to a car. If the petrol mixture is too rich, or the
happy life is an optimistic attitude. Asanas help
air and petrol intake pipes are blocked, the car
to change and reorientate a person's mental
will cease to work or will not run smoothly. It
outlook. How? There are various answers, still has the capacity to work properly and will which we will discuss in turn.

do so when the necessary adjustments are

Firstly, asanas greatly influence the function—
made. With the endocrine system the functional
ing of the endocrine system. This system exerts
breakdown may be due to ineffective nerve
vast control over our lives. It carries out an
impulses or insufficient supply of oxygenated
uncountable number of indispensable func—
blood, perhaps due to incorrect breathing and
tions within the body and it influences our
so on. Asanas automatically and gently rectify
physical appearance, emotional outlook and
this condition, bringing the system into proper
in fact much of our behaviour and attitude working order again.

towards life. A person who has a healthy

This system has a major influence on our
endocrine system is generally optimistic, clear
emotional makeup, which is intimately con—
in thought and positive in action. A person
nected with our mental processes. As such,
with a system that is out of balance will tend to
improvement of this system alone through
be unhealthy, pessimistic and either exces—
the practice of asanas can result in profound
sively active or inactive physically and mentally.

changes in our attitude to life.

Endocrinology is a very interesting science

Secondly, asanas bring about harmony in
encompassing reproduction, digestion, emo—
the various o t h e r bodily systems. These
tional reactions and in fact all aspects of life.

systems are rhythmical in nature and include

The endocrine system consists of various
the blood, nervous, respiratory, digestive as
glands located throughout the body, which well as the endocrine system which we have secrete special substances called hormones. already mentioned. These systems are all Each of these hormones has a specific function intimately related to each other. When the
to perform in the body. They act as triggers
proper working relationship between these
which prompt the various organs into higher
bodily processes is lost there is a resultant loss
or lower levels of activity as required, or in
of health and body efficiency. This has
some cases such as the women's menstrual
repercussions on our emotional and mental
cycle they initiate and terminate various well-being. Asanas coordinate these various processes. These hormones also interact with systems bringing rhythm and balance into the
and modify the activities of each other. For
body-mind complex.

optimum health the entire system must be in

Thirdly, asanas have subtle influences on
balance and perfectly coordinated, each gland
the body, which perhaps a physiologist would
secreting the required hormone in the right
tend to deny. Surrounding and permeating

46
the whole body is an energy field which is in the body. This is also a two way process -
normally imperceptible to our senses. In yoga
the body can induce corresponding changes
this is called the pranamaya kosha (energy in the mind. Asanas make the body relaxed, sheath) and is commonly known as the etheric strong, light, supple, free of aches and pains
body by people who have developed their and this in turn brings about emotional and psychic potential. This subject will be fully mental calmness and confidence.

discussed later1. However, we will say that this

As we have already mentioned, asanas are
concept should not be taken lightly, for scien—
very useful in eliminating diseases. This alone
tists in Russia have actually detected and is conducive to mental and emotional stability.

photographed this energy body. There it is

Let us take an example: constipation. This
called bioplasma or bioluminescence. This ailment is generally accepted by medical science energy travels in and around the body in to be caused initially by mental tension, though specific pathways, which in yoga are known as there are other factors such as lack of exercise
nadis. These pathways easily become blocked
and unsuitable food habits. When a person
and prana becomes congested in certain areas,
suffers from constipation there is also a feeling
which can lead to physical and mental disorders.

of heaviness, not only in the body, but also in

Asanas encourage free flow of prana and
the mind. One's thinking processes become
thereby facilitate good health. Further, this dulled and pessimistic. Asanas help to remove energy body is intimately connected to the constipation so that one simultaneously
mind. As such the uninhibited flow of prana
becomes more lighthearted and carefree. By
brought about by asanas, leads to mental removing or easing physical ailments, asanas equilibrium and calmness.

also bring about a corresponding relaxation

Fourthly, asanas automatically bring about
and freedom of one's personality.

a change in breathing. Rapid and irregular

All the previous factors that we have listed
breathing signifies tension in mind and body,
interrelate with each other. The overall result is
whereas slow, deep and rhythmical breathing
a notable and positive change in one's sub—
indicates calmness and well-being. Asanas conscious and conscious thinking processes.

bring about mental and emotional equanimity
by slowing down the breathing and deepen-

Asanas as a step to higher awareness
ing the inhalation and exhalation.

From the previous discussion it is clear that

Fifthly, awareness is an essential feature of
asanas exercise a profound influence on the
the practice of asanas. While performing mind-body complex. Regular practice of asanas one should be fully aware of what is asanas helps to make one master of the mind
being done and not allow the mind to wander
and body, and not the slave. The beautiful,
here and there. Without awareness asanas are
strong body aimed at in various body building
not really asanas, no matter how well they may
systems, without a correspondingly developed
be physically performed. This awareness of
mind, is as insufficient as a highly intellectual
breath movement while doing asanas draws mind contained within a weak, sickly body.

our attention away from entanglement with

T h e ideal is to have both a strong, healthy
superficial worries and problems, at least for a
mind and body. This is the aim of asanas as
period of time. This includes relaxation of well as yoga in general.

one's personality. It may be temporary, but it

T h e practice of asanas should not be
assists in bringing about permanent changes
divorced from the other aspects of yoga. It is
in a person's mental and emotional makeup.

an integral part of yoga techniques with the

Our emotional and mental attitudes and
purpose of leading each of us to higher
feelings are noticeably reflected in our physical
awareness. This was why the ancient origina—
poise and expressions. If we are angry we
tors of yoga developed asanas and other yogic
tend to hunch our shoulders; if we are tense
practices, though this is rarely considered
and worried we frown; if we feel nervous we
today. The ancient yogis aimed at transcend—
shake and b r e a t h e quickly and so on. ing the normal limitations of the mind and Conversely, if we feel happy we simultaneously body. Their aim was to transcend individuality
feel light and more flexible in the body. These
and to achieve self-realization. In this context,
are mental and emotional attitudes reflected
asanas were not intended specifically to develop

47
the mind and body. This was a means to an end. Their aim was to make the body so perfect
and the subconscious mind so calm and trouble
free that these aspects of individual existence
could be forgotten. Consciousness could be
disentangled from the troubles of the mind
and body. When the aches and pains and
ailments of the body are removed and one is
emotionally and mentally relaxed, then one
automatically ceases to be aware of the physical
body and the superficialities of the mind. In
this way the fetters of individuality can be
released and one's true nature - pure, infinite,
all pervasive consciousness - can be realized.

Notes

1 Book I, Lesson 3, Topi c 3

48

Topic 1

Asanas: Rules and Preparations

Guidelines to be observed during asana asanas is very important to gain maximum practice
benefits. Certain asanas supplement each

The place of practice should be clean, quiet
other, whereas others detract from each other.

and well ventilated. There should be no bad

Therefore it is important to choose a systematic
smells, dampness or cold draughts. The area
program. This will be discussed as the asanas
should be uncluttered with furniture and other
are introduced.

objects. Try to use the same place every day to

If you feel physically or mentally tired before
build up an atmosphere of peace.

or during the program perform relaxation

Take a wash or bath and go to the toilet
asanas such as shavasana and naukasana3.

before the practice if possible.

Don't use excessive force to attain the final

Wait for at least three hours after food before
positions of the asanas. Your muscles should
doing asanas. You can take food after your
be slowly encouraged to stretch over a period
asana program if you wish.

of time - not stretched and severely strained

If possible do neti bef ore commencing your
in one day. You are trying to develop mental
practice. Either jala neti1 or sutra neti2 is control over the muscles and to do this one suitable.

should try to will the muscles to relax and then

The best time to practise is before breakfast,
they will automatically stretch.

early in the morning, though other times are

Clothing should be as light as possible under
also suitable. In fact you will find that asanas
climatic conditions, so that free movement is
are much easier to do in the afternoon and
not impeded.

evening, because the body is always stiffer in

Breathing should be through the nose, not
the morning. But nevertheless, the morning is
through the mouth. It should be as deep and
the best time for there are peaceful vibrations
rhythmical as possible.

in the air, and you gain greater benefits and a

A blanket or rug should be placed on the
good preparation for the coming day. Also in
floor at the place of practice. Don't use a spongy
the early morning there are fewer pressing
mattress and don't practise on the bare floor.

distractions to drag you away from your

Close your eyes as much as possible
practice, either physically or mentally.

throughout the practice. This will help to

The duration of practice should be regulated
intensify your awareness.

according to your available time, though the

The less physical effort that is required the
longer the better. Don't set your aims too better. The aim is to perform asanas with as high in the beginning; only do as much practice little tension or muscular effort as possible.

as you can easily manage every day without

Often we see practitioners grating their teeth
fail. Fifteen minutes practice every day is better
while performing asanas, fn the execution of
than one hour's practice on one day, none for
the movement to and from the final pose and
three days and then again one hour's practice.

while in the final position one should check

Many people set themselves an unrealistic pro—
that the maximum number of muscles are re—
gram which they do for the first few days, and
laxed. This applies particularly to beginners,
then the enthusiasm slowly fades and even—
for eventually as you gain control over the
tually they don't practise at all. So be realistic
muscles this relaxation will occur naturally.

in choosing the duration of your program,

Don't hurry under any circumstances. If you
and once you have set it, stick to it regularly.

lack time to complete your daily program, leave

The program of asanas should be carefully
out a few asanas and do the others at a normal
chosen. T h e order of practising different
slow, relaxed pace.

49

Remember that although you should be attempting asanas that were too difficult for relaxed you should not sleep or feel drowsy.

them.

You should be as wide awake as possible to

Asanas are not competitive. If you perform
gain maximum benefits. If you are sleepy, your asanas in a group don't compare yourself take a wash or a bath, preferably a cold one with others. We all have differently shaped
and then continue your practice.

bodies and some people are able to stretch

Don't underestimate the importance of the
easier than others. But this is not indicative of
movements to and from the final poses. They
how well a person is performing an asana, for
should be done slowly, smoothly, with control
one person may physically perform an asana
and in synchronization with the breath. If you
perfectly, yet his awareness is jumping from
feel mentally or physically tired after the here to there; while another person may not program of asanas, it is a sure sign that you physically perform the asana very well but his
are doing something wrong - perhaps trying
awareness may be on the movements and the
too hard or tensing the muscles too much, or
breath. In this case the latter is performing the
tending to concentrate too hard. If you can't
asana much better than the former.

see the fault seek expert guidance. You should
feel calmness and strength in both mind and

The importance of relaxing the muscles
body at the end of your practice, far more

In most systems of physical culture, gymn—
than when you started.

astics, etc., the muscles are brought into play

Don't try to stretch your muscles further
during contraction and strengthened. During
than is comfortable. With persistent and
most asanas the emphasis is on stretching the
regular practice the muscles will elongate, muscles. The muscles cannot stretch them-whether you are at present as stiff as a board selves because their mode of action is through
or as supple as a piece of rubber. The mental
contraction. In asanas the muscles are stretch—
attitude is very important in this respect. If
ed by assuming various body positions which
you autosuggest to yourself that you want the
will automatically apply an elongation to
muscles to stretch, then the mind will auto—
particular muscles. A muscle can be slowly and
matically take steps to prepare the body to
gradually stretched by practice, so that it can
attain what you want. Remember, it is the mind
eventually extend well beyond its normal
that is the controller.

limitations. This elongation squeezes out

There are no specific limitations on the stagnant blood and allows it to be replaced by practice of asanas with regard to age or sex.

pure oxygenated blood when the muscle

However, people who have specific illnesses resumes its normal shape.

should not do certain asanas. Full information

To stretch the muscles it is important that
on this will be given with the description of each
they are fully relaxed. If your muscles are
asana. For example, a person who has high
tense they will automatically resist any attempt
blood pressure should definitely not attempt
made to stretch them. This relaxation of the
inverted asanas, or people with a slipped disc
muscles can be developed with practice as you
should not try forward bending asanas. These
systematically gain control over them.

are more obvious examples; there are many
such contraindications which will be fully Slow and controlled movements and co-discussed.

ordination with breath

Don't practise asanas if you are ill with a These are necessary to induce calmness in the cold or diarrhoea etc. At these times the body body and mind. Quick and sudden movements
is directing its energy to specific areas to fight
use up excessive energy, whereas the object of
the illness; let it perform its duties unimpeded.

asanas is to conserve energy. For this reason

Proceed from the simpler asanas to the more
they are done slowly. Asanas also aim at slowing
difficult ones. That is why it is necessary to
down the breathing rate to improve the
follow the order outlined in this book as it
exchange of oxygen and carbon dioxide in
progressively leads from the simpler to the
the lungs as well as to induce mental tranquil—
more advanced techniques. We have mention—
lity. Muscular control is an essential feature
ed this point for we know of various people
and aim of asanas and is attained by slow
who have strained themselves by prematurely
movements, not by sudden jerks. The muscles

50
are to be stretched and this can only be done if the parts of the body that the asana parti-they a r e r e l a x e d ; fast m o v e m e n t s imply cularly influences.

excessive muscular tension. During slow movements it is possible to relax the maximum

Relaxation after completion of asanas
number of muscles not needed for the move—

This is nearly as important as the asana itself.

ment.

When one completely relaxes, the organs and
muscles return to their normal shape. As such

Maintenance of final static poses
they are flooded with an influx of purified

T h e final position is the most important part
blood to replace the blood that has been
of the asana practice. During this time specific
squeezed out in performance of the asana.

parts of the body are influenced. T h e body is

During this resting state the circulatory and
held in such a way that certain muscles are
respiratory systems also return to normal. This
stretched to the limit of present flexibility and
is necessary before one starts the next asana.

certain organs are given the best possible

During this practice of relaxation one should
squeeze or massage and extra blood is directed
try to relax the body and mind completely
to or removed from particular regions. This
maintaining awareness of the body and the
period of immobility is the time when profound
breath.

and beneficial changes are occurring in the
body. With some asanas it is also a time when
deep states of concentration can be reached if
the final position is held for extended periods
of time.

Correct, relaxed respiration is essential in
the final static position in order to accentuate
the influence of the asana on the body by
increasing the massage of the internal organs
and by stimulating the exchange of oxygen
for carbon dioxide through the blood.

Awareness

We have already emphasized the importance
of avoiding mental tension caused by forced
concentration. You should be aware of your
mental patterns and extraneous thoughts that
occur while practising asanas, but at the same
time you should try to be aware of the asana
being performed. All other thoughts - a cup
of tea, worries about business or whatever -
will automatically evaporate. T h e result will be
calmness and peace of mind.

What facet of the practice should one be
aware of during the performance of an asana?

This will be explained as we cover each asana.

However, the following is a rough guide to
the possibilities.

While learning the asana your attention
should be on correct performance. You can
also be aware of relaxing as many muscles as
possible to make the asana easier to perform
and more effective. You can be aware of the

Notes
physical movement, or of the breath while

1 Book I, Lesson 1, Topic 2
assuming the final pose. In the final position

2 Book I, Lesson 10, Topic 3
you can be aware of your breath, mantra or

3 Book I, Lesson f, Topic 5

51

Topic 1

Asanas: Practice

The following two asanas, although reasonably

Relax your whole body.

simple, are very beneficial for the whole body,

Exhale.

particularly the back and abdomen. The nerves

Then as you inhale, slowly raise your arms
in the spinal cord, the vital link between the
upwards, keeping them together and straight
body and the brain, as well as the internal
until they are eventually vertical above the
organs of digestion are stretched, massaged
head at the end of inhalation.

and revitalized.

Then exhale, twist the trunk slightly and bend

Both of these asanas have been taught to us
forwards over the right knee.

by animals, which p e r f o r m similar body Try to touch your forehead on the ground movements without having to think about them directly in front of the right knee.

or train themselves as human beings do. They

At first this may be a little difficult, but with
are in tune with nature and instinctively know
practice it becomes possible.

what is best for their body.

If you can't touch the floor with your forehead.

merely bend forwards as far as possible.

SAITHALY ASANA

Your hands should touch the floor in front of

(ANIMAL RELAXATION POSE)

the body, with the arms kept straight, though
preferably slightly bent and completely relaxed.

Most of us have seen various animals, parti—

Relax your whole body.

cularly dogs and cats, sit on the floor, fold This is the final position.

their rear legs under their body, stretch and

Breathe slowly and deeply.

tense their front limbs and then rest their

Don't strain, but try to stay in the final position
heads between the front paws. In this position
for as long as you can manage. Then as you
they are completely relaxed. This asana is so
inhale, raise the arms, head and trunk until
called because it imitates this action.

your arms are vertical. Exhale and lower your
arms.

Now adjust the body position so that the left
sole presses against the right thigh, and the
light leg is folded backwards.

Repeat the same procedure but now bending
over the left knee.

Technique

Breathing, awareness and duration

Place a blanket on the floor.

The breathing should be as described in the

Sit on the blanket with the legs outstretched in
technique, ensuring that it is synchronized with
front of the body. Separate the knees, moving
the body movements.

the legs apart.

When you are fully familiar with the asana

Bend the right leg and place the sole of the
then close your eyes and become aware of the
right foot against the inside of the left thigh,
movement of the body and breath. In the final
allowing the whole of the right leg to rest on
pose you should be aware of deep and slow
the floor.

breathing.

Carefully fold your left leg to the outside of

T h e duration in the final position should
the body so that the foot lies beside the left
only be for as long as you are comfortable.

buttock.

With practice try to maintain the final pose for

Place your hands on your right ankle.

a minute or so on each side of the body

52

providing this does not cause any excessive
discomfort.

Benefits

This is a good asana to loosen up the legs and
prepare them for meditative asanas.

Most people have very stiff spines, so stiff in
fact that it is difficult to believe the spinal
column is composed of thirty-one separate
bones which allow suppleness in the back and
neck. This asana helps to loosen up the spine
and return it to its correct condition. In the
final position the abdomen is compressed,
which gives a valuable massage to the internal
organs, especially those concerned with digestion. This massage squeezes out stagnant,
impure blood and encourages it to flow back

Then slowly depress your back and raise your
to the heart and lungs for oxygenation.

head as you breathe in.

The deep breathing is most important for it

At the end of inhalation, the head should be
accentuates the massage imparted to the facing upwards and the spine should be arched abdominal organs.

as much as possible in a concave curve (see
illustration).

MARJARIASANA

Expand your abdomen fully to fill the lungs

(CAT STRETCH POSE)

with the maximum amount of air. Then raise
your back upwards, while lowering the head

Watch a cat closely and you will see that it
and breathing out. Repeat the whole process
periodically stretches its spine upwards and
again.

downwards. This asana imitates this action,

Practise as many rounds as time will permit.

and though it is very simple it is very useful in
ensuring the best possible health of the prac-

Breathing and duration
titioner. A cat yawns at the same time; you can

Breathing should be as described, making sure
do the same if you wish, but it is not a traditional that the abdomen is contracted as much as
part of the asana.

possible at the end of exhalation and expanded
as much as possible at the end of the inhalation.

Technique

Try to perform the movement and breathing

Kneel on the ground.

as slowly as possible, with full awareness. .Aim

The knees and the feet may be separated
to make the downward and upward movements
slightly or kept together; either way is suitable
have a duration of at least five seconds each.

for this practice.

This asana can be done for as long as you

Lean forwards and place both hands flat on
have time available. Ten full rounds is reason-the floor in front of the knees.

able for general purposes. If you have any

The hands should be positioned so that when
particular ailment, longer is prescribed.

your trunk is horizontal the arms are vertical;
in other words the hands should be directly

Benefits
below the shoulders.

This asana supplements the previous asana

The thighs should be vertical.

(saithalyasana) in that it loosens up the spine.

Relax your whole body.

Those people with rigid spines and chronic

Arch your back upwards while exhaling so back or neck ache are especially advised to do that it forms a hump.

marjariasana regularly.

Contract your abdomen to remove as much

The pelvic and abdominal regions are well
air as possible from your lungs. At the end of
massaged, with a beneficial influence on the
exhalation your head should be between your
internal organs. T h e organs of digestion,
arms facing towards the thighs.

reproduction and elimination are innervated

53
by nerves in and around the spine. Marjariasana gently stretches and stimulates these
spinal nerves. This has a supplementary
influence which improves the function of the
internal organs. Many women suffer from
ailments of their sexual organs. This asana
has been found to be very useful in improving
the health of these organs and h e l p i n g
to eliminate reproductive disorders. Women
suffering from menstrual irregularities and
leucorrhoea have achieved enormous benefits
from regular practice of this asana. At the time
of menstruation this asana can help give relief
from menstrual cramps.

This is an excellent asana for post-pregnancy
cases as it tightens the abdominal muscles and
encourages the abdomen to resume its normal
shape.

54

Topic 1

Asanas: Simple Meditative Asanas

In the previous lesson we described eight
exercises to loosen up the body, particularly
the legs, in preparation for meditative asanas
and other types of asanas1. In this topic we will
explain two of the simplest sitting positions
which can be used for various meditational,
pranayama and kriya yoga practices to be
described in this book.

Preparation for classical meditative asanas

The following two asanas are very useful in
the earlier stages of practice. However, the Fold the left leg under the right thigh. Then best sitting positions are the classical meditative place the right foot under the left thigh.

asanas. These are padmasana (lotus pose), Hold your head, neck and spine upright in a siddhasana (accomplished pose for men) and comfortable position.

sw astikasana (auspicious pose)2. Your aim

Place your hands either on your knees or in
should be eventually to sit in one of these
your lap.

classical asanas. Therefore, the exercises pre—

Close your eyes.

viously given for loosening up the legs should

Relax your whole body.

be continued so that the more advanced

The arms should be relaxed and not held
meditative asanas can be mastered in the straight.

future1.

T h e back should be upright and firm, but
without tension.

SUKHASANA (EASY POSE)

Note: As soon as one is able to comfortably
perform any other meditative asana, sukhasana

This is the easiest of the meditative asanas and
should be discontinued.

even one should be able to sit in it. Although it
may be used for meditational practices, it has

VAJRASANA (THUNDERBOLT
one basic drawback: most of the weight of the

OR DIAMOND POSE)

body is supported by the small area of contact
between the floor and the buttocks. After a

Many people find this asana a little uncom—
period of time this area soon becomes a little
fortable at first because it is a sitting position
painful. However, this can be overcome to a
that few people ever use. At first the ankles
degree by using a cushion under the buttocks.

and knees tend to ache, but with practice this

The other meditative asanas have a larger
asana will become most comfortable and almost
area of contact between the floor and the body
a joy to sit in. Besides being an excellent

- the weight of the body is supported partly by
meditative asana used by Muslims and Japan—
the buttocks and also by the legs, which reduces
ese Buddhists, it is the starting pose for a large
aches and pains developing.

number of other asanas.

T h e Sanskrit word vajra means 'thunder-

Technique
bolt'. The psychic vajra nadi which is greatly

Place a folded blanket or rug on the floor.

affected by this pose, is an important energy

Sit with the legs facing forwards in front of the
pathway which carries nervous impulses of the
body.

genito-urinary system from the brain. It is the

55

same word that has given the name Vajrayana
longer periods without the slightest difficulty
to a form of Tantric Buddhism which utilizes

Remember the loosening up exercises will also
sexual union as part of its spiritual sadhana.

help you very much to make your legs more

T h e word has various other meanings all con—
supple and allow you to sit in vajrasana.1
nected with the same subject. As such vajrasana

Beginners who find that their legs and fee:

is said to enable the practitioner to gain control
ache after a very short time in this position
over the sexual functions and direct the energy
should return to the kneeling position and
towards expanding consciousness.

then sit on the floor with the legs outstretched

Bend one leg, hold the ankle and vigorously
shake the foot until all signs of stiffness have
disappeared. Repeat with the other leg. T h e n
again sit in vajrasana.

Benefits

Vajrasana is one of the few asanas which can
be performed after taking meals, as asanas in
general are strictly contraindicated after food.

We actually r e c o m m e n d that vajrasana be

Technique
practised for five or ten minutes after meals

Place a folded blanket on the floor. Kneel on

T h e reason is simple: vajrasana is a very
the blanket with your knees t o g e t h e r or relaxing position, conducive to a calm mind slightly apart. Position the feet so the big toes a n d body a n d it stimulates the digestive
touch each other.

processes working in the stomach.

Rest your arms beside the body.

As we have already explained, vajrasana is

Bring the buttocks downwards onto the heels
an excellent meditative asana and in fact is the
at the same time taking support with the hands
only practical meditative asana for people who
on the floor.

suffer from sciatica or sacral infections.

Try to sit on your heels.

Vajrasana has one notable advantage over

If you feel pain or discomfort in the region of
sukhasana: one tends to automatically hold
your ankles a n d knees, p u s h your body the spine straight while d o i n g vajrasana.

upwards by transferring the weight to the arms,
whereas in sukhasana there is m o r e of a
if you are able, let the weight of your trunk be
tendency to slump forwards. For this reason
supported on your feet without any support
vajrasana is far superior to sukhasana once it
of the arms.

is mastered.

Hold your head upright and the neck and
back in one straight line, but without excessive
backward arching of the spine.

Place your hands on top of your legs near the
knees. Relax the arms and the whole body.

This is the final pose.

Advice for beginners

Beginners may find it difficult to sit on their
feet without the support of the arms. A good
method for loosening up the legs is to support
your body weight with your arms and then
slowly lower your buttocks towards the feet.

Bear the discomfort for a second or so and
then take support of your arms again to release
the tension. T h e n again lower your buttocks
and repeat the procedure. With practice you

Notes
will find that the tension disappears a n d

1 Book I, Lesson 1, Topic 3
eventually you will be able to sit on the feet for

2 Book I, Lesson 7, Topic 2

56

Topic 1

Pranayama: Samaveta Pranayama

Within us there are various forms of energy
the abdomen to the chest and as you exhale
which p e r m e a t e and surround our bodies.

there is a wavelike motion from the chest to

These are closely connected with our health,
the abdomen. Don't strain but try to breathe
thinking and the way we react to the external
as deeply as possible, expelling and inhaling
world. Some of these energies are well known:

the maximum amount of air.

nervous energy, chemical energy and so on.

Keep your eyes closed throughout the practice.

Yet there are some which are not normally

Continue in this way for a few minutes.

perceived in the everyday life of most people.

Now you will begin the practice of samaveta

It is these subtle forms as well as the grosser
pranayama. At the end of inhalation, hold the
forms of energy that the practices of pranayama
breath for a second or so, without straining.

seek to harmonize and manipulate. The method

T h e n breathe out. Your breathing should be
of g a i n i n g mastery over these e n e r g i e s as slow as is comfortable.

( p r a n a s ) is an indirect one, control a n d

Exhale as much air as possible and then inhale.

m a n i p u l a t i o n of r e s p i r a t i o n , t h o u g h t h e Again hold the breath for a short time and control of energy that we derive from oxygen then exhale. Continue in this way for as long
during breathing is direct.

as you have time.

This subject of prana and pranayama will be
fully discussed in the next lesson1. In this topic Duration of retention we will describe one of the simplest practices Over a period of weeks slowly increase the
of pranayama called samaveta pranayama.

time of breath retention from a second or so

T h e Sanskrit word samaveta m e a n s 'to—
to a maximum of ten seconds. Do not hold the
gether'. Therefore samaveta pranayama is a
breath for longer than is comfortable. This is
practice where one breathes through both the
important. With practice the time of breath
nostrils. This might seem to be an obvious and
retention will increase automatically.

inconsequential statement, but the practice is
so named to distinguish it from other tech-

Benefits
niques of pranayama where the flow of air is

This is an excellent practice in preparing the
directed in one nostril by physically or mentally
lungs for more advanced practices of prana—
preventing the flow in the other nostril.

yama. At the time of retention the amount of
oxygen taken up by the blood and the amount

SAMAVETA PRANAYAMA
of carbon dioxide which is discharged by the
blood into the lungs is increased. When people

Sit in a comfortable position, preferably in one
breathe quickly and shallowly the exchange
of the meditative asanas2. If at this stage you
between the circulating blood and the lungs is
find these meditative asanas uncomfortable
very small. T h e increased exchange during
you can sit in a chair or against a wall with the
samaveta pranayama helps to revitalize the
feet outstretched. T h e essential thing is that
body and improve the health.

the spine remains erect. If necessary, wrap a
blanket around you if the atmosphere is cold.

Notes

Close the eyes.

1 Book I, Lesson 3, Topic 3

Start to practise yogic breathing3.

2 Topic 5 of this lesson for the first two simplest

Try to make the movement of the abdomen
positions. For details on classical meditative
and the chest as rhythmical as possible, so that
asanas refer to Book I, Lesson 7, Topic 2.

as you inhale there is a wavelike motion from

3 Book I, Lesson 1, Topic 4

57

Topic 1

The Root Cause of Tension

In this and the previous lesson we have outlined
and come face to face with these subconscious
simple but effective methods of inducing
mental impressions. This requires both time
temporary states of relaxation1. Remember, and effort. Most people cannot even consider these short-term relaxation practices are exploring and knowing their own mind essential in order to rest and revitalize the because first this requires physical and mental
entire body and mind. During these periods
relaxation. This is necessary so that we can
of calmness and clear-mindedness we are able
disentangle our awareness from the outer
to take a more realistic look at life. When we
environment and petty problems and direct it
are relaxed we are able to laugh at situations
inwards. And most people have so many
that only half an hour before made our blood
problems that their awareness is completely
boil; we realize that our neighbour, who only a
involved in worries and outside distractions.

short time before had made us extremely

So it is a vicious circle: one has so many
angry, is not such a bad person after all. When
mental tensions a n d stresses making it
we become relaxed we can see the same situa—
impossible to explore the mind in order to
tions in a new light. And this m o r e remove the deeper problems which are causing understanding approach helps to bring about many of the disturbances that prevent one
positive changes in our life. We clearly see the
exploring the mind in the first place. Is there a
problems that cause us disruption and work
way out of this dilemma? Yes, there is and this
out new ways of coming to terms with our
is the subject we will discuss here.

environment. (This process occurs subcon—

It is a method that at first seems like a
sciously providing we are conscious of the
moralistic code or indoctrination. But it is only
factors involved.) This helps to give us a more
a means to an end. It is a means to bring about
relaxed and understanding attitude towards a little more permanent relaxation in a person's life and other people. For this reason, even a life, so that he can eventually start to explore
few minutes conscious relaxation can help us
the inner realm of the mind and remove the
to remould our life pattern along more effective
real source of tension. In a way, it is a method
and harmonious directions.

of giving a firm foundation for the medi—

But this only touches the surface of the
tational practices which we will introduce you
problem of tension and the inability to relax.

to in this book.

The root cause lies in the mind. T h e cause lies

It is such a very simple method, at least to
with conflicts and fears which are embedded in
explain, that many people tend to miss its
the subconscious mind and whose nature we
significance. Of course to put it into practice is
are not aware of. All we feel is the tension and
a little more difficult. It is a method where you
emotional upsets that they cause to manifest
try to consciously invalidate negative tension—
in our lives. We experience the results, often
creating thoughts with thoughts that are
without knowing the source of the problem.

conducive to a relaxed and harmonious way

The unhappiness and tension is a certainty,
of life. Let us take an example to illustrate
but the reason is an uncertainty.

more clearly. Try to imagine that you have

No matter what people say there is only one
been brought up to believe that all Eskimos
method of eliminating these subconscious are violent and ruthless. Because of this, even impressions (in Sanskrit they are called time you see an Eskimo, or a picture of an samskaras) which make life a miserable affair Eskimo, you will suffer some kind of emotional for much of the time. The method is to know
shock, perhaps not a great one, but there will
the mind. We have to explore our own mind
be some kind of tension. If you can look at this

58
situation a little more critically however, and computer in existence. It is a biocomputer of consciously start to develop the idea that he is
complexity beyond even our wildest dreams.

a human being, not much different to yourself,

It consists of an estimated ten to thirteen billion
then you will start to reduce the mental tension
brain cells, known as neurons, and of an
that arises every time you see an Eskimo. This
uncountable n u m b e r of interconnections
of course is only an example and probably not
between these cells. The work of this computer
a good one, for the problems that generally
is to receive, store, compare, analyze and direct
cause us disturbances are more personal in
all the data that we receive from the body and
nature. Now this method will not remove the
its surroundings via the sense organs of the
root conflict regarding Eskimos - this lies in
ears, skin, eyes, nose, etc.

the subconscious. But this consciously develop—

The brain has a memory of past experiences,
ed attitude will help you to relax more and
of advice given to us by our parents, our
eventually enable you to explore your mind
teachers, our friends, and everyone and
and eventually remove the basic problem. This
everything we have been in contact with and
method needs to be applied consciously in all
interacted with till the present day. These
aspects of life. Of course it is only intel—
experiences determine how we react to differ—
lectualization and merely scratches the surface,
ent life situations. At any given moment data
but it is a valuable aid in allowing you to relax
from the internal and external environment is
more and thereby lead you towards eliminating
sent via nerve impulses to the brain. A particular
the deep subconscious impressions in the part of the brain called the limbic system future. It is a tool, nothing more.

compares this incoming information with

It is a method that has been preached by all
previous experiences stored in the memory of
the religions throughout the ages. When the cerebral cortex. In the light of these Christ, Buddha, Mohammed and various other memories, we respond to the data in a fixed,
religious leaders urged people to change their
programmed manner. In other words, the
attitude to others, they showed deep insight
response of our mind and body to life situations
into the basis of a happy, tension free life, the
is determined by previous mental conditioning.

stepping stone to higher consciousness. When

If the situations we encounter in life don't

Christ said: "Love thy neighbour as thyself', it contradict our previous experiences then we
was not meant in a moralistic sense or only to
suffer no emotional or mental tension. If,
bring about social harmony. This attitude is
however, the incoming data from the sur—
helpful in reducing mental tension and turmoil
roundings does not fit the pattern of our
and so aiding our lives both mentally and
memories then the limbic system starts to create
spiritually. It is very practical advice. Of course
tension. It is designed to do this so unfamiliar
on a higher level - love thy neighbour as and possibly dangerous situations do not catch thyself - is the state of realization that each us unaware. We are programmed to become
person must come to when he has cleared out
tense so that we are prepared for abnormal
the mind and realized the unity of existence.

situations. It is a protective measure. Yet most

But now we are concerned with its utilization
of us are so badly conditioned that we respond
at a lower level. T h e various injunctions of
to almost all of life situations as though they
religions were aimed at bringing about mental
are a threat to our survival. We continually
relaxation and clear mindedness so that the
feel hatred, fear, anger and so on. We exist in
individual would be able to become more aware
a state of physical and mental tension.

and open to the infinite possibilities of life and

Yet this over-emotional response to life
consciousness. Relaxation is the door to health,
situations is not necessary for twenty four
happiness and higher consciousness.

hours a day. It is only necessary when we are
faced with a real emergency. We need to change

Our mental computer
our mental programs, so that unfamiliar data

Let us discuss some aspects of the brain which
from the environment does not automatically
are very much concerned with how we relate
bring the limbic system into action. In this way
to our surroundings and other people, and
we can begin to relax and enjoy life more.

whether we habitually become tense or relaxed.

Many over-reactions in life are due to

Your head is the home of the most incredible
subconscious memories carried over from

59
childhood: fear of strangers, of the dark, of particular information reaches conscious
insects, dislike of the opposite sex or of people
perception.

from another country. These are part of mental

It is scientific research during the last few
conditioning and cause the limbic system to
years that has thrown some light on this
make us tense whenever we meet life situations
question. It has been found that a part of the
that don't reinforce our mental conceptions.

brain called the reticular activating system,

For example, if we have a fear of the dark and
situated at the top of the spinal cord, performs
suddenly the brightly lit room we are sitting in
this function. This system acts like a sluice gate
is plunged into darkness, the reaction of fear
allowing only a small percentage of the
in this circumstance is not necessary; it is a
incoming data to the brain to reach conscious
result of previous experiences stored in our
perception. How does it decide what should
memory. This is just an example, although
reach man's conscious attention and what
similar reactions occur throughout our lives.

should not? It allows information to arise to

One of the biggest complexes that modern
our consciousness only if the data reinforces
man has is the fear of failure; the desire to be
or fits in with the pattern of mental conditioning,
successful. Every person feels that he must be
or if the incoming information is particularly
a great success or he will lose the respect of his
urgent. So perception is dependent on what a
friends, family and himself. This fear is only a
person's mental state will allow him to perceive.

programmed response; perhaps our parents

Other incoming data which doesn't fit in the
and teachers continually indoctrinated us that
mental program remains in the subconscious
the only worthwhile people in the world were
realms of the mind and so a person is unaware
those who ' m a d e it'. As a result we are of it. We perceive the world around us in continually worried about failing; every situa-accordance with the dictates of our present tion we meet in life, every person we meet is a
mental apparatus. For example, if you meet
challenge, for they may show us up as failures.

someone you dislike, then the information

And so whatever we do in life is treated as an
which tends to reach your awareness is that
emergency, and we remain perpetually tense.

which confirms and reinforces your condition—

It is only when we mix with close friends, who
ed prejudices. If you like a person, then you
we know will never consider us as unsuccessful
tend to become aware of that information
that we actually relax. This is a good example
which confirms the friendship. We generally
of how our mental programming governs our
see the good points of our friends and the
life and makes us unable to free ourselves and
worst points of our enemies. Of course, if
relax. Again this type of programming is not
incoming sensory impulses tell us something
necessary - it exists only because of our faulty
different and are very powerful inputs, then
way of thinking and education.

this can overcome the programming. For example, sometimes we see bad features in our

The physiological ego
friends and good features in our enemies.

Man's brain is a continual hive of activity,

So you can see that our perception of the
although he is never aware of this, except for
world depends very much on our prejudices.

the tiny portion which reaches his conscious

This is generally called the ego, especially in
perception. All the sensory data is being
psychology; it is that which creates all the dis—
processed in the subconscious realms of the
tinctive features of your 'self. We are at the
mind. Data is being continuously received from
mercy of our programming. If mental pro—
all parts of the body and from the external
grams have been written to see hatred around
environment via the sense organs and either
us, then we will interpret all phenomena in this
acted upon, stored or ignored. Unawareness
light. If our program says that all people in
of all this activity is essential, for it allows one's general are friendly, then we interpret all
consciousness freedom to deliberate on a actions by others as being friendly in nature.

limited field of interest. If a person was aware
of all this subconscious activity he would be

Tension: the outcome of mental programming
inundated and overpowered by the continual

Man's problem is that the outside world rarely
influx of millions of bits of information. What
reinforces the pattern of most of his mental
we are interested in is what decides which
conditioning. The result is that the limbic

60
system is continually creating mental and mental impressions. These can only be remov-emotional stress responses. We remain unable ed or at least neutralized by the deeper
to relax. Tension becomes a normal part of
exploration of our mind through meditational
life. It is not the brain that is faulty; it is the
techniques. But the process of consciously
narrow limitations of our mental program put
developing attitudes to life is a positive step
into the brain that is the cause of the problem.

towards cleaning the whole mind, gaining

The program is unsuitable for our environ—
relaxation and starting to live life joyously.

mental situation.

T h e choice is ours: we can either take steps to

Our attitude towards life depends on our
make this world a veritable heaven on earth or
mind; an unsuitable, narrow, unrealistic, we can remain as we are.

incompatible mental state leads to continual
conflict with our surroundings and to unhappi-

Codes for mental reprogramming
ness and stress as a consequence. An The codes we have formulated are not intend-expansive, realistic mental program leads to ed to be moralistic. They are a means to an
harmonious interaction and good relationships
end. To reiterate, they are suggestions by
with the environment and with other people,
which you can start to consciously alter your
which must lead to happiness and relaxation.

attitude towards life's situations. They are

Our lives can either be an expression of joy or
intended to relax you sufficiently, so that you
an expression of discontent; it depends on the
can eventually delve into your mind through
content of the mind. .Are we then completely at
meditational practices and thereby root out
the mercy of our mind? Yes, we are, but at the
the deeper negative aspects of your mental
same time we have the ability to throw out the
nature.

contents of the mind that cause so much havoc

These codes are not supposed to change
in our lives. We can change our mental your lifestyle, and we don't advise you to force program or at least modify it by removing all them on yourself at all times. Only remember
the dross or unwanted parts. All that is them as you go about your daily routine and required is the desire to reorientate our life their presence will help you from within, from
along new pathways and to translate this desire
your subconscious 'attitude centres'.

into personal effort.

The eventual method is by exploring the

Code 1
mind, facing the inner contents and clearing

Make the effort to begin to accept other people
out the rubbish. But before we can do this
fully. Try not to see them merely as objects to
effectively we need to bring a measure of be used for your own gratification. Try to relaxation into our lives to enable us to relax accept others as also acting in accordance with
sufficiently in the first place to direct our
their mental conditioning. What you see in
awareness inwards. The method to bring about
them is only an external manifestation of their
an initial degree of relaxation is by consciously
mental program. In this way they are no
trying to rewrite our existing program.

different from yourself, except their program
may be a little different. You are now aware of

REPROGRAMMING T H E MIND
your dependence on your mental conditioning; perhaps they don't realize it yet. If you

This is definitely possible, at least to a degree.

can accept others more they in turn will start

The content of our mind is due to our to accept you. Laugh at yourself, at your environmental interactions since birth. Our behaviour and at your antics.

mental programming has been written in
response to the situations we have faced in

Code 2
life. It is continually being u p d a t e d and Accept yourself. Know that your actions are modified in the light of new experiences. In the result of your mental makeup. For this
this way it is possible to influence the direction
reason don't worry about your deficiencies
in which our mind is being programmed by
and problems. Accept your limitations. But at
consciously developing attitudes such as the
the same time feel the need to clean the mind
ones suggested at the end of this topic. Of of its conflicts. It is our inability to accept course, we can never overcome deep-seated ourselves that causes so much anguish in life.

61

Code 3
life. Most of us identify ourselves completely

Watch your habituated reactions to people with our minds and bodies. We ignore the around you and to your environment. Watch consciousness that lies behind everything we
how your attachment to the external can result
do. As we purify our mind and body we will
in so much discontentment. Try to reduce your
begin to see and identify ourselves with this
need to find happiness in outside things. This
underlying consciousness.

does not mean that you should not follow
external attractions for this would result in

Code 7
suppression, which causes more harm than

Try to be more open towards other people.

good. It means that you should carry on your

Express your true feelings as much as possible.

life as it is now, but if you don't get what you

When we try to be what we are not, when we
want then accept it with a shrug of the
try to impress people and when we hide our
shoulders, with a sense of detachment.

inner feelings from others, we immediately
experience mental tension and alienation. This

Code 4
tends to intensify our feelings of 'me against

Find out your greatest needs, attachments, the world'. Remember also that even the most desires, etc. Be as critical as you can. A good insensitive person can detect to a degree if
method of discovering your attachments is to
you are trying to hide something, or if you
trace the cause of your present anger or your
have a guilty secret, for he might also be
present unhappiness back to its source and
hiding or have hidden the same type of guilty
there you will find the emotional and mental
secret.

attitude that caused the disturbance. Particularly notice how you react with people whom

Code 8
you distinctively dislike or don't get on with.

Remember that everyone has the potential to

These persons will help you to recognize and
attain higher levels of awareness. A man's
to eventually remove your emotional hangups.

present attitude towards his environment or

View the whole world and everyone in it as
toward you is caused by mental programming.

being your teacher.

His present mode of living is temporary" and
will change and become more harmonious if

Code 5
and when he starts to understand himself and

Try to live in the now. Don't live in the past by
his mind. All of us have unrealized potential
worrying about what has already happened or
just waiting to be tapped. Try to see this
by reliving pleasurable past experiences. Don't
potential in all people, no matter how difficult
anticipate the future. Plans can be made, but
it may be.

see the planning as being part of the now, not
as really being for the future. Try to live each

Code 9
moment, each present moment as fully as

Don't avoid difficult situations. Normally we
possible by giving your attention to the now.

shape our lives so that we interact with people

In this way you will start to live life to the
we dislike as little as possible. We continually
fullest. When you do anything, from taking a
try to associate ourselves with people and
bath to eating food, or sweeping the floor to
situations which tune in with our emotional
earning your living, try not to think of when it
programming. As such we continue to live in a
will be finished. Enjoy every action that you do
way that reinforces and satisfies our individual
at the time that you do it. Try to enjoy the fact
prejudices. T r e a t difficult situations and
that you exist and that an expression of your
enemies as the greatest teachers. It is they
existence is in your every action.

who can show us most clearly the way in which
our mental program works. It is our enemies

Code 6
who bring to the surface our emotional

Don't identify yourself completely with your
conflicts and prejudices. Very few of us are
actions, your body or your mind. Though you
really aware of programming and condition—
are trying to change your mind, it is only part
ing. When we recognize it then we can start to
of you. It is not your consciousness - the deal with it.

witness that sees all events that occur in your

62

Code 10

Try to put yourself in other people's shoes.

Instead of blindly reacting in ways that you
are p r o g r a m m e d , try to see the other person's point of view. For example, if a person leaves
the door open you may become angry. Instead
of becoming angry ask yourself why he left the
door open. Perhaps he was in a hurry. Perhaps
he was t h i n k i n g of some o t h e r business.

Perhaps it is part of his mental p r o g r a m m i n g to leave doors open; maybe he was brought
up in a house that did not have doors. Also it is
your p r o g r a m m i n g to become angry when
someone leaves the door open. Remember
your reaction is purely automatic. Try to
change your response so that doors that are
left open don't cause emotional upsets. Apply
this to other situations in your life.

Notes

1 Shavasana, Part 1 - Book I, Lesson 1, Topic 5

Shavasana, Part 2 - Topic 8 of this lesson.

63

Topic 1

Relaxation: Shavasana (Part 2)

In the previous lesson we explained the Do this for a minute or two or longer if you importance of regularly relaxing the mind and have time.

body and how relaxation techniques bring If thoughts arise, let them arise.

about the removal of physical and mental

But continue to feel the body sinking.

tension1. We explained the importance of Now become aware of your breath. Don't tensing the whole body just prior to relaxing change the rhythm of the breath; only become
by utilizing naukasana, as well as the first part
aware of the flow in and out of your nostrils.

of shavasana.

When you breathe in, know that you are
breathing in.

SHAVASANA - PART 2

When you breathe out, be fully aware that you
are breathing out.

The two parts of shavasana comprise a whole

Try to feel that it is the first time you have ever
and as such the second part should be practised
breathed; you are experiencing breath for the
immediately after the first part without a break.

first time in your life.

As you breathe in, feel the health-giving

Technique
oxygen entering your body, nourishing all

Your body should be in the supine position
the cells and giving you perfect health.

which you have already assumed for part 1.

As you breathe out feel all the poisons leaving

Make sure that the eyes are closed and con—
your body.

sciously release the eye muscles. The mouth

All the tensions, stresses, problems, etc. are
should be closed.

flowing out of you via the exhaled breath.

The teeth should not be clenched but slightly

Feel all anxieties leaving you with every breath
separated.

Try to maintain awareness only of the breath,

Don't press the lips together, but let them
but if other thoughts arise, don't worry.

relax.

Merely carry on with your practice. Continue

If necessary, yawn to remove facial tension.

in this way for as long as you have time

Feel that your head is very heavy.

available.

Now feel heaviness in the whole body. Imagine

At the end of the practice stretch your hands,
that your whole body is so heavy that it is your arms, stretch your feet and legs, become sinking into the floor. Tell yourself that if you aware of the surroundings and slowly open
wanted to raise your body now you would find
your eyes.

it impossible, because your muscles are If you have carried out the instructions without completely limp.

sleeping and with alertness, but without

Feel gravity acting on every part of your body
tension, then you should feel wonderfully
and pulling it towards the ground.

refreshed.

Now watch the space or blankness in front of
the closed eyes.

Sleep

Imagine that this space surrounds your whole

T h e biggest problem is sleep, unless
body. Your body is in the middle of that space.

of course you practise shavasana speci—

Try to imagine that your body is slowly sinking
fically to remove insomnia. It is the habit of
in that space, slowly, slowly sinking like a leaf
most of us to sleep whenever we achieve a
falling from a tree. Feel your body sinking,
reasonable degree of relaxation. We seem to
sinking, sinking into the depths of that infinite
associate relaxation with sleep and tension
space.

with wakefulness. Yet the aim of shavasana is

64
to gain a high state of relaxation while being 2. Experience of contact of body with the floor fully awake.

3. Feeling of heaviness a n d l i m p n e s s of

If we fall asleep halfway through shavasana
different parts of the body
we lose much of the benefits, because during

4. Feeling of sinking in the space in front of
sleep the m i n d again manifests its usual
the closed eyes
patterns of worry. By remaining awake and

5. Breath awareness. If you change the details
directing awareness to the different parts of
of this technique to suit personal circum—
the body and the breath in the way described,
stances and preferences, try to maintain
our awareness is coaxed away from its en—
this basic order of steps.

tanglement with obsessive mental anxieties.

So try to stay awake, even though it is very
easy to just d r o p off to sleep.

Awareness

Throughout the practice one should try to be
aware of all the processes which we have
described in shavasana. However, it is very
easy to think of other thoughts and become
distracted f r o m the practice in hand. You
should not suppress thoughts if they arise.

Let them occur, be aware of them but simultaneously continue on with shavasana.

Benefits

People who suffer from high blood pressure,
neurasthenia, diabetes or any other ailment
that is directly (more directly than o t h e r
ailments, that is) related to excessive stress are
particularly advised to practise shavasana a
few times every day.

Instructions

During yoga classes the teacher gives all the
necessary instructions and the practitioner
merely listens and carries them out. It is far
easier to gain benefits u n d e r these circumstances. However, w h e n you practise by
yourself you should develop the idea that you
are the instructor. Instead of the instructor
being in the form of another person, he is now
in your head. Mentally repeat the instructions
to yourself and then enact them. In this way
you are m o r e likely to maintain awareness
throughout the practice.

Summary of the steps of shavasana

Shavasana is a systematic technique which
progressively relaxes the body a n d m i n d .

Therefore the order of practice is important
so that you become more and more relaxed as
you work through the technique. T h e following is a list of the basic steps:

Notes

1. Adjustment of body position on the floor

1 Book I, Lesson 1, Topic 5

65

Daily Practice Program

T h e following recommended programs are suitable providing it is not after a meal. try to intended as a progression from Lesson 1. T h e practise the techniques that you think you
student should use his discretion in omitting
most need in any other time that you have
the least necessary practices and adding the
available.

most necessary practices to suit the time he

Sukhasana and vajrasana have not been
has available. For example, if your legs are still
included in the practice programs. We suggest
very stiff you should continue to practise the
you remember to practise them in your spare
leg loosening exercises previously described1,
time. Sitting in vajrasana for a few minutes
as well as doing as many as possible of the
after meals is especially beneficial as it aids the
practices outlined in this second lesson.

process of digestion.

We have not included the practices of danta

Whenever you feel fatigued or tense during
dhauti, neti and eye exercises in the programs
the day, practise naukasana and/or shavasana
because these can become part of your daily
to relax the mind and body. Make the effort to
wash and bath routines. However, we recom—
practise your program regularly every day
mend that they can be practised in the program

This is sometimes difficult but brings the best
chart given on page 68.

results.

Note\ The best time to practise is in the
morning. However, any other time is also

Practice

Regularity

Danta Moola Dhauti

Preferably after each meal. If not, at least
once daily

Jihva Moola Dhauti

Once daily in the morning

Kama Dhauti

Once a week

Eye exercises

As necessary

Jala Neti

As necessary, but at least once every week

66

Practice

Rounds

Minutes

Program 1: duration 1 hour

Goolf Ghoornan

10 each way

2

Ardha Titali Asana

50 each leg

3

Shroni Chakra

10 each way

3

Utthanasana

10 rounds

3

Kawa Chalasana

—

3

Chakki Chalanasana

10 each way

3

Gatyatmak Meru Vakrasana

20 times

3

Greeva Sanchalanasana

—

3

Saithalvasana

—

5

Marjariasana

25

5

Naukasana

3 rounds

4

Shavasana
full form

10

Breathing

—

10

60

Program 2: duration 1/2 hour

Ardha Titali Asana

35 each leg

2

Shroni Chakra

10 each way

3

Kawa Chalasana

—

2

Gatyatmak Meru Vakrasana

20 times

3

Greeva Sanchalanasana

—

4

Naukasana

2 rounds

3

Saithalvasana

—

3

Marjariasana

15

3

Samaveta Pranayama

—

7

Practise Shavasana when you have time or before sleeping 30

Program 3: duration 1/4 hour

Ardha Titali Asana

35 each leg

2

Saithalvasana

—

3

Marjariasana

10

2

Naukasana

2 rounds

3

Samaveta Pranayama

(in Sukhasana or Vajrasana)

—

5

15

Notes

1 Book 1, Lesson 1, Topi c 3

67

Lesson 3

That which does not exist shall never be.

That which exists shall never cease to be.

Bhagavad Gita (2:16)

Topic 1

Simha Kriya: The Lion's Yawn

This practice is also known as simhasana and
real reason for the inflammation is an over—
simha mudra, and in the yoga upanishads as
toxic blood system. In fact in the long run
simhagarjanasana (roaring lion pose). We have removal causes more problems than it solves,
already described methods of cleaning and
since these small organs are vital in protecting
revitalizing the various different organs of the
the body against the onset of disease. Yoga
head, such as the nose, eyes, etc.1. Simha kriya
approaches this ailment in a more natural
supplements these previous practices by giving
manner. Through asanas and pranayama the
an excellent massage and stimulation to the
entire body is purified of poisons and the
organs of the throat, in particular the tonsils.

occurrence of tonsillitis and other ailments

These two insignificant looking guardians of
connected with the lymphatic system become
the throat have a decisive role to play in
less likely.

maintaining good health.

Simha kriya in particular influences the
tonsils. It stimulates the blood flow to the

The tonsils
tonsils and thereby flushes out accumulated

If you open your mouth and look in a mirror
toxins. As such it is a powerful technique for
you will see two masses of spongy tissue seated preventing and often removing tonsillitis.

at the back of the mouth in front and on each
side of the throat. These are called the tonsils.

Similar masses are to be found at the back of
the nose (called the adenoids), on the back of
the tongue and also scattered over the walls of
the throat. These all form part of the lymphatic
system and are known as lymph nodes.

One of the functions of the lymphatic system
is to eliminate toxins from the body. As such it
performs an essential role, for it is in the
accumulation of toxins that germs breed
resulting in disease. Poisons and bacteria that
are mopped up in the system are trapped and
concentrated in the lymph nodes, including

Place a blanket on the floor.

the tonsils, prior to expulsion from the body.

Sit in vajrasana2.

This bacteria is neutralized by antibodies which

Separate the knees about 45 cms. T h e toes of
are produced within the lymph nodes.

the feet should be in contact. Lean forwards

Sometimes, however, the build-up of toxins
and place the hands on the floor between the
within the system becomes too great and this
legs.

overwhelms the lymph nodes. Under these The hands should be side by side with the circumstances the nodes themselves become fingers pointing backwards.

infected. In the case of the tonsils the result

The elbows should point backwards. Straighten
is a painful inflammation and fever known as
the arms fully and arch the back; this is
tonsillitis.

important in giving the maximum stretch to

The normal medical practice, which for—
the front of the neck.

tunately is losing favour, is to remove these

Tilt the head backwards sufficiently so that
tonsils when they start to become inflamed.

there is a comfortable amount of tension in

This does not solve the problem because the
the neck.

71

T h e eyes should be kept open during the For general health purposes practise up to
practice, with the gaze directed at the centre of
three minutes daily. It can be practised at any
the eyebrows or at a point on the ceiling in
time. For specific ailments increase the number
front of you.

of rounds.

Keep the mouth closed. Fold the tongue backwards so that the tip presses hard against the

Benefits
soft palate at the top and back of the mouth.

T h e tonsils d e p e n d on a good blood supply

Inhale slowly and deeply through the nose.

for efficient functioning. T h e blood often

At the end of the inhalation release the tension
becomes congested in this region especially
of the tongue, open the mouth and extend the
when one's system is particularly toxic and
tongue outwards and towards the chin as far
during tonsillitis. Simha kriya massages the
as possible.

throat region and squeezes out stagnant,

Exhale slowly. Simultaneously produce a clear,
impure blood so that it returns to the kidneys
loud and steady vocal sound from the throat;
for purification. At the end of practising simha
in other words an aaah sound. If one wishes kriya, the muscles and blood vessels of the
the tongue can be also moved from side to
t h r o a t a r e relaxed. T h i s allows a freshly side while emitting the sound.

oxygenated supply of blood to circulate in this

At the end of exhalation, again press the tongue
region, which has a wonderful rejuvenating
against the u p p e r palate of the mouth.

effect on the tonsils, helping to improve the

Close the mouth and breathe in.

health of the whole body as well as removing

This is 1 round. Do as many rounds as time
the causes of tonsillitis.

permits.

In the throat there are many other vital
organs. These include the thyroid glands, the

VARIATIONS OF SIMHA KRIYA
pharynx, the larynx, the salivary glands as
well as the auditoiy system in general. All of

T h e r e are a number of variations of simha
these receive a wonderful massage in the same
kriya. T h e following are the same as the basic
way as described for the tonsils. Since these
technique except that the sitting positions are
provide essential functions of the body, the
different.

i m p r o v e m e n t in their health t h r o u g h the simple practice of simha kriya can have vast

Variation 1
repercussions on our lives.

Sit in sukhasana (the simple pose)2. Simha kriya

All nerves connecting the body to the brain
performed from this position is the simplest
must pass through the neck region. It is a vital
and most suitable for those who have difficulty
crossroad. Also in the throat region there are
sitting in vajrasana. This variation should be
various nerve plexuses which control the
discarded as soon as one can sit in vajrasana
organs of the throat. Simha kriya stretches
without discomfort.

these nerves and removes stagnant blood,
allowing an influx of fresh blood. This together

Variation 2
with the stimulation that the nerves also receive

Sitting in padmasana (the lotus pose). This is a
results in better nerve connections to the brain
more difficult variation and will be understood
and in turn increased efficiency in the glands
more fully when we cover padmasana3.

and organs of the body.

T his practice is particularly beneficial if one

Simha kriya is a useful practice for prevent—
faces the sun so that the rays go into the back
ing and removing pharyngitis, lary ngitis and
of the mouth.

general throat ailments.

Awareness and duration

Notes

Throughout the practice one should be aware

1 Book I, Lesson 1, Topic 2
of the eyebrow centre or a point on the ceiling.

Book I, Lesson 2, Topic 1

While inhaling also be aware of the pressure

2 Book I, Lesson 2, Topic 5
of the tongue on the palate and breathing.

3 Book I,Lesson 7, Topic 2

While exhaling also be aware of the sound and

4 For details on the thyroid gland refer to Book
vibration produced in the throat.

II, Lesson 16, Topic 2.

72

Topic 1

Asanas: Practice

SHASHANKASANA (POSE OF

T h e arms, trunk and head should remain in

T H E MOON OR HARE POSE)

one line.

At the end of exhalation the forehead and

The Sanskrit word shashank means 'moon' -
arms should rest on the floor in front of the
hence the name of the asana. It is also knees (see picture).

commonly called the hare pose because in the

Those who find this impossible should lean
final position it imitates a bounding hare.

forward as far as is comfortable. Relax the

One often wonders why it is called the moon
whole body taking care that the arms are fully
pose for it does not appear to have any obvious
relaxed.

connection or resemblance to the moon.

Breathe slowly and deeply.

However, the reason is simple. T h e word

Be aware of the breath and the rhythmical
shashank is derived from the two words shash, pressure of the abdomen against the thighs.

which means 'hare' and ank, which means 'lap'.

Breathing in feel the abdomen rising against

Why? Because it is said that the dark patches
the thighs.

on a full moon resemble the shape of a hare

Breathing out feel the abdomen moving away
with the moon in its lap. We leave this to the
from the thighs.

reader's imagination.

This is the final position. Stay in the final

There is another reason for the name the
position for a comfortable length of time.

moon pose. The moon symbolizes calmness

Then inhale and raise the trunk and arms to
and peace. It emits soothing vibrations, and
the vertical position.

who among us has not felt tranquillity when

Slowly exhale and lower the arms and return
gazing at the moon? Shashankasana is a to the starting position.

wonderful practice for dissolving even the most
overwhelming anger.

Breathing, awareness and duration

Inhale while raising the arms from the starting
position. Exhale while lowering the arms and
trunk to the final pose. Breathing should be
deep and slow in the final position. Inhale
while raising the arms and trunk. Exhale while
returning to the starting position. The breath

Basic technique
should be synchronized with the physical

Place a blanket or thin rug on the floor. Sit in
movements.

vajrasana1.

O n e should be aware t h r o u g h o u t the

Place the hands on the knees and comfortably
practice. While moving from the starting
straighten the back.

position to the final pose and when returning

Relax the whole body.

to the starting position, be fully aware of the

Close the eyes. Inhale and at the same time
breath and movement. In the final position be
slowly raise the arms, keeping them straight.

aware of the breath.

The inhalation and movement should be slow.

Beginners should slowly increase the dura—

At the end of inhalation the arms should be
tion in the final pose until they can comfortably
vertically above the head; those who wish can
hold it for about three minutes. Those who
move their arms a little further behind the wish to calm their anger and frayed nerves head accentuating the stretch of the chest.

should especially increase the time spent in

Slowly exhale and bend forwards.

the final position.

73

Mistakes to avoid
regulates these organs, helping to bring about

Many people fail to keep their head, arms and
a relaxed mind and body.

trunk in one straight line when lowering

This is a very comfortable asana. In fact it is
themselves to the final position. If possible the
so comfortable that we know of some people
arms and forehead should touch the floor at
who can sleep in this pose and often do.

about the same time. The head, arms and
trunk should also remain in one line when

VARIATIONS OF SHASHANKASANA
raising the body from the final pose.

Often the arms are kept straight in the final

There are other forms of shashankasana. The
pose. This is incorrect for it means that the
most useful are the following:

body is not fully relaxed.

Variation 1

Benefits

Take the same starting position as the basic

Shashankasana is a reasonably simple asana
technique - vajrasana.

yet it gives many benefits. Most people have

Hold the arms behind the back and clasp the
very stiff backs. Shashankasana stretches the
right wrist with the left hand. Relax the whole
back muscles and separates the individual body and close the eyes.

vertebrae from each other. This releases Exhale and slowly bend forwards until the pressure on the discs that keep the vertebrae forehead touches or is near the ground.

apart. Often nerve connections emanating

Repeat the same procedure as already describ—
from the spinal cord are squeezed by these
ed for the final position of the basic technique.

discs giving rise to various forms of backache

After some time slowly raise the trunk while
and sciatica. The separation of the discs during
inhaling and return to the starting position.

shashankasana helps to relieve these pains

Note: Apart from the technique all other
and encourage the discs to resume their correct
details are essentially the same as given for the
locations. T h e stretch imparted to the back
basic form of shashankasana.

muscles removes sluggish and depleted blood.

On completing the asana fresh blood is soaked

Variation 2
up into the muscles in the same way that water

This variation is very much the same as
is absorbed by a sponge. This regenerates variation 1.

both the back muscles and the all important

Instead of holding the arms behind the back,
spinal nerves.

the fists are placed in front of the soft portion

The deep breathing in the final position
of the abdomen just below the navel.

applies a gentle yet powerful massage to the

T h e knuckles point towards and touch each
abdominal organs. As such this asana is very
other.

useful in helping to remove and prevent One now bends forward and performs the various abdominal disorders such as consti-same technique described for variation 1.

pation and indigestion.

Note: This alternative method intensifies the This asana tones the pelvic organs and is
massage imparted to the abdominal organs in
found beneficial in alleviating sexual disorders.

the final pose. It is particularly recommended

Women will find this asana advantageous.

for relieving abdominal ailments such as consti—

All of us become angry. It takes a mere
pation and flatulence. Apart from this particular
second to feel anger but far longer to regain
characteristic this variation gives all the
normality. Deep and slow breathing helps to
benefits of the basic shashankasana.

calm anger. Shashankasana induces this and
quickly brings about relaxation. Breath aware-

Variation 3: Pranamasana (bowing pose)

ness accentuates this process by withdrawing

Sit in vajrasana. Grasp the lower part of the
our thoughts away from the cause of our anger.

calves just above the ankles with your hands.

The byproduct of emotional upsets such as

Bend forwards and place the crown of your
anger is over-stimulation of the adrenal glands.

head on the floor in front of your knees.

These two glands inject adrenaline directly Your head should rest on a folded blanket.

into the bloodstream causing overactivity of

Raise your buttocks until the thighs are as
the bodily functions and stress. Shashankasana
vertical as is comfortable.

74

possible to the right knee.

Hold your breath for a short time in the raised
pose.

Then exhale slowly and lower the head and
shoulders to the floor to resume the starting
position.

This is 1 round.

Breathe normally with awareness.

Inhale while again raising the body and

This is the final pose.

repeating the procedure.

Remain in this position for a comfortable

Do a number of rounds.

length of time.

Then straighten the bent leg and relax the

Note: This variation particularly directs an whole body for a short time.

extra supply of blood to the brain. As such it is
helpful in removing tiredness and mental Stage 2
fatigue and certain types of headache. People

Bend the other leg towards the chest and repeat
who suffer from high blood pressure or vertigo
the same procedure as given in stage 1.

should practise with caution.

Do the same number of rounds.

On completion, straighten the left leg and

SUPTA PAWANMUKTASANA
relax the whole body.

(LEG LOCK POSE)

The Sanskrit word pawan means 'wind' and
the word mukta means 'release' or 'free'. Hence this is a wind releasing pose because it is very
useful in removing wind or flatulence from the
intestines and stomach. It is especially useful

BSY ©
for beginners for though simple, it gives many

Stage 3
benefits. Even the most unhealthy person can

Now fold both legs to the chest.

do this asana.

Repeat the same p r o c e d u r e as stage 1.

Afterwards relax the whole body with aware-

Technique
ness on breath.

Place a blanket on the floor. Lie flat on your
back. Relax the whole body.

Breathing, awareness and duration

Breath should be deep and synchronized with
the movement as described in the technique.

This is important for it accentuates the massage
of the abdominal organs. This asana will give
the most benefits if one holds the breath while
in the raised position for as long as is
comfortable.

Stage 1

One should be aware of the breath and the

Bend the right leg and bring the thigh and
compression of the abdomen throughout the
knee as near as possible to the chest.

practice.

The other leg should remain straight.

For general health benefits do three to five

Place the hands over the knee and interlock
rounds of each stage. For specific ailments
the fingers.

such as removal of wind, more rounds can be

Gently pull the knee nearer the chest.

performed at one's discretion.

Relax the whole body keeping the straight leg,
back and head on the floor.

Sequence

Breathe in deeply and slowly while simul—

This asana can be done at any time except
taneously raising the head and shoulders.

after meals. However, it is particularly beneficial

At the end of inhalation the forehead, nose,
when done early in the morning before going
chin or neck should touch or be as close as
to the latrine, for it effectively stimulates the

75

nervous action of the bowels and gives a good
the anus for expulsion, from the ascending
motion. It is therefore a useful method for
colon to the descending colon. If the left leg is
ensuring that the abdomen is emptied as much
bent first the massage and stimulation of the
as possible before beginning one's yoga bowels will be in the opposite order to the practices.

movement of faeces and wind. This is an
important aspect and needs to be done cor-

Simpler alternatives
rectly to gain maximum benefits.

If you suffer from back problems, obesity or

This asana also tones up the back muscles
certain other ailments you may find the and spinal nerves.

previous method difficult or uncomfortable.

If you cannot do it then it is a great pity for it

SPHINX ASANA
gives many benefits. For this reason we suggest
a simpler alternative which gives essentially

In English this asana is known as the sphinx
the same benefits though to a lesser degree.

pose because the front of the body in the final

All the stages are performed in the way
pose very much resembles an Egyptian sphinx.

already explained, except that the head and

It is also known as ardha bhujangasana, the half shoulders are not raised off the ground. cobra pose. It is a simple asana and is a prep-Instead, breathe slowly and deeply with the aratory pose for bhujangasana (the cobra pose), legs bent to the chest. Hold this position for as
which will be fully described in the next lesson2.

long as comfortable, performing each stage in
turn. Once this simple procedure is mastered
you should progress to the original technique
previously explained.

Benefits

This asana gives an excellent massage to the
abdomen. In this pose the abdominal muscles

Technique
are tensed and simultaneously the internal

Lie flat on the floor, face downwards.

organs are compressed by the folded legs. Extend the feet so that the heels and soles face This increases the circulation of the blood and upwards.

stimulates the nerves which connect the organs

Rest the forehead on the ground.

to the brain or nerve complexes. As such it

Bend the arms and place the forearms flat on
helps in no small way to relieve various types
the floor.

of abdominal ailments associated with mal—

Place the palms downwards on each side of the
functioning of inefficient organs.

head with the fingertips in line with the crown

This asana is particularly useful for removing
of the head.

constipation and flatulence. Food moves from

Relax the whole body, especially the back and
the stomach through the intestines during leg muscles.

digestion. The intestinal tract is divided into

Breathe out deeply. Then while inhaling slowly
two sections, the small and the large intes—
raise the head and shoulders by bringing the
tines. Most of the digestive processes occur in
upper arms to the vertical position. The elbows
the small intestine. After this the waste matter
should remain on the ground.

proceeds to the large intestine (colon). The

Perform the movement by using the arms only:

large intestine is about five feet in length and
keep the back muscles relaxed throughout the
rises upwards on the right side of the body
practice.

(ascending colon), crosses horizontally in the

Remain in the final pose for a comfortable
region of the navel (transverse colon) and
length of time breathing slowly and deeply.

then goes downwards on the left side of the

Be aware of the breath and the relaxation of
body (descending colon). It terminates in the
the back muscles.

anus. For this reason it is important that pawan—

Then breathe out while lowering the body.

muktasana is first performed with the right leg

Relax the whole body.

bent so that waste matter is encouraged to Then repeat the movement.

pass in the proper direction and more easily to

76

Awareness and duration

This asana can also be used as a simple

T h e awareness should follow the breath and
meditational pose by those persons who find
relaxation of the back muscles. Do the asana
sitting asanas impossible.

according to available time. About three or
four minutes is sufficient.

Benefits

This is an especially good asana for those who
have a particularly stiff back. It is a good
preparation for bhujangasana which requires
more flexibility of the back. T h e benefits are
the same as for bhujangasana though on a
lesser scale2'.

MAKARASANA

(CROCODILE POSE)

This asana is very similar to the sphinx asana.

It is an asana that many people do naturally.

We think it is worthwhile mentioning because
it is so beneficial for those who suffer from
slipped discs or other spinal disorders, as well
as asthma and other lung ailments.

Technique

Lie flat on the stomach with the head and
shoulders raised off the ground.

T h e head is cupped in the palms with the
elbows resting on the ground.

Relax the whole body and close the eyes.

Be aware of the natural and rhythmic breathing pattern.

If you like you can also count the breath.

Benefits

If you suffer from any spinal or lung ailments
we suggest you lie in makarasana for as long
as possible; the longer the better. You can
even read a book in this asana. This position
encourages the spine to resume its normal
shape and releases compression of the spinal
nerves (sciatica). T h e chest is also expanded
allowing an increased amount of air to enter
the lungs, which is a great help in alleviating

Notes
congestion and other ailments of the respira—

1 Book I, Lesson 2, Topic 5
tory system.

2 Book I, Lesson 4; Topic 2

77

Topic 1

Prana: An Introduction

There are many misconceptions about prana
are interested during the practice of prana—
and pranayama. Prana does not specifically yama.

mean air or breath, though many people

In tantric and various other scriptures,
interpret the word in this way. T h e word
energy or prana is symbolized by the all
pranayama has far wider implications than the powerful divine mother Shakti or Kali and
usual definition - 'breath control'. It is impor—
various other goddesses. It is regarded as the
tant to understand these terms, even on an
feminine aspect of existence, the fertile ground
intellectual level, so one knows exactly what is
on which consciousness (represented by
the purpose of pranayama.

various gods, notably Shiva) can take root,
grow and manifest in the universe. Shakti or

Religious and traditional aspects
prana is the womb of existence. T h e main

In the ancient scripture called the Satapatha
theme of tantra is the unification of Shiva and

Bralimana it is written: "Prana is the body of Shakti so that consciousness can express itself
the Self (supreme consciousness)." In other
perfectly through the medium of energy,
words, prana is the vehicle or the medium of
prana. Shiva is the sight and Shakti is the eve:

consciousness. In this sense prana can be Shiva is the hearing and Shakti is the ears.

equated with the Hindu concept of prakriti,

Prana and its control is integral in all these
meaning the manifest constituents of the
systems, but it is known by different names.

universe in the form of matter and energy.

Was the concept of prana known by other

From modern science we know that matter is
cultures and religions? T h e answer is emphati—
really no more than an expression of energy.

cally yes, for the principle is not manmade; it is

As such we can say that prana means energy.

a basic aspect of existence. And so it should

This prana or energy, whether it is the mind,
not surprise us that it is widely mentioned in
body, matter or any form of energy, acts as
the various cultures and religions of the world.

the medium for carrying consciousness. With—

Let us consider a few examples.

out prana, consciousness would be totally

In Christianity much significance is given to
unable to express itself in the phenomenal
the wine and bread served during Holy Com—
world to manifest myriads of life forms in the
munion. There is a great symbolical meaning
universe. Prana is the active aspect of existence
behind this ceremony though few people
and consciousness is the all-pervading, inactive
realize it. Bread is the bread of life and that is
and witnessing principle. For life to exist both
exactly what it symbolizes - energy, prana or
must be present.

the life principle of the universe. Wine symbol—

In other scriptural texts of India there are
izes spiritual enlightenment, the intoxicating
various other definitions, but all of them point
bliss of all knowing consciousness. This is why
to basically the same concept. In the Chhandogya these two items are taken and eaten in the

Upanishad prana is said to be the internal ceremony: their combination represents the matrix, and vayu (loosely defined as air but unity of the two aspects of existence, namely actually also meaning life force, energy, wind),
the union of consciousness with energy.

the external matrix of energy. In this context

There are large numbers of other references
we see this as merely a division of the same
to prana in the Bible. For example, in Corin-energy, the prana here being designated as
thians (10:17) it is said: "For we being many
that energy which lies within the body and
are one bread and one body, for we are all
makes up the mind-body complex at its various
partakers of that one bread." Bread here does
levels of subtlety. It is this aspect with which we
not mean prana or energy, but means con—

78
sciousness. In other words the passage can be basic substance of the infinite cosmos around read as follows: "For we being many (humans)

us is energy. In this respect science, yoga and
are really one consciousness and one body (of
other ancient systems have agreed with each
prana or universal energy), for we are all other. It is the nature of prana in the body that partakers of that one consciousness." This has caused disagreement between traditional clearly shows the agreement between yogic, thought and science; though in very recent

Christian and ancient Indian concepts.

research, science is again confirming experi—

In ancient China the concept of universal
mentally what the yogis and ancient sages knew
energy was prevalent. Instead of prana they
intuitively, namely that the physical body is
called it ki. Like yogic thought, they had a very enveloped and controlled by an energy or
high and unitive understanding of man and
pranic body.

his relationship with the universe. They considered that the whole universe is permeated

The pranic body
with energy and that each of us being intimately

Let us first of all discuss what yoga says about
linked to the universe is a powerhouse of
prana in relation to the human body. T h e
energy. According to the Chinese, the universal
sciences of yoga and physiology agree that
energy is comprised of two continually and
there are various energies within the body:

mutually interacting principles called yin and
nervous energy, heat, biochemical energy, etc.,
yang. These create matter and all its transmu—
which function in the different parts of the
tations as well as manipulate all the various
body. These energies allow all the different
forms of energy. The manifested universe was
organs, nerves and muscles to operate and
seen as a harmonious whole and subject to
communicate with the brain. Without them
change through the ceaseless interplay of the
the physical body and brain would not function.

complementary and eternally changing yin and

These energies can be classified as various
yang. Yin and yang can be considered as the
forms of prana. Physiology confines itself to
negative and positive forces, the two poles of
the study of these energies and their inter—
the manifested whole. The energy or prana of
relationship with each other. Yoga, on the
the universe is symbolized by a diagram (in
other hand, says that there are other forms of
yoga we would say a yantra or mandala) in
prana within and around the body, as well as
which the yin and yang aspects are depicted as
the energies known and accepted by physiol—
forming the two interdependent and inter—
ogy. These other forms of prana have a great
locking parts of the whole, each containing
influence on our lives.

within itself the germ or potential of the other.

Yoga says that permeating and surrounding

These principles are encompassed or held
the physical body is an energy body which is
together by the Tao - Consciousness.

known as the pranamaya kosha, literally the Be careful not to consider this as mere theory.

sheath of prana. This corresponds to the

This very concept is utilized in the system of
etheric body described by people who awaken
acupuncture, which was practised in China
their psychic abilities. Within this pranic body,
thousands of years ago and continued in the prana flows in fixed pathways. These are present day China. The success of this system called nadis in yogic terminology. Many people of curing diseases depends on the concept of
regard these nadis as nothing more than
yin and yang. If the yin and yang principles
nerves (and often blood vessels) of the physical
did not have some approximation to the actual
body. This is certainly not what is meant by
situation regarding energy in the universe and
nadis. Though of course the nerves and blood
in the human body then acupuncture would
vessels are passages for energy flow, the nadis
be incapable of achieving the good results refer to pathways or flow of a particular form that it does. Even modern materialistic China of prana, more subtle than the energies
has had to accept the ancient theory to explain
normally considered by physiologists. This is
the practical results that they obtain in millions
not just an interesting hypothesis, for Russian
of patients, with a wide variety of diseases.

scientists have recently photographed these

Throughout history there has been a wide
nadis as well as the flow of prana.

acceptance of the universal energy, prana.

Let us take the analogy of a radio. A radio is

Modern science has also postulated that the
made up of different parts which perform

79
specific functions. T h e human body is com-Even when a renowned professor of neuro—
prised of different organs which also carry out
anatomy at Yale University in America, called
certain duties. In both cases, of the human

Dr. Harold Burr, announced the existence of
body and the radio, the totality or grouping of
this energy sheath in 1935 little notice was
these different parts constitutes the whole.

taken. He established that all humans, all

Now consider a person who has never seen a
animals, all plants, in fact all organic matter, all radio before. If he was told before turning it
life, is enveloped by an energy or pranic body.

on that the radio picks up programs from a

He clearly stated that this pranic body, though
transmitting station one hundred miles away
he called it an electrodynamic field, regulates
and emits exactly the same sound he would
the functions of the physical form, controls
probably laugh with disbelief. "How is this growth, shape and decay of the cells, tissues possible?" he would think. "If there is no visible and organs. Further studies in the same connection such as a wire between the transmit—
university showed that there was an intimate
ting station and the radio, how is it possible
link between the mind and this pranic body.

for the radio to reproduce programs?" But we

Disturbances of the mind interfered with the
all know through science and by actually pranic body. Yet still no serious attention was turning on a radio that in fact no visible given to this phenomenon. People preferred
connection is necessary, the connection is made
to bury their heads in the sand.

in a non-visible form through the agency of

It is only fairly recently in Russia, Czecho—
electromagnetic waves. The body is like a radio,
slovakia and a few other countries that serious
it receives energy or prana from the surround—
investigations on this subject have been started.

ings. When the body is healthy and the nadis

And their findings sound more mystical than
allow free flow of prana it is like a well-tuned
scientific. It is almost as though the scientists
radio; it picks up with perfect clarity the involved had been transformed into mystics, energies around us. An unhealthy body is like and in a way they have.

an old, dilapidated radio; it does not tune in as

T h e most astounding and revealing in—
well as it should to the surrounding energies.

vestigation into the phenomenon of the energy

This is the aim of pranayama: to tune the body
body was initiated over thirty years ago. This
and mind to a high state of sensitivity, so that
paved the way for the research that is now
one picks up these cosmic energies and so that
being conducted in various quarters. It opened
consciousness can shine through our mind
the normally closed eyes and minds of some
and body in its pristine glory.

scientists to new possibilities. Without this initial path-finding research there would still be an

Modern science and prana
a t m o s p h e r e of disbelief s u r r o u n d i n g the Knowledge of prana is not a new thing to
subject of the energy body. T h e research was
scientific circles. It has been known and record—
not carried out in universities or by scientists,
ed by scientifically inclined persons throughout
but by an ingenious technician in his own
the ages. Unfortunately their discoveries have
house, aided by his wife. His name was Kirlian
generally been shunned and ridiculed and and he lived in the city of Krasnodar near the their ideas not taken seriously. For example, Black Sea.

Mesmer, who was one of the people who

In his research, Kirlian gave conclusive proof
introduced modern man to hypnotism, called
of the energy or pranic body. Many people
the psychic field enveloping the physical body
will not believe anything unless they can see it.

animal magnetism. Reichenbach, an eminent

And this is exactly what the Kirlians did; they
industrialist and inventor of creosote did a lot
provided photographs of the pranic body.

of research on this subject and named the

Moreover, they were able to produce photo—
energy odic force after the Norse god Odin.

graphs of the pranic body for anyone who

Paracelsus, Keely, Eeman, Van Helmont, etc.

cared to visit them. This photograph was not
are all down to earth non-mystical people,
the result of some fluke of nature. T h e pranic
who have reported the existence of this pranic
body of all organic objects could be photo—
body. Yet no one took much notice of them, so
graphed at any time as required.

busy were they in pursuing more concrete

They used equipment in which organic
studies of science and technology.

objects were placed in a high frequency electric

80
field. For this reason the technique is known patterns and structures which suggested order as 'Kirlian high frequency photography'. T h e
and unity in the organism.

system utilizes an oscillator which can emit up

There were further surprising facts to be
to 200,000 electrical impulses every second.

discovered. T h e bioluminescence is a sure

This electrical oscillator is connected to an
indication of the state of health of the organism.

assortment of instruments including photo—

In fact the energy body indicates that a disease
graphic and optical equipment, together with
will occur before it actually happens. Each
two plates which create a high frequency organism, whether plant, animal or human electric field in the space between them. An has a characteristic pattern when it is in a
object to be photographed is placed between
healthy condition. When the organism is
the two plates. The object can be anything
unhealthy the pattern changes. This was
animate, such as a leaf, a flower, or any part of
discovered one day when the Kirlians were
an animal or human organism. What happens
presented with two physically identical leaves
when an object is photographed under these
and asked to photograph them. This they did
circumstances? Strange and complex patterns
and were surprised to discover that the
of light are seen to pervade and are emitted
patterns were different. This contradicted
from the object. T h e object is seen to vibrate
previous extensive experiments. T h e n the
with life. Processes, movements, signals, flares
person who presented them with the leaves
and beautiful iridescent colours throb through—
told them that one of the leaves was infected.

out the whole object. Untold beauty is seen to

They tried this experiment with various other
exist within organic objects about which we
diseased objects, including the human body,
were previously totally ignorant. We are and found the same thing: the energy body normally incapable of comprehending this differed to that of the same organism when in pulsating, living phenomenon occurring within a healthy state.

and around us.

T h e pattern of the energy body is a definite

The human hand was seen to appear like a
indicator of illnesses that are to come in the
firework display, with lights of all colours physical realm. It was concluded from their bursting into activity, some fading quickly away discoveries that a disease is manifested in the
and others remaining in their glory for longer
bioplasmic body long before it is in the physical
periods of time. In some areas of the hand
body. What happens in the physical body seems
there was intense activity, while in other areas
to be determined by the energy body. The
there was almost lethargy in comparison. T h e
energy body is intimately tied up with the
lights, the movements and the different areas
material body and directs its activities on a
of activity seem to bear no relationship physiological level. Though this contradicts whatsoever with the different physical aspects m o d e r n physiology and thereby m o d e r n
of the hand. There was some kind of order in
medical practice, it offers vast prospects for
the multifarious show, but it was not linked to
correct diagnosis of diseases. It offers the
any known physiological process.

possibility of foretelling that a disease will occur What did the scientists conclude? They before it does and therefore will allow pre-decided that they were seeing a new form of ventative measures to be taken.

energy. It is not electrical in nature; it is not

Actually, in the future, it seems probable
magnetic nor is it heat energy. It defied
that we will revert to the old system of curing
classification into the normal, known forms of
disease which was practised in ancient China.

energy. Eventually, the scientists came to the

The system was such that a doctor received
conclusion that this phenomenon was related
payment from his patients as long as they
to the biological aspect of nature. They called
contracted no illness. As soon as they were
it bioplasmic energy. T h e bioluminescence
stricken with a disease the doctor was obliged
which was given off by this energy was the
to start paying his ailing patient. The doctor's
manifestations of ionized atomic particles. But
duty was to prevent illnesses, not specifically
the phenomenon was not a haphazard inner
to cure them or patch them up as is modern
process that one would normally associate with
medical practice. A good doctor was a person
the emission of atomic particles. The photo—
who prevented the onset of diseases. T h e
graphs showed that there were definite doctors were able to give this guarantee to 81
patients because of their intimate knowledge affected. The same applied to humans who
and understanding of these psychic or pranic
lost a leg or an arm or any limb; though the
energies. This discovery of something that
physical form had gone, the bioplasmic body
was widely known thousands of years ago still retained its shape. We will not dwell on the opens up new possibilities for the relationship implications of this revelation.

between the doctor and his patients.

Researchers have found that the bioplasmic

It was also discovered that the bioplasmic
body gives off its own electromagnetic field
body of animals and humans is very much which can be detected and measured by sensi-influenced by the state of mind. This is tive instruments. It has been found that this something that is well known in yoga, and of field changes according to the mood of the
course the converse is also true, that change in
individual. We are all highly sensitive to fear,
the bioplasmic or pranic body brings about
friendliness, aggression, etc. in other people.

corresponding changes in the mind. This is

We generally feel this on a subconscious rather
the main reason why the pranic flow is than on a conscious level. If a group of people manipulated in the yogic practices of prana-are relaxed and harmonious it gives off a yama to bring about positive changes in the
different electromagnetic pattern to that which
mind.

can be detected if there is tension within the

Kirlian photography showed that mental or
group. If another person enters the group
emotional stress tends to blur the biolumines—
then again the electromagnetic field changes.

cence surrounding the human and animal body

The good or bad health of individuals also
or any part of it that was photographed. T h e
influences the pattern, which indicates just how
inner movements and flashing luminescence
sensitive we are to bad health in others.

seemed chaotic; it certainly lacked the order

This electromagnetic field is also influenced
that could normally be detected. This tension,
by other fields such as those emitted from
of course, has negative repercussions on the
machinery and vibrations that we receive from
physical body. This is scientific confirmation
the sun, moon and other cosmic bodies. The
of one of the basic tenets of yoga - that the
last factor ties in with the age old contention of
way we think has vast influence on our physical
astrologers that our lives are influenced by
body. Our emotions and thoughts, mental the heavenly bodies. Occurrences such as solar problems and fatigue are reflected in the magnetic storms and eruptions of distant stars physical body via the pranic body as well as the cause disturbances throughout the whole
nervous system. A relaxed emotional and
universe. They also interact with our bioplasmic
mental approach to life allows the pranic body
body and in turn our mind and physical body.

to remain in balance and consequently the

While on the subject it is interesting to note
physical body to remain in the best possible
that researchers in Canada have artificially
health. As a slight digression, it is worthwhile
created energy waves which cause different
pointing out that this close relationship responses in individuals or groups of people.

between the physical and pranic bodies and

T h e s e waves or vibrations interfere and
the m i n d is the reason why p r a n a y a m a interact with the electromagnetic field of the practices are so effective in bringing about bioplasmic body. They have managed arti—
vibrant health of one's whole being. Prana—
ficially to produce waves that an extremely
yama brings the physical and pranic bodies
anxious person would emit. T h e s e have
into harmony. Pranayama gives many benefits
drastically and quickly changed the mood of
that are not easily explainable in physiological
groups of people when subjected to them.

terms. This is because the influence is applied

The whole group tended to become depres—
through the pranic body which is not even
sed. Waves that induce calmness have also
included in physiological terminology.

been artificially created.

T h e research of the Kirlians brought many

T h e Soviet scientists made a most important
other curious results. Scientists were shocked
discovery that has vast implications with reto find that if a part of the physical organ
gard to the practice of pranayama and its
under test was removed it still retained its influence on the pranic or bioplasmic body. As bioplasmic body. In other words, if a small we will shortly explain, pranayama practices
part of a leaf was torn the energy body was not
seek to affect pranic flow by controlling the

82
flow of breath. How can there be any connec-have photographed the hands of a psychic or
tion? How can manipulation of the breathing
pranic healer while actually 'laying on hands'.

have repercussions on the pranic body? Accor—

It was clearly seen that an intense beam of
ding to various eminent scientists in Russia,
bioluminescence poured from the hands of
the energy body requires continual replenish—
the healer to the patient. It seems that the
ment. This is obtained from the air that we
healer recharges the bioplasmic body of a sick
breathe. T h e oxygen in the air breathed gives
person and in this way brings about a cure.

up some of its surplus supply of free electrons

This is a further verification of something that
and quantum energy to the bioplasmic body.

has been s u r r o u n d e d by an aura of

This is not merely a hypothesis - scientists
superstition.

have actually seen this process in action. This

Acupuncture has also been scientifically
is why correct breathing is so vital for our
investigated with very conclusive results.

health. Not only does the breath maintain the

Medical scientists were always completely
health of the physical body as is known in
mystified when they saw the wonderful results
traditional scientific circles; it also revitalizes
that the ancient system of acupuncture could
and is the source of sustenance to our subtle
give. It did not fit the patterns of thought
bioplasmic or pranic body. This f u r t h e r associated with physiology and the highly confirms the knowledge of ancient yogis who developed scientific theories of the modern
regarded pranayama as an important part of
world. Yet the results were there to be seen.

life. The yogis knew intuitively of the existence

The ancient Chinese, unlike modern medical
of the pranic body. This further shows prana,
practitioners, did not treat the human body as
and its control by pranayama, is more than a
a collection of separate physical organs. They
convenient and fanciful idea.

saw the whole body as a unit and that each

This bioplasmic body is definitely linked with
part of the body was intimately related to the
life. Both animate and inanimate objects have
whole. We have already mentioned that the
been photographed by the Kirlian process Chinese of antiquity knew of the pranic body.

and they have clearly shown distinctive dif—

Not only this, they actually mapped out specific
ferences. Inanimate objects are also permeated
pathways of pranic flow within the physical
with energy or prana, but the luminescence is
body. Further, they were aware of seven
of a constant intensity. It lacks the iridescence,
hundred or so particular points on the skin
movement and life that can be clearly seen in
which corresponded to the position of this
animate objects. What happens when some—
flow which cannot normally be detected. It is
thing dies? This was also investigated. It was
within but not of the physical body. Needles
found that as life slowly oozed out of the
could be inserted at these specific acupuncture
organism the intensity and orderliness of the
points to somehow manipulate the pranic flow.

bioplasmic body slowly reduced. Blobs of If there is imbalance in the flow of prana then energy were seen to be ejected out of the disease will result. These needles were able to
bioplasmic body and away into the sur—
correct the balance of prana in the pranic body
roundings. Eventually the bioluminescence and thereby cure or prevent the occurrence of disappeared completely. This seemed to be illnesses.

the stage when the organism was truly lifeless.

Modern researchers have started to solve

This is the reason why this energy has been
this enigma. Using Kirlian photography they
widely known as vital energy or life force.

have clearly seen that the flow of bioluminescence corresponds exactly to the flow patterns

Uses of pranic control
mapped out by the Chinese thousands of years

Pranic healing is a power that one can develop
ago. Though modern scientists use complex
through higher yoga practices and it has been
instruments and the Chinese used intuition,
used by many great saints and mediums the findings are the same. T h e points on the throughout the ages. Most people tend to skin that are utilized by acupuncturists to insert regard the p h e n o m e n o n with a hint of their needles were found to c o r r e s p o n d scepticism, but scientists doing research on precisely with notably brilliant and localized
the bioplasmic body are starting to give scien—
flashes of bioluminescence. In the future,
tific validity to the system of healing. They
collaboration between science and acupun—

83
cture should be able to elevate the diagnosis Summary
and removal of illness to a high level of We have spent a long time discussing scientific perfection.

discoveries and investigations into the pranic

Swara yoga is an ancient and little known
body. We have done this so that the reader
science. It relates the phases of the moon, the
can realize that prana is not just an imaginary
sun, the prevailing conditions of nature, one's
concept. It is verifiable and has been confirmed
breathing pattern, etc. with events that are
by modern science. Yoga utilizes this pranic
likely to occur to an individual. For instance, it
body and the flow of prana to bring about
can foretell if a person will meet success in any
changes in the sensitivity of the practitioner
future undertaking. The modern discoveries
and to influence the mind. This is done
of science have given some indication of how
through the various practices of pranayama.

this system of swara yoga works. Man is not

Beginners often seem to be sceptical, and if
isolated from the universe as is commonly felt.

they do pranayama it is because they see

Man is linked to the whole universe via the
tangible results through knowing that they
pranic body. As such, external events such as
are alternating the breathing, and thereby
the movement of the stars, weather, interaction
inducing more oxygen into the physical body
with other people, vibrations from other and eliminating more carbon dioxide. Of persons as well as one's own internal makeup, course this is true and this alone brings
mood and health intimately relate to each wonderful results. Yet we want you to ap-other. Man is an integral part of the cosmos.

preciate that pranayama has a far greater

Yoga has always said this and now modern
implication than one normally considers.

science is slowly but surely confirming this

People of today tend to listen to the words
fact. Swara yoga, though a complex subject,
of science. As such we have given a lengthy
has much to offer to modern man.

discussion to show that modern science has

Telepathy and other psychic phenomena
shown conclusive evidence of the pranic or
are now being investigated scientifically. It has
bioplasmic body as it is known in scientific
been found that the receiving medium of circles.

telepathic messages is the bioplasmic or pranic
body. This acts as a relay station which transmits
the message to conscious perception. Scientists
have actually detected changes in the pranic
body as it receives telepathic messages. It is
something that we all have the potential to do,
but are not able to because of insensitivity in
our mind and body. As one becomes more
aware so the ability to consciously perceive
telepathic messages and to utilize other psychic
powers is increased.

Another interesting discovery m a d e in

Russia is that artificial stimulation of specific
points that influence the pranic body can induce
greater sensitivity to telepathic and other psychic phenomena. These points or specific areas
of the body which can artificially stimulate the
pranic body are known as chakras in yoga. In
yoga we normally consider half a dozen or so
i m p o r t a n t chakras, but there are others
throughout the body. In various practices such
as kundalini yoga and kriya yoga these chakras
are physically and mentally stimulated. This
brings about higher awareness as does artificial
stimulation of the chakras with electricity and
massage as practised by the scientists.

84

Topic 1

Pranayama: Nadi Shodhana (Stage 1)

The Sanskrit word nadi means 'psychic passage'

or specific pathway' through which prana flows
throughout the body'. T h e word shodhana
means 'purification'. Thus this is a practice
whereby the pranic pathways are purified and
decongested. This allows the prana to flow
freely throughout the body, bringing the
physical body into the best possible health
and calming the mind. It is an excellent
preparation for meditational techniques.

There are four basic stages of nadi shod-

Technique
hana. Each stage should be mastered before

T h e position of the fingers and hand is as
proceeding to the next. This is important, for
follows:

control over the respiratory system has to be

Hold the right hand in front of the face (the
gradually developed over a period of time.

left hand can also be used in which case the

Premature attempts at doing more advanced
following instructions are reversed).

stages could lead to strain and injury of the

Place the tips of the second (index) and third
respiratory system, and particularly to the very
fingers so that they rest on the forehead at the
sensitive associated nervous system. It is for
eyebrow centre.

this reason that the four stages will be intro—

These fingers should be straight. In this
duced in this book over a number of lessons.

position the thumb should be beside the right

This will allow the reader to practise each stage
nostril and the fourth (ring) finger beside the
for a reasonable period of time and to be fully
left nostril. The little finger is not utilized.

ready for the more advanced stages as they

The right nostril can now be left open or closed
are introduced.

by pressing the side of the nose with the thumb

In this topic we will discuss nadi shodhana
as required. This allows air to flow, or prevents
stage 1, which is divided into two parts.

the flow.

T h e air flow through the left nostril can be

NASAGRA MUDRA
similarly controlled with the ring finger.

(NOSE TIP POSITION)

The elbow of the right arm should preferably
be in front of and as near the chest as possible.

The breath through the nostrils is controlled

The forearm should be as vertical as possible.

by the fingers of one hand held in front of the

This will reduce the tendency of the raised arm
face. This position of the hand is actually called
to become tired after some time.

nasagra or nasikagra mudra (nose mudra). This T h e head and back should be held upright but is the first mudra that we have so far mentioned
without strain.

and is one of the numerous hand mudras. We
don't want to discuss mudras at this stage for

NADI SHODHANA PRANAYAMA
we will do this in the near future, but we have

(PSYCHIC NETWORK PURIFICATION)

prematurely introduced you to nasagra mudra
because it is so important for pranayama

Stage 1
practices.

Sit in a comfortable position. The two simple
meditative asanas, sukhasana and vajrasana
are particularly suitable2. If you cannot manage

85
these positions you can sit in a chair with a 1 inhalation and 1 exhalation represents 1
straight back or you can sit on the floor with
round.

legs outstretched and back supported against

Do 10 rounds through the left nostril. Then
a wall.

close the left nostril using the fourth finger,

If necessary wrap a blanket around you for
open the right by releasing the pressure of the
warmth and to keep any insects away. Adjust
thumb, and do 10 rounds through the right
yourself so that there will be no need to move
nostril.

for at least 10 minutes or even longer for

Be aware of the breath and the mental counting
those who have the time.

throughout the entire practice. Then if you

Relax your whole body.

have time do 10 more rounds first through

Hold the spine upright but without arching
the left nostril and then 10 rounds through
backwards and thereby tensing the back the right nostril.

muscles.

Continue in this way for as long as you have

Place the left hand on the left knee or in the
time available.

lap.

Practise part 2 for about 2 weeks or however

Raise the right hand and perform nasagra long it takes to master the technique, and then mudra.

begin to practise stage 2, which will be

Close the eyes.

explained in the next lesson4.

For a minute or two be aware of the breath

Make sure the nose is unblocked before
and the body.

starting the practice. If necessary do jala neti5.

This will help you to relax and to make the
forthcoming practice easier to perform.

Awareness and duration

If you are tense or excited any form of It is easy to think of other things during the pranayama is more difficult.

practice. T h e mind starts to dwell on business
or breakfast and so many other diversions

Part 1
that have not the slightest relevance to the

Close the right nostril with the thumb. Slowly
practice in hand. Don't become frustrated for
inhale and exhale through the left nostril.

this will cause mental stress. Only try to be

Be aware of the breath. Do this for half the
aware of any wandering tendency of the mind.

time allocated for the practice.

If it wanders let it wander, but ask yourself the

Then close the left nostril and open the right.

question: "Why am I thinking of other things?"

Repeat the same procedure with awareness.

This will automatically encourage the aware—

Do this for about 1 week.

ness to return to the practice of nadi shodhana.

Then proceed to part 2.

Fry to be as aware as possible of the breath
and the mental counting.

Part 2

One can practise this technique for any

This is the same as part 1 except that one now
length of time. We recommend at least ten
starts to control the relative duration of minutes daily.

inhalation and exhalation. Close the right
nostril and breathe through the left nostril.

Sequence and time of practice

Simultaneously mentally count: 1, 2, 3, each

Nadi shodhana should be done after asanas
interval being about 1 second. Don't strain
and before meditational or relaxational prac—
but breathe deeply in the manner previously
tices. It is best done in the morning before
described - yogic breathing3.

breakfast, though it can also be performed at

During exhalation again keep the count other times during the day. However, it should mentally.

not be done after meals.

Try to make the length of exhalation twice as

Under no circumstances should one force
long as inhalation. For example, if you breathe
the breathing. Avoid breathing through the
in for a count of 4 then try to breathe out for a
mouth.

count of 8. If you breathe in for 3 then breathe
out for 6, etc. But we emphasize: don't strain

Benefits
or make the duration longer than is Stage 1 of nadi shodhana is an excellent comfortable.

preparatory technique for more advanced

86
forms of pranayama and an excellent prelude to meditational or relaxation techniques.

It induces calmness of mind by regulating
the flow of prana in the body. It helps to
remove congestion or blockage of the nadis
and thereby allows the free flow of prana.

T h e whole body is nourished with an extra
supply of oxygen and the carbon dioxide is
more efficiently eliminated. This purifies the
whole blood system and increases the overall
health of the body, including its power to resist
disease. T h e deep, slow breathing encourages
the removal of stagnant air from the lungs.

Notes

1 Topic 3 of this lesson

2 Book I, Lesson 2, Topic 5

3 Book I, Lesson 1, Topic 4

4 Book I, Lesson 4, Topic 5

5 Book I, Lesson 1, Topic 2

87

Topic 1

Awareness: An Introduction

We have already mentioned the word aware—

However, each of these forms express the
ness in the practices previously described. In
potential of consciousness at different levels.

this topic we will discuss its meaning and

T h e cells and plants express consciousness at
implications a little more fully, for it lies at the a very rudimentary level, while man expresses
very basis of yoga and yogic techniques. It is
it at a far more complex level. T h e con—
essential to understand what we mean by sciousness is the same - the potential for awareness in order to gain the maximum manifestation is different. Plants have feelings
benefits from the contents of this book. This is

(as has been scientifically proved by various
the biggest problem for beginners; they are
people) but no mobility. Animals have both
told to be aware but they are not really sure
feelings and mobility. Man also has these, but
what it means or what the point of it is. As such
at the same time he has an extra attribute -
they miss the essence of their yoga practices.

awareness. Man has the extra and all important

For this reason we will attempt to explain what
ability to be able to know his consciousness
is meant by awareness so that you can realize
and to allow it to manifest and blossom to its
what we are aiming at, even if it is only at an
fullest potential. T h e consciousness does not
intellectual level. Intellectual understanding
change. It is the expression that becomes
of awareness is at least better than no under—
expanded. Man can increase his awareness
standing. Eventually, as you progress in your
and transcend limitations (or rather limitations
practices, you will come to know the meaning
that most of us see and think to be fixed) and
of awareness, not through words but by realize higher potentialities of consciousness.

personal experience.

An animal, as far as we know, is unable to be

For most people, awareness means mere aware because of its very nature. It contains knowledge. We often say, "I am aware of that,"

the potential but it is totally unable to see the
meaning that we know something. In yoga it
potential because of the very way it is made. It
also means knowledge but it simultaneously
lacks the necessary equipment. Let us make an
means far more. Awareness in a general sense
analogy. The atmosphere around us is per—
means to comprehend, to know, to feel what is
vaded by electromagnetic waves carrying
happening around us. It also means to know
programs transmitted from a large number of
what is happening within us. Most people
radio stations. Yet, can we pick them up directly?

comprehend very little of what is occurring

Can a stone or a tree listen directly to the
around and within them. This is a low state of
symphony being broadcasted? No, this is
awareness. As we realize and relate to more
impossible. Our body, the stone and the tree
things internally as well as externally, and see
lack the necessary equipment. T h e waves are
the underlying unity in everything, we natur—
there but we cannot tune into them. T h e
ally develop more awareness. As this happens
potential is there but we cannot use it. We are
we break down the barriers and limitations of
limited by our structure. Yet a radio can pick
the mind. We understand more aspects and
up the waves and enable us to listen to the
gain insight into the many realms of existence.

symphony. T h e radio has the necessary

Before we further expound on the meaning
equipment to manifest this potential contained
of the word awareness let us first briefly within the atmosphere around us. It is the mention consciousness. Every life form is a same with consciousness but in a much deeper
vehicle of consciousness. Whether it is a cell, a
and ineffable sense. It is within all life forms.

plant, an animal or a human, the underlying

Yet it is only humans (let us forget for the
nature of all living organisms is consciousness.

moment extra-terrestrial life) that have the

88
ability to know this consciousness. It is said completely lose ourselves in the drama being that consciousness sleeps in stones, dreams in
enacted so that we forget we are watching. We
plants, begins to awaken in animals and can be
become part of the story. Our thinking process
fully realized in man; man can know that he is
is like a good film, sometimes emotional,
awake.

sometimes exciting, other times depressing.

Let us be more specific and define what we

Whatever its contents may be, it is so appealing
mean by awareness in yoga. Awareness is the
that most of us spend twenty-four hours every
ability to stand back and to observe one's day totally lost in the absorbing mental mental and physical activities. If a man is aware processes. We are totally engrossed in the
then he becomes a spectator of his activities
mind show. In fact even those who are now
both internally and externally. Those who have
reading these words are most likely caught up
never experienced this will not really underin the thought processes. At present are you
stand, but those who have experienced it, even
completely identified with your thoughts? T h e
for a few seconds, will know what we are trying
answer is probably yes. And it is not so easy to
to say. Its implications are profound. If you
break down the magnetic appeal of the mind
are able to watch what your body and mind
and to merely watch the thoughts, to be aware.

do, then this means that your nature tran—

When a television program or a movie finishes
scends the body and mind. It means that there
we automatically remember that we are only
is something that is able to watch what is watching and that we are not involved. But occurring; there is something in the back-from birth all of us have been lost in the mental ground that witnesses the actions of the mind
show so that we never realize its superficial
and body. This experience alone is enough to
nature. We see the mind, its activities and the
alter your conception of yourself. It wakes us
body as the totality of our being. Yet we have
up to the fact that there is something in the
this ability to stand back from the mental show
background - a witnessing principle. Few of
and watch it as an impartial witness. Each of us
us. however, have this experience naturally
has this potential, this ability, yet few of us
tor we tend to lose ourselves in the actions of
know it or utilize it. Yoga specifically tries to
the body and mind. This witnessing principle
flower this witnessing principle.

m man is called awareness in yoga.

For many people this awareness doesn't

It seems that awareness is a special privilege
sound very inspiring, even if they believe that
of man. Animals perform actions without ever
it is possible. Why make such a fuss over the
knowing that they are doing them. Man has
trivial ability to be able to watch one's own
this ability, though it is rarely utilized. Most of
thoughts, they may ask. Yet if one becomes
us are totally absorbed in our thoughts and
more aware and starts to witness his activities
physical bodies. So much so that we regard
then incredible experiences occur. He starts
our actions as our nature. By becoming aware
to realize things that are completely beyond
we are able to watch ourselves and see how
present comprehension. It can take him into a
superficial our personality, composed of our
new dimension of existence. At the moment
mind and body, really is. Awareness leads us
most people are trapped by their minds in the
to the u n d e r s t a n d i n g that our nature is same way an actor in a film is limited by his role something else other than mind and body.

and the cellulose film. If he could materialize

The mind and body are only our grosser
and become a three-dimensional person then
vehicles.

he would be able to j u m p beyond his previous

Yoga tries to increase awareness so that a
two-dimensional limitations. His whole con—
person can actually watch himself, his bodily
cept of existence would alter. His role would
activities and mental processes. One can watch
expand beyond that of the film, beyond that
the thought processes as though he is watching
which would even be understandable in his
television. The thoughts appear like a television
film language and concepts. It is the same with
program. Let us take this analogy. If we watch
nearly all people. Our identification with the
television then most of us know that we are
mind and body keeps us trapped in a limited
not a part of the program, we are only members
realm of existence. We imprison ourselves, yet
the audience. We are not really involved.

we have the keys to become free again. By

However, if the program is interesting we can
jumping outside the fetters of personality,

89
mind and body, we can tune in with higher and organs and the brain are no m o r e than
freer dimensions of existence. T h e key is receivers, transformers and transmitters. Let awareness.

us take the analogy of the radio again. The

Consciousness is within each and every one
radio picks up electromagnetic waves and
of us. There are no exceptions. We can never
converts them to sound vibrations which we
create it or develop it. It is already there; all we can hear. The radio itself cannot hear, it acts as
have to do is to tune in with it. We have to
a mediator that picks up the waves and converts
become aware. We have to act from our basic
them to a suitable form that we can hear. T h e
nature, consciousness, which lies in the back—
sensory organs and the brain are exactly the
ground of all our physical and mental actions.

same; they cannot hear, see, taste, smell or

We actually cannot expand consciousness, for
feel. They can only pick up sensations, convert
consciousness is infinite and all pervasive. How
them to suitable signals for utilization by the
can we expand something which is infinite and
brain from where they are perceived by con—
everywhere? What we actually do is to expand
sciousness. Without consciousness each one
awareness. Awareness is the variable that can
of us would be incapable of doing anything;
be developed in all of us. It is the ability that
we would be lifeless and would know nothing.

can be developed to tune in with consciousness,

For western philosophy the mind is the hub
the ability to identify with consciousness. This
of man; for yoga it is consciousness that is the
is only semantics, but it defines what we mean
central and most basic aspect. And this con—
by these terms. Other people may use the
sciousness is not fettered and b o u n d by
words in a different context, possibly as finitude. It is infinite and unbound. Our interchangeable words, but our meaning is as deepest nature is infinite, for it is consciousness.

we have just explained.

It is not mind. T h e mind is merely the

It is a common misconception that con—
instrument of consciousness and the store—
sciousness is a function of the brain and is
house of our finite personality.

dependent on it. Many people think that the

Man has the ability to tune in with and know
brain is the master and that if there is no brain
this consciousness; he can become more aware.

then there will be no consciousness. Nothing

.Animals have the same consciousness yet they
could be more incorrect. However, verbally or
are unable to know it. Man has the potential to
rationally we cannot demonstrate this, nor do
function from consciousness by liberating
we really want to. If you develop your aware—
himself from the shackles of mind and body.

ness you will definitely conclude this for Of course, the mind and body perform the yourself, for how can consciousness watch the same functions; n o t h i n g changes in this
activities of the mind or brain if the brain is the
respect. But a person who becomes more aware
master or basic instrument. The consciousness
knows himself to be consciousness and nothing
must be beyond the brain in order to be able
else. He identifies himself with consciousness
to watch the activities of the brain and mind.

and not mind and body.

Usually consciousness is associated with and
tied to the activities of the brain and sensory

Development of awareness
organs through our ignorance of its nature.

The first thing to remember is that no indoc—

We are never faced with its existence for it is
trination or autosuggestion is required. If you
disguised by our everyday activities. If we see
practise yoga then it will automatically show
a book we naturally assume that it is the eyes
itself or to be more exact, if you do your
that have seen it. This is so obvious we never
practices correctly then awareness will grad—
question the truth of this assumption. But ually develop. There are many different actually this is incorrect. The eyes are only the methods to increase awareness. In fact all the
intermediary instruments between the outside
different methods of yoga - karma yoga, bhakti
world and consciousness. It is consciousness
yoga, mantra yoga and kriya yoga - are
that actually sees. If we hear we tend to assume
designed for this purpose. They all use
that it is the ears that hear, but actually they
different methods to achieve the same end.

too are really only intermediaries. It is not

When you do asanas and pranayama, as
even the brain that sees and hears, for this is
well as meditational techniques, that we will
only an instrument. In themselves, the sensory
shortly introduce, the emphasis should be on

90
awareness. This awareness implies that your attention is directed to a specific function or activity. It means that your attention is on
something specific, perhaps breath, and that
you simultaneously know that your attention
is on that particular activity. In other words, if
you are aware of your breath it means that
you know that you are breathing and you are
witnessing the breathing process. You are
standing back and watching something that is
occurring within you. It is the first step up the
ladder to higher awareness. You are becoming
a witness to all the activities of the body. This
will lead eventually to the ability to witness the
actions of the mind and then gradually the
deeper aspects of mind which you may now
think impossible.

This is the essence of awareness - the fact
that you know that you are doing something
and that you are observing the action. If you
move the body and at the same time don't
realize that your body is moving and simultaneously observe the movement, then you
are not aware. To be a witness is to be aware.

To be totally lost, involved and identified with
an action is to be unaware.

When one practises asanas, pranayama and
meditational practices awareness is essential.

Without it these yogic practices lose their
significance and ninety percent of their benefits. If you are angry, worried or unhappy and
your mind is playing havoc, don't worry. If
you are doing your asanas and you are
overwhelmed by streams of thoughts when we
have advised you to be aware of breath, don't
by any means become frustrated. Merely watch
the stream of thoughts and the breath, witness
them, be aware of them.

The practice of asanas, pranayama and meditational practices develops awareness on a
temporary basis. They give one a taste of what
awareness means at a rudimentary level. From
them, it is possible with effort to be a witness
to your thoughts and physical actions throughout the day. One can watch, observe the body
and mind performing the duties in the way
they have been designed. One watches the
antics of the body and mind as one would
watch a puppet.

So when doing yoga practices be aware of
what you are doing. The whole point of yoga
is to unfold and make you aware of your deeper
aspects.

91

Topic 1

Meditation: Body Awareness (Part 1)

In the preceding topic we explained the neces—

BODY AWARENESS
sity of developing awareness. Every thing done
in yoga should be done with as much awareness

Place a blanket on the floor. Lie flat on your
as possible so that we can develop the potential
back in the same way as described for shava—
of awareness to the maximum. All yogic sana1. Fully adjust yourself so that there is no practices, whether they are asanas or prana-discomfort.

yama etc., help to progressively increase one's

If you feel any need to move your body or
awareness if done in the right way with regular
think you might want to during the practice,
practice and over a period of time. T h e move it now instead of disturbing yourself following technique is very simple and will later.

make you more able to observe and feel the

In fact it is better to move your body now even
different parts of the body. In a way it is similar
if you don't think you need to; this will preclude
to shavasana and can be used to induce any tendency to move the body during the relaxation in the same way, just as shavasana practice.

is an excellent technique for developing Your palms should be open and facing upwards awareness1. T h e practice we will now describe or in any position that you find comfortable.

and shavasana can also really be regarded as

Relax the whole body as much as possible (if
meditational techniques. There is no hard and
necessary do shavasana immediately before
fast division between relaxation techniques,
this practice).

techniques to develop awareness and medita—

Close your eyes. Be aware of your body. Try
tional techniques. They all basically aim at the
to mentally create a picture of your body and
same thing and are interchangeable.

feel your body.

This practice is intended to make you aware

Be a witness. Be aware. Try to become aware
of your body. Your awareness will be directed
of the sense perceptions.

to different parts. You have to feel the accom—

For a short time try to observe as many
panying sensations and try to create a mental
sensations as you can throughout the entire
picture of that part of the body. If you can't do
body.

this don't worry, only try. Remember, the aim

Then after about a minute be aware of the skin
is to be an observer, a spectator of the different
sensations of the right foot. Be aware, though
parts of the body. Try not to lose yourself in
this will be difficult at first. Is your foot cold,
the thinking process. Try to be aware.

warm, tight or whatever? Feel it.

In many practices that we will introduce you

T h e n slowly move your awareness to the calves
to in the future one has to be aware of different
and thighs, all the time being aware of skin
parts of the body. Without the ability to be
sensations. Feel that they are affecting your
aware of these different parts the techniques
body, not your perception.

lose much of their effectiveness. As such the

Try to feel these sensations in the body:

following method can be considered as a nowhere else.

preliminary to higher yogic practices. Also this

Repeat the same thing with the left leg, starting
technique will help one to be more aware with the foot.

during asana practice.

Then be aware of the fingertips of the right
hand. Create a mental picture and at the same
time feel the sensations. Again feel whether
they are hot, cold or whatever. Slowly move
your awareness along the palm, the wrist, the

92
forearm and the u p p e r arm to the shoulders, as many body processes as you can. Feel the all the time being aware of the mental picture
contact points of the body with the floor.

and feelings. Repeat the same thing with the

Do this for a minute or so. Slowly move your
left arm. Be aware.

body. O p e n your eyes. This is the end of the

Now feel the sensations of your cheeks; this is
practice.

a very sensitive part of the body and should be
easy for most people to feel its sensations. Try Awareness to create a mental picture. Do your cheeks feel This practice is intended to develop your ability
warm, sensitive, cold or what? Be aware for a
to visualize the different parts of the body as
minute or so.

well as the processes of awareness. Try to be a

T h e n repeat the same thing with the lips. Are
witness as far as you are able throughout the
they dry or moist? T h e n be aware of the
practice. If your attention wanders from the
tongue. Feel the saliva in which it bathes, or
practice don't worry but try to be aware of the
does it feel dry?

mental processes that occur. This is the most

Be aware of your ears. What sounds do you
difficult part for we tend to lose ourselves in
hear? Be aware of the sounds entering the
our thoughts. Don't b e c o m e tense if you
ears and feel that they are not affecting your
suddenly realize that your a t t e n t i o n was
being; you are only watching them.

located elsewhere. Accept this as a natural

Be aware of the eyes. Roll the eyes keeping the
tendency of the mind. Once you are aware
evelids closed and feel any sensations that
that your attention was elsewhere, continue
occur. See the different patterns that occur in
the practice from the point at which you were
front of your closed eyes. Be a witness; this
sidetracked.

should be much easier.

Now be aware of the framework of the body.

Place and time

Create a m e n t a l picture of your skeletal This technique can be practised anywhere at s t r u c t u r e . Feel that your whole body is any time. Before and after asanas or before supported and held in shape by your bones.

sleep are excellent times.

Be aware.

Feel the rigidity of the bone connecting the

Anatomy
knee to the foot of the right leg. Create a

Those who wish can refer to an elementary
mental image and feel it; be aware. T h e n be
text book on anatomy to see the exact nature
aware of the thigh bone. Do this for one
of the skeleton. This is not essential but it will
minute. T h e n repeat the same thing with the
help in gaining the full benefits from the
left leg.

practice we have described as well as forth—

T h e n be aware of the bone that gives structure
coming techniques.

to the right arm. See it as something separate
from yourself. Be aware of the bone that holds

Verbal instruction
the right biceps firmly in place. Repeat the

This practice is quite long and one can forget
same thing with the left arm.

the order of the instructions or more likely fall

T h e n feel and see a mental picture of the box—
asleep. If you have a friend who is also inter—

Like structure of the chest closed off at the top
ested in yoga practices you can easily overcome
by the shoulders.

this problem. O n e of you should assume the

Be aware of the whole spinal column from top
role of teacher and the other the role of
to bottom. Start from the base and slowly try
student. T h e teacher can read out the instructo be aware of the different parts as you
tions that we have given a d d i n g personal
progressively move your awareness towards touches and advice where suitable, while the the top of the spine. This is a little difficult but student carries out the practice. After this, of with practice you will clearly feel and mentally
course, the roles are reversed.

see the spine. Do this for a minute or so, if
necessary moving your awareness up and
down a n u m b e r of times.

Notes
try to feel the whole body again. If possible

1 Shavasana (Part 1) - Book I, Lesson 1, Topic 5;
see a mental image of your body. Be aware of

(Part 2) - Book I, Lesson 2, Topic 8

93

Daily Practice Program

Use whichever of the following programs you
stage you feel the need of rest, practice
find suitable, modifying it as you see fit. We
shavasana for a couple of minutes before com—
have omitted various practices from previous
mencing the next practice or whenever you
lessons. Apply them as required. If at any
have the time during the day.

Practice

Rounds

Minutes

Program 1: duration 1 hour

Ardha Titali Asana

50 each leg

3

Shroni Chakra

10 each way

3

Kawa Chalasana

—

3

Supta Pawanmuktasana

3 each stage

5

Simha Kriya

—

3

Gatyatmak Meru Vakrasana

20 rounds

2

Saithalyasana

4

—

Sphinx Asana

3

3

Shashankasana

—

4

Marjariasana

15

3

Naukasana

3 rounds

4

Samaveta Pranayama

5

—

Nadi Shodhana Pranayama: Stage 1

8

—

Body awareness

10

—

60

Program 2: duration 1/2 hour

Ardha Titali Asana

35 each leg

2

Shroni Chakra

10 each way

3

Supta Pawanmuktasana

2 each stage

4

Simha Kriya

—

2

Shashankasana

—

3

Sphinx Asana

2

2

Nadi Shodhana Pranayama: Stage 1

4

—

Body awareness

10

—

30

94

Program 3: duration 1/4 hour Ardha Titali Asana 35 each leg

2

Supta Pawanmuktasana 2 each stage

3

Simha Kriya — 1

Sphinx Asana 2

2

Shashankasana —

3

Nadi Shodhana Pranayama: Stage 1 —

4

15

When you have time practise Shavasana, Naukasana,
or the practice of body awareness.

95

Lesson 4

By practise when the function of prana ceases
then mind achieves steadiness and nirvana
dawns. (5/78/46)

When prana ceases its movement the air
becomes still. In the same way, when the breath
is stilled the mind will also become still.

(6/69/41)

0 Ram, by the cessation of prana, cessation of
mind likewise takes place. Even as the shadow
follows the body, so does the mind follow the
prana. (5/13/83)

0 Ram, he who is able to control the prana can
be master of all kinds of siddhis and achieve
liberation. (6/80/83)

Yoga Vashishtha

Topic 1

Hatha Yoga: Kunjal Kriya

This is a technique for cleaning the digestive

Terminology
tract from the stomach to the mouth. It The practice is known by various names. When involves drinking warm, salty water until the the vomiting is induced by tickling the back of
stomach is full and then voluntarily expelling
the throat it is called kunjal kriya or vaman
it through the mouth. This may seem a little
dhauti. Both kunjal and vaman mean 'vomiting'; repulsive to some people, especially if done kriya means 'practice' and dhauti means 'wash'.

intentionally, but actually kunjal kriya is a

When the water is expelled by muscular
simple practice and all that is vomited is salty
contraction of the abdomen, it is called kunjara
water containing impurities from the stomach.

kriya or gaja karma. Both the words kunjara

As such there is no unpleasant taste, smell and
and gaja mean 'elephant'. The word karma in nausea accompanying the action as there is
this context means the same as kriya, namely
during times of sickness. It is these uncom—
practice or action. Therefore, in English this
fortable sensations that all of us find repulsive.

technique is called the elephant action. It is so

Without these disagreeable factors the practice
called because it imitates the ability of an
of kunjal kriya becomes simple and not at all
elephant to suck in water and to expel it at will,
unpleasant.

though actually an elephant expels water from

The biggest obstacle in trying this practice
the trunk, not from the stomach.

for yourself is your mental concept of what is
involved. Try to throw away your prejudices

The stomach
and read this chapter with an open mind. Then

The stomach seems to cause us more problems
attempt the practice once yourself, either alone
than any other organ in the body. We are able
or under the guidance of a yoga teacher. If to forget most other organs while they carry you find from personal experience that what out their duties, but the stomach often reminds
we say is true, then you will more than likely
us of its presence, especially when it is not
continue to do this kriya regularly.

working properly. Most people treat the
stomach with little respect. They tend to stuff

Is this a natural process?

it with all types of food without consideration

Vomiting is normally the last resort of the
for its delicate nature. This kind of treatment
stomach to throw out impure, excessively rich is the root cause of many ailments which disturb or heavy food. It is a natural physical process us both physically and mentally.

but only as a last resort. To purposely vomit is

Let us briefly consider the mechanism of
in a sense unnatural but we have found from
the upper part of the digestive tract, the
experience, as did the ancient yogis who alimentary canal. The food that we eat is first originated the technique, that it can do much of all masticated in the mouth, or at least it
to improve the functioning of the stomach
should be. It then passes along a narrow
and in turn the whole physical body. If we
flexible tube called the oesophagus into the
treated the stomach with more care then it
stomach.

would not be necessary to do kunjal kriya, but

The stomach is a bag-like organ located
most of us sadly mistreat our stomachs. It is
below the heart. When it is empty it resembles
under these circumstances that intentional a medium-sized sock. It is capable of expanding vomiting becomes most useful as a means of quite considerably when filled with the food
removing the impurities that contaminate the
that we eat. It has thick, muscular walls which
body.

are far thicker than any other part of the
digestive tract.

9 9

The purpose of the stomach is to churn and the tap but it should not be too cold. This is
to break down the food before it enters the
important for during the practice the stomach
intestines. In the walls of the stomach there
will be filled with a large volume of water; if it is are multitudes of glands (an estimated too cold it could easily chill the body. Prepare 35,000,000) which secrete digestive juices.

about three litres of warm water per person,

These are of various types and are called gastric
this should be more than sufficient. Needless
juices. During the course of the day several
to say the water should be clean.

litres are poured into the stomach to digest

Do kunjal in the bathroom. If the weather is
the food we consume. An important con—
warm it can be done in the garden.

stituent of these digestive juices is hydrochloric
acid. This is essential for complete digestion of

Posture
food, but it can also cause us many problems

During expulsion of water it is best to stand
such as hyperacidity and ulcers.

and bend forwards keeping the trunk and head

T h e food spends several hours in the horizontal. This facilitates the free flow of water stomach, depending on the nature of the food: from the stomach.

simple and easily digestible food stays a
relatively short period while certain types of

KUNJAL KRIYA
food such as meat stay for a longer time. T h e
food is progressively broken down to a more

Quickly drink one glass of water.

convenient form for the intestines to handle.

Then take another glass and drink it as rapidly

When the food attains a suitable consistency it
as possible.

is passed to the small intestines through the

Continue drinking glasses of water until you
pyloric valve at the lower end of the stomach.

think you cannot possibly take another drop.

In the intestines the nutrients in the food are

Then take just one more glass. This may be a
absorbed by the bloodstream and the waste
little difficult but it is essential to fill the stomach products proceed to the anus for expulsion
as fully as possible.

from the body.

Under these circumstances the urge to throw

T h e importance of this system needs no out the water from the stomach hardly needs emphasis. It should be kept clean and in the to be stimulated, it may even occur spon—
healthiest possible condition if it is to retain its taneously.

efficiency and to remain free from disease.

6 medium sized glasses of water are about the

Kunjal kriya specifically does this as well as
average number required to fill the stomach.

removing acidity. It is therefore a panacea for

Then from a standing position lean forwards
those who have digestive ailments and for
over a wash basin, bowl or convenient place in
those who want to maintain the health that
the garden.

they already have.

Make sure the trunk is as horizontal as possible.

Then open your mouth as wide as possible

Preparation of water
and place 2 or 3 fingers (the middle 3) on top

The water can be either with or without salt.

of the tongue.

We leave this to the practitioner's choice. The

Slowly and gently slide the fingers along the
deciding factor depends on why you are doing
surface of the tongue towards the back of the
the practice. Salt water inhibits the secretion of
throat, while simultaneously pressing the root
acid in the stomach, therefore those people
of the tongue.

who are trying to alleviate hyperacidity should

This should induce the water to suddenly and
definitely put salt in the water. For other
effortlessly gush out from the stomach.

purposes both unsalted and salted are suitable.

If there is no expulsion of water then it means

If you add salt to the water a reasonable
that the tips of the fingers are not sufficiently
proportion is one teaspoonful per litre of water.

far enough down the throat or that you are

However, the proportion is not critical and
not pressing the tongue.

more or less can be added at your discretion.

Though your first reaction is to tense the body

We recommend that the water be lukewarm,
and resist the urge to expel the water you
about body temperature. However, again this
should try to relax and allow for a free flow of
is flexible. Water can be taken directly from
water from the stomach; this is difficult at first

100
but becomes easy with practice.

outside weather has little influence and you

During expulsion of water the fingers should
can practice kunjal regardless of the climate.

be removed from the mouth. When the flow of

The best time to do the practice is early in
water ceases, again place the fingers in the
the morning, before breakfast. However, if
mouth and repeat the process.

the atmosphere is cold inside and outside your

Continue in this way until there is no more
house, you should practise later in the day
water in the stomach.

when it becomes warmer. One should wait at

This is indicated when tickling the back of the
least half an hour after completing the practice
throat does not bring up any more water.

before taking food. This allows sufficient time

Now you have completed the practice. If for the stomach to re-line itself.

necessary do jala neti to clean out the nose.

Normally this kriya should not be done after
meals. Wait for at least four hours. This allows

ADVANCED VARIATION:

the stomach to perform its duties and empty

KUNJARA KRIYA
itself of its contents. This process takes at least
four hours (depending of course on how much

This method does not rely on tickling the back
food you eat) and if you do the practice
of the throat and tongue. It relies instead on
prematurely you will vomit the food you have
squeezing the water-filled stomach by contract—
eaten. There is a similar technique which does
ing the abdomen. It is a little more difficult
this purposely (vyaghra kriya) but this is under
than the previous method and requires some
specific circumstances. We will discuss this
practice. We will not describe it in detail for it
practice at the end of this topic.

does not give any worthwhile advantages over

Many people do this practice every morning
the simpler method.

without fail followed by jala neti. They consider
this routine essential for maintaining their best

Technique
possible health. If you have the time we also

Fill your stomach with water.

recommend daily practice as it can certainly do

While standing, bend forwards and place the
no harm and gives many wonderful benefits.

hands on the knees.

If you have limited time try to do it as often as

Open the mouth.

possible, at least once a week.

Slowly breathe in making a whispering ah sound from the deeper parts of the throat,

General advice

Simultaneously contract the upper part of the

T h e biggest hurdle to overcome with this
abdomen, just below the ribcage. At the end of
practice is the disgust we attach to the idea of
inhalation, retain the compression of the
vomiting. When you try it for the first time and
abdomen and exhale.

even on the second and third occasion you will

It this is done correctly the water should gush
have to use a little willpower to actually carry it
out of the mouth in a steady stream.

out to the full. It is very easy to drink only one

It is important that one relaxes the body during
glass and persuade oneself that the stomach is
expulsion so that the water is not impeded.

now full; or to make plans to do the practice

This method is for those people who have a
and then postpone it at the last moment until
reasonable control over their body muscles.

another day under the guise of some suitable
excuse. But once you become accustomed to

Time and frequency
the idea and have tried it a few times it is no

The time of practice depends on the prevailing
more difficult than cleaning the teeth and does
climate. It should not be done outside if the
not take much more time.

weather is cold. This is important, for kunjal

Don't try to vomit once the stomach is
removes much of the mucus lining of the
empty. As soon as the vomiting reflex brings
stomach and thereby temporarily renders the
up no water this is a sure indication that you
stomach more vulnerable to chilling. After a
have cleaned out the stomach. If you persist
short time, however, the mucus film regen—
unnecessarily you will more than likely produce
erates itself and thereby gives the stomach the
soreness of the throat as well as experiencing
necessary protection. If you practise indoors
an unpleasant taste. One often sees brown or
and your home is reasonably warm then the
yellow traces in the expelled water, especially

101
on the first few attempts at doing the practice.

due to emotional upsets or sustained stress.

Don't worry for this is no more than dead

Kunjal cannot change your food habits and
blood cells, fermented food particles and mucus
certainly cannot remove mental and emotional
from the stomach. As you progressively clean
tension. However, it can help to keep the
the stomach over a period of a few days, the
stomach in good order by washing it clean of
water will become cleaner and cleaner, a sure
impurities. The salt water also reduces the
sign that the stomach is being thoroughly secretion of acid from the glands in the cleaned.

stomach. These in general are rendered more

Many teachers say that the best way to induce
efficient thus allowing better digestion of food.

expulsion of water is to touch the uvula (the

All these are important factors in preventing
small grape-like pendant hanging from the
indigestion, obtaining the best possible assimi—
soft palate above the root of the tongue). We
lation of nutrients into the body as well as
don't advise this as from experience we have
eliminating other digestive ailments.

found that it tends to cause retching and not a

Whenever you feel a little queasy in the
smooth elimination of water. We suggest that
stomach, perhaps early in the morning, we
you press the root of the tongue. If you find
certainly recommend kunjal to bring relief.

that you really cannot remove the water from

There is another factor that makes kunjal so
your stomach, don't worry. Though you will
useful. There is a tendency for the residue of
lose the benefits of kunjal it will not cause any
undigested food to lie in the bottom of the
harm. The water will merely pass through the
stomach after all the easily digested food has
system in the normal way. It may give a looser
passed to the intestines. This is particularly
than normal bowel motion and if you suffer
the case if one has a distended stomach, for
from constipation this is not such a bad result.

the bottom of the stomach is more than likely
below the level of the outlet to the intestines

Limitations

(pyloric valve). This acts as a reservoir in which

Most people can do this practice. However, it
fermentation takes place. When one eats the
should not be attempted by those suffering
next meal this residue is mixed with incoming
from hernia of the stomach or abdomen, high
food and can pass into the intestines. This can
blood pressure and heart problems.

contaminate and poison the system, for much

Though kunjal kriya helps to remove excess
of it will be absorbed into the bloodstream
acidity from the stomach, a factor very much
from the intestines. Kunjal kriya throws this
associated with ulcers, we don't advise you to
fermented waste out of the stomach before it
try to do this practice under these circum—
can cause harm. As such kunjal is a sure way of
stances. It will probably do more harm than
preventing autopoisoning of the body.

good.

People who suffer from biliousness inform

If you have any doubts about whether you
us that kunjal gives them marvellous relief.

should or should not do kunjal kriya we

When they expel the water it is green in colour,
recommend that you seek the guidance of a
which indicates the presence of bile. Actually
competent yoga teacher.

the bile is secreted from the gall bladder into
the intestines below the stomach, but some-

Benefits
how or other it often finds its way up into the

This technique gives the best possible wash to
stomach, especially if it is over-secreted. Kunjal
the digestive system from the stomach to the
brings wonderful relief by eliminating the
mouth. As such it helps remove all diseases of
accumulation of this nauseating and bitter
this region which are the result of a build-up
tasting bile.

of toxins or general impurities. It also helps to

Asthmatics find kunjal a wonderful practice.

eradicate bad breath, the accumulation of Why this is so is not certain for there is no phlegm in the throat and sore throats.

obvious connection between the lungs (the

Most of us at one time or another have had
site of asthma) and cleansing the stomach with
stomach problems. There are various causes -
water, but we do know that it does bring relief.

eating too much food, eating food that is too

This is confirmed by the large blobs of phlegm
rich, bad or that is impure, as well as over—
which are thrown out by asthmatics during
secretion of gastric juices, particularly acid,
kunjal. Possibly expulsion of water from the

102
stomach simultaneously stimulates a nervous energy in the body to be directed towards
reflex action in the lungs, which in turn expels
more useful purposes. Vyaghra kriya was also
mucus secretions from the bronchial tubes.

practised most effectively by the later emper—

T h i s helps to r e m o v e blockages in t h e ors of the Roman Empire, who used it to avoid respiratory passages of the lungs and brings indigestion after their famous orgies.

great relief to the asthma sufferer by allowing
him to breathe more easily.

Technique

People who suffer from asthma should and

Perform the technique of kunjal kriya, filling
can perform kunjal when they are actually
the stomach with water.

having an attack. It is found to terminate the

W h e n the water is expelled it will simul—
spasm. In this case it is essential that the
taneously empty the stomach of the undigested
stomach is completely filled with water to obtain
particles of food.

the best results. Though it may be difficult to

Try to prevent food particles from entering
drink the water down quickly because of the nose.

s h o r t a g e of b r e a t h , you must try; with Do jala neti after the practice to ensure that determination it can be accomplished. O n e the nose is cleared1.

should actually resist the urge to vomit so that

It should be done about 3 hours after food. If
the stomach can be filled to the brim - bloated
you eat impure food or overload the stomach
in fact. T h e bronchial tubes, which tighten and
it can be done much earlier.

contract during an attack of asthma, relax as
soon as one expels the water. This brings

Benefits
much needed and instant relief.

This prevents burdening the intestines with
undigestible food. However, it has another

VYAGHRA KRIYA
more obvious use. If we eat bad, rotten, rich
or bulky food the stomach often causes us to

This practice is also called baghi kriya. Both
vomit. It is a natural process of the body.

vyaghra and baghi mean 'tiger'. This technique However, this is the last resort of the body for is t h e r e f o r e known as the tiger action of
it usually tries to digest the food that we have
regurgitation. It is a similar practice to kunjal
d u m p e d in the stomach. This leads to a lot of
but a large portion of semi-digested food as
heaviness, discomfort and it takes many hours
well as water is expelled from tbe stomach.

for the digestive system to settle down. T h e

T h e tiger has been observed to gorge itself
easiest way to prevent this unnecessary disrup—
with its prey and then regurgitate the remnants
tion of intestines is to vomit as soon as possible.

of the food from the stomach three or four

This sounds a little distasteful but it takes only
hours later. T h e r e is a good reason for this. It a minute or so and it prevents much discomfort.

is the portion of the food which is most difficult

T h e m o d e r n day remedy for indigestion or
to digest that stays in the stomach longest.

eating too much rich food is to swallow a tablet.

T h e most nutritious a n d easily digestible Yet the natural and least harmful way is to portions quickly pass through the stomach vomit. We therefore recommend vyaghra kriya into the intestines. T h e remainder contains far to those who want to bring their digestive
less nutrition and requires a lot of energy and
system quickly back into shape again.

activity by the digestive organs to eliminate it.

T h e expenditure of the body is probably far
greater than the gain. T h e tiger, therefore,
vomits this unrequired portion and so saves
overworking the intestines.

T h e ancient yogis had taken heed of this
sensible habit of the tiger and utilized it for
their own benefit. They took their food in the
normal way and then three hours later expelled
the remaining undigestible or difficult to digest
portion. This saved t h e m many intestinal

Notes
ailments and discomforts and allowed the

' Book I, Lesson 1, Topic 2

103

Topic 1

Asanas: Practice

BHUJANGASANA (COBRA POSE)

towards the lower back; try to feel the flexion
of each individual vertebra throughout the

Bhujangasana emulates the action of the cobra
movement. Remember, it is the arms that
raising itself just prior to striking at its prey.

execute the movement.

We have already discussed ardha bhujang—

Keep the back and legs as relaxed as possible.

asana, which is the preparatory pose for Try to keep the navel in contact with the mastering bhujangasana1. If your back is stiff ground; if the navel is raised too high then the
then you should do ardha bhujangasana just
bend tends to be at the knees and not the
before doing bhujangasana. Otherwise bhu—
back.

jangasana alone is sufficient.

Continue slowly to arch the back as far as
flexibility will allow.

In this position the back of your head should
point towards your feet.

Your arms may or may not be straight - it
depends on the flexibility of your back

You will feel tension in the face and will be
tempted to open your mouth; try to relax the
facial muscles and keep the mouth closed

You will feel a pleasantly painful sensation in

Technique
the lower back; this is a good sign that you are

Lie flat on the stomach with the legs straight
doing the asana correctly. Hold this final pose
and the soles of the feet uppermost.

for as long as comfortable.

Place the palms of the hands flat on the floor

On exhalation return to the starting position
below and slightly to one side of the shoulders;
in the same way that we have just described.

the fingers should point forwards and the arms
but in the opposite order. The movement
should be bent with the elbows facing back—
should be slow and synchronized with the
wards.

breath.

Rest the forehead on the ground.

Remember, at the end of the movement the

Close the eyes. Relax the whole body, especially
nose should brush along the floor so that
the lower back.

eventually the forehead rests on the ground

This is the starting position.

Relax the whole body.

Breathe out slowly and deeply.

Then as you breathe in raise the body in the

Final position for beginners
way we will describe.

Beginners, especially if they have stiff backs

Slowly bend your head backwards so that the
will probably find it difficult to stay in the final chin eventually points forwards and the back
position for more than a few seconds. they
of the neck is compressed. Feel the stretch of
should perform the asana as follows:

the front part of the neck.

Raise the body while inhaling as already

Now the arms must be brought into play.

described.

Slowly raise the head and shoulders off the

Hold the breath in the final position for a
ground by progressively straightening the short period of time without strain. Make sure arms.

the back and legs are as relaxed as possible.

Feel the flexion of the back roll down the spine

Then lower the body while exhaling. Repeat
starting from the neck region and working
this movement a number of times.

104

Final position for those with supple backs arch. This is totally wrong. Relax the body as This form of the final position gives the most
much as possible.

benefits. We advise everyone to adopt it when
their back becomes sufficiently flexible.

Awareness and duration

Raise the body in the way already described.

O n e should be aware of b r e a t h i n g and

In the final position first of all breathe in and
movement throughout the practice. Make sure
out normally a few times.

that the breath is synchronized with the

Ensure that the back is relaxed.

movement as this helps to obtain the best

Then inhale deeply, while simultaneously possible benefits from the asana. Be aware pushing the shoulders a little further backward also of the back and its relaxation, particularly
in line with the spine.

the lower back. In the final pose be aware of

We emphasize that the back must remain
the flexion of the lower back.

relaxed throughout. It should take no part in

Three minutes is a reasonable time to spend
executing the movement. If you tense the back
performing this asana whether you stay in the
muscles then this directly opposes the aim to
final pose or whether you repeat the movement
accentuate the arch of the back. It is the lower
several times. However, you can use your
back that one tends to tense.

discretion in choosing a suitable duration of

One's awareness should be directed to relaxing
practice.

this area as much as possible. If this part of the
back is relaxed then the rest of the back will

Sequence
almost certainly follow suit.

This asana gives the most benefits if it is

During this inhalation feel the flexion of the
preceded or followed by a forward bending
lower back.

asana.

Then exhale and let the navel sink further
downwards.

Limitations

This will occur automatically, producing a not

Those people who suffer from peptic ulcers,
disagreeable twinge of pain in the lower back.

hernia, intestinal tuberculosis or hyperthyroid—

This will further arch the back. Try not to
ism should not do this asana. If you have any
resist this flexion by tensing the muscles.

other complaint that you think may preclude

Then breathe in and repeat the process again.

practice of bhujangasana seek the guidance of

Do this a number of times and then return to
a competent yoga teacher.

the starting position while exhaling.

Benefits

Mistakes to avoid

This asana increases the flexibility of the back

T h e most c o m m o n error is to raise the and massages the abdominal organs. It gives abdomen off the ground. This is wrong for it many other similar benefits.

bends the legs and not the back. If this is done

In particular it influences the kidneys and
then the asana fails to give many of its benefits.

the adrenal glands. The kidneys purify our

Often the hands are placed either too far in
blood. During bhujangasana they are com—
front of or behind the shoulders. The position
pressed thereby removing stagnant blood. On
can be adjusted according to the flexibility of
resumption of the starting position the kidneys
your back, but normally the hands should be
are irrigated with a fresh supply of blood. A
placed beside the shoulders.

massage of these important organs is normally

Many people let their mouth sag open. Keep
difficult for they are comparatively inaccessible.

the mouth closed but without tensing the facial

Bhujangasana overcomes this difficulty, im—
muscles. Often the head is allowed to drop
proves the efficiency of the kidneys and thereby
forwards. This reduces the influence of the
the health of the whole body. The adrenal
asana on the neck region. Hold your head as
glands, situated on top of the kidneys, also
far back as possible. Some people tend to treat
receive a good massage and so are encouraged
this asana as though it is one in a series of
to work more efficiently. These glands secrete
physical jerks. Amidst gasping and straining
various hormones which have vast repercus—
of all the body muscles together with facial
sions on our mind and body. T h e secretion of
contortions they attempt to force their back to
adrenaline which affects our degree of tension

105

or relaxation is regulated. This helps give our

This does not mean that shashank bhujang—
mental and physical constitution more stability.

asana can replace the other two asanas, for

Cortisone is another major hormone secreted
specific benefits are gained from their final
by the adrenal glands. This has been found to
static position; shashank bhujangasana is more
be closely associated with the occurrence of
useful for limbering up the spine by its dynamic
rheumatism. Bhujangasana helps to maintain
action than anything else.

and encourage the correct secretion of this
hormone and has been found very useful in
alleviating rheumatism.

Various ailments and general unhealthiness
of the body occur through stiffness of the
spine. Remember the spine is the major channel
which carries all nervous impulses from the
brain to the body. A stiff spine interferes with
this system by impeding nerve connections.

Efficient nerves require a good blood supply.

Technique

If the spine is stiff then the back is not flexed

Assume the final position of shashankasana
sufficiently to squeeze out stagnant blood. with the arms outstretched in front of the Bhujangasana loosens up the spine, removes shoulders1.

impure blood from the back region and tones

The hands should remain in the same position
up the nerves. T h e overall result is better
throughout the whole practice.

communication between the brain and the rest

Now inhale slowly and deeply while lifting the
of the body, leading to increased health.

buttocks off the heels and pushing the body

This asana massages the organs of the
forwards.

abdomen and pelvis such as the stomach, Slide your nose and chest so that they just pancreas, liver, gall bladder and sexual and brush the surface of the floor as your body
eliminative organs. In particular we recom—
moves forwards.

mend it for treating female disorders such as

Gradually transfer the body weight on to the
leucorrhoea, dysmenorrhoea and amenor—
palms as you move further forwards.

rhoea as it notably tones the ovaries and

Try to arch your back downwards throughout
uterus.

this movement.

Those people who suffer from a slipped disc

At the end of the movement straighten the
or sciatica can also benefit from this asana, but
arms so that the head, chest and shoulders are
they should be careful. Many people suffer
raised off the ground. Unlike bhujangasana
from chronic backache or neckache by sitting
you may find that the navel is not in contact
in one position for a prolonged period of time
with the ground - this doesn't matter for it
or by having a generally stiff and unhealthy
depends very much on the starting position of
spine. Bhujangasana acts as a useful remedy.

your hands.

The thyroid gland is also regulated. This

Allow the back to relax and sag downwards.

has a large part to play in maintaining a healthy

Stay in this position for a few seconds. Raise
body and its optimum condition is essential.

the buttocks and push them backwards while

Bhujangasana expands the chest, which breathing out.

improves one's breathing habits.

Don't try to reverse the previous movement,
but keep the arms straight. At the end of the

SHASHANK BHUJANGASANA
movement the buttocks should sit on the heels

(STRIKING COBRA POSE)

and once again you will have assumed the
starting position.

This is an excellent asana combining both

Relax the whole body for a short time, taking a
shashankasana and bhujangasana to give a few breaths.

smooth and pleasant movement. In this way it
combines the benefits of a backward bending

Breathing, awareness and duration
asana (bhujangasana) with a forward bending

Inhale on the forward movement. Exhale on
asana (shashankasana)1.

the backward movement. Ensure that the

106

breathing is synchronized with the physical At the end of inhalation slowly bend the head movement.

backwards.

One should be aware of coordination of When you have bent the head backwards as movement and breath. Practise up to a maxi-far as possible slowly start to raise the shoulders mum of ten times.

and upper back. The movement is executed
by contracting the back muscles and tensing

Sequence
the arms.

This asana should be practised directly after

Raise the body as high as you can without
shashankasana.

causing any strain.

Hold the final pose while continuing to retain

Benefits
the breath inside.

This asana gives similar benefits to bhujang—

Ensure that the weight of the body is supported
asana and shashankasana1. However, the other
on the soft part of the abdomen - the belly.

asanas give their benefits by maintaining

The legs should be as relaxed as possible and
the final pose; shashank bhujangasana acts
should remain on the floor throughout.

mainly by alternately flexing the spine.

After a comfortable length of time slowly lower

It is particularly useful for toning the female
the body to the floor while exhaling.

reproductive organs. It is an excellent asana

Completely relax the body in the starting
for post-pregnant women to strengthen and
position.

tighten the abdominal and pelvic region. It is

Allow respiration to return to normal. Then
especially useful for relieving menstrual
repeat this asana up to 5 times.

disorders. It massages and tones the abdominal and pelvic organs and is found to be helpful

Breathing, awareness and duration
in promoting good elimination.

Inhale while in the starting position; this should

The entire back is loosened up, the nerves
be as deep as possible for this has much
are stimulated and the back muscles are made
influence on the benefits obtained. Retain the
pliable. It has been found to be useful in
breath while raising the body and maintaining
eliminating backache and neckache.

the final pose. Exhale while lowering the body
to the ground again. Remain aware of breath—

SARPASANA (SNAKE POSE)

ing and the movement. Stay in the final pose
for as long as you can retain your breath.

This is a wonderful asana for the heart and
lungs as well as the back.

Limitations

Those people who suffer from stomach ulcers,
high blood pressure, heart troubles or hernia
should not do sarpasana. Seek expert guidance
if you are unsure about whether you should
or should not do this asana.

More difficult variations

Technique

If you have strong back muscles and find the

Place a blanket on the floor. Lie flat on your
previous basic technique easy try the following
stomach (prone position).

more difficult variations. The methods are the

Fold your arms behind your back clasping the
same as already described but the positions of
wrist of one hand with the fingers of the other the arms are different as follows: hand.

1. Outstretch the arms on each side of the

Rest the forehead on the ground.

body as though they are wings.

The legs should be straight and together with

2. Interlock the thumbs and hold the arms
the soles facing upwards. Relax the whole
straight and on each side of the head, so
body.

that the legs, trunk and arms lie in one

Breathe normally for a short time.

straight line.

Then inhale deeply and slowly, expanding the

T h e arms are raised at the same time as the
chest and abdomen as much as possible.

head and shoulders during execution of the

107

asana. These variations apply a greater pres—

MERU VAKRASANA
sure on the abdomen and enhance the benefits.

(SPINAL TWIST)

Benefits

An important though small group of asanas

This asana helps to strengthen the spinal are those that twist the spine. Meru vakrasana muscles and gives a good massage to the is one of the simplest of this group. It abdomen and pelvic organs. The benefits in supplements the backward and forward
this respect are similar to bhujangasana.

bending asanas that we have already described.

Sarpasana has a particularly notable influ—

The Sanskrit word meru means 'mountain'.

ence on the lungs. The two lungs are composed

In India the spine is known as the merudand,
of millions of alveoli (air cells) which facilitate
which means 'mountainous stick', for the
the exchange of oxygen for carbon dioxide.

vertebrae of the spine jut out like a range of

The oxygen is taken into the body and the
mountains. The word vakra means 'curved'.

carbon dioxide is removed from the body. If

The asana is so called because it twists the
these tiny air cells remain active and the lungs
spine while accentuating its curvature.

elastic then the lungs retain their general
health and efficiency. The natural way of
maintaining a healthy pair of lungs is regular,
deep respiration. This successively inflates and
deflates the tiny alveoli and at the same time
stretches the elastic tissue of the lungs.

Many people, sad to say, do not breathe
properly. They do not utilize anywhere near
the maximum usable capacity of the lungs.

Consequently the alveoli tend to become
unhealthy through under-activity or inactivity.

Technique

Sarpasana is a useful asana to help rectify this

Sit on the floor with the legs stretched out in
situation. In the final pose the breath is retained
front of the body.

inside the lungs and a large proportion of the

Place your hands slightly behind and to the
body weight is supported on the abdomen.

side of the buttocks.

This raises the pressure within the abdomen,

Adjust the fingers so that they point outwards.

which in turn pushes the diaphragm towards

Lean on your arms for support.

the chest. This pressurizes the air within the

Lift your left foot off the floor and place it on
lungs and helps to uncrumple and open out
the outside of the right knee. Pivot the body
inactive alveoli allowing them to resume their
so that the weight is supported by the right
normal duties. The effective surface area of
arm.

exchange in the lungs is in this way increased.

Twist the trunk and place the left arm on the

This improves the removal of carbon dioxide
right side of the body.

from the body and the intake of oxygen for

The left hand should be placed beside the
distribution to all parts of the organism.

right hand with the fingers pointing outwards.

The heart also benefits from sarpasana as

Face backwards on the same side as the hands.

the increased pressure within the chest cavity

Relax the whole body.

applies a good massage to the heart. Normally,

Make sure that the spine is straight throughout
of course, it is impossible to massage the heart
the asana though you can lean backwards as
for it is imprisoned by the ribs. Sarpasana desired.

overcomes this obstacle and tones the heart

Gently twist the spine and place the right hand
and strengthens its muscles. The whole body
further behind the back. Don't strain but try
is dependent on a good supply of blood and
to place your right hand as far as possible to
sarpasana helps in this way to improve one's
the left side of the body.

physical health.

The right arm can be bent if desired. Twist the
head further backwards. Again relax the spine.

Then using the right arm as a lever, gently
twist the spine a little further. This leverage of

108
the right arm allows the spine to be twisted passively. Relaxation of the spine allows the best possible twist.

If necessary the left arm can be adjusted to
provide balance.

Stay in the final pose for a short period of
time, breathing normally.

Then return to the starting position. Repeat
on the left side of the body.

If you have a stiff spine don't strain by trying
to twist further than its flexibility will allow.

Awareness and duration

In the final pose be aware of breath, relaxation
of the spine and the application of torsion to
the spine.

Do two or three times on each side of the
body. Stay in the final position for as long as
you wish.

Benefits

This asana twists the whole spine from top to
bottom. As such it loosens up all the vertebrae,
helps to relocate displaced vertebrae and tones
all the nerves within and surrounding the spine.

The massage of the abdomen applied by
this asana helps to keep all the internal organs
in good shape and it has been found to be
useful for relieving backache, neckache,
lumbago and mild forms of sciatica. It is also a
useful preliminary asana to prepare the back
for the more difficult spinal twist asanas.

Notes

1 Book I, Lesson 3, Topi c 2

109

Topic 1

Pranayama

The definition of pranayama is usually given
word that is joined to prana to form pranayama
as breath control. Though this may seem a fair
is not yama. It is ayaama. In other words:

interpretation in the light of the practices praana + ayaama gives praanaayaama. The involved, it does not convey the full significance word ayaama has far more implications than
of pranayama. If one bears in mind what we
the word yama. In a Sanskrit-English dictionary
have already said about prana and the bio—
you will find that ayaama is defined as follows: plasmic body, one can appreciate that the stretching, extending, restraining, expansion primary aim of pranayama is to bring about (of dimensions in time and space).

control of far more than one's breath1. Though

Thus pranayama means to extend and
oxygen is a form of prana, pranayama is more
overcome one's normal limitations. It provides
concerned with influencing the more subtle
the method whereby one is able to attain higher
forms of prana. As such one should not make
states of vibratory energy. In other words one
the mistake of regarding pranayama as merely
is able to activate and to regulate the prana
breathing exercises. Of course the practices comprising the human framework and thereby do improve the introduction of oxygen into make oneself more sensitive to vibrations in
the physical body and the removal of carbon
the cosmos and within. Pranayama is a method
dioxide. Of this there is no doubt, and this in
of refining the makeup of one's pranic body,
itself brings about wonderful physiological one's physical body and also one's mind. In benefits. But pranayama actually utilizes the this way it is possible for a practitioner to
breathing process as a means to manipulate
become aware of new dimensions of existence.

all forms of prana within the human framework

By making the mind calm and still, con—
whether gross or subtle. This in turn has sciousness is allowed to shine through without repercussions on the mind and the physical distortion.

body.

Pranayama brings new levels of awareness

We are not interested in quibbling about
by stopping or restraining distractions of the
word meanings. However, we would like to
mind. In other words, it is the continual conflict
point out that the word pranayama is generally
within the mind that prevents us from ex—
mistranslated. Prana, as we have already
periencing higher states or dimensions of
explained, means far more than breath. It is
awareness. Pranayama practices reduce
usually taken that prana+yama gives prana—
thoughts, conflicts, etc. in the mind to a
yama. Actually this is incorrect. This mistake
minimum and can even stop the mind proces—
arises because of the inadequacy of the English
ses completely. This restraint of mental
alphabet as well as translation of the word by
activities allows one to know higher levels of
scholars who have no familiarity with the basic
existence. Let us take an analogy. If we stand
aims of pranayama. In the English language
in a room and look at the sun through a dirty
there are only twenty six letters, whereas in
window then we don't see and feel the rays of

Sanskrit there are fifty two. This easily leads to
the sun in its purity. If we clean the window
haphazard transliteration, for large numbers
then we see the sun in its true glory. T h e mind
of Sanskrit letters have no equivalent.

in its n o r m a l state is the dirty window.

The word yama does mean control and is

Pranayama cleans the mind and allows the
used by Rishi Patanjali who wrote the tradi—
consciousness to come through unobstructed.

tional and illuminating yoga text called the

It becomes obvious that pranayama means far

Yoga Sutras. He used the word to mean various more than breath control.

ethical and personal controls or rules. But the

110

Scriptural references
the removal of irregularities in the flow of

Pranayama is an important part of yoga
prana. The aim is the same but the means are
practices and as such is mentioned in almost
different.

all traditional texts on yoga. We don't intend

However a warning is given: "Pranayama
to quote all these references but will confine
can remove all diseases if it is done correctly; if
ourselves to a few that have a particular
it is done incorrectly then it can actually cause
relevance to the general aspects of pranayama,
illness." (2:16) This is why one should slowly
leaving specific references until we discuss the
and systematically develop one's ability to
practices in detail.

perform pranayama techniques over a period

Let us refer to the authoritative Hatha Yoga
of time. In this course we will introduce you to

Pradipika, an ancient classic on yoga. In our the various practices step by step in order that
previous discussion on prana we emphasized
you gain the optimum benefits without any
the relationship between prana and life1. This
unpleasant side effects.

is clearly stated as follows: "When there is
prana in the body it is called life; when it leaves

Different methods of regulating prana
the body it results in death."

There are various methods of manipulating

This is exactly what modern scientists have
and influencing the flow of prana throughout
clearly stated - that organic objects are pervad—
the whole psychic body. The Chinese developed by bioplasmic energy (which the ancients
ed the two systems of acupuncture and tai chi
deemed to call prana) and when this energy
chu'an to bring the pranic system into balance1.

leaves the body organism death will occur.

In the system of tai chi chu'an a series of

That ancient yogis could know about prana
dynamic movements are utilized. There are
without the aid of sophisticated instruments various systems in vogue today, though it is says a lot for their awareness of life and said to have been originated by San Fung
existence. The following sloka (verse) is also Chang. T h e movements are so designed to
very enlightening: "When prana fluctuates then
bring the negative and positive forces (yin and
the chitta (mind) also fluctuates; when the prana yang) of the pranic body into balance and
becomes steady then the chitta also becomes
coordination. This in turn calms the mind and
steady." (2:2)

allows the state of meditation to spontaneously

This will be fully discussed shortly. It means
flower.

that when the pranic body is not functioning

In yoga the practices of pranayama and
properly then the mind is simultaneously asanas are utilized to bring about the same disturbed; when the flow of prana is har-results. Asanas manipulate and harmonize the monized then the mind is also brought into
energies in the physical and pranic body as
equanimity. Again this close relationship well as the mind. If asanas are performed between these two aspects has been investigat-correctly then pranayama is automatically done ed and conclusively found to be as the ancients
without effort. In this way there is a direct
foretold. T h e practices of pranayama are influence on the human framework via both intended to bring about calmness in the mind the physical and pranic body. In pranayama,
by harmonizing the pranic flow in the body.

on the other hand, regulation of the mind and

Pranayama is concerned with removing body is accomplished through manipulation congestion in the pranic passages (nadis) so of the pranic body by means of the breath.

that the prana flows smoothly and without

Both pranayama and asanas aim at the same
hindrance. This is referred to in various slokas.

thing. Pranayama has the greatest influence

We will quote the following as an example: "If
on the mind, however, for it acts through the
pranayama is practised correctly then the entire
pranic body which is more intimately linked to
pranic body will be well-integrated and the
the mind than is the physical body.

prana will flow easily through the sushumna

If one practises the various meditational

(the most important nadi in the whole body),
techniques, then the aim is to bring about
for pranayama will remove all blockages which
relaxation of the mind through the medium of
tend to impede free flow of prana. This will
the mind itself. This in turn has repercussions
give rise to steadiness of the mind." (2:41-42) on the pranic body and in turn on the physical

This is exactly the same aim as in acupuncture:

body.

1 1 1

In kriya yoga all these different approaches with these two nadis are various attributes or are combined. O n e simultaneously practises
qualities. Some of these are as follows:

physical m o v e m e n t s , specific static body
positions and pranayama as well as various

Quality

Ida

Pingala
meditational practices. This is why kriya yoga

Breath
left
right
is so effective in bringing about changes in
nostril
nostril
one's being.

T e m p e r a t u r e
cold
hot

Sex
female
male

The nadis or psychic passages

Activity
mental
physical

T h e nadis are pathways along which prana or

Energy
negative
positive
bioplasmic energy travels. In acupuncture

Planet

m o o n
sun
these pathways are known as meridians (at

T a o
yin
yang
least in m o d e r n western terminology). Various
ancient yogis said that there are seventy two

These two nadis are associated with the two
thousand nadis in the psychic body. Others
nostrils: pingala with the right and ida with the
said the n u m b e r is in the region of three
left. T h e ancient yogis, with their detailed
h u n d r e d and twenty thousand. Whatever the
awareness of the h u m a n body, found that the
number, we can definitely say that they are
flow of breath did not pass equally through
numerous.

each nostril. In fact at any given time it was

Of these nadis three are particularly impor—
more than likely that the flow of air through
tant. They are known as the ida, pingala and
one nostril would be greater than the other
sushumna. T h e most important one is the
nostril. This is an aspect of our body that even
sushumna, which runs within the spine2. It physiologists have never seriously researched.

should not be confused with or identified with

No one seems to have asked the question:

the physical spine that we are normally aware

"Why have we got two nostrils?" T h e r e should of. This nadi runs from the region of the
be a good reason and perhaps it is directly
perineum (between the anus and sexual organs)

related to ida and pingala. Incidentally, the
to the region of the brain. It connects the
reader can test this for himself taking care to
mooladhara chakra (chakra meaning pranic
remove all mucus from the nose. Merely block
or psychic centre) in the perineum to ajna
each of the nostrils in turn and you should

(midbrain) chakra at the top of the spine find that the flow is greater through one than passing through various other chakras en-the other. If you don't find this to be so, then route. Again these chakras should not be
try at a later time for occasionally the flows are
regarded as physical entities; they are part of
equal.

the bioplasmic or pranic body. As such they

T h e yogis of antiquity discovered that when
are located within but are not of the physical
the left nostril had the predominant flow of air
body.

then the pranic flow in ida nadi was also

Emanating from the left side of the mool—
predominant. And when the right nostril had
a d h a r a c h a k r a a n d passing t h r o u g h the the greatest flow the pingala had the greatest intervening chakras in turn in a curving, criss-flow of prana. T h e flow of air through the crossing path, finally ending up on the left
nostrils a n d consequently the pranic flow
side of the ajna chakra, is the ida nadi. Emerging
continually alternates. U n d e r normal condi—
from the right side of the mooladhara chakra
tions the flow t h r o u g h the left nostril is
and passing in a similar but opposite sense to
predominant for about an hour and then the
that of the ida nadi, up to the right side of ajna,
right flow becomes p r e d o m i n a n t for about an is the pingala nadi.

hour. During changeover from one to the

T h e ida and pingala nadis are the pathways
other, flows are equal and the prana flows
of the two different aspects of prana. They
through the sushumna nadi. This generally
represent the two opposite poles of the same
lasts for a few minutes. These flows can also be
energy. T h e ida is denoted as being negative
artificially altered in response to individual
and is also known as the chandra (moon) nadi.

needs. T h e study of these flows, their meaning

T h e pingala, on the other hand, is positive and
and implications in life is the subject of the
is often called the surya (sun) nadi. Associated science of swara yoga1.

112

Each of us fluctuates between periods of in the right nostril and curbing the flow in the mental and physical activities. Generally, left nostril. This in turn ensures that pingala is because of the type of work that each of us dominant and that ida is subservient. However,
does we tend to either do too much mental
under ideal circumstances the flow in each
work or too much physical work. We are either
nostril should be dominant for a total of about
too introverted or too extroverted. There are
twelve hours over each daily cycle of twenty—
times when we attempt mental work yet find it
four hours. Under these circumstances one is
more difficult than usual. We generally force
neither too physically or mentally active.

ourselves and end up with a headache or in a

In yoga practices the usual aim is to make
bad mood. At other times we want to do some
the flow in each nostril exactly the same. Again,
physical work yet our mind is not on the job;
this is done by means of pranayama. When the
we are thinking of everything else but the flow of air is equal in each nostril then the flow physical work involved. At other times just the in the ida and pingala nadis is also the same.

opposite is the case - mental work comes easily

Under these conditions prana begins to flow
and without effort; or conversely we can do
in the sushumna, the most important nadi in
physical work with zest and enthusiasm. There
the bioplasmic body. This is the most aus—
are auspicious times when we are tuned in to
picious time for the spontaneous occurrence
certain types of work. If we are introverted
of meditation. In fact, it is said that prana must
then we are more likely to successfully under—
start to flow in the sushumna for the experi—
take mental tasks; if we are extroverted then
ence of meditation to take place. Without this,
we are more likely to accomplish physical or
meditation cannot occur. Under these circum—
active work with more success.

stances one is neither too physically restless

A sure indicator of which type of work is
nor bombarded with excessive thoughts. One
suitable is the predominant flow of air in the
is content in the middle point between the two
nostrils. If the right nostril has the greatest
extremes. This is why pranayama is so impor—
flow then we are most likely to be actively
tant in yoga. It is an excellent tool in preparing
inclined. We are more suited to physical work.

the body and mind so that they become a

The mind is extroverted and the body generat—
perfect receiver of higher awareness. Prana—
es more heat. If the left nostril has the greatest
yama practices help to prepare the ground for
flow then the mind is introverted and any kind
meditation.

of mental work can be undertaken. During
sleep ida is dominant. If pingala is flowing it is

Modes of pranayama practices
normally more difficult to sleep. Ideally during

While controlling the breath in pranayama
meal times pingala should flow. If it doesn't
practices there are four important activities.

then the digestive processes may not be as These are: efficient as they should be.

1 . Pooraka (inhalation)

These two aspects of prana, which are 2. Rechaka (exhalation) particularly characterized by the flows in the 3. Antar or antaranga kumbhaka (retention of ida and pingala nadis, represent the two most breath after inhalation; i.e. with lungs full
obvious characteristics of each human: the
of air)

abilities to think and act2. The flow of breath

4. Bahir or bahiranga kumbhaka (retention of through these nostrils and the flow of prana
breath after exhalation; i.e. with lungs
through their corresponding nadis greatly
emptied as much as possible).

influence our lives. Generally the flows are

T h e different practices of pranayama involve
involuntary, but it is possible to manipulate
various techniques; but they all basically utilize
the flows using willpower and various yogic
the four listed above. There is also another
techniques. One of these techniques is prana—
mode of pranayama which is called kevala
yama, in particular nadi shodhana stage 23.

kumbhaka. This is an advanced stage of prana-O n e can make either of the air flows yama which automatically occurs during high predominate for a specific reason. For example, states of meditation. During this state the
if there is work to be done but we feel sleepy, it
pressure in the lungs becomes the same as
is possible to muster the necessary physical
atmospheric pressure. Respiration ceases and
energy by artificially activating the flow of air
the lungs stop their activity. Under these

113
circumstances the veil which prevents us seeing into the deeper aspects of existence is lifted and we obtain an intuitional apprehension of
higher truths.

T h e most important part of higher pranayama practices is really kumbhaka, or retention
of b r e a t h . In fact, in t h e a n c i e n t texts pranayama is also known as kumbhaka. However, to be able to perform kumbhaka with some degree of success there must be a gradual
development of one's control over the function
of respiration. As such, in most of the practices
of pranayama, there is a lot of emphasis on
inhalation a n d exhalation, which are also
important in revitalizing the physical and
pranic bodies. As such we will introduce all
aspects of pranayama practice that will be of
use to the reader and will include all the four
modes we have already mentioned.

The role of pranayama in meditational
techniques

Pranayama is an essential prelude and integral
part of kriya yoga and various other meditational practices. Control of one's breath leads
to control of prana. In turn, control of prana
implies control of one's mind. By regulating
t h e flow of p r a n a in t h e body o n e can
tranquillize the mind and free it, at least for
some time, of the incessant conflicts and
thoughts that make higher awareness difficult.

By manipulating prana in the psychic body
one is able to make the mind a suitable vessel
for meditational experience.

Pranayama is an indispensable tool. Meditation can be experienced without pranayama,
but pranayama is the supercharger that makes
meditation possible for most people. For
verification of this let us refer to Ramana

Maharshi. He said: "The principle underlying
the system of yoga is that the source of thought
on the one h a n d and of breath and vital forces
on the other, is one and the same. In other
words, the breath, vital forces, the physical
body and even the mind are all no more than
forms of prana or energy. Therefore, if any of
them are effectively controlled then the other

Notes
is automatically brought u n d e r control. Yoga

1 Book I, Lesson 3, Topic 3
aims at influencing the manolaya (subsistence 2 For further details on the sushumna nadi refer
of the m i n d ) by m e a n s of t h e pranalaya to Book II, Lesson 20, Topic 2.

(subsistence of the breath and vital forces),

For further details on ida and pingala nadis
which is brought about by the practice of
refer to Book II, Lesson 22, Topic 1.

pranayama."

3 Topic 5 of this lesson.

114

Topic 4

Pranayama: Rules

The reader should abide by the following rules.

abdomen during deep respiration. There is a

T h e posture for pranayama can be any saying by the ancient yogis: "Fill half your comfortable sitting position, preferably on a stomach with food, one quarter with water
blanket placed on the ground. The two medita—
and the remaining quarter with air." In order
tive asanas, sukhasana and vajrasana are
to gain the most benefits from pranayama
particularly suitable at this early stage1. Later
reasonable moderation in eating is essential.

as your body becomes more supple we will

It is best to empty the bowels as much as
introduce you to the best meditative asanas
possible. Again this allows less restricted and
for pranayama practice - padmasana, siddh—
greater movement of the abdomen during
asana, etc.2. Remember the body should be
respiration.

relaxed and the back kept straight without any

Nasal blockage makes it very difficult to
strain.

practise pranayama. One should definitely not

T h e clothing worn should be as light and as
breathe through the mouth unless a particular
loose as circumstances will permit. This is pranayama practice requires it. Therefore, jala important so that the abdomen is allowed to neti should be done when necessary before
expand unrestricted during deep inhalation.

beginning the practice3.

In particular don't wear any belts or corsets

Awareness is an essential part of pranayama.

etc. Try to keep yourself warm during the

It is important to be aware of the mechanics of
practice. T h o u g h accentuated respiration the practice and not allow it to become auto-generates increased body heat it is usually a matic. If the mind becomes distracted, and it
good idea to wrap a blanket around yourself.

possibly will, don't become frustrated or try to

The place of practice should be clean, quiet
suppress the wandering tendency; only try to
and properly ventilated so that the air within
realize that your attention is elsewhere. This is
the room is well-oxygenated and free of difficult, for when our attention is elsewhere obnoxious smells. However, there should be we are normally so involved with the distraction
no gale-force draught. T h e room should be
we don't realize that we have ceased to be
free of all types of insects. If possible try to
aware of the pranayama practice. All is forgot—
practise in the same place every day so that
ten, until some time later we realize our mind
you gradually build up a quiet and conducive
is not on the practice. Merely becoming aware
atmosphere for your daily yoga practices.

of the distraction will direct our attention back

The best time for practice is early in the
to the mechanics of pranayama.

morning after asanas and before meditation.

Violent respiration is not advocated during

One should practise at least half an hour before
pranayama. Many people teach pranayama as
taking food and four hours after food. For
though the lungs are a pair of heavy duty
this reason before breakfast is a particularly
mechanical pumps. The lungs are strong but
suitable time. Pranayama can be performed at
they are also sensitive and should be treated
other times during the day but it is more with respect. Respiration should be controlled difficult to meet all the restrictions. The evening and without any strain. If you have to utilize
is a reasonably good time to practise providing
any excessive force or strain then you are not
one can abide by the restrictions on food.

doing pranayama correctly. Beginners, in

Concerning food, it is very difficult to particular, should slowly and systematically practise pranayama correctly if the stomach develop more and more control over the
and intestines are completely full. This pre—
respiratory functions. If one tries to master
vents the contraction and expansion of the
pranayama in a week by forceful inhalation,

115
retention and exhalation then more harm than good will result. T h e motto is 'slowly but surely'.

If t h e r e is any discomfort while d o i n g
pranayama then it should be stopped immediately. If this discomfort continues then
seek the advice of a competent yoga teacher.

Notes

1 Book I, Lesson 2, Topic 5

2 Book I, Lesson 7, Topic 2

3 Book I, Lesson 1, Topic 2

116

Topic 4

Pranayama: Nadi Shodhana (Stage 2)

Nadi shodhana pranayama stage 1 should be

Adjust the fingers to form nasagra mudra1.

continued1, but now it can be supplemented

Close the right nostril with the thumb.

by the second stage of nadi shodhana.

Inhale through the left nostril.

This practice is also commonly known as

Breathe as deeply as possible utilizing the
nikha poorvaka (simple preliminary practice) abdomen and chest to fill the lungs to the
and bhal bhati (forehead bellows). In English maximum.

this practice can be called the alternate nostril

Don't strain however; it must be a relaxed
pranayama, for air is inhaled through one
practice.

nostril and exhaled through the other.

At the end of inhalation close the left nostril.

The importance of equalizing the flow of air

Open the right nostril and exhale.

in the nostrils has already been fully discussed2,

T h e exhalation should be slow and the lungs
and nadi shodhana stage 2 in particular helps
emptied as much as possible.

to develop this desirable condition.

At the end of exhalation keep the right nostril
open and then slowly inhale.

Scriptural references

After completing the full inhalation close the

This is an important practice and is mentioned
right nostril.

in a large number of ancient yogic texts. T h e

Open the left nostril and exhale.

following from the Gherand Samhita is the most This is 1 round.

direct reference: "Inhale through the ida (left Do a few more rounds in the same way
nostril) and exhale through the pingala (right
maintaining awareness of the breath.

nostril). Then inhale through the pingala and

After a few rounds start to mentally count the
exhale through the chandra (left nostril). T h e
time of inhalation and exhalation.

pooraka (inhalation) and the rechaka (exhala—

Each interval of counting should represent
tion) should be done without the slightest approximately 1 second: 1 (sec) - 2 (sec) - 3
hurry. This practice will help to eliminate the

(sec) - etc.

problems of cough and cold." (57 & 58)

Try to keep the timing of the counting fixed; it
is very easy to speed up the counting when

NADI SHODHANA - STAGE 2
one is short of breath.

Then adjust the duration of inhalation and

Sit in a comfortable sitting position; sukhasana
exhalation according to the instructions given
or vajrasana are most suitable for this purpose,
under the next heading.

together with other meditative asanas that we

Do not force the breath in any way.

will introduce later3.

Continue the practice for as long as time

Be calm and relax your whole body.

permits.

Hold your head and back upright but without

Be aware of the breath and the mental counting
straining.

throughout the practice.

Place your hands on your knees or in your lap.

Close your eyes.

Duration of respiration

Be aware of your breath.

For the first stage of practice the duration of

Set yourself the aim of totally involving your—
inhalation should equal the time of exhalation.

self in the forthcoming practice.

In other words if you breathe in for a count of

After a minute or so begin the practice.

five then you should also exhale for a count of

Lift your right hand in front of your face (or
five. However, begin with whatever count you
your left hand if preferred).

find comfortable whether it is two or ten or

117
any o t h e r duration. No strain whatsoever nor too active, too dull or too excitable. T h e should be involved in the practice. Over a pranic currents or poles (sun and moon) are period of weeks or months, however, slowly brought into balance with each other, thus try to increase the duration of inhalation and increasing the health of the whole body-mind
exhalation, at the same time keeping them
complex.

equal. For example, if you start with a duration
of three seconds for inhalation and exhalation,
try to increase this to four when you are able.

This duration should be increased not only
over the weeks of practice, but with each actual
sitting. In other words start your practice with
a comfortable duration, then after a short time
you will automatically find that your breathing
will last longer. Increase your counting and
duration as much as is comfortable.

T h e relative duration of inhalation and
exhalation will be changed for the next stage4.

Awareness and duration

Try to maintain full awareness of breathing
and mental counting. This is important in order
to reap the maximum benefits from pranayama. However, don't worry if your attention
continually wanders. Just try to be aware that
it is wandering and gently bring it back to the
practice being performed.

Try to practise at least ten to fifteen minutes
daily (this time also includes nadi shodhana
stage 1).

Sequence

Nadi shodhana stage 2 should follow directly
after stage 1. They should be done after asanas
and before relaxation or meditation.

Precautions

At the slightest sign of discomfort reduce the
d u r a t i o n of inhalation and exhalation. If
necessary discontinue for the day. Make sure
that you don't force in any way and that there
is no haste whatsoever. It should be done as
though you have all the time in the world.

Benefits

T h e benefits are the same as we have already
described for nadi shodhana stage 1 so we will
not repeat them here1. However, nadi shodhana stage 2 is much more powerful and

Notes
effective in balancing the air flow through the

1 Book I, Lesson 3, Topic 4
two nostrils. For this reason it is particularly

2 Topic 3 of this lesson.

useful before relaxational and meditational 3 Book I, Lesson 2, Topic 5 and Book I, Lesson 7, techniques. It develops a state of harmony in Topic 2.

the individual so that he is neither too lethargic

4 Book I, Lesson 5, Topic 4

118

Topic 4

Meditation: Practice

Though we have called the following technique

Completely relax, but remain aware.

a meditational practice it is really a continua—

Then become aware of the heartbeat inside
tion of the previous technique, which was your chest.

intended to develop your awareness of the

Feel each beat pumping blood throughout
body1. The subject of meditation will be fully
the entire body.

discussed at a later stage2. This practice, like all Try to feel the whole body pulsating with each
meditational techniques, is excellent for beat.

inducing deep relaxation. It can be utilized

If you find this difficult don't worry; with
instead of shavasana1.

practice it will become easier and easier.

It is important to maintain full awareness

The heart continues its duties without rest day
throughout the practice. This is not so easy
and night throughout your life. We are rarely
because one tends to fall asleep, or become
aware of it.

involved in the continuous stream of thoughts

Now for a change become aware of this organ
that invade your perception. But whatever
and realize that it never ceases its beating,
happens you must not create more tension by
pumping action.

trying too hard or suppressing thoughts. Let

Transfer your awareness to the pulse in the
them arise but be aware of them. Awareness of
wrist of either arm.

them is sufficient in itself to help redirect your

Again this may be difficult at first but it will
attention back on to the practice.

become easier with practice.

Soon you will hear the pulse and heartbeat like

Posture
a drum being beaten.

One can either lie flat on the back in shav—

Be aware of the pulse.

asana3, or sit in a meditational asana such as

If you cannot feel the pulse don't worry.

sukhasana or vajrasana4. It is easier to relax in

Now try to simultaneously feel coordination
the lving position, but it is also easier to fall
between the heartbeat and the pulse and feel
asleep. Unless it is performed prior to sleep at
them occurring as one.

night it is important to remain awake and aware.

After some time try to feel the pulse in different

With practice a sitting position will become
parts of the body: the neck, the head, the legs,
comfortable and there is less likelihood of
the abdomen and any other place you can
falling asleep. However, the choice is left up to
think of.

the practitioner.

At first this may be a little difficult, but it will If you sleep every time you do this practice
definitely become easier if you persevere with
then you should wash your face with cold water
your practice.

before starting and should certainly practise

Eventually you will be able to become aware of
in a sitting position.

the pulse in any part of the body at any time
you wish.

PRACTICE

Be aware of your body pulsating in harmony
with your heartbeat.

Take a comfortable lying or sitting position.

Let this absorb your whole attention.

Cover yourself with a blanket if necessary.

After some time be aware of your breath.

Relax your whole body and adjust yourself if

Feel the air entering the nostrils.

you feel any discomfort.

Taste the air. Imagine it is the first time you

Close your eyes; for a minute or so be aware
have ever breathed.

of your whole body.

Respiration, like blood circulation, never stops.

119

However, because it is possible to consciously mentally counting 1.

control breathing to a degree one is more

Exhale - feel the abdominal wall drop - count
often aware of it than of the heart and blood

2.

circulation.

Continue in this same way up to the count of

Feel the air flowing in and out of your nostrils.

40.

As you breathe in mentally count 1.

Be aware of the breath, abdominal movement

As you breathe out mentally count 2.

and counting throughout.

Continue counting in this way to a count of

When you have finished this slowly become

40.

aware of the surroundings.

Your b r e a t h i n g should be natural; d o n ' t Gently move your body and open your eyes.

breathe deeply or slowly.

This is the end of the practice.

T h r o u g h o u t the practice maintain awareness

If you have managed to remain aware of all
of both the breathing and the mental counting.

the different aspects of this practice then you

W h e n you have counted 40 transfer your
should feel totally relaxed.

awareness to the throat.

Feel the air moving in and out of the throat.

Duration and time of practice

This might be a little difficult at first but try.

This practice should take about ten minutes. It

When you can feel the breath moving in the
can be lengthened and shortened according
t h r o a t t h e n start to mentally count each
to the time available simply by increasing or
inhalation and exhalation. Inhale - 1.

decreasing the number of times that you count

Exhale - 2. Inhale - 3 and so on.

the inhalation and exhalation.

Count to 40.

It can be practised after asanas and prana—

Be aware of the breath and the counting.

yama in the m o r n i n g or evening or at any

Now transfer your awareness to the chest.

other time during the day. We recommend it

As you breathe in feel the expansion of the
when you feel tired or tense. If you have any
ribcage.

problem sleeping then you can do it before

Simultaneously feel that air is being drawn
going to bed at night.

into the lungs.

As you breathe out feel the contraction of the

Instructions
ribcage.

This meditation is a reasonably long practice

Simultaneously feel the air being squeezed
and it is very easy to fall asleep or lose track of
out of the lungs like air from a balloon.

the practice. If you have a friend who is also

Do this for a minute or so and then start to
interested in yoga ask him or her to act as your
count each inhalation and each exhalation in
yoga teacher using the instructions that we
the same way as previously explained.

have given as a guide. Take it in turns to act as

Count up to 40 with continual awareness of
the instructor.

the expansion and contraction of the chest
and the feeling of air entering and leaving the
lungs.

After this become aware of the abdomen.

Feel the rising and falling movement of the
belly (the rectus abdominal muscles).

B r e a t h e normally; d o n ' t try to force the
breathing by making it deeper or slower if any
effort is required.

Notes

Merely breathe as your body dictates.

1 Book I, Lesson 3, Topic 6

As you breathe in try to feel the air being

2 Meditation - An Introduction: Book I, Lesson 7,
drawn into your body.

Topic 4.

As you breathe out feel the unused waste

Meditation - Rules for Practice: Book I, Lesson
products being expelled from the body.

7, Topic 5.

When you are ready start to count the inhala—

3 Book I, Lesson 1, Topic 5
tions and exhalations as already explained.

4 Book I, Lesson 2, Topic 5

Inhale - feel the expansion of the abdomen -

120

Daily Practice Program

We have discussed a number of very useful

There is no pranayama included in the fifteen
practices in this lesson. This means that we are
minute program. This has been omitted due
now much more able to map out a composite
to lack of time. However, pranayama is an
program with all the practices closely inter—
essential part of yoga sadhana and should
related with each other.

ideally be practised for at least half an hour

In the following practice program (overleaf)

daily. This may necessitate getting out of bed

Kunjal kriya is not included, for the individual
a few minutes earlier in the morning, but the
must choose for himself how often it needs to
benefits you will gain will make this more than
be done. It can be performed either before or
worthwhile.

after your daily program of practices, together
with jala neti1.

Practice Rounds Minutes

Program 1: duration 1 hour

Ardha Titali Asana 50 each leg 3

Shroni Chakra 10 each way 2

Simha Kriya — 3

Marjariasana 15 3

Bhujangasana or Sphinx pose — 3

Supta Pawanmuktasana 3 each stage 5

Sarpasana 3 3

Shashankasana — 3

Shashank Bhujangasana — 2

Meru Vakrasana „ 2 each side 3

Naukasana 2 rounds 3

Shavasana — 3

Nadi Shodhana Pranayama:

Stage 1 — 7

Stage 2 — 7

Meditation practice — 10

60

121

Program 2: duration 1/2 hour Ardha Titali Asana

35 each leg

2

Bhujangasana

—

3

Shashankasana

—

3

Shashank Bhujangasana

—

2

Sarpasana

2

2

Marjariasana

15

3

Meru Vakrasana

1 each side

2

Naukasana

2 rounds

3

Nadi Shodhana Pranayama:

Stage 1

5

—

Stage 2

5

—

Try to find the time for the meditation practices in order 30
to make your daily practice program complete.

Program 3: duration 1/4 hour

Ardha Titali Asana

35 each leg

2

Bhujangasana

3

—

Shashankasana

—

3

Shashank Bhujangasana

2

—

Sarpasana

2

2

Naukasana

2 rounds

3

15

Notes

1 Book I, Lesson 1, Topi c 2

122

Lesson 5

What is yoga?

Yoga is a system of living with sense and
science, of the realization of ultimate values
and altruistic missions of life.

Yoga evolves a harmonious order in mind,
matter and man.

Yoga is an absolute departure from basic
animal tendencies.

Yoga is a state of aloofness from the artificialities of life and relationship.

Yoga is the culture of tomorrow.

Swami Satyananda Saraswati

Topic 4

What is Yoga?

So far in this book we have primarily concerned

Even this statement is not true, for you actually
ourselves with describing the basic rules of
are the cosmic consciousness. So the aim of
asanas, pranayama and relaxation techniques,
yoga is not really to unite you with anything,
vet there are many other varied aspects of
for you are already united. It is to make you
yoga. T h e reason behind this was to enable
realize your identity with the greater Self, to
you to practise yoga from the outset. T h e
make you know and tune in with your existing
purpose of this new series of discussions, of
inner nature. Yoga is so called (i.e. union)

which this is the first, is to explain what yoga is
because it is seen and defined in terms of
all about - how it relates to you, to everyday
everyday normal life, where each person feels
life, how the structure of yoga is formed, its
separation from, or does not comprehend the
different paths and how these paths interrelate
possibility of a higher being. In other words,
to achieve the culmination of yoga1.

yoga is seen as union from the point of view of

Actually, it is impossible to really appreciate
personal identity. At a higher level of aware-the aims of yoga, at least the higher ones,
ness there is no separation or any distinction
without personal experience. All we can do is
between the so-called individual and conscious—
to broadly indicate the direction in which yoga
ness. It is our low level of awareness that clouds
can take you, if not its destination. For example,
the issue and prevents us realizing this
it is possible to indicate on a map the route to
identification. There is a beautiful and often
a specific town and even describe the layout of
quoted Indian story illustrating this point. The
the area. Yet at the same time it is impossible
general theme is that there is a large elephant
for anyone else to experience the journey or
being held at different parts of its body by a
to know the town for you. You must do it for
number of blind men. Each of the blind men in
yourself. It is the same with yoga. We can
turn attempts to describe the elephant. One
indicate the path, the signposts and make holds the tail and says: "The elephant is just madequate attempts to explain the higher aims, like a snake." T h e second man holds one of the but for the personal experiences you must legs and cries: "No, the elephant is like a large tread the path yourself. And this is the essence pillar." "You're both wrong," says the third of yoga - neither descriptions, nor theories,
man who was holding one ear, "the elephant is
nor suppositions, but direct personal exactly like a big fan." The fourth man, who experience.

was running his hands along one of the tusks,

In this topic we will discuss mainly the shrugged his shoulders declaring: "This meaning of yoga, giving an outline of its origin elephant doesn't resemble in any way the
and development through the ages.

descriptions you have given; it is like a horn."

"You're all crazy," said the fifth man who was Definition
pulling the trunk," the best description of an

Yoga is usually defined as union: union elephant is that it is like the trunk of a banana between the limited self (jiva) and the cosmic tree." These five men saw the one elephant in self ( atman). Without trying to confuse things different ways. The elephant itself did not
any further, we would like to point out that
change, and had the blind men been blessed
there is an anomaly in this definition. For there
with eyesight they would have seen the reason
to be an aim or goal of union there must first
for the differing descriptions; they would have
be a state of separation. And in fact this realized that they were talking about different separation does not exist. At this very moment aspects of the one thing. This is the same
you are united with the cosmic consciousness. conception that most of us have regarding 125
our identity. We see separation; we see and deeds, or integration between head, heart ourselves as distinct from our surroundings and hands."

and other people, because we are really like

From the harmony of the mental and
the blind men, not seeing or knowing our—
physical aspects of man (including of course
selves and our environment as they really are.

the pranic or bioplasmic body and our

In review, we can say that yoga is not really
emotional nature) are derived other positive
union. It is in fact realization of the union
virtues as byproducts. From these arise many
already existing. This is the culmination of
other definitions of yoga. The following are a
yoga. At the same time yoga as it is usually
selection taken from the classical yoga text,
known and understood is the method or path
the Bhagavad Gita:

which one adopts to attain the realization of

Yoga is equanimity in success and failure (2:48)

yoga, of one's true identity. Thus yoga has a

Yoga is skill and efficiency in action (2:50)

double meaning; it encompasses both the Yoga is the supreme secret of life (4:3.) method and the end point. T h e meaning of Yoga is the giver of untold happiness (5:2)

yoga can also be denoted by the words unity

Yoga is serenity (6:3)

and oneness; for the practice of yoga aims at

Yoga is the destroyer of pain. (6:17)

rooting out the ego, this being the aspect of

Although there are other definitions in the
our individuality that enhances the sense of

Bhagavad Gita these few are the main ones.

separation from our surroundings. Once the

Maharishi Patanjali, writer of the classical
ego is transcended, the individual becomes yogic text, the Yoga Sutras, defines yoga as: himself and realizes his real, inner nature.

" . . . complete control over the different patThe definition of yoga that we have just
terns or modifications of consciousness." In
given is a purely spiritual one. There are many
other words, yoga implies control over the
other definitions which apply to all the levels
conscious, unconscious and superconscious
of existence and awareness. For example, at
realms of our being. O n e becomes the
the physical level most people have a body
observer of these different higher states
that is continually in a state of disruption. T h e attaining complete knowledge of them.

functions of the different organs, muscles and

Yoga can be defined as a science for develop—
nerves no longer harmonize and assist each
ing creativity; as the science for unfolding the
other. Instead, they often hamper and act in
deeper aspects of the personality; as the science
opposition. For instance, the endocrine system
of being; as the science of consciousness.

becomes irregular; the efficiency of the ner—

Actually, the definition of yoga will be perhaps
vous system decreases with the result that a little different for each practitioner, for the disease manifests in one form or another. Yoga individual will relate to yogic experiences and
aims at bringing all these different functions
hence explain them in different ways. One
into perfect coordination, so that they work
thing is certain, whatever definition of yoga is
for the overall good of the body. So we can say
chosen, the implications on one's life are vast,
another definition of yoga is physical harmony
for yoga concerns itself with the very core of
and health.

our lives: body, mind and consciousness. With

Many people suffer mental disturbances in
this in mind, we leave the reader to work out
the form of conflicts, neuroses, phobias and
his own definition of yoga through personal
so on which make them unhappy and depress—
experience.

ed in life. Yoga aims to smooth out and
eliminate all mental problems, both large and

The origin and development of yoga
small, obvious and subtle. Yoga can also be

The origin of yoga lies hidden in the mists of
defined as mental balance and mental peace.

prehistory. It was slowly evolved and develop—

Yet another definition of yoga is coordination
ed by the ancient sages, not only in India but
and harmony between mind and body, so that
all over the world. However, it has been modi—
our body responds perfectly to our mental
fied to suit regional languages, social ideas
commands, conscious and subconscious. This
and so on. The essence of yoga was wrapped
was very succinctly explained by Swami up in or explained in different symbols, Sivananda when he said that: "Yoga is integra-analogies and languages. Some traditions tion and harmony between thoughts, words
believe that yoga was a divine gift revealed to

126
the ancient sages so that mankind could have have been unearthed depicting people prac-the opportunity to realize its divine nature.

tising yoga. They show Lord Shiva (the

Generally the techniques of yoga were mythological originator of yoga) and his wife passed on from teacher or guru to their Parvati sitting in various asanas and practising disciples by word of mouth. In this way there meditation. These ruins were once the dwelling
was a clear understanding of the meaning of
places of people who lived in the so-called pre—
the techniques and aims of yoga, for the guru,
vedic age. These discoveries are a definite
through his personal experience, could guide
indicator that yoga was practised in India even
the students along the right path and away
before the Aryan civilization invaded and
from any confusion and misunderstanding. In
started to flourish in the Indus subcontinent.

fact, it was only when the various systems of

The first books to mention yoga were the
yoga were written down that people began to
ancient Vedas. Though scholars are not posi—
see contradictions in the teachings. However,
tive, it is generally felt that these books were
these discrepancies are only superficial and
written at least four thousand, five hundred
arise through misinterpretation. T h e writers
years ago. They don't give any specific yogic
of the classical texts cannot be blamed, for
practices, however, but generally allude to
they recorded their ideas on yoga as clearly as
yoga in symbolic form - in fact the verses of
possible in order to avoid misinterpretation.

the Vedas were uttered by rishis or yogis in
they expounded their ideas with the minimum states of spiritual bliss and knowledge (samad-amount of words so that people would not hi). It is for this reason that the Vedas are lose themselves in trying to understand or regarded as revealed scriptures - the rishis
intellectualize about word meanings, or in did not compose the verses but acted in a other cases they clothed their writings in sense as transmitters through which these symbolism and analogies. This was done so revelations were expounded. T h e Vedas are
that only a person prepared and ready for a
regarded as the first yogic texts, for they
teaching would be able to understand the illustrate, even in an indirect manner, the symbolism, if necessary with the help of a guru.

essence of yoga. The word yoga is mentioned

However, even though these precautions were
in various places in the Vedas, particularly the
taken, many misunderstandings arose, mainly

Rig Veda, but it is generally a vague reference among overly verbose and intellectual scholars
to the meaning of yoga in relation to something
who did not have the personal experience to
else, such as harnessing horses together for
support their commentaries. Unfortunately example. Of course the terms are symbolic, people have listened to the commentators but one would learn little of yoga as it is without resorting to the original texts and the understood today by reading the Vedas. Many
advice of people more in touch with the spirit
aspects of yoga are mentioned, such as dharana
of yoga. T h e result has been confusion, and as

(concentration), dhyana (meditation) and so a consequence many well-intentioned people
on, though in little detail. The Self or conscious-have performed the most bizarre acts in the
ness was fully understood as being something
name of yoga. Some often quoted examples
beyond the body and mind and yet to be
are walking on fire, sitting in the midday sun
realized within. This is not, however, surprising
and torturing the body in a variety of ways,
in view of the fact that the inspiration behind
such as standing on one leg in one place for
the Vedas is from highly evolved yogis. This
months on end. The list is endless and could
higher knowledge transcends all national and
almost be laughable except for the fact that
language barriers. It is something that has
many of these misguided people were so intent
been realized by persons in every part of the
and confident in their minds that these are the
world and at every period of history. T h e seers
methods to higher awareness.

of the Vedas clearly recognized that there

The yoga that we now know, that which
existed a dynamic life principle which they
developed in India, was utilized, at least in its
called vayu (prana). They also clearly saw that rudimentary form, more than five thousand
this prana was closely related to breathing.

years ago. In archaeological excavations made

The Vedas also briefly mention the existence
in the Indus valley at Harappa and Mohan—
of pranic centres ( chakras) within but not of the jodaro in what is now Pakistan, various statues
physical body. The science of sound was clearly

127
recognized for they mention various mantras teaching. There are believed to have been

(psychic sounds) that can be used for the about two hundred different Upanishads, the attainment of both material or worldly goals oldest of which was written somewhere around
as well as spiritual aims. In this sense they were

600 B.C. and the most recent as late as the
probably more advanced than the people of
fifteenth century A.D. Traditionally, one
today in the science of mantras, for it is only
hundred and eight of these Upanishads are
recently that people have begun to understand
regarded as authentic, and of these only about
the power of sound.

twelve or thirteen are regarded as being

In conclusion we can say that the concept of
authoritative. T h e major Upanishads are the
yoga was known in vedic times in one form or

Isha, Kena, Katha, Prashna, Mundaka,
another, as it had been for many thousands of

Mandukya, Taittiriya, Aitareya, Chhandogya,
years before. This is not surprising, for there

Swetasvatara and Brihadaranyaka. They vary have always been people who have aspired
enormously in their contents - the Mandukya
and attempted to tune in with higher conis the smallest with a mere twelve verses while
sciousness and to transcend their limited the Brihadaranyaka and Chhandogya each individuality. However, in all probability the contain a few thousand words. T h e Upani—
system of yoga was not properly formulated
shads are also known as the Vedanta - the
before and during the time of the recording of
culmination of the Vedas, for they are said to
the Vedas. T h e experiences of yoga were contain the essence of the Vedas.

known but the science of yoga had yet to be

The essential message of the Upanishads is
systematized.

that the Self can only be known through union

It is with the advent of the Brahmanas and

(yoga) and certainly not by mere speculation

Upanishads that we begin to see yoga take
and learning. Furthermore, it is emphasized
shape and assume the form that it has today.

again and again that the Self is not to be

The Brahmanas are texts which deal mainly
realized outside; it is not something separate,
with sacrificial and ritualistic practices, though
but at the very core of our being. T h e
there is a wealth of knowledge and historical

Upanishads use words as a means and not as
information contained within its pages. They
an end. When asked to define the Self, or
mention japa (meditative techniques involving consciousness, one of the sages gave the
chanting of mantras) and mouna (another wonderful but very unintellectual or alogical technique for inducing meditation, which can reply: 'neti-neti', which means 'not this, not be translated as 'inner silence') as being two
this'. The Upanishads don't paint a completely
important aspects of yoga2. In these texts the
rosy picture of the yogic path - effort is
universal mantra Turn is mentioned in written
required. For as the Katha Upanishad says, the form for the first time, together with its path is as narrow as the razor's edge. There is significance. T h e foundations for the later a similar saying from another great yogi and
development of the science of swara yoga
spiritual teacher, Christ, who said: "Narrow is (study of the breath and flow of psychic
the way which leadeth u n t o life (self—
currents and relationship with life) were also
realization)."

laid down, which later led to the classical swara

Many of the Upanishads try to describe the
text called Shiva Swarodaya. T h e development highest spiritual experiences and the illumina-of psychic powers through yoga are also tion or knowledge that they received. To this mentioned in the Brahmanas, such as the end they use analogies, stories and sometimes
ability to read other people's thoughts.

beautiful poetry. Other Upanishads are more

It is the Upanishads, however, which put
practical and describe mental attitudes that
yoga on a firmer foundation. It is in these
must be cultivated and adopted in order to
varied texts that we start to see yoga assume a
both begin and make progress on the yogic
m o r e definite shape. T h e Sanskrit word
path. Others make brief statements regarding

Upanishad is made up from the words shad,
methods that can be practised in order to

'to sit', upa, 'near' and ni, 'learn'. T h e whole induce meditation. Many other topics are also word can be interpreted to mean sit down
discussed.

near and receive teachings from a master. T h e

T h e Upanishads are numerous and the
word upanishad can also be interpreted as secret subjects that they cover too diversified for

128
there to be any full treatment of their contents awareness to the heart region; and then Aum here. However, we can give a brief summary
will be your boat to cross the river of fear."

of the scope of their teachings.

(Swetasvarara Upanishad)

Many of the Upanishads devote much space

In fact this is the first time that a sitting pose
to describing prana and its implications. T h e
suitable for meditational practice was specified
earlier Upanishads - the Brihadaranyaka, in a scriptural text. "The supreme path begins Chhandogya, Taittinya, etc., were fully aware of when the five senses and the mind are stilled the fact that prana is the substratum behind all
and when the intellect is silent. This tranquillity
life forms. They describe the psychic pathways
of the senses is yoga." (Katha Upanishad)

which exist witbin, but not of the physical body,

This clearly defines the meaning of the fifth
through which prana flows, including the all
state of raja yoga, pratyahara, where a person's important nadis, ida, pingala and sushumna3.

awareness is withdrawn from the external

In the later Upanishads such as the Prashna
world and the sense organs. In fact, this all
and the Katha this theme was further develop-important stage is preliminary to the attainment
ed. T h e different forms of prana within the
of meditation through raja yoga techniques
body were m a p p e d out according to the and is elucidated again and again in the functions performed and it is stated that there Upanishads.

are seventy two thousand nadis or pranic

We have only mentioned some of the earliest
channels within the body. T h e concept of the

Upanishads, and the ones that are regarded
kundalini (psychic and spiritual power) in the as being the most important. T h e r e is a
form of a serpent within the body is also goldmine of information on other aspects of indicated.

yoga in the texts we have mentioned, as well as

T h e early Upanishads, such as the Kena and the large number of so-called minor Upani-Isha, began to indirectly develop and formulate shads. For example, the Yoga Chudamani covers the precepts of karma yoga, though it is left to a wide range of practical aspects of yoga
the later Bhagavad Gita to fully expound the ranging from asanas and pranayama to psychic
essence of karma yoga. It is these Upanishads
centres and self-realization. It also deals with
that first indicate the possibility of treading
some yogic practices that are part of kriya
the yogic path and reaching the culmination
yoga, though not in much detail. The other
while performing one's everyday duties. Until

Upanishads are also a source of many practical
this time there was a tendency to see the yogic
and theoretical principles of yoga. However,
and spiritual paths as being completely the only thing that the Upanishads lack is a separate and divorced from worldly pursuits.

systematic treatment and summary of the paths

Various Upanishads, such as the Prashna
of yoga; they are a conglomeration of profound
and Katha, deal quite extensively with the ideas mixed with various other kinds of mantra Aum. In fact the Mandukya devotes its information. In fact, we can say that the entire commentary to this topic and nothing

Upanishads are intended more to inspire than
else. These texts again and again emphasize
to instruct. During the era of the writing of the
that meditation can be most easily induced by

Upanishads, right up until quite recently,
concentration on Aum. T h e Mundaka Upani-
instructions on practical yoga were always
shad considers Aum as a bow, the individual
imparted personally by a gum. T h e writers
self as an arrow and Brahman or the Self as the
knew this and so detailed techniques were not
target. If the arrow is aimed with full concen—
recorded. This was left to the discretion of the
tration, then there is no doubt that it will pierce
guru and to later yogic texts.

and merge with the target. So it is with Aum

Though they don't explain yogic practices
that one can attain the highest states of in any depth, the joy of higher awareness shines meditation.

through the Upanishads as clearly as the

The early Upanishads lay down some of the
midday sun. They tackle sublime questions of
basic rules of raja yoga which were later fully
existence with the utmost simplicity and direct—
systematized and expounded by Patanjali. In
ness. T h e answers they give are revelations in
fact, various useful suggestions are mentioned
themselves. The Upanishads are such that they
such as the following two examples: "With the
can be read by any person in the world with at
body, head and neck held upright, direct your
least some kind of c o m p r e h e n s i o n and

129
empathy, without becoming lost in a haze of particular the path of meditation and jnana.

over-intellectualization as is so easy with many

Pranayama is also recommended as a method
other scriptures. They are meant to simplify
of controlling the mind and inducing medita—
not to complicate.

tion. It is not, however, a book to be read by

The Mahabharata and the Ra may ana are the beginners of yoga, for although it is a goldmine two vast epics which were written about three
of knowledge and beautiful poetry, it does not
thousand five hundred years ago, a little before
map out in any detail the path to be taken. It is
the time of Buddha. The Mahabharata can be
essentially devoid of practical aspects of yoga
roughly translated using a little imagination
and is really intended for people who already
as 'The Great Book of Indian Culture' and the
have a knowledge of yogic techniques and

Ramayana as ' T h e Path of Rama'. T h e have had higher experiences.

Mahabharata contains well over one hundred

The Mahabharata contains many passages
thousand verses and the Ramayayia, though which directly relate to yoga interposed in its smaller, is still sufficiently bulky to call it more main theme - the military struggles during a an encyclopaedia than a book. We only intend
certain period of Indian history. However, the
to give a cursory glance at their contents, for
essence of its teachings is contained in the
while they propound yoga, they are mainly
world famous section called the Bhagavad Gita.

wrapped in symbolism and stories. Though

It is a poem of seven hundred verses in which
these two books are works of art in themselves,

Arjuna, a great warrior, is instructed in the
they don't in the main give a systematic practice of yoga by Krishna, incarnation of treatment of yoga, apart from the Bhagavad God, who assumes the role of charioteer during

Gita, which we will discuss shortly.

the main battle of the epic. Though its text can

T h e Ramayana is a particularly popular be easily seen as contradictory by over-scripture even today in India. It portrays the intellectual analysis or an over-literal
life of Rama in poetry of unsurpassed beauty,
interpretation, it has been and still is a source
which is often sung to the accompaniment of
of inspiration and guidance to those following
music. Though it contains little or no direct
the path of yoga. As one makes progress along
instructions on yoga, it conveys in symbolic
the yogic path, so one sees more and more
form the essence of yogic life and the path that
layers of wisdom emerge from its pages; it
must be undertaken in order to attain self—
continually unfolds higher and higher levels
realization. Superficially it deals with the life of of meaning. The apparent contradictions and

Rama, his wife Sita, various other people and
anomalies slowly fade and one begins to
the tribulations that they face during life. But
realize what a wonderful text it really is.

in fact, hidden under this thin disguise is a

The Bhagavad Gita is a yogic scripture par
description of the trials and challenges that a
excellence, and is applicable to people
yogi must face, both internally and externally,
throughout the world and in every walk of life.

on the path to transcendental awareness.

It maps out in concise, but specific manner,

A n o t h e r spiritual text called the Yoga the yogic paths of karma yoga (the path of Vashishtha is regarded as a direct offshoot and action), j nana yoga (the path of intuition), bhakti continuation of the Ramayana. This too is a yoga (the path of devotion) and dhyana yoga c o m p e n d i u m of spiritual inspiration and (the path of meditation). In fact, with regard notable for the depth of its scientific and to karma yoga it can be considered the
spiritual ideas. Many scientific ideas only
supreme treatise.

recently promulgated are clearly written in

It is in the Bhagavad Gita where we really see this treatise. T h e text attempts to explain all
that yoga is for everyone and not for the
aspects of creation and link them ultimately to
recluse. Before the writing of this text there
consciousness. All aspects of life are discussed,
was a tendency to regard yoga as unworldly
from health and disease to happiness and
and unconnected with daily life. It is the
misery. It discusses various methods to attain

Bhagavad Gita that urges everyone to start
spiritual realization and emphasizes time and
practising yoga here and now, and not to
time again the importance of direct perception
consider it something to be practised on
and experience as opposed to secondhand
retirement from one's responsibilities or some
knowledge. It speaks of various yogic paths, in
time in the future when the opportunity

130
presents itself. It is to be practised now as an united them into one comprehensive and
integral part of one's life. Another important
harmonious system. He certainly did not invent
aspect of the Bhagavad Gita is that it blends all the path of raja yoga for its constituents were
die different aspects of yoga into a compre—
known in essence since the beginning of the
hensive whole. With the practice of yoga there
vedic period thousands of years before.

should not be confinement to one path. In fact

The whole subject of raja yoga is treated in a
this is impossible. Integration of all the different most scientific manner starting from moral
paths is necessary. Though a person might
precepts, leading on to the physical and mental
follow one path in particular, the other paths
aspects and finally self-realization. Some of
should also be practised where possible. T h e

Patanjali's terse comments on the mind are far

Gita makes this point very clear. Before the
ahead even of modern day psychological ideas.

time of writing the Gita, there was a tendency

In fact the modern trend in psychology is
to see separation between the different paths
towards adaptation and implementation of the
and even to consider some of the paths as
ancient ideas of yoga, particularly those
mutually exclusive. It is the Gita that formulates
propounded by Patanjali.

the basic structure of the science of yoga as it

T h e essential foundations of yoga as we
is known today.

now know it were laid down by the time

So far we have mainly concerned ourselves

Patanjali had finished writing his Yoga Sutras.

with the development of literature on yoga.

Many more texts and developments were to

This must be the case, for we only know with
follow, but the stmcture of yoga was outlined;
certainty the direction of yogic development
all that was required was the filling in of the
by reference to the ancient texts. At the same
empty spaces. This was done mainly by large
time, however, yoga was simultaneously being
numbers of commentators who interpreted
refined and developed by its practitioners and
and reinterpreted the traditional texts. Often
gums, who then passed on their teachings by
this caused m o r e confusion than clarity,
word of mouth. In fact, it is certainly these
because many differing commentaries arose
people who evolved and improvised yoga resulting in controversy and speculation.

practices by their personal experience in an

Nevertheless a few of these scholars did throw
endeavour to achieve the best results. All the
some light on the traditional yogic texts. An
texts can do is to reflect current and prevalent
example is Shankaracharya, who personally
ideas.

interpreted twelve different Upanishads, and

Since the teachings of yoga were generally
the Bhagavad Gita, as well as writing many
passed on orally, its d e v e l o p m e n t was original books on yoga such as Viveka Chuda-haphazard. Different teachers taught different mani (Crest Jewel of Wisdom), Aparokshanubhuti methods so that before it was systematized,

(Direct Experience of Reality) and the Atma-
yoga was a collection of varied and unrelated
bodha (Knowledge of the Self). These treatises techniques, riddled with all types of personal
are masterpieces in themselves. Shankar—
beliefs and superstitions. It is here that the
acharya was a m a n who had extensively
writers of the ancient texts served their greatest
practised yoga for himself and knew through
purpose by bringing all these different ideas
personal experience the significance of yoga.

together and integrating them. One of the

He was not content, as were so many others,
most successful of these writers was Rishi to merely analyze intellectually the science of Patanjali who wrote the text called the Yoga yoga without personal experience.

Sutras some time before the birth of Christ.

There are many other contributors to the

This is still regarded as the classical and
development of yoga who we have yet to
authoritative book on raja yoga. In a mere
mention. Bhakti yoga, t h o u g h practised
one hundred and ninety six verses, Patanjali
throughout the eras of yoga, was given a
has considered the essential philosophy, particularly strong boost in the middle ages background, techniques and attainments of by such bhakti yogis as Kabir, Tulsidas,
raja yoga. In a sense, it can be said that he is

Chaitanya Mahaprabhu, Nam Dev and many
the compiler more than the writer, for he took
more. They all wrote wonderful poetry which
all the important existing practices which were
even now inflames the heart with its devotional
used for many centuries up until his time and
feeling. People such as Kabir not only expres—

131
sed their intense love in their poetry, but also in m o d e r n books on yoga, in ashrams and interspersed it with clear practical advice on
yoga schools and can be learnt from a compre—
the path of bhakti yoga and other paths.

tent guru, which is the best way.

Large numbers of hatha yoga texts were
written throughout the ages. T h e most well-known of these are the Hatha Yoga Pradipika,
the Shiva Samhita, the Gherand Samhita and many more. These texts give details on asanas,
pranayama and other hatha yoga practices,
t o g e t h e r with t e c h n i q u e s for p e r f o r m i n g mudras, bandhas, etc. However, all the books emphasize that the hatha yoga practices are
not specifically aimed at making the body
healthy. They are a means to higher ideals,
which first d e m a n d a healthy body. T h e r e are many sages and yogis who have contributed
to the growth of yoga, such as the ancient
yogis Gorakhnath, Matsyendranath, Janaka,

Yajnavalkya, Ashtavakra, Vyasa and so many
others, as well as the yogis of recent times such
as Ramakrishna, Vivekananda, Ramana Maharshi, Swami Sivananda and our guru Swami

Satyananda. T h e list is endless. T h e n u m b e r of books on yoga runs into the thousands. For
example, the Ashtavakra Gita is a sublime text containing the utterances of yogis in advanced
states of meditation; the Anu Gita of the

Mahabharata, which is said to be a further
explanation of the Bhagavad Gita by Krishna
to Arjuna, his disciple; the Brahma Sutras, which attempt to consolidate in a condensed form
the essence of the Upanishads; the Vyasabnasya
which gives a masterly commentary on Patanjali's Yoga Sutras; Narada's Bhakti Sutras, which gives rules for practising bhakti yoga, and so on. And this list grows with every year that
passes.

We have only given a brief glimpse of the
origin and development of yoga. There is much
more to be said, but there is no space, for
many volumes would be required and besides,
those who are sincerely interested in the
history and literature of yoga can take the
steps to find out for themselves. For those
who want to tread the yogic path, such a deep
knowledge is not necessary. T h e books that
we have mentioned contain the essence of
yoga and can easily be obtained by anyone

Notes
who wants to investigate the original yogic

1 For further information refer to Th e Structure
texts. However, for personal growth through
of Yoga - Book I, Lesson 6, Topic 1
yoga it is not necessary to read any of these

2 Japa - Book II, Lesson 14, Topic 5
books, for yoga is o n e h u n d r e d p e r c e n t Mouna - Book III, Lesson 30, Topic 4
practice. These techniques are widely available

3 Book I, Lesson 4, Topic 3

132

Topic 4

Surya Namaskara

The Sanskrit word surya means 'sun', and the the heat and light necessary to sustain life.

word namaskara means 'salutation' or 'worship'.

They knew that without it there would be no

Therefore, this practice is known as 'salutation
life and no movement. If the sun ceased to
to the sun'. Surya namaskara is a dynamic
exist then life would be snuffed out like the
exercise. It is neither an asana nor a part of
flame of a candle.

traditional yoga. But because it is such a

Most of the ancient civilizations developed
wonderful practice we have incorporated it
religions which were based on sun worship. It
into the yoga techniques that we teach.

was personified by various deities: Mithras of

We always r e c o m m e n d practitioners to the Persians, Osiris of the Egyptians, Baal of include it as an essential and integral part of the Chaldeans, Apollo of the Greeks, Surya,
their yoga program. It revitalizes the whole
the Lord of the heavens in the vedic period of
body, removes all signs of sleep and is excellent

India and so on. All these deities represent
for preparing the body and mind so that
rejuvenation of the world's existence. Various
maximum benefits can be derived from the
temples and a variety of places were con—
subsequent asanas, pranayama, meditational
secrated for the worship of the sun: the
practices and so on. It loosens up all the joints,
pyramids of Egypt, the Yucatan of Mexico,
flexes all the muscles of the body, massages
the Zigguruts of Babylonia and Chaldea. It is
the internal organs, activates the respiratory
from these ancient cults that much of the
and circulatory systems as well as helps to tone
background, rites and symbolism of modern
all the other systems of the body. In short, it
religions have come, but hidden under many
harmonizes the whole body-mind complex.

different guises and interpretations.

It can be practised at almost any time of the

Let us consider the Hindu trinity - Brahma
day and in any place. No special preparations
the creator, Vishnu the sustainer and Shiva
are necessary. If you feel tired during the day,
the destroyer. These symbolize three aspects
a few rounds of surya namaskara will quickly
of life and are directly related to the daily
restore the lost vitality, both physically and
movement of the sun. T h e passage of the sun
mentally. If you feel angry or depressed, surya
can be divided into three phases - the rising,
namaskara is an excellent antidote; not a
the midday and the setting phase. In time
panacea, but a great help in removing emo—
these came to represent the three aspects of
tional disturbances. It is a rhythmical, life - growth or creation, sustenance or matur-symmetrical exercise which is really a pleasure ity and death, destruction or decay. Thus
to perform. When it is perfected, the body
evolved Brahma, Vishnu and Shiva. Brahma,
almost appears to flow through the different
the creator, is symbolized by the dawn, the
movements without any effort or conscious
time when things come alive and the daytime
will. Each part of the body seems to move
cycle starts again. Vishnu the sustainer, is sym—
automatically into the right position at the
bolized by the daytime sun which radiates
right time and in the right sequence without
energy into the world allowing things to grow
any effort. If you try it for yourself you will
and live. Shiva, the destroyer, is symbolized by
know what we mean.

the setting sun, which takes with it the energy
vibrations of the sun. Yet this disappearance

Symbolic and spiritual significance
of the sun is only a prelude to its resurrection

The sun has been adored since time imme—
the following morning. Sunset is necessary for
morial. T h e ancient people worshipped the
the sun to rise again; decay is necessary for
sun with awe, knowing that the sun generates
growth, replenishment and rejuvenation, in

133
the same way as destruction of previous con-India. It is mentioned in the Rig and Yajur cepts is necessary for spiritual growth.

Vedas, ancient scriptures of India, where vari-T h e sun was not only worshipped because
ous prostrations are prescribed for worship of
of its material nature and power, though it
the sun. However, at that time it did not have
might well have been by less informed persons.

the form it has now. It consisted of various

The sun itself is a symbol. It symbolizes spiritual
static poses combined with mantras. It was not
illumination and knowledge, the light in the
the dynamic exercise that we know todav. It is
darkness of ignorance. It represents the only recently that the individual static poses essence, the spirituality which exists in all were combined to form the coordinated material things. It is this essence which is exercise that we will describe in this topic.

worshipped by the more enlightened people

Many people still wor ship the sun in one
of the ancient cults and religions. T h e material
form or another. You can treat surya namas—
sun is the manifestation of the deeper, hidden
kara as an expr ession of your regard for the
background or substratum. This has been
sun, whether it is the material aspect or that
clearly explained by Paracelsus, the medieval
underlying spiritual aspect that the material
alchemist, as follows: "There is an earthly,
sun symbolizes. Or, if you are not inclined to
material sun, which is the cause of heat; and all
worship, then do surya namaskara for the sake
who are capable of seeing it, even those who
of maintaining and inducing good health. This
are blind, can feel his heat. And then there is
is the stepping stone to spiritual awareness
an eternal sun, which is the source of wisdom;
and peace.

and those who are spiritually awakened will
see this sun and be conscious of His existence."

Basic features

T h e material or terrestrial sun is the mani—

Surya namaskara consists of live essential
festation of the invisible, spiritual and celestial
aspects. All of them must be done to gain the
sun. The spiritual sun represents the spiritual
optimum results from the practice. These
aspects of existence, and from it the material
aspects are as follows:

sun of material aspects of life is derived.

1. Physical postures: there are twelve physical Therefore, it is the spiritual sun that is regarded postures which correspond to the signs of the
as the source of power and inner light but
zodiac. During the sun's apparent journey
because the material sun can be seen by all, it
through the heavens it passes through each of
is this aspect that is seemingly worshipped.

these celestial houses in turn. It remains in

T h e yearly cycle of the sun was regarded by
each zodiac for about thirty days and is said to
many ancient cults and religions as symbolic
triumph over each sign as it enters its domain.

of the life of man, and in fact of ail living

Each position in surya namaskara corresponds
things. The birth date of the sun took place
to one of these signs of the zodiac.

three days after its winter solstice. This is

2. Breathing: the whole movement of surya
because the sun was regarded as dying on its
namaskara from start to finish is synchronized
winter solstice (i.e. 22nd December). At this
with breathing. Each position is associated with
time its power, the intensity of its rays is the
either inhalation, exhalation or retention of
lowest (in the northern hemisphere). Three
breath. Nothing is forced or unnatural, for
days later (25th December) the sun could be
the breathing corresponds to the pattern one
easily and distinctively seen to start to grow would normally do in relation to the physical stronger and the days start to become longer.

movement. Correct automatic b r e a t h i n g

This symbolizes the rebirth of life, but more
should occur naturally without any prior
importantly, it symbolizes rebirth into spiritual
instructions. However, details of the correct
consciousness. This date was important in many
relationship between movement and breath
ancient cults, and still is in many religions today.

are given to ensure it is done perfectly, for it is

The sun is a symbol of immortality, for while
air important part of the practice. Without
it died every evening, it was reborn the follow—
synchronization between the breath and the
ing morning. The rising of the sun is a time for
movement many of the benefits of surya
joy and wonder, for it raises all things from the
namaskara are missed.

dead. It restores life again. It is for this reason

3. Mantras: associated with each of the twelve that surya namaskara was evolved in ancient
positions of surya namaskara is a specific

134
mantra. A mantra is a combination of syllables, 7. Hiranyagarbha - golden centred sounds or phrases, realized by ancient sages,

8. Marichi - lord of the dawn
n»hich have been widely known in India for

9. Aditya - son of Aditi
thousands of years. They are evocative sounds

10. Savita - beneficent
and through their power of vibration have

11 . Arka - energy
subtle, yet powerful and penetrating effects

12. Bhaskara - leading to enlightenment
on the mind and body. While doing surya

However, before you attempt to integrate
namaskara, a particular mantra is repeated
these mantras with each position we strongly
either silently or uttered aloud with each posi—
advise that you first perfect the physical move—
aon. When surya namaskara is combined with
ments and synchronization of breath in surya
correct breathing and these bija mantras (seed namaskara to gain the maximum benefits.

sounds), the entire mind and intellect are

4. Awareness: this is an essential element of energized. These bija mantras create a vibra-surya namaskara. Without awareness the many tion and it is this which creates the energy.

beneficial results are reduced.

Mantras may or may not have specific mean—

5. Relaxation-, this is not strictly a part of ings. but the vibrations which they create
surya namaskara. However, it is a necessary
should reach every fibre of one's being. T h e
supplementary practice that should be done
mantras of surya namaskara are energized without fail on completing your rounds. Any sound. When repeated loudly, clearly and with relaxation technique can be adopted, but the
devotion, these mantras give the greatest pos—
best method is shavasana1.

sible benefits to those who utter them, either
m hastening the curing of an ailment, acquir-

Sequence for learning surya namaskara
ing stability of m i n d a n d self-control, or You should first familiarize yourself with the dissolving tensions caused by m o d e r n living.

twelve postures. In the initial stage only be

T h e bija or seed mantras are:

concerned with mastering the sequence of the

1. Om hram
physical movements, paying little or no heed

2. Om hrim
to the breathing or mantra repetition. Even-

Om hrum
tually you will find that all the movements are

4. Om hraim
performed automatically; little or no conscious

5 . Om hraum
thought or direction is required. At this stage

6 . Om hrah
the movements have been p r o g r a m m e d into

The full mantras, one for each movement of
the mind. Awareness of the physical movement
the exercise are:

is very important.

1. Om Hram Mitraya Namah

After this has been mastered ensure that

2. Om Hrim Ravaye Namah
the breath is correctly synchronized with the

3 . Om Hrum Suryaya Namah
movement. Awareness should be on both the

4. Om Hraim Bhanave Namah
physical movement and the breathing. Later

5 . Om Hraum Khagaya Namah
the mantras can be learnt and synchronized

6 . Om Hrah Pushne Namah
with each position. In the final stage the

7. Om Hram Hiranyagarbhaya Namah
awareness should be directed as much as

Om Hrim Marichaye Namah
possible on the movement, breathing and

9. Om Hrum Adityaya Namah
m a n t r a repetition. In its final form, surya

10 . Om Hraim Savitre Namah
namaskara consists of these different aspects

11 .Om Hraum Arkaya Namah
welded together to give an integrated whole.

12 .Om Hrah Bhaskaraya Namah

Therefore, to make sure that the final practice

T h e meanings of these names of the sun are as
is correct it is essential to master this technique
follows:

in the progressive m a n n e r described.

1. Mitra - friend

Ravi - shining

Technique - postures and breathing

Sunn - beautiful light

T h e following pages describe step by step the

4. Bhanu - brilliant
twelve different positions of surya namaskara

5. Khaga - who moves in the sky
t o g e t h e r with t h e associated b r e a t h i n g 6. Pushan - giver of strength
sequence.

135

T h e palms should face forwards.

T h e movement should be executed in one
smooth motion with awareness.

Breathing: Inhale while raising the arms.

POSITION 1: PRANAMASANA

(PRAYER POSE)

POSITION 3: PADAHASTASANA

(HAND TO F O O T POSE)

Stand erect with the feet together.

Face the sun or the direction of the sun.

Bend forward and place the palms of the hands

Place the two palms together in front of the
on the floor, either in front of or on each side
chest in an attitude of prayer, the namaskara
of the feet.

mudra.

T h e movement should be continuous and

Close the eyes and relax the whole body.

without any jerking.

Be aware of the body for at least half a minute.

Keep the legs straight.

This will prepare you for the forthcoming If possible, try to touch your knees with your practice.

forehead or chin; (be careful of your nose for

Try to consciously relax the muscles of the
you may cause injury when doing surya
body.

namaskara quickly).

Breathing: Breathe normally with full awareness.

Under no circumstances should undue force
be used in order to attain the final position.

Breathing: Exhale as deeply as possible while bending forwards and if possible accentuate
the contraction of the abdomen, especially in
the final position.

Beginners: Beginners and people with stiff
backs will find the final pose difficult to attain.

If you cannot touch the floor with your hands,
or at most can only touch the floor with your
fingertips, don't worry. It is only a matter of
practice. As you become more supple through
yoga practices, you will be surprised to find
how easy it becomes to place the palms flat on
the floor. Only time and practice are necessary.

It is important that the legs remain straight in
position three, so that the leg muscles (hamstring muscles) are stretched and the legs

POSITION 2: HASTA U I T H AN ASANA
become more flexible. However, beginners

(RAISED ARMS POSE)

who cannot touch the floor will have to adapt
in the following manner: bend forwards as far

Raise both arms above the head, keeping hands
as you can and try to touch the floor with the
separated by a shoulder's width.

fingers or hands, keeping the legs straight.

At the end of the movement bend the head,

Try to stretch the legs a little more by reaching
arms and upper trunk backwards.

towards the floor with the fingers, then bend

136

the legs to place the palms on the floor in

Stretch the left leg backwards and place the
order to assume position four. However, if
left foot beside the right foot.

avoidable, the legs should not be bent.

Then raise the buttocks as high as possible
into the air and further lower the head so that
it lies between the two arms.

The legs should be straightened in the final
position.

Try to press the heels of both feet towards the
ground.

Throughout the practice the arms must remain
straight, and the hands and right foot should
remain in contact with the floor.

Though attainment of position five requires

POSITION 4: ASHWA SANCHALANASANA
the movement of various parts of the body, all

(EQUESTRIAN POSE)

the movements should be synchronized to
form one harmonious and smooth motion.

Stretch the right leg backwards as far as you

Breathing: exhale deeply as you perform the
can.

movement.

Simultaneously bend the left leg at the knee,
but keeping the left foot in the same position.

The palms should remain on the floor and the
arms should remain straight.

Beginners: If this is too difficult for beginners the palms can be raised off the ground, with
only the fingertips in contact with the floor.

POSITION 6: ASHTANGA NAMASKARA

This helps to increase the arch of the back.

(WORSHIP WITH EIGHT POINTS)

In the final position the toes and knee of the
extended right leg should be in contact with

This position is so called because in the final
the ground.

pose eight points of the body are in contact

Complete the movement by bending the head
with the ground.

backwards and arching the spine as much as

Lower the body to the ground, first bending
possible without straining.

the legs and placing the knees in contact with

The movement should be executed smoothly
the floor.

and with awareness.

Bend the arms and lower the head and trunk

Breathing: inhale deeply as you move the body.

towards the ground.

Try to brush your forehead along the surface
of the floor as you move the head and trunk
forwards.

At the end of the forward movement of the
head and trunk, let the chest brush along the
surface of the floor and rest the chin on the
ground.

Finally raise the abdomen and hips slightly off
the ground.

In the final position the eight points should be
on the ground: the chin, the chest, two palms,

POSITION 5: PARVATASANA
two knees and the balls of both feet.

(MOUNTAIN POSE)

T h e whole movement should be smoothly
executed.

Raise your right knee.

Breathing: Hold the breath outside, i.e. don't Simultaneously lower your head towards the
breathe in.

floor and bend the back so that the buttocks
move upwards.

137

POSITION 10: PADAHASTASANA

(HAND TO FOOT POSE)

This position is the same as position 3.

Lower the head towards the ground.

Simultaneously raise the buttocks and right
knee upwards.

Then, when you are able, place the right foot

POSITION 7: BHUJANGASANA
beside the left foot in between the hands.

(COBRA POSE)

Straighten the legs and try to touch the
forehead to the knees.

Lower the hips to the ground.

Breathing: Exhale deeply as you move the head Simultaneously straighten the arms so that
towards the knees.

the head and back arch upwards.

Beginners: Ideally, the hands should remain

In the final position the head and back should
on the floor t h r o u g h o u t the movement.

be bent backwards as far as is comfortable, but

However, beginners will find that because of
try to keep the abdomen as close as possible to
inflexibility of the back they will be unable to
the floor, without straining.

straighten the legs if they try to keep their

The position of the hands and feet should not
hands on the floor. They should, therefore,
change throughout the movement.

allow their hands to leave the floor as they

Breathing; Inhale deeply during the movement.

straighten the legs. However, in position three
they should stretch the fingers further towards

POSITION EIGHT: PARVATASANA
the floor for a few seconds when their legs are

(MOUNTAIN POSE)

straight. This will encourage the back to
become more supple so that you can eventually

This position is a repeat of position 5.

keep the palms on the floor with the legs

From the arched position of bhujangasana
straight.

bend the back in the opposite direction so that
the buttocks move upwards.

POSITION 11: HASTA UTTHANASANA

Keep the arms and legs straight and don't

(RAISED ARMS POSE)

move the position of the hands and feet.

In the final pose the buttocks should be as

This position is the same as position 2.

high as possible, the head should be between

Smoothly straighten the whole body.

the arms and the heels should be gently Keep the arms straight and separated by about pressed towards the floor.

a shoulder's width.

Breathing: Exhale while p e r f o r m i n g the Raise the arms over the head and lean the movement.

head, arms and back slightly backwards.

To do this the abdomen must be pushed a

POSITION 9: ASHWA SANCHALANASANA
little forwards.

(EQUES TRIAN POSE)

Breathing: Inhale throughout the movement.

This position is a repeat of position 4. Bend

POSITION 12: PRANAMASANA (PRAYER
the left leg and place the left foot between the

POSE)

two hands. Simultaneously raise the head
upwards, arch the back downwards and lower

This is the final pose and the same as position 1.

the right knee to the floor. The position of the

Bring the palms together and hold them in
two hands and the right foot must not change.

front of the chest.

The arms should remain straight throughout.

Relax the whole body.

In the final pose, accentuate the arching of the

Breathing: Exhale while assuming the final
back and bend the head backwards as far as
pose.

possible.

Breathing: Breathe normally while remaining

Breathing: Inhale deeply while assuming the
in the final position prior to continuing the
final pose.

practice.

138

One complete round
exhalation more than the body will do naturally.

We have described twelve positions. This Some effort will be required in this direction.

constitutes a half round of surya namaskara.

One full round consists of twenty-four posi-

Awareness
tions. To complete the second half of surya

Awareness is an essential part of surya namas—
namaskara the same twelve positions are kara. If it is performed without any awareness repeated but with two minor modifications.

or any attempt to be aware most of the benefits

These are as follows:

are lost2.

1. In position 16 the left leg is extended

If you have time it is preferable to stand for
backwards followed by the right leg in
a few minutes in position one preparing
position 17. This is instead of stretching
yourself physically and mentally for the coming
the right leg backwards as in position 4,
practice. The eyes should be closed. If you
followed by the left leg in position 5.

don't have very much time, then thirty seconds

2. In position 21 the right leg is brought
is sufficient. Be aw are of your whole body and
forward followed by the left leg in position
the breathing pattern. Try to feel that you are

22. This is instead of bringing the left leg
detached from your body and breathing.

forwards in position 9 followed by the right

See or feel a mental picture of the different
leg in position 10. T h e breathing sequence
parts of the body and try to relax them, but at
and the mantras remain unchanged. This
the same time try to remember that you are
alternation of the twelve basic positions to
merely witnessing. T h e different parts of the
form twenty-four is necessary to ensure
body and the breathing are something exter—
that both halves of the body are exercised
nal; feel as though you are apart from them.

equally - surya namaskara is a perfectly

Be aware of sensations, but again with a feeling
symmetrical exercise.

of detachment, with the attitude of being the
witness. Experience the peace that comes

Breathing
through merely being, without the confusion

Make sure that you breathe through the nose
and tension of life or having to do something.

and not the mouth. If necessary, d o j a l a neti

During daily life most of us are continually
before commencing surya namaskara or your
extroverted, or if we are introverted it is usually
daily practice program.

of a morbid, self-deprecating form, just for a

The breathing sequence in surya namaskara
short time be introverted with awareness of
is perfectly natural and should occur spontane—
your feelings. Do not plan for the future or
ously. T h e breathing that we have already regret the past. Live in the present, even if related to each position is that which the body only for a short time. This can bring wonderful
will automatically do, and any attempt to peace of mind.

breathe differently will prove uncomfortable

When you are ready, begin the practice.

and awkward. There is an easy principle to

Maintain awareness throughout. Your eyes
r e m e m b e r when you are learning surya may be opened or closed, although after namaskara. When you bend backwards, inhale, mastering the practice it is better to keep the
for the chest expands, inducing air into the
eyes closed. Witness the various movements
lungs. And when you bend forwards, then you
of the body and the corresponding breathing.

must exhale, because the abdomen is being

Don't lose yourself in the practice, watch and
compressed, which in turn reduces the volume
be continually aware of every movement you
of the lungs, via the diaphragm, and air is
perform. In this way surya namaskara becomes
forced out of the lungs. Only while assuming
a very powerful practice. It not only harmonizes
position six, is the breath retained, and if you
the whole body and mind, but it also develops
experiment for yourself you will find that this
the ability of awareness and concentration.

is also perfectly natural, for it is difficult to

These wonderful and practical benefits will
lower the body and breathe at the same time.

cany over into your daily life.

In summary, there is little or no effort
required on your part to ensure correct Relaxation breathing: your body will tell you. But what

An essential sequel to surya namaskara is
you must do is accentuate the inhalation and
relaxation. It is necessary to rest the body and

139
allow the heartbeat and respiration to return number of rounds that you can manage -
to normal. It is also essential to intensify the
listen to it carefully and take heed of it. As a
feeling of mental peace and awareness. Any
rough suggestion, however, a person of
method of relaxation can be utilized, but we
reasonably good health should eventually aim
highly recommend shavasana because it is a
to do about twelve rounds every morning. Of
scientific method which induces optimum course, those who are able can do more, and relaxation of mind and body, at the same time many people do. If you are not sure on this
intensifying the awareness1.

point seek the guidance of a competent yoga

T h e time spent on relaxation depends teacher who can prescribe a suitable number mainly on the time taken to perform surya of rounds to suit you individually depending
namaskara. At least three or four minutes on your state of health.

should be spent relaxing for every ten minutes
of surya namaskara. At least five minutes Sequence should be spent relaxing if it takes twenty Surya namaskara is ideally practised before minutes to practise surya namaskara. It is doing other asanas, as it helps to remove any important to relax the body until the heartbeat sleepiness and to loosen up the body in
and respiration return to normal. T h e practi—
preparation for your asana practice.

tioner must use his own discretion in this
respect.

When and where

T h e best time to practise surya namaskara is in

Tempo
the morning at sunrise. Face the rising sun to

You can do surya namaskara as rapidly or as
absorb the health giving ultraviolet rays. If
slowly as you wish; the choice is yours. At first,
this is impractical in view of the time of sunrise,
it should be done slowly to ensure correct climatic conditions and coordination with other development of the movement and breathing.

yogic practices, it can be done first thing in the

With regular practice your body will begin to
morning, preferably after going to the toilet.

gradually flow through the different positions.

Surya namaskara can be practised at other

U n d e r these circumstances you will auto—
times during the day. However, it is important
matically be able to perform each round in less
to wait at least three hours after meals, before
time. However, be careful not to do the practice
attempting the practice. Later in the morning
so quickly that the inhalation and exhalation
before lunch and in the afternoon before
becomes shallow and the mantras are not
dinner are both good times. It is not advisable
pronounced correctly. Eventually, you will find
to do surya namaskara before sleep because it
that the tempo of surya namaskara will be activates the entire body and this is the automatically fixed by the time necessary to opposite effect to what is desired before going
perform the movement, breath and mantra.

to bed.

If possible, practise in the open air, perhaps

Number of rounds
on a lawn or any clean flat surface. A thin

The number of rounds depends on the health
mattress, mat or blanket can be placed on the
of the individual as well as on the time available.

ground but it must be firmly fixed. Otherwise,

Surya namaskara should not be done to the
while learning surya namaskara in particular,
point of exhaustion. Beginners should start
the mat tends to slide backwards.

with no more than two or three rounds and
add one more round on each successive two

Limitations
days. In this way the body will gradually become

There are absolutely no sex or age limitations
accustomed to the increased exercise.

with regard to the practice of surya namaskara;

It is really impossible to lay down a fixed
both young and old, male and female can do it
number of rounds to be done every morning,
and gain its many benefits. However, ladies
for this depends entirely on the individual. Do
should not do it after their fourth month of
as many as you can in the time available.

pregnancy, but it can be continued after

However, at the slightest sign of exhaustion
childbirth. Furthermore, ladies are advised not
stop the practice and relax the body. In fact,
to do it during menstruation as a precautionary
the body should be your guide as to the measure.

140

People with certain ailments, such as sciatica, lack of vitality etc. Surya namaskara brings slipped disc, high blood pressure, coronary
these systems - the circulatory, respiratory,
ailments and so on should not do surya endocrinal, etc. - into balance with one anoth-namaskara. If you are not sure on this point er, thereby helping to prevent and remove
seek expert guidance.

disease. Let us briefly discuss some of the
main systems in the body and how they benefit

Precautions
from surya namaskara.

Surya namaskara is a powerful method of

Digestive system: The abdominal organs
eliminating toxins from the body. However,
and stomach are alternately stretched and
these toxins should not be eliminated too compressed. This imparts a healthy massage quickly, for they may manifest in a number of to the internal organs and ensures that they
uncomfortable ways, such as huge painful boils.

function correctly, or if they don't currently

If any such symptoms or sign of fever begins
work efficiently, encourages them to do so.

to show, reduce the number of rounds of surya

Many diseases of the digestive system can be
namaskara or even stop altogether for a few
prevented and removed by the regular practice
davs. The toxins must be eliminated from the
of surya namaskara.

body, but it should be done gradually over a

Eliminative system: Rapid elimination of
period of weeks or months, utilizing surya waste materials from the body is essential.

namaskara, asanas and pranayama.

Often undigested waste products remain in

As we have already stated, don't strain the intestines and bowels due to constipation, yourself by doing more rounds than your which can result in various other disorders.

physical condition will comfortably allow. Surya namaskara stimulates the peristalsis of Additionally, don't attempt surya namaskara the intestines helping to remove any tendency
if you are ill, because at this time all the energy
towards constipation.

of the body needs to be internalized to heal

The kidneys are also important eliminative
and remove the ailment.

organs. They filter impurities from the blood
and eliminate them from the body in the form

Instructions
of urine.

At first some mental effort is required to

Therefore, any disorder or inefficiency in
memorize the different positions, breathing
the workings of the kidneys will result in impure
and the mantras. An excellent method of blood. Surya namaskara gently massages these quickly mastering the exercise is for a friend two organs, increases their supply of blood, as
to read you the instructions while you accord—
well as speeds up the circulation throughout
ingly carry them out. In this way all the the body. The result is that the kidneys are important aspects of the exercise will be clearly encouraged to function properly while at the
imprinted in your memory.

same time the blood is given an additional
flush and filter through the kidneys. For best

Benefits
results one should supplement the daily

The obvious characteristic of surya namaskara
practice of surya namaskara by drinking plenty
is the fact that it exercises the entire body. The
of clean, fresh water.

back is bent forwards and backwards, the arms

A high proportion of the body's waste
and legs are bent and straightened, the products are eliminated through the skin. This abdomen is compressed, stretched and so on.

process works particularly well when a person

It is an integral exercise that influences the
sweats profusely. Often toxins accumulate in
health of the whole body. It is not confined to
the skin, manifesting as boils and pimples. If a
developing one part of the body, such as the
good sweat was developed regularly there
arm muscles, like so many other forms of would be less tendency for this to happen as exercises and gymnastics.

the toxins would reach the outer surface of

The body consists of various systems and
the skin and be washed off. Surya namaskara
organs which interrelate and coordinate with
results in increased perspiration and thereby
each other to give the best possible health and
encourages the elimination of toxins from the
efficiency. It is very easy for these systems to
body, helping to prevent skin ailments. This is
become disrupted. T h e result is disease and
an excellent method of acquiring a fresh com—

141
plexion, especially if one takes a bath after Surya namaskara harmonizes this system
surya namaskara or the yoga practice program.

helping to remove any irregularities by directly

Circulatory system: Surya namaskara in—
massaging the relevant glands and improving
creases the heartbeat and the workings of the
their blood flow. Imbalance of the endocrinal
whole circulatory system, helping to eliminate
system is often caused by mental tension. Surya
waste materials from the body. Areas of namaskara can help to remove or reduce this sluggish blood are also removed and replaced deeper cause of hormonal malfunction, espe—
by purified and oxygenated blood. All the cially if it is supplemented by other yoga cells of the body receive extra nutrition practices.

enabling them to function more efficiently.

Nervous system: T h e multitudes of nerve

This leads to better health and increased vitality.

connections throughout the body are gently

The lymphatic system is also speeded up.

stretched, massaged and stimulated while

This svstem is most important in protecting
doing surya namaskara. It is these nerves that
the body against infection. It is the body's
connect the different parts and organs of the
autotherapeutic system and without it the body with the brain. T h e nerves are the body would quickly succumb to disease. Surya intermediaries. Even if an organ is in perfect
namaskara, by increasing the circulation and
condition it can only function as well as the
the removal of poisonous bacteria, directly nerves will allow. If the nerves are unhealthy aids the lymphatic system to work more then the functioning of the associated organs efficiently in its fight against illness.

must suffer. If the pipe connecting the water

Respiratory system: Most people tend to
tank to the tap is blocked, then the tap cannot
breathe superficially in short and shallow gasps.

work properly, even though it might be

This starves the body of the oxygen it requires
perfectly new. It is the same with the body's
for perfect health. Carbon dioxide also tends
nervous system. The nerve fibres determine
to accumulate in the system. Further under—
how well the organs and muscles of the body
utilization of the lung capacity allows a build-up
function.

of germs which can lead to various illnesses.

Most m o d e r n , sedentary people don't

Surya namaskara, when done correctly, accen—
exercise their bodies sufficiently. As a con—
tuates the exchange of air to and from the
sequence the nerve connections tend to
lungs, opens and expands the intricate alveoli,
become lazy and atrophy develops. Surya
or air sacs, of the lung tissue and exercises the
namaskara tones up these nerves and simul—
muscles of the surrounding chest region. The
taneously awakens the associated brain centres.

lungs are emptied of impurities and stale air

One feels more alive after a few rounds of this
and the body and brain are revitalized by the
exercise.

extra supply of oxygen they receive. One can

Muscles and skeleton: Surya namaskara
almost feel the extra supercharge of energy.

exercises all the main muscles and joints in the

Endocrinal system: This system plays an
body. T h e muscles are contracted and extend—
important part in determining our well-being
ed and any impure, stagnant blood is
and attitude towards life. It consists of a large
redirected back to the lungs and kidneys for
number of different chemicals (hormones) purification. It is an excellent method of which interact with each other, reinforcing or loosening up the body for asana practice.

counteracting each other. Even the slightest

Subtle influences: Surya namaskara can give
imbalance can cause widespread repercussions
many additional and perhaps more important
in the form of disease. A well-known example
benefits beyond the physical. It depends on
is diabetes. There are many other illnesses your attitude. If you are aware and totally which are a direct result of hormonal imbal-involved with the intonation of the mantras, ance. The hormones are the officers of the
the breathing and the movements, it will induce
body, the brain is the commander and the
peace of mind. It is therefore a very useful
parts of the body are the soldiers. It is the
exercise in reducing emotional conflict, neuro—
hormones that mobilize and coordinate the
sis and stress, especially when supplemented
different functions of the body. Rate of growth,
by other yoga practices. If one is devotionally
sexual functions, excitability and so on are all
inclined then the exercise can be done with full
controlled by hormones.

knowledge of the significance of worshipping

142
the sun. This will purify the heart and mind.

Sun a namaskara also helps to bring the flow
of pranic or bioplasmic energy into balance
and remove blockages in the nadis through
which it flows. Surya namaskara is an excellent
practice with which to start the day. It helps to
prepare you in every way to face the oncoming
day with physical and mental strength and
confidence.

Summary

S u n a namaskara is a panacea for those people
who live in cities and towns and who find
insufficient time a n d o p p o r t u n i t y to take a d e q u a t e exercise. People in the country
automatically exercise their bodies and relax
their minds, as well as feel an intimate relationship with everything around them. It is urban
people who suffer from the majority of diseases.

T h e main reason is lack of exercise and peace
of mind. Surva n a m a s k a r a is the answer,
especially if done in conjunction with other
yogic techniques. T h e r e is no reason why most
people cannot practise it daily. It only takes a
matter o f t e n minutes or so. During this short
period of time the body is exercised in the
most systematic and comprehensive m a n n e r
possible. T h e r e is no other exercise that can
surpass it. Running, walking and swimming
are all excellent exercises no doubt, but they
don't exercise the body as effectively as surya
namaskara in the time available. So needless
to say we highly recommend that you practise
s u n a namaskara. In fact, we regard surya
namaskara so highly that we will recommend
that you practise it in your daily practice
program from now onwards throughout the
book.

Notes

Shavasana: Part 1 - Book I, Lesson 1, Topic 5;

Part 2 - Book I, Lesson 2, Topic 8

; For further details on the subject of awareness -

Book I, Lesson 3, Topic 5

143

Topic 4

Hatha Yoga: Vatsara Dhauti

The subject of burping has long been contro—

T h e main reason for doing the practice is to
versial in various societies throughout the clean the stomach of stale, foul smelling gases.

world. In China and during the middle ages of

Furthermore, many processes of digestion

Europe, it was almost a ritual to end a meal by
work far better when there is a liberal supply
burping. This clearly showed that one had
of oxygen in the stomach. The oxygen seems
enjoyed his food. If a person did not burp he
to encourage the best possible digestion of
was likely to be labelled bad mannered or even
food. In this way, aeration of the stomach aids
a boor. Burping was almost considered an art.

digestion and eliminates waste gas.

This art has been lost in modern societies
because it is considered both crude and

VATSARA DHAUTI
distasteful. Nevertheless, we are devoting this
next topic to the revival of this noble and

Sit in any comfortable position.

ancient art.

T h e aim is to direct the inhaled air into the

T h e Gherand Samhita says the following: stomach instead of the lungs.

"Shape your lips like a crow's beak and drink

Open your mouth.

air. Let the air swirl in the stomach for some

If you wish you can purse your lips together
time and then allow it to expel itself. Vatsara
like a crow's beak as given in the Gherand
dhauti is a most secret technique to purify the

Samhita, but this is not essential.

body. It destroys all diseases and increases the

Try to suck air into the mouth.

gastric fire." (1:15-16)

To do this you must try to create a vacuum in
the stomach.

Usefulness of practice

This is not difficult, but may require a little

Under normal circumstances burping brings
practice. It can either be done in one sucking
a wonderful and immediate sense of relief. It is
action, or in a series of gulps.

a normal response which none of us can avoid,

Choose whatever method is easiest.

for we all tend to swallow air while we eat. This

Fill the stomach as much as possible.

is trapped in each mouthful of food and Then completely relax.

accumulates in the stomach. The amount of

Don't try to expel the air; it will automatically
air swallowed, of course, varies greatly with
come out in its own time.

eating habits, but it may be as high as half a

This is vatsara dhauti, secret of all the ages.

litre. A little of this passes into the intestinal
tract but most of it is expelled by means of the

Frequency and time of practice
simple expedient of burping.

You can practise it as many times as you want,

Vatsara dhauti utilizes the same basic pro—
but once or twice is sufficient just before eating.

cess, but instead of inducing air into the It can be done at any time of the day, but stomach by eating food, it is induced by preferably not during or immediately after a
voluntary effort. In other words, air is sucked
big meal. This practice is most useful, however,,
into the stomach while inhaling. To many if performed just before you eat a large or people, especially children, this technique will heavy meal as it stimulates the digestive system
come almost naturally. In fact, they will have
to work at a higher level of efficiency.

already practised it for the fun of hearing the
resulting noise on expulsion, without realizing

Benefits
that they are performing an ancient practice

We have treated this practice in a rather light—
of yoga.

hearted and superficial manner, because it is

144
very difficult to be serious and factual about such a maligned subject. However, we emphasize that we are serious when we say that this practice is beneficial. It increases the
digestive power of the body by improving the
chemical reactions taking place within the
stomach. It removes impure and unwanted
gases and helps to eliminate and prevent
hyperacidity and especially heartburn.

When one considers that a large number of
ailments arise from digestive disorders, the
necessity for a healthy digestive system
becomes obvious. Vatsara dhauti is one method of attaining this end.

145

Topic 4

Pranayama: Nadi Shodhana (Stage 2)

In this topic we will further develop the practice
between excitability and respiration. Animals
of nadi shodhana by describing the more which breathe slowly such as elephants, snakes, advanced form of stage 2, the preliminary tortoises, etc., epitomize calmness, whereas fast
form of which was described in the previous
breathing animals such as birds, dogs, cats
lesson1.

and rabbits a p p e a r to live a much more

The essential requirement of nadi shodhana
stressful existence.

is slow, deep and rhythmical breathing. This

Another related factor is that animals which
results in less number of breaths every minute,
breathe slowly are also renowned for their
for as one breathes more deeply the frequency
longevity. The ancient yogis clearly recognized
of respiration automatically decreases. In this fact and recommended slow and deep everyday life most people breathe fifteen to breathing as a means to achieve not only a
twenty times per minute. These are generally
long life, but also a calm and relaxed one.

shallow gasps which utilize only a very small

From this stabilization it is possible to make
portion of the available lung capacity. As such,
progress in yoga.

a lot of energy is used in breathing, with a

People who suffer from nervous disorders
relatively small return in terms of the energy
should particularly take note of this association
that we induce into the body. In other words,
between breathing and nervousness, for they
we could easily induce the same or even more
especially tend to breathe quickly and super—
vital energy into the body, in the form of ficially. From this nervousness results directly oxygen, and expend less muscular energy by or indirectly most, if not all, illnesses. Regular
breathing slowly, deeply and rhythmically. practice of nadi shodhana pranayama helps to Rhythm too is important, for spasmodic, jerky calm the mind and the nerves. This applies
respiration also tends to use up far more particularly to sedentary people who have a muscular energy than smooth and relaxed tendency to breathe in short, sharp gasps and respiration. This is one of the reasons, although it is no coincidence that most nervous diseases
not the main one, for practising nadi shodhana
occur among town and city dwellers.

pranayama: to train us to habitually breathe

The primary purpose of pranayama is to
in a sensible and economical manner.

induce mental tranquillity as a means to

Rapid breathing is directly associated with
meditation. Nadi shodhana is no exception.

excitability, nervousness, anger and other First of all it progressively reduces the rate extreme emotions. Anyone who doubts this and increases tbe depth of respiration. Second-should watch carefully how their breathing ly, by balancing the flows through the two rate increases when they feel angry. This may nostrils it helps to bring the pranic body into
be a little difficult or even impossible, because
balance. Both of these aspects induce calmness
most people become completely involved and
of mind. The slower one breathes and the
identified with their emotions. It is difficult to
more one is aware of the process, the greater
be aware of oneself under conditions of intense
the degree of tranquillity attained. This is the
emotions; in fact if we were able to observe
reason why in nadi shodhana stage 2 we
our feelings as a witness then these intense
emphasize the importance of progressively
outbursts would gradually disappear. How—
slowing down the breathing rate.

ever, try to watch how other people's moods
relate to their breathing. Or as an alternative,
consider the breathing rates of different
animals as illustrative of the direct connection

146

NADI S H O D H A N A - STAGE 2
exhalation to inhalation fixed at 1:2.

(ADVANCED)

How quickly you attain this depends of course
on what your count was for the initial 1:1

The reader should refer to the first part of
ratio. However, don't try to progress too
nadi shodhana stage 2' where we described
quickly - there is plenty of time.

how to progressively slow down the respira—

When you reach the 1:2 ratio then you should
tion. Nadi shodhana stage 1 must be practised
start to increase the inhalation by 1 second
for a few minutes', followed by stage 2, with
and the exhalation by 2 seconds to maintain
the aim of making the inhalation and exhala—
the same 1:2 ratio.

tion longer and longer in duration but always

Continue to increase the actual duration over
maintaining the ratio 1:1. Before you attempt
each practice session.

the second part of stage 2 you should perform

In this way you should be able to start each
the above process. Then without break con—
sitting with a larger and larger count as you
tinue the following practice.

make progress.

Remember it is essential to maintain awareness

Technique
of breathing and mental counting throughout

Start to slowly increase the d u r a t i o n of the whole practice.

exhalation.

Do the practise for as long as you have the

Remember to continue to mentally count the
time available.

duration of exhalation and inhalation.

Each interval of counting should last for 1 General hints second; in other words if you breathe in for a If your nose is blocked it is essential to perform
count of 5 then this corresponds to a duration
jala neti prior to practising pranayama2. Even
of 5 seconds.

if your nose is reasonably clear it is still

Make sure that you are aware of both the beneficial to do jala neti prior to your yoga mental counting and the process of breathing.

practices.

Remember 1 round consists of inhalation

Try to breathe without making any noise as
through the left nostril, followed by exhalation
the air enters and leaves the nostrils. Noise is a
through the right nostril, inhalation through
sure sign that you are breathing too quickly.

the right and finally exhalation via the left.

Of course, if you cannot breathe sufficiently

Over tbe space of 5 rounds make the exhalation
slowly to eliminate noise then don't worry,

1 second longer than inhalation.

only bear this in mind. With practice your

For example, if you breathe in for a count of 5
breathing rate will definitely reduce. T h e
then exhale for a count of 6.

breathing must be relaxed and without violent

If you breathe in for a count of 10 then exhale
heaving and movements of the body.

for a count of 11.

Try to practise yogic breathing5.

The actual count depends entirely on how far
you have progressed with the previous lesson1.

Timing

Don't under any circumstances use force or

It is important to maintain a constant speed of
strain.

counting and that each count or time unit is

Your duration of exhalation and inhalation
one second. To check this in the early stages,
should be perfectly comfortable.

time the duration of practice on a clock. To do

Then after a few rounds add 1 more second
this, merely note the time of commencing the
onto the duration of exhalation.

practice, perform a set number of rounds

Do this only if you are able to do it comfortably.

without changing the time of inhalation and

Af ter a few more rounds try to further increase
exhalation and note the time at the end of the
the exhalation by 1 more second.

practice. From this you can work out the period

Continue in this manner until you either find
of each round. By dividing this period by the
it impossible to increase the length of duration
number of counts for one round, the duration
any further without straining, or if you reach a of each count or time unit can be calculated.

stage where exhalation is twice as long as

From this you can adjust your counting rate,
inhalation.

speeding it up if it is too slow, or slowing it

The eventual aim is to make the ratio of down if it is too fast. Eventually you will be 147
able to count uniformly so that the duration of each time unit is one second. This will become an ingrained habit and will be very useful for
future practices.

Sequence

To recapitulate, one should first of all do nadi
shodhana stage 1, then the preliminary part
of stage 21 and finally stage 2 that we have
described in this topic. At first the time that
you have available to do pranayama should be
divided into three parts: a third allocated to
each of the above three divisions. If you have
sufficient time and as you progress, slowly
increase the relative duration of the final part
of stage 2.

Full details of duration, awareness, precautions and benefits can be found in the previous
lesson1.

Notes

1 Nadi shodhana : stage 1 - Book I, Lesson 3,

Topic 4; stage 2 - Book I, Lesson 4, Topic 5

2 Book I, Lesson 1, Topic 2

3 Book I, Lesson 1, Topic 4

148

Topic 4

Meditation: Anuloma Viloma
and Prana Shuddhi

In the previous lesson we introduced you to a

However, your imagination will help to bring
meditational technique which utilized aware—
this state about in reality.

ness of the breath as a means for inducing

Continue this practice for a minute or two.

relaxation, introversion and eventually (we Then repeat the same thing with your right hope) a meditative state1. In this topic we will nostril; try to feel that the whole flow of breath
develop the same theme by describing two is moving in and out of the right nostril.

methods called anuloma viloma and prana Again do this for a minute or so.

shuddhi, which also require breath awareness.

Be aware of breathing throughout the practice.

Though anuloma viloma and prana shuddhi

Now you must try to mentally control the
have different names and are often performed
breath flow moving in and out of each nostril
separately, they are ideally practised together,
alternately.

one following on from the other. If you have

Feel that you are inhaling through the left
time, these practices can be done after perform-nostril.

ing the previous meditation practice1.

Then feel the exhalation through the right

These two practices closely relate to and can
nostril.

be easily integrated with the practices of nadi

Feel the breath being inhaled through the
shodhana that we have already discussed. In
right nostril.

fact they supplement each other.

And then the breath being exhaled via the left

The Sanskrit word anuloma viloma means nostril.

up and down', 'alternate' or' reversed'. This is

This is 1 round of anuloma viloma.

a technique in which the flow of breath is Do 4 rounds.

reversed through each nostril alternately. The

Then you have to do 1 round of prana shuddhi.

word shuddhi means 'purification' and the word

This involves breathing in and out through
prana you already know2. Therefore, prana both nostrils together.

shuddhi can be defined as a practice which

Prana shuddhi is sometimes called conical
purifies the flow of prana in the body.

breathing for one imagines the flow of air
moves through both nostrils simultaneously

Technique
in the form of an inverted 'V'.

.Assume a comfortable sitting position. Shav—

In other words, during inhalation the flows of
asana can also be used, if preferred, but a air through both nostrils meet at a point at the sitting pose is best for there is less tendency to centre of the eyebrows; and during exhalation
sleep. Furthermore, a sitting pose should cer—
the air flows diverge from the centre of the
tainly be assumed if these techniques are eyebrows.

performed immediately after the practice of

Both imagination and awareness are required.

pranayama.

A single inhalation and exhalation is 1 round

Relax the whole body and close the eyes. of prana shuddhi.

Become totally aware of the breathing process.

.Alter this you do 4 more rounds of anuloma

Feel as though nothing else exists but your
viloma f ollowed by 1 round of prana shuddhi.

breath.

Continue practising in this manner.

First do anuloma viloma.

Simultaneously mentally count each round
try to feel that you are only breathing in and
starting from 100 and ending with 1 in the
out of the left nostril; some imagination may
following way: 100 - one round of anuloma
be necessary for this condition might not be
viloma (i.e. breathe through left, out through
the case.

right, in through the right and out through

149
the left nostril). 99 - second round of anuloma Benefits
viloma. 98 - third round of anuloma viloma.

It brings about relaxation of the mind and

97 - fourth round of anuloma viloma. 96 -
body, increases mental concentration and
one round of p r a n a shuddhi.

awareness and is a method of inducing states

And then the whole process is repeated - 95,
of meditation.

94, 93, 92 anuloma viloma followed by 91 for
prana shuddhi. And so on.

It is important not to forget the order and
awareness of counting.

If your mind wanders and you forget to count
then you must start again.

If you have time continue the practice until
you reach the count of 1.

Breathing, awareness and duration

Do not force the breathing but allow it to
assume a normal flow.

T h e duration, of course, depends on the
time that you have available. At least ten
minutes is necessary. To perform the whole
practice from one h u n d r e d to one, however,
will require m o r e than ten minutes if one
br eathes at the average relaxed rate of about
fifteen respirations per minute. In this case
those people who have less time available can
start with a count of fifty instead of o n e
h u n d r e d . T h e r e a d e r m u s t use his own discretion in this respect.

As in all practices of yoga, awareness is
essential. Complete awareness of both breath
and mental counting must be maintained
throughout the practice. This is a little difficult
at first and one will find that after a few rounds
or even less that one has lost track of the
counting. This indicates loss of awareness of
the practice in hand. Don't worry about this -
there are very few people, especially beginners,
who can do the complete practice from start to
finish without losing count. O n e must merely
start to count again. With practice you will
make noticeable progress and be able to keep
your awareness on the counting and breath.

Sequence

Anuloma viloma and prana shuddhi are ideally
performed directly after practising nadi shodhana pranayama. It can also be practised alone
or following on from the breathing technique
in Lesson 4, as a method of inducing relaxation1. It can be done at any time during the
day.

Notes

1 Book I, Lesson 4, Topic 6

2 Book I, Lesson 3, Topic 3

150

Daily Practice Program

At this stage the student should be more aware
personal needs. We will continue to suggest
of his or her own physical body and the parts
programs and you should continue to use
of the body which are especially stiff or
them as a guideline, adapting them more and
malfunctioning and therefore require parti—
more to your own needs by adding or elimina—
cular attention. Although our human bodies
ting practices. This applies mainly to asanas.

are similar in design they are different in

The inclusion of meditational practices in
makeup. For example, some people have stiff
the program is very important, therefore try
legs, while others have stiff backs; and in the
to find the time daily for a separate practice of
same way some p e o p l e have a b d o m i n a l meditation. At this stage at least 10 minutes, if disorders while some have ailments in other not more, should be allocated to meditational
areas of the body. Therefore we feel that only
techniques such as anuloma viloma and prana
you, the practitioner, can really choose the
shuddhi. This is essential if one wants to pro—
most beneficial practice program to suit your
gress on the path of yoga.

Practice

Rounds

.Minutes

Program 1: duration 1 hour

Surya Namaskara

3 to start

6

Shavasana

—

3

Ardha Titali Asana

50 each leg

3

Shroni Chakra

10 each way

3

Marjariasana

15

3

Bhujangasana

—

3

Shashankasana

—

3

Meru Vakrasana

2 each side

3

Naukasana

2 rounds

3

Shavasana

—

3

Nadi Shodhana Pranayama:

Stage 1 and 2 (prel and adv)

15

Meditation practice:

Anuloma Viloma and Prana Shuddhi

12

60

151

Program 2: duration 3/4 hour Surya Namaskara

3 to start

5

Shavasana

—

3

Ardha Titali Asana

35 each leg

9

Bhujangasana

3

—

Shashankasana

3

—

Marjariasana

15

3

Mem Vakrasana

1 each side

2

Nadi Shodhana Pranayama:

Stage 1 and 2 (prel and adv)

12

—

Meditation practice:

Anuloma Viloma and Prana Shuddhi

12

—

45

Program 3: duration 1/2 hour

Surya Namaskara

3 to start

5

Shavasana

—

3

Ardha Titali Asana

35 each leg

2

Bhujangasana

3

—

Shashankasana

—

3

Mem Vakrasana

1 each side

2

Nadi Shodhana Pranayama:

Stage 1 and 2 (prel and adv)

12

—

30

152

Lesson 6

Khechari mudra is performed by inserting the
tongue in the upper cavity of the palate and
gazing at the eyebrow centre. By its practice
the yogi attains immortality and overcomes
death. He has no fear of losing himself in
unconsciousness, and the influences of sleep

(absence of awareness), hunger and thirst

(urges of the senses) will no longer affect him.

Neither unconsciousness (laya), nor diseases,
nor karmas will be able to influence the
practitioner of khechari mudra. His chitta
dwells in chidakasha and he will be beyond the
influence of time and space. Therefore the
siddhas (perfected ones) give salutation to this
mudra.

He who is able to close the upper palate by
khechari mudra will become the master of
vajroli (locking of the nadi through which the
sexual energy flows), because by this mudra
the bindu (semen) becomes steady forever.

Even at the climax of a passionate embrace,
when the bindu remains steady in the body,
then where is the fear of death?

Dhyanabindu Upanishad (79-84)

Topic 4

The Structure of Yoga

There are many different paths of yoga. In

The many variations of yoga can be broadly
fact, in the ashram library there is one Hindi
classified into five basic groups. These cater
book listing well over a hundred different types.

for the most prominent aspects of our per—

However, most of these separate paths are sonality: only slight variations of a few basic forms of

• Karma yoga: the path of activity.

yoga practices. These numerous variations

• Bhakti yoga: the path of devotion.

arise from modifications designed to suit the

• Jnana yoga: the path of enquiry.

temperaments and beliefs of everyone, and in

• Raja yoga: the path of introspection.

a sense we can say that there is a different path

• Hatha yoga: the path of balancing the
of yoga for each individual, for each person
mental, physical and subtle (pranic or bio—
has a unique personality. However, our per—
plasmic) forces of the body.

sonalities are more notable for their similarities

Any other forms of yoga can be placed under
than differences, as we are all composed of a
these live headings.

few basic characteristics such as emotion,

All of us have a tendency to be introspective
tendency to activity, etc. Because of these
and to enquire about the nature of life and
common aspects, yoga can be separated into a
other topics that vitally influence us. Simul—
few paths which cater for each of these facets
taneously, everyone has emotional tendencies
of personality. It is these fundamental paths
by nature and are continually performing
that we want to briefly discuss in this topic.

actions in one form or another. Lastly, everyone has a mind and physical body as well as a

The different paths
bioplasmic body, though few of us realize the

H i e various paths of yoga lead to the same
latter aspect of our being. It is the way that
point or source. They are often compared to
these aspects of our consciousness relate to
different rivers which flow into the sea. At first
each other that determines our personality. In
they are completely separate and are known
other words, some of us are more emotional
by different names. However, as the rivers
or devotional than others. For these people
progress, they begin to merge with each other
the path of bhakti yoga is recommended.

until eventually they are totally absorbed in

Other people can never keep still; they must
the ocean. T h e rivers completely lose their
always be acting and expressing themselves in
individuality. It is the same with the various
the outside world. Karma yoga is the main
yogic paths. At first they have specific char—
path for these people. Others are much quieter
acteristics and sometimes even appear to and more introspective in nature; they tend to contradict each other, but as one progresses watch their mental reactions to life's situations.

along any one or number of these paths, their

Here the way of raja yoga is recommended.

separateness disappears. All the paths of yoga

Still other persons have a strong tendency to
incorporate the same aim: physical health,
enquire about the nature of life; in a sense
mental peace and higher awareness.

they are stubborn for they refuse to accept

The following is a list of the main branches
any answer unless it is based on personal
of yoga: mantra yoga, kundalini yoga, laya experience. They should practise jnana yoga.

yoga, hatha yoga, raja yoga, Patanjali yoga,

Then there are those who, perhaps being a bit
bhakti yoga, dhyana yoga, swara yoga, karma
more down to earth, can relate to tuning up
yoga, kriya yoga, japa yoga, jnana yoga. There the forces of their mind and body (physical are many more, and we will try to briefly define and subtle) to the best possible condition. In
these different paths in the following pages.

other words, to attain health and calmness of

155
mind. These people should practise hatha physically. This is a natural process. However, yoga.

for perfect mental and physical balance the

Actually, it is best to practise all the five main
sun flow should predominate for a total of
paths of yoga to a certain extent, with an
about twelve hours and the moon flow for the
emphasis on the path that is in keeping with
other twelve hours in each day. This ensures a
the predominant aspect of your personality. It
balanced personality - neither too much
is this path that should be followed with the
introversion nor too much extroversion. The
most zeal, for it will be in accordance with your
balance of these two is essential and is the
nature. Swami Sivananda was a firm believer in
basic aim of hatha yoga. Not only this, but
what he called 'integral yoga', in which all
balance leads to perfect physical and mental
aspects of the personality are channelled health. Further, it is the period when the flow through performing a combination of these in both nadis is exactly the same (manifested
different paths. He said that one should: by equal flow in both nostrils) that spon-

"Serve - Love - Meditate - Realize". This taneous states of meditation can arise.

encompasses the five different aspects of being:

In the ancient classical text, the Gherand
action, devotion, introspection, enquiry and

Samhita , hatha yoga is referred to as 'ghatastha body (the latter being included with medita-yoga'. Ghata means a 'pot' or a 'vessel', tion). Let us discuss these five categories of
representing the physical body. The word stha
yoga in turn.

means 'contents'. Therefore, ghatastha is an
analogy for the contents of the physical body,

Hatha yoga
meaning the yoga of that which is contained

We will deal with this path first because it within the physical body. T h e text continues: generally precedes the other forms. In other "The physical body is like an unbaked pitcher
words, to tread any path of yoga, physical, which dissolves itself if filled with water. When psychic and mental health is essential and these the pitcher is fired, then it becomes strong
are the basic aims of hatha yoga. In fact, it is
enough to contain water. In the same way the
often regarded as the first part of raja yoga,
body becomes strong when it is fired or
for without the preliminary practice of hatha
h a r d e n e d by the fire of yoga (hatha or
yoga, raja yoga becomes very difficult, if not
ghatastha)." (1:8) This is a perfect description impossible.

of the basic aim and philosophy of hatha yoga.

T h e Hindi word hatha means 'obstinate'.

We have already introduced you to some of

But the meaning of hatha yoga is not 'obstinate
the basic practices of hatha yoga, which can be
yoga', though some people might regard it as
roughly divided into different groups, as
being so. T h e word hatha is composed of two
follows:

syllables, namely ha and tha. Ha means the

Shatkarmas are in the main concerned with

'sun' and tha means the 'moon'. Yoga means
cleansing the body. Many diseases are caused
communion. Thus hatha yoga means the by the build-up of toxins within the body.

harmony between the sun and moon aspects

These practices are the first step in eliminating
of our being. T h e right nostril is connected
these waste products, and thereby regaining
with the sun aspect; the left is associated with
perfect health1.

the moon aspect. The moon rules over the

Asanas are the physical postures of yoga.

mental functions, while the sun controls the

We have already introduced you to many of
vital and physical functions. This applies to
them, their rules and a few practices, so we will
everyone and is a basic tenet of yoga. The two
not go into any detail here2. We will mention,
nostrils have a deeper association with the however, that there is much controversy llow of prana within our being. It is this flow of between the different schools of yoga as to
prana that ultimately influences the mental whether asanas are actually a part of hatha and physical functions. If the moon flow is yoga, raja yoga, tantra yoga or of all three.

predominant, then one tends to think too

Pranayama has also been fully discussed and
much. If the sun flow is predominant there is a
a few practices have already been given3.

tendency towards extroversion and physical

Mudras and bandhas are often classified with activity. T h r o u g h o u t the day we tend to hatha yoga. Mudras are special physical o p e r a t e either m o r e mentally or m o r e positions of the body or parts of the boch 156
which induce deeper physiological, psychic and some form of energy exists which we label
mental changes in one's being. Bandhas are
electricity, and can be seen when we flick a
physical locks which perform the same function.

switch and electrical gadgets work. Without

These are very basic definitions. T h e prac-the electrical supply there is no reaction.

tices will be fully discussed later in the book4.

Similarly without prana our body would cease

Health is the fundamental aim of hatha yoga.

to function.

What is health? It is difficult to define. Some

Hatha yoga aims at harmonizing prana in
people think that good health is epitomized by
the body so that in turn the physical body will
rippling muscles, but this is not necessarily
automatically become healthy and receptive
true, for many fitness fanatics suffer from
to higher vibrations. T h e mind and prana are
chronic physical problems, are easily suscep—
intimately linked together and so if the pranic
tible to infection and disease and are also body is tuned up, then the mind is automatically weighed down with many mental problems.

relaxed and harmonized; at least to a degree,

Often skinny looking people are far healthier
for it is the mind that controls prana, not
than the Tarzan types. In a general sense, prana the mind. However, prana and mind are health can be defined as a combination of the part and parcel of the same thing; the division
following: resistance to infection, absence of
between them is only arbitrary. Certainly we
disease, both mental and physical endurance,
can say that a balanced pranic body implies
flexibility of mind and body, mental peace,
vitality of both body and mind, for all these
perfect coordination and condition of all
aspects are directly related to each other.

organs, muscles and nerves in the body and

Hatha yoga treats the body as an instrument
their control by the brain and spinal nerve
to be kept in the best possible condition. This
centres, together with a perfectly functioning
is one of the reasons most other spiritual and
pranic body. Hatha yoga aims to bring about
religious systems fall down. They seem to
this state of health.

ignore this important aspect of our being. If a

Hatha yoga is particularly popular with many
musician wants to play a beautiful musical
people, for they can see tangible benefits from
composition, it is essential that his instrument
its practice. It is very easy to see improvement
is in perfect condition. He would not dream of
in physical health and to feel emotionally and
playing his masterpiece on a broken, battered
mentally more calm than usual, and hatha yoga
violin. It is the same with the path to higher
leads to these benefits in a reasonably short
awareness. T h e essential prerequisite is a well—
period of regular practice. However, at the
tuned body and mind.

same time it is important to understand or at

At the same time, as we have already
least appreciate that health of the body and
mentioned, one should not assume that hatha
mind is a means to an end, not an end in itself.

yoga is only to bring about mental and physical

It is a method to master the mind and attain
health. Hatha yoga involves awareness in many
higher states of consciousness. To this end
of its practices and as such is a means to
hatha yoga and other paths of yoga can be
meditation in itself. This does not imply that
utilized. The basic aim of hatha yoga is to build
people who are sceptical of the concept of
a firm, strong, healthy body, because without
higher awareness should not practise batha
this asset, one's activities and aspirations are
yoga for health reasons - far from it. But at
sev erely curtailed.

the same time they should bear in mind the

Hatha yoga also ensures that there is free
higher ideals of hatha yoga, which are clearly
flow of prana within the psychic channels of
stated in the Hatha Yoga Pradipika, the classical the body. This is of prime importance for
textbook on this subject: "Those people who
perfect physical and mental health as well as
practise only physical exercises (in hatha yoga)

experiencing higher states of awareness5. without mental and spiritual aspiration will fail Remember that although prana is not visible it to achieve the best results."

does not mean that it is non-existent or a mere

In a sense yoga has a different aim to other
concept. For the sake of comprehension,
methods or systems that concern themselves
equate prana with electricity. Electricity cannot
mainly with the body. These other physical
be seen and scientists have never explained its
systems aim to develop the body in one way or
nature, yet at the same time it is agreed that
another so that it can be exhibited, or can

157
perform certain sports with a greater degree In this path one enquires about the essence
of perfection etc. They make the practitioner
of existence and one's true nature. Effort,
more concerned with his or her body. Hatha
concentration and total absorption in the
yoga, on the other hand, is exactly the opposite.

enquiry are prerequisites for success in this

It attempts to harmonize the body so that it
path. Without these attributes, illumination
can be forgotten or transcended. In this way
will not take place. By illumination we do not
one is less hampered by the body and associat—
mean stereotyped answers, but intuitive ansed ailments, and more able to dedicate oneself
wers which cannot be spoken about. If one can
to mental and spiritual pursuits.

talk about an illumination it usually has not
occurred. This is the reason why so many great

Karma yoga
yogis have refused to talk about their highest

This is the yoga of action, the system of experiences. They know it is impossible.

attaining awareness through activity. It is

The path of jnana yoga is open for everyone,
performance of our daily work with constant
but at the same time few people are really
awareness and at the same time without any
ready for it. They have too many mental
expectation of reward. It is this living in the
tensions and problems and are unable to relax.

present which enables far more effective, They dissipate their mental energies in a large efficient and powerful actions. By totally number of different pursuits, and therefore absorbing the self in the work at hand we tend lack the intensity of purpose to pursue their
to reduce the power of the ego. This is the
enquiries until they gain the answers in the
essence of karma yoga, and results in less form of revelations. As such, most people emotional and mental upsets in life. It helps to should follow alternate forms of yoga to clean
make the mind more calm and peaceful under
out their minds and develop their power of
any circumstances and more receptive to the
concentration. When they progress in yoga
practices of yoga. This in itself can lead to
they can turn to the path of jnana yoga. The
meditation. Karma yoga will be more fully
subject of jnana yoga will be further outlined
discussed in later lessons6.

in Book IIP.

Bhakti yoga

Raja yoga

This is the yoga of devotion. It is the channell—

This is the path of introspection. It encom—
ing of emotions into devotion, directed towards
passes many other separate paths of yoga
a guru, deity or suitable object. In this way the
which we will briefly mention. It is the path in
emotions are given an outlet, instead of which one attempts to explore the different suppressing them or dissipating them in realms of the mind: conscious, subconscious, different directions. The bhakta absorbs him-unconscious and beyond, fire purpose is to self completely in his object of devotion, losing
become increasingly aware of these different
his individuality or ego. Emotional and mental
aspects of being. Raja yoga progressively
problems disappear, concentration increases
attempts to transcend the outer environment
and the path to higher awareness and self—
of the physical body, and direct the awareness
realization is opened. A full discussion of bhakti
to the inner environment. Each person has
yoga and its benefits will be given in Book II7.

consciousness; either it can be directed outwards or it can be directed inwards. Either we

Jnana yoga
can be conscious of the external surroundings

This is the path of enquiry. It is not, as so
or we can be conscious of the inner world.

many people say, the path of the intellect. It

Usually our attention is on outer objects. If
attempts to to transcend the limitations of the
perception of the external is cut off, as is
intellect or logical faculties of each individual,
attempted in raja yoga, then the consciousness
so how can it possibly be the path of the
must be directed inwards. It has to go some—
intellect? Higher awareness can never arise where. When it goes inwards it starts to light through rational thinking. Jnana yoga is the up our inner existence and we begin to explore
path towards illuminative knowledge, and this
ourselves. We normally see only the surface of
is alogical - neither logical nor illogical. It the ocean of the mind; we don't see what is transcends them both.

below. If we dive into the depths towards the

158
seabed we would see the deeper aspects of the Mantra yoga
mind that are normally hidden from us. This is

Mantra yoga is the yoga of sound. Most people
the aim of raja yoga in its many forms. We will
are very sadly ignorant of the power of sound,
briefly mention some of the main types:

yet the ancient sages through personal experience realized that sound has incredible power

Patanjali yoga
to influence the mind and body as well as

Patanjali yoga is often identified with raja yoga
produce changes in the material world. T h e
directly, for they are regarded as synonymous.

ancient yogis experimented with different

However, for the sake of argument we will
combinations of sound and found that they
consider raja yoga as being the group name of
could induce extraordinary changes within the
all the different paths that are introspective in
mind - different sounds producing different
nature. The system of Patanjali yoga consists
effects. They called these special sounds
of eight steps or limbs which the aspirant must
mantras and they were handed down from
progressively master on the path to self—
generation to generation.

realization9.

Mantra yoga utilizes the power of sound as

1. Yamas (self-restraints)

a method of inducing introspection and subtle

2 . Xiyamas (self-observances)

mental changes, and to evoke mental and

3. Asanas (postures)

psychic manifestations. A particular mantra is

4. Pranayama (regulation of prana through usually repeated over and over again either breath control) verbally or mentally, producing mental tran—

5. Pratyahara (disassociation of consciousness quillity, concentration and awareness of the
with the outside environment)

inner processes of the mind. It is a powerful

6 . Dharana (concentration)

method of allowing meditational states to

7. Dhyana (meditation)

flower.

8. Sa?nadhi (identification with p u r e con-Mantra yoga is also known as japa yoga,
sciousness).

though generally japa yoga is a more confined
term10.

Kundalini yoga

This is a system of yoga concerned with the

Dhyana yoga
awakening of the pranic or psychic centres

Dhyana yoga is most often classified as a
known as chakras, which exist within all of us.

separate path of yoga. However, the word

These chakras are centres of bioplasmic energy
dhyana means meditation. So in a sense this
and are directly related to different levels of
type of yoga can refer to the aims and higher
awareness5. In the body there are numerous
stages of all forms of yoga.

chakras, but kundalini yoga concerns itself with
six main ones which are located throughout

Kriya yoga
the length of the spine. Kundalini yoga aims

This is the yogic path of movement and
to awaken these cbakras and thereby induce
awareness. It is a powerful system and is the
higher states of consciousness. In a sense it
subject matter of the third part of this book.

puts the 'cart before the horse'; in other words

T h e aim is to bring about awareness of the
as one attains higher states of awareness,
processes of the inner environment of man.

perhaps by practising other forms of yoga,
then the associated chakra will automatically

Summary
open. Kundalini yoga tackles this from the There are many other forms of yoga - shiva opposite direction. It tries to first open the yoga, siddha yoga, samkhya yoga, buddhi
chakras to induce the associated levels of yoga, sannyasa yoga, maha yoga and many awareness.

more which we have not mentioned. They are

This force or power one attains in the form
excellent systems in themselves but they lie
of higher awareness is symbolized by the within the five main groups that we have kundalini, a serpent that is said to reside in the outlined. There is, however, one path of yoga
lower regions of the trunk. This form of yoga
that seems to lie outside the main branches of
is also known as laya yoga.

yoga. It is called swara yoga. It doesn't really
fit into any of the five main groups. It is

159
concerned with relating the flow of prana in the body with internal and external events. It is concerned with the flow of air through the
two nostrils, like pranayama, but is also related
to the position of the sun and the phases of
the moon, the time of sunrise and so on. From
basic rules laid down by swara yoga, it is
possible to predict auspicious times to undertake certain types of work, marriage, meet
friends, business associates, etc. It is a system
for allowing one to know how to act in given
circumstances to achieve the best out of life. In
a sense it is in the same class of systems as
palmistry, astrology, etc. which aim to guide
people through their lives in a way to suit their
personality and circumstances11.

We emphasize again that one path should
not in general be practised to the exclusion of
the others. Choose a main path but supplement
it to some degree by the practice of other
paths. In fact an integration of all the paths
would be ideal. This is summed up in the
following verse by Swami Sivananda:

Eat a little, drink a little,

Talk a little, sleep a little,

Mix a little, move a little,

Serve a little, rest a little,

Work a little, relax a little,

Study a little, worship a little,

Notes

Do asanas a little, pranayama a little,

1 For further details on shatkarmas refer to Book

Reflect a little, meditate a little,

1, Lesson 1, Topic 2

Do japa a little, chant a little,

2 Asanas: Introduction - Book I, Lesson 2, Topic 2

Write mantra a little, have satsang a little.

Asanas: Rules and Preparations - Book I. Lessen

T h i s p o e m clearly indicates that the best

2, Topic 3
approach to life is integration of all activities.

3 Pranayama: Book I, Lesson 4, Topic 3.

This also includes yoga.

4 For further details on bandhas refer to Book II

Lesson 14, Topic 3

We have only briefly mentioned the main
forms of yoga, for we are m o r e interested in

5 Prana: An Introductio n - Book I, Lesson 5.

Topic 3
showing the interrelation between them and

Pranayama: Book I, Lesson 4, Topic 3
introducing their basic aims, than to delve into

6 Karma yoga: Part 1 - Book I, Lesson 12. Topi c 1
them deeply at this stage. These five paths

Part 2 - Book II, Lesson 13, Topic 1
cover every aspect of our being and as such

7 Bhakti yoga: Part 1 - Book II, Lesson 15. Topic 1
are applicable to everyone. T h e r e is no one

Part 2 - Book II, Lesson 16, Topic 1
who cannot relate in some way or another to

Part 3 - Book II, Lesson 17, Topic 1
yoga.

Part 4 - Book II, Lesson 18, Topic 1

8 Jnan a yoga - Book III, Lesson 28, Topic I 9 Book III, Lesson 25, Topic 2

10 For furthe r details on jap a refer to Book II

Lesson 14, Topic 5

11 For more details on swara yoga refer to Book II

Lesson 22, Topic 1

160

Topic 4

Hatha Yoga: Agnisar Kriya

Abdominal malfunctions are common ailments
stoked. In other words, the process of diges—
among many people. T h e causes are often
tion needs to be kindled and aroused to
due to lack of exercise and inadequate massage
encourage the best possible digestive power.

of the internal organs. Many of us spend long

Agnisar kriya does just this. It makes the
periods of time sitting motionless doing office
digestive fire blaze.

work, studying, watching television and other

Agnisar kriya is also known as vahnisara
activities that require little or no physical effort.

dhauti. The word vahni also means 'fire', and This leads to laziness and sluggishness of the the word dhauti means 'cleansing action'. T h e entire body, including the abdominal organs.

practice cleans out the digestive system and

For this reason, the organs become inefficient
stimulates digestion. In fact this practice cleans
and unable to perform their basic functions
out impurities not only from the digestive
properly, leading to general bad health, system, but other important abdominal organs whether conspicuous or inconspicuous.

as well.

In the case of the a b d o m i n a l organs,
sluggishness leads to indigestion, constipation,

Scriptural references
kidney and liver problems and various other

Agnisar kriya is well known and discussed in
common ailments of the abdomen. Of course
the ancient yogic texts. The Gherand Samhita
there may be other factors involved, but says the following: "Contract the navel towards certainly inefficiency of the organs is a major the spinal cord a hundred times. This agnisar
one. Agnisar kriya is a powerful method of
kriya gives many benefits, removing diseases
counteracting this condition, for it vigorously
of the abdomen and stimulating the digestive
contracts and expands the abdomen, giving
fire. It is a technique unknown even to the
the internal organs the massage and exercise
devas (higher beings). T h e practice of agnisar
that they require in order to carry out their
kriya will result in a beautiful and healthy body."

functions in the best way.

(1:19,20)

In various yogic practices to be introduced

Very few details of the practice are given,
m this book, one requires reasonable control
for it is intended to be taught by a g u m or
over the abdominal muscles and the ability to
teacher to his disciple with personal instruc—
manipulate the front wall of the abdomen.

tions. Of course, one should not assume that

Most people lack this ability. Agnisar kriya is
the text strictly means that you should contract
an excellent preliminary practice to gradually
your navel one hundred times. It means that
develop effective control of these muscles, and
you should practise as many times as possible
at the same time, of course, it gives many
without overexerting yourself. Furthermore,
other related physical benefits.

don't take the text too literally when it says
that the practice is unknown to higher beings.

Definition

This merely implies that the practice is a good

The Sanskrit word agni means 'fire'; sara means one but is rarely practised because few people essence' and kriya means 'action'. Of course know of it. The text also indicates that the
there is no fire, as such, in the stomach, but the
ancient yogis were fully aware of the benefits
essence or nature of fire can be compared to
of the practice.

the digestive process. If the abdominal organs
are not working properly, then the digestive

Posture
fire smoulders. Digestion is not as good as it

One can assume various postures to perform
should be; the fire needs to be fanned or
this practice:

161

1. Standing position

This is 1 round.

2. Vajrasana1

Rest for a short time, then repeat.

3. Padmasana2

Those who are able should practise while

Technique 2: in standing position
sitting in vajrasana (or padmasana if they are

Stand with the legs about half a meter apart.

familiar with it). Otherwise adopt a standing

Lean forwards and place your palms just above
position, which is equally good.

the knees.

The arms should remain straight throughout

AGNISAR KRIYA
the practice.

Bend the knees slightly.

Look towards your abdomen.

Open your mouth and extend your tongue.

Then contract and expand the abdomen while
breathing in and out, in the same way as
described in technique 1.

Continue as long as you are able to without
straining.

Take a rest and then repeat the procedure.

Technique 3: advanced form

This technique gives the greatest massage of

Technique 1: in vajrasana
the abdominal organs.

Sit in vajrasana. Separate the knees as widely

It can be practised in vajrasana, padmasana or
as possible keeping the toes in contact with
a standing position.

each other. Place the hands on the knees.

It is similar to techniques 1 and 2, but the

Arch the spine backwards and straighten the
breath is held while pulling in and pushing out
arms.

the abdomen.

Bend the head slightly forward.

Breathe in deeply.

Open the mouth and extend the tongue.

Then exhale, emptying your lungs as much as

T h e eyes can be open or closed, as you prefer.

possible by fully drawing in the abdomen.

T h e n contract and expand the abdomen while

Without breathing, try to push your abdomen
simultaneously breathing in and out.

outwards.

This breathing should be passive; that is, it

Then contract your abdomen again.

should only occur because you are accentua—

Repeat this process in quick succession as mam
ting the movement of the abdomen. T h e times as you can while holding your breath. Be breathing should resemble the panting of a careful not to strain yourself by holding your
dog and must be in harmony with the asso—
breath too long.

ciated abdominal movements.

Then breathe in. This is 1 round.

It is important that the internal organs receive

Rest until the breathing returns to normal.

a good massage.

When your breathing becomes normal again,

Therefore contract and expand the abdomen
repeat another round.

as much as possible.

T h e time of breath retention should be grad—

Don't strain.

ually increased over a period of days and weeks

The movement of the abdomen should be
rapid, but at the same time ensure that the

Mistakes to avoid
contractions and expansions are as full as

Often agnisar kriya is done with only a slight
possible.

movement of the abdomen. This is often due

Don't do the practice over-rapidly, so that the
to pulling in and pushing out the abdomen
movement of the abdomen is reduced and
too quickly. Try to regulate your practice so
becomes superficial. This will reduce the that the movement is reasonably rapid, yet benefits of the practice.

simultaneously exaggerated.

Pull in and push out the abdomen for a short

Sometimes in stages 1 and 2 the breath is
period of time, until you feel a little fatigue.

not synchronized with the movement. Try to

162
harmonize the breath with the movement and possible f u n c t i o n i n g of these o r g a n s . It keep a c o n s t a n t r h y t h m t h r o u g h o u t t h e promotes the correct secretion of digestive practice.

juices and thereby allows optimum assimilation
of n u t r i e n t s f r o m t h e f o o d t h a t we eat.

Number of rounds and duration

Furthermore, it prevents and removes various

Beginners may find this practice a little difficult
digestive maladies such as constipation, in—
because of lack of voluntary control over the
digestion, hyperacidity, hypoacidity, flatulence
abdominal muscles. Furthermore, you will
and sluggishness of the liver, etc.

quickly become tired because you are using

If a person has strong and efficient internal
your abdominal muscles far more than usual.

organs, he is far more able to avoid disease.

Therefore, you must slowly and gradually

Moreover, even if he mistreats his body the
develop and accustom the muscles over a organs are easily able to cope with the situation period of time. At first contract and expand and bring the body back into balance. Agnisar
the a b d o m e n no more than twenty five times
kriya strengthens the organs that lie in the
before taking a short rest. T h r e e rounds is
lower part of the trunk. In this way it helps the
sufficient. Practise this for a week or so.

individual to withstand the onslaught of disease

When your muscles become stronger then
a n d the g e n e r a l u n h e a l t h y conditions of you can gradually increase the duration of
everyday life. This is an important practice
each round as well as the n u m b e r of rounds.

and we recommend everyone to try it on a

We leave the details of this to the discretion of
regular basis.

the practitioner, for the choice will d e p e n d on individual capability.

Of course, the duration of each round in
technique 3 will d e p e n d on how long you can
hold your breath. We emphasize again that
you should not strain. You will find that the
duration of breath retention will automatically
increase with practice.

Time of practice

Do not practise agnisar kriya with a full
stomach. Wait until three or four hours have
elapsed after a meal. T h e best time to practise
is early in the m o r n i n g b e f o r e breakfast, preferably after going to the toilet. However,
if you wish you can do this practice before
going to the toilet to help induce a good bowel
movement.

Limitations

Those people with high blood pressure, heart
problems, ulcers and hernias are advised not
to do this kriya.

W o m e n who are p r e g n a n t should also
refrain from doing the practice. However, they
definitely should recommence it after childbirth
to tighten up the abdominal and pelvic muscles
and bring the internal organs back to normal.

Benefits

Agnisar kriya massages all the abdominal

Notes
organs, strengthens the muscles and stimulates

1 Book I, Lesson 2, Topic 5
the associated nerves, encouraging the best

2 Book I, Lesson 7, Topic 2

163

Topic 4

Asanas: Practice

Both the abdomen and pelvis are important
parts of the body, because it is here that the
main organs of digestion, elimination and
reproduction are situated. To maintain good
health it is essential that these organs, together
with the associated muscles and nerves, are
kept in the best possible working condition.

Many people suffer from different ailments,
which are directly, or indirectly, caused by the
poor condition of this neglected area of the
body. Almost all asanas influence these organs,

Straighten the arm, allowing the arm to support
nerves and muscles in one way or another and
the weight of the body.

regular practice of a selected number of asanas,

Then square the body and grasp the other
supplemented by surya namaskara, will help
heel with the left hand.

to ensure their perfect functioning. T h e Allow the head to hang backwards.

following three asanas are simple, yet they

Try to relax your whole body, especially the
particularly influence this part of the body.

back muscles.

They massage and stretch the organs them—

By utilizing the muscles of the back, gently
selves, strengthen the muscles and stimulate
push the thighs, pelvis and abdomen forwards;
the nerves.

the back muscles should remain relaxed and
the hands in contact with the heels.

USHTRASANA (CAMEL POSE)

The more the back muscles are relaxed, the
further one will be able to push the body

In truth we are not sure why this asana is
forward.

called the camel pose. It is difficult to imagine.

While making this movement, one will find

We can hazard a guess and say that it is because
that the compression of the back will increase,
the thighs, trunk and head resemble the neck
especially the lower back (lumbar vertebrae).

of a camel.

Be careful not to strain.

Ushtrasana is a reasonably simple asana With practice and sufficient relaxation of the which gives a wonderful stretch to the thighs, back muscles it will be possible to assume the
abdomen, ribcage and throat.

final pose as shown in the picture above.

Make sure the leg muscles are relaxed.

Technique

T h e whole weight of the body should be

Place a blanket on the floor.

supported at the knees; at first this may not be

Kneel and adjust the knees and feet so that
possible but with practice it will be easily
they are separated by the same width as the
achieved.

hips. This ensures firmness and balance The arms should bear no weight; in fact they throughout the movement.

act in the opposite sense.

The top of the feet should rest on the ground.

They should anchor the shoulders to maintain

In the starting position the thighs, trunk and
the arch of the back.

head should all be vertical.

In other words, the arms hold the shoulders

Lean backwards slightly.

down so that the flexion of the back can be

Simultaneously turn to the right side and grasp
accentuated; the arms do not hold the should—
the right heel with the right hand.

ers up.

164

Relax the muscles of the neck, legs, arms and Limitations
back as much as possible.

Persons with severe back ailments such as

The optimum relaxation of the back is impor—
lumbago should not attempt this asana without
tant, for this allows the upper part of the body
expert guidance. Those who suffer from an
to sag under the influence of gravity; this enlarged thyroid should also take care.

applies the best possible flexion to the back,
without any muscular resistance.

Mistakes to avoid

Breathe normally, allowing the arch of the

Often people allow the weight of the body to
back to accentuate during exhalation.

be supported on the arms and heels in the

Remain in the final pose for as long as final pose. Although this does not cause any comfortable.

harm, it greatly reduces the efficiency of the

Then return to the starting position by tensing
asana.

all the muscles and reversing the method we

Another common error is to tense the back
have already explained.

muscles, which prevents maximum flexion of

Ensure that the body is supported and pivoted
the spine. Try to relax the muscles as much as
about one arm as the opposite side of the
you are able.

body is swung forwards.

Do not breathe too deeply in the final

Do not hurry during this movement.

position - the chest and abdomen are already
stretched, which imposes restraint on breath-

Beginners
ing. Any attempt to breathe deeply could easily

People with stiff backs may find this asana a
strain associated muscles.

little difficult at first. If this is the case, start the asana with the balls of the feet on the ground.

Benefits

This raises the heels and allows them to be

This asana applies a wonderful stretch to the
more easily grasped by the hands.

whole chest and abdomen, at the same time

Some people will still find that they are unable
imparting a thorough massage to the internal
to hold both heels at the same time. A method
organs. As a result, it is useful for alleviating
of gradually overcoming this problem is to various abdominal ailments associated with merely reach back with one hand and grasp the kidneys, pancreas, intestines, liver, etc.

one heel. Hold this position for a second or so,

Shallow breathing is often caused by inflexi—
release, twist the body and then grasp the bility of the ribcage. Ushtrasana expands the other heel with the other hand. Repeat this ribcage and the associated muscles are made
alternate twisting movement a number of more supple. As a result deeper breathing is times. There should be no violent movements, facilitated.

only smooth, slow and relaxed ones. This

T h e spine is given a wonderful backward
simple exercise will help to loosen up the back
bend, loosening up the vertebrae and stimula—
so that one can eventually hold both heels.

ting the spinal nerves. The shoulders are pulled
backwards while the chest is pushed forwards,

Awareness and duration
helping to correct rounded shoulders and a

Maintain awareness of breathing and relaxa—
stooping back.

tion of the whole body.

T h e front of the neck is fully stretched,

It is difficult to stay in the final pose for
applying a good massage to the nerves and
more than a few minutes. Aim at eventually
organs in this region. In particular, the all
maintaining the asana for up to two minutes.

important thyroid gland is regulated.

Initially, hold the final pose for no more than a

Those people who suffer from backache,
few seconds, increasing the duration by a few
neckache or general stiffness in the spine will
seconds daily.

gain relief through regular practice of this
asana.

Sequence

This is a backward bending asana. As such it
should follow or precede any of the asanas
which bend the spine forwards.

165

UTTHANPADASANA
practice it can be quickly mastered. Reasonably

(RAISED LEGS POSE)

strong abdominal muscles are required to
practise it properly (i.e. with the legs raised

The Sanskrit word utthan means 'raised' and
only a short distance off the ground). With the
pada means 'foot'. Hence the name of the
majority of people this is not the case and so
asana. It is a useful asana to perform as it
there is normally some difficulty in performing
helps to strengthen the abdominal muscles,
this asana. U n d e r these circumstances a
remove wind and constipation.

simplified version can be performed. First of
all the arms can be utilized to help raise and
hold the legs in the final position. Secondly,
the legs can be raised higher so that they make
an angle of forty-five degrees or even more
with the ground. This reduces the contraction
necessary in the abdominal muscles.

Technique

However, the practitioner should progres—

Lie flat on the floor, face upwards.

sively try to perform the asana so that the

Place your legs together with the arms on each
arms remain relaxed throughout the practice
side of the body.

and the legs are only slightly raised off the

The arms should remain passive during the
floor. This should be the final goal, even if it
whole practice.

takes a few weeks or more. In this way the

Close your eyes. Try to relax your whole body
asana will give its optimum benefits and the
for a short period.

condition of the abdominal organs and muscles

Breathe out deeply.

will greatly improve.

Then breathe in as deeply as possible.

Slowly raise your legs keeping them together

Breathing, awareness and duration
and straight.

Breathing should be normal while lying on the

It is important that the arms remain as relaxed
floor, followed by deep inhalation. Practise
as possible. In other words, the arms should
retention while raising and holding the legs in
have no part to play in raising the legs.

the final pose. Exhale while lowering the legs.

The raising of the legs should be achieved by

Practise normal breathing while relaxing after
contraction of the abdominal muscles.

completion of the asana.

This is important for it ensures that the

Awareness should be on the abdomen and
abdominal muscles are strengthened and the
the breathing pattern.

internal organs massaged.

Only hold the final position for as long as

Don't raise the legs too high; the feet should
you can comfortably do so. Don't strain.

be held so that they are between 30 to 60 cms

Repeat the asana as many times as you wish,
above the ground. If you raise the legs higher,
although three times is a reasonable number.

then there is less contraction of the abdominal
muscles and the asana loses much of its efficacy.

Sequence

Hold your legs in the final raised position

This asana can be done at any time during
while simultaneously holding your breath.

your practice program.

Don't strain but remain in the final pose for as
long as you can without experiencing any

Benefits
discomfort.

Utthanpadasana is an excellent asana for

Then slowly lower the legs as you breathe out.

strengthening the abdominal muscles, massag—

On reaching the floor completely relax the
ing the internal organs, removing wind and
entire body.

eliminating constipation. In this respect .it is

When your breathing rate has returned to particularly powerful when supplemented by normal the asana can be repeated.

pawanmuktasana1. While u t t h a n p a d a s a n a
stretches the a b d o m e n , pawanmuktasana

Beginners
compresses it. If you suffer from flatulence or

This asana is deceptive for it looks far easier
constipation you should definitely practise
than it really is. On the other hand, with a little
these asanas one after the other. In this

166

context they can be practised at almost any
movement so that the knee moves backwards
time of the day (apart from after meals), but
and upwards behind the body, keeping the
the best time is early in the morning before
right foot off the ground. Simultaneously
going to the toilet.

progressively stretch the right leg so that it is
eventually straight and pointing away from

VYAGHRASANA (TIGER POSE)

the arms.

Then bend your right knee so that the right

This asana is so called because it emulates the
foot finally points in the direction of the back
stretching movement made by a tiger. A tiger,
of the head.

as well as various other animals, stretches its
limbs generously and indulgently in a similar
m a n n e r to the movements of the asana,
especially after awakening from deep sleep.

Vyaghrasana is an excellent asana for
exercising the digestive, eliminative and
reproductive organs and the entire spine from
top to bottom.

Technique

Kneel on the floor, feet and knees slightly

From the position shown in figure 1 to the
separated.

present position, the head should be slowly

Lean forwards and place both hands flat on
bent backwards and the spine arched down—
the floor, palms downwards.

wards to attain the position in figure 2.

Adjust the position of the hands so that they

Try to bring the back of the head as near as
are slightly apart and when your trunk is possible to the right toes.

parallel with the ground the arms and thighs

Hold your breath in this position for a short
are vertical. The hands should be directly below
period.

the shoulders.

Continue to hold your breath and straighten

Relax your whole body.

your right leg so that it points backwards again.

Exhale while b e n d i n g the right leg and
returning to the position shown in figure 1.

This is 1 round.

Do a few more rounds.

Then perform the same actions with the left
leg, keeping the right leg fixed on the ground.

Breathing, awareness and duration

Exhale while bringing the knee and thigh
towards the chest. Hold the breath while

Slowly bend the right leg and swing the thigh
pressing the thigh to the chest and the knee to
up to the chest.

the chin or nose. Inhale while swinging the

Simultaneously arch your back upwards and
knee backwards and stretching the leg. Hold
bend your head towards the upcoming knee
the breath and simultaneously bend the leg so
while breathing out. The right foot should not
that the foot points to the back of the head.

touch the floor.

Hold this pose for a short period of time.

At the end of this movement try to bring your

Awareness should be on the physical move—
chin or nose in contact with the right knee
ment and the breathing pattern.

while pressing the right thigh against the chest.

Repeat this asana five times with each leg.

Fix your eyes on the knee for a second or so.

Hold your breath.

Time of practice

Then while inhaling slowly move your right

This asana can be done at almost any time of
knee backwards again. Don't lower your knee
the day except after meals and at any stage
to the ground, but continue the swinging during your asana program.

167

However, if you feel like imitating the animals, and in many ways we have a lot to
learn from them, try doing this asana on waking
up in the morning. It is a useful practice for
stretching the muscles and stimulating the
blood circulation.

Benefits

Vyaghrasana flexes and loosens the entire
spine by bending it alternately in both directions - backwards and forwards. It thereby
tones the associated spinal nerves.

As we have already indicated, it also massages
the lower organs of the body concerned with
digestion, elimination and reproduction. It
loosens up the legs and generally prepares
the body for normal functioning, especially
after sleep.

Women who suffer from sexual ailments
like leucorrhoea should do this asana on a
regular basis. It is very helpful, especially when
supplemented by other asanas, in rectifying
this type of problem. Women who have just
completed childbirth should also do this asana
to bring about normality and firmness in the
relevant areas. Sufferers of sciatica have
obtained some relief from the asana, but one
should be careful.

Notes

'Book I, Lesson 3, Topic 2

168

Topic 4

Asanas: PreMeditative Exercises

Premeditative exercises are intended to pre—
knees from touching the g r o u n d d u r i n g
pare the body for meditative asanas, in which
meditative asanas.

one remains in a specific sitting pose for a
certain duration of time. This is the second

Technique
group of such exercises given1, and in the Sit on the floor with the legs extended in front next lesson we will introduce all the important of the body.

classical meditative asanas2. It is necessary to

Bend the legs sideways and place the soles of
describe these asanas at an early stage in this
both feet in contact with each other. Don't
book so that you are able to participate strain, but try to slide the feet as near as possible effectively in the meditative practices described towards the buttocks keeping the soles in
in the future, as well as the ones already
contact.

covered. To practise these meditative asanas
one must have reasonably supple legs; they
are very difficult with stiff legs. For this reason
we intend to recapitulate the relevant exercises
that we have already discussed for loosening
up the legs, and introduce you to a few more.

Regular and earnest practice of the following
exercises will help to loosen up even the stiffest
legs and help to prepare you to at least attempt
some of the advanced meditation asanas2.

Practices

Stage 1

T h e following exercises are excellent for Hold the feet with the two hands.

loosening up the legs:

Place both the elbows in contact with the inside

1. .Ardha titali asana (half butterfly0
tops of the thighs.

2. Kawa chalasana (crow walking0

T h e n gently push the knees of both legs

3. Shroni chakra (hip rotation1'

towards the ground, using the elbows as levers.

4. Poorna titali asana (full butterfly)

After a short duration release the legs and

5. Kashtha takshanasana (chopping wood)

allow them to rise upwards.

6. Vayu nishkasana (wind releasing pose)

Again push the legs downwards.

These last three exercises we will cover in this

Without strain, try to push the knees as close
topic. Actually all asanas loosen up the legs in
as possible to the ground.

one way or another, but the six that we have

Repeat this movement as often as available
given are particularly useful for people initiat—
time will permit; up to 10 or 20 times is
ing a serious practice of meditation.

reasonable.

POORNA TITALI ASANA

Stage 2

(FULL BUTTERFLY POSE)

Release the hold of the hands on the feet.

Keep the legs in the same position.

This practice is so called because the legs move

Place the hands on the knees; some people will
up and down like a butterfly's wings, and when
find this a little difficult, but try.

mastered it loosens the rigidity of the muscles

Relax the legs as much as you can.

and tendons in the groins which prevent the

Using the arms push the knees up and down.

169

Don't strain, for this is a position that few
people use in everyday life. However, in India,
people habitually squat for long periods of
time while eating, talking, working and many
other activities.

In fact, many Indians are far more comfortable
in a squatting position than sitting in a chair.

VAYU NISHKASANA

(WIND RELEASING POSE)

Try not to utilize the leg muscles in this practice.

Do this as many times as you want; 20 to 40

As the name suggests this is an excellent
times is a reasonable number if you have the
practice for removing wind, and at the same
time.

time it stretches and loosens up the muscles of
the legs.

KASHTHA TAKSHANASANA

(CHOPPING WOOD)

This may seem a difficult way to chop wood
but it is certainly an excellent method of
loosening up the legs. Many people will find
this exercise quite difficult for it is very easy to topple backwards when raising the arms.

Technique

Technique

Assume a squatting position.

Assume a squatting position.

Again if necessary sit with your back to a wall.

Try to place the soles of the feet flat on the

Grasp the feet with the hands, keeping the
floor, with the knees fully bent and separated.

arms inside the legs (refer to figure 1).

Beginners, if they wish, can do this exercise

Then inhale and raise your head.

with their backs close to a wall, but try to

Exhale and straighten the legs, while simul—
depend as little as possible on the aid of the
taneously pointing the top of the head towards
wall for support.

the ground.

Clasp the hands together.

This is shown in figure 2.

Straighten the arms in front of the body.

The legs should be as straight as possible but

Then while inhaling raise your straight arms
without strain.

as high as possible above the head (see Maintain this pose for a short period and hold accompanying picture).

the breath.

Exhale while lowering the arms.

Then while inhaling, bend the knees and return

This is 1 round. Practise as many times as you
to the squatting position.

can - up to 10 or 20.

This is 1 round. Do up to 10 rounds.

170

Note: the hands must hold onto the feet throughout the practice.

Summary

Many people will find some of these practices
a little difficult at first. Do n o t b e c o m e
discouraged, only do your best. With regular
practice these six exercises will definitely loosen
up your legs, especially when supplemented
with other asanas.

Practise these exercises whenever you have
the time. They can be done at any time (except
directly after meals) and in any place. Aim to
do all six, for they each have a part to play in
making your legs more supple. T h e more you
practise them the more likely you are to achieve
the flexibility needed to eventually master the
classical meditative asanas. Remember, an
essential factor in loosening up the legs is
your mental attitude. If you attempt these six
exercises and find that your legs are too stiff,
d o n ' t i m m e d i a t e l y d e s p a i r a n d stop t h e practices. In this case you have almost defeated yourself before you have begun. No matter
how stiff your legs, you must believe that with
practice and time they will eventually become
supple.

Notes

Book I, Lesson 1, Topic 3

- Book I, Lesson 7, Topic 2

171

Topic 4

Pranayama: Ujjayi Pranayama
and Khechari Mudra

Most techniques based on tantric yoga utilize
to another person unless he sits very close to
a pranayama practice called ujjayi, supple—
you. This sound is caused by the friction of the
mented by a tongue lock called khechari mudra.

air as it passes through the restriction that you

Though extremely simple to perform, this have made in the glottis by contraction. The combination contributes a lot to the efficacy of sound will be similar to the gentle sound that a
meditational techniques. For this reason we
baby makes while sleeping. This form of
are explaining them to you at an early stage in
breathing, together with khechari mudra, is
this book.

known as ujjayi pranayama.

Furthermore, ujjayi pranayama and khechari mudra can be immediately incorporated

General advice
into the meditational techniques of anuloma

It is possible that the reader is still not sure
viloma and prana shuddhi1.

that he is doing this practice correctly. A similar
contraction of the throat is obtained if you

UJJAYI PRANAYAMA
whisper aloud. Try to whisper loud enough so

(THE PSYCHIC BREATH)

that a person can hear you a few meters away.

This should help indicate the method of

This is a unique form of pranayama in which
contracting the glottis. However, this is only
one makes a hissing or whispering sound in
intended as an illustration and whispering
the region of the throat. It is far easier to do
should not be incorporated into ujjayi
than to describe.

pranayama.

Technique

Mistakes to avoid

Sit in any comfortable position. Any position

Many people contort their facial muscles when
can be taken but a meditational asana is they do ujjayi. This is unnecessary. Try to preferred2.

relax the face as much as possible.

Fold the tongue into khechari mudra.

Do not over-contract the throat. T h e

Close the eyes.

contraction should be slight and applied

Relax the body, holding the neck and head
continuously throughout the practice.

upright.

Breathe slowly and deeply.

KHECHARI MUDRA

Partially close the glottis in the throat.

(TONGUE LOCK)

This is done by slightly contracting the throat.

If this is done properly you will simultaneously

This is a very simple practice that is also known
detect a slight contraction of the abdomen.

as nabho mudra. Actually there is a far more We are a little reticent about writing this fact
difficult form of khechari mudra that involves
down for it is so easy for the practitioner to
various surgical operations to the tongue,
misunderstand and make a special point of
lasting over a period of months. The practice
contracting the abdominal muscles. This we give here, however, can be d o n e by should not be done. If you merely contract the everyone without any preparation or practice.

glottis you will automatically feel a slight pulling sensation in the region of the abdomen. As

Technique
you breathe you should hear a continuous

Roll your tongue upwards and backwards, so
sound emitted from the throat. It should not
that the lower surface lies in contact with the
be very loud, audible to yourself but inaudible
upper palate.

172

Stretch the tip of the tongue backwards as far for himself by doing ujjayi firstly without as is comfortable.

khechari m u d r a and then with, and compare

Don't strain, for you will be required to hold
the difference in pressure.

this position for the duration of ujjayi prana—

Ujjayi pranayama is a simple practice but it
yama.

has many subtle influences on the body and

At first you will feel almost immediate discom—
brain, both physical and mental as well as
fort, but with practice you will find that you
bioplasmic. T h e slow and d e e p breathing
can perform khechari mudra for longer periods
results in immediate calmness of the mind and
of time.

body, as well as bringing the bioplasmic body

When you feel discomfort, release the tongue
into harmony. Furthermore, the sound at the
for a second or so and then again repeat the
throat tends to soothe one's whole being. If
tongue lock.

one remains aware of this sound for a reason—

This m u d r a should be incorporated into ujjayi
able period of time to the exclusion of other
pranayama.

thoughts, then one will feel immediate benefits.

Awareness

Benefits

This will d e p e n d on the meditational practice

As we have said, this practice is mainly used in
being p e r f o r m e d . However, part of one's
conjunction with meditation techniques, and it
awareness should be on the sound emerging
is usually practised in this way. However, those
f r o m t h e t h r o a t a n d t h e c o r r e s p o n d i n g people who merely want to relax themselves inhalation and exhalation.

can do ujjayi in conjunction with a meditation
practice or shavasana3.

Reasons for the practice

People who suffer from insomnia will find it

In the neck there are two remarkable organs
especially useful. Those who suffer from high
called the carotid sinuses situated on each side
blood pressure will find that ujjayi helps to
of the main artery supplying the brain with
reduce the pressure, even if only for a short
blood, in front of the neck and just below the
period of time at first. However, during this
level of the jaws. These small organs help to
period the body and mind will gain some much
control and regulate blood flow and pressure.

needed rest.

If there is any fall in blood pressure, it is

In general we can say that ujjayi is helpful
detected by these two sinuses and the relevant
for all ailments that originate from nervous—
message is sent directly to the brain centre.

ness or chronic stress.

T h e brain responds immediately by increasing
the heartbeat and contracting the arterioles

(tiny blood vessels), thus raising the pressure
to its normal level. Any rise in blood pressure
is also detected by the carotid sinuses, which
inform the brain and the opposite steps are
taken to rectify the situation.

Tension and stress are associated with high
blood pressure. Ujjayi pranayama by applying
a slight pressure on these sinuses in the neck
causes them to react as though they have
detected high blood pressure, with the result
that the heartbeat and the blood pressure are
reduced below normal. O n e becomes physically
and mentally relaxed. This is the reason why
ujjayi is so important in many meditational
practices. It induces overall relaxation, which

Notes
is essential for success in meditation.

1 Book I, Lesson 5, Topic 5

Khechari m u d r a accentuates this pressure

2 Book I, Lesson 7, Topic 2
in the throat region and consequently on the

3 Shavasana: Part I - Book I, Lesson 1, Topic 5;
two carotid sinuses. T h e reader can experiment

Fart 2 - Book I, Lesson 2, Topic 8

173

Topic 4

Meditation: Practices for Visualization

Many kriya yoga and meditational practices
despair, the baby does not, because of this
require mental visualization; this is the ability
success is attained. It is the same with our
to create mental images at will. Without this
efforts to develop the ability to create inner
skill the practices have less impact and fail to
images at will. If you despair then you will
yield their highest fruits. Although not all kriya
defeat yourself before even starting. Be
yoga and meditational techniques require undeterred and determined like a baby. You mental visualization, most of them do in one cannot fail to accomplish your goal.

form or another, so it is necessary for future
practices to develop this important skill. For

RECALL BY REVISUALIZATION
this reason, throughout the rest of this book
we will describe various practices enabling the

This technique is primarily intended to develop
r e a d e r to gain c o m p e t e n c e in mental the ability to recall past events and to recreate visualization.

them visually. Everyone r e m e m b e r s past

Often meditational practices are taught to
events; in fact the mind is continually bombard—
people who do not have the capability to ed by them, especially highly unpleasant or visualize. Because they lack the necessary pleasant ones. However, this process of preliminary skill to gain the benefits their remembering is generally imposed upon us; it meditational practices become superfluous. occurs spontaneously and happens without Everyone has the ability to create mental conscious effort. Further, we rarely relive the images of objects at will, but like many of our past in the form of images, but generally in the
powers it remains dormant.

form of thoughts and feelings. This practice

A few people do develop this power of inner
requires conscious effort to recall specific past
visualization, but they are generally people events in the form of mental images. One tries who must integrate it in their work, such as to watch a past event as though watching a
artists. Most of us spend our lives totally television screen.

absorbed in the outside world and neglect our
inner environment. It is only when we spend

Time and place
some time introspecting that we can develop

This technique can be performed in almost
our vastly untapped potential, including the
any place and at any time. However, the
faculty of mental visualization.

atmosphere should be quiet and conducive to

Because this subject is so very important, we
introspection. Furthermore, it should be such
therefore ask you to spend a few minutes every
a time when you are not busy carrying out
day practising inner visualization, beginning
some form of work. For example, don't try to
with the technique we will introduce you to in
do this practice if you are driving your car
this lesson. At first you may find the practice a
down the main street.

little difficult. This is to be expected, for as we

If you are sitting in a bus or a train or if you
have already explained most people have are a passenger in a car then you can practise unfortunately neglected this aspect of the it. In other words, practise in any situation
mind, but with perseverance you will achieve
where your mind is unoccupied with the affairs
success. At first it seems impossible that a baby
of the world.

will eventually walk and run with sureness and
steadiness when one sees him make his first

Technique
few valiant, but faltering, attempts to stand

You can create your own technique for there
up. T h o u g h the m o t h e r and father may are endless possibilities.

174

Each time you practice this method choose a beginning, but they will become easier and
new situation to recall and revisualize. The
easier as you open up your inner faculties.

following are a few suggestions:

These practices will also develop your memory
power as well as increase your awareness and

Practice 1
sensitivity to your surroundings. Most people

Remember a walk which you took recently walk around with their eyes closed, with little beside the river. You are alone.

awareness of what is happening around them,

Keeping your eyes closed, try to mentally until they suddenly come into conflict with the create the scenery that you saw.

environment, when they are forced to become

Visualize in front of your closed eyes the river
alert. If we were asked to remember what we
and the footpath, the trees and the grass, the
had seen on our journey home from work, for
fish and the birds.

example, how many of us could give a compre—

As you walk try to see all these objects pass
hensive description? Not many. This practice
your vision.

develops awareness of our surroundings.

Create the picture as vividly as you can and as

But remember, the important purpose of
close as possible to the scenery that you actually
this technique is to unfold your capacity to
encountered.

create mental images and to dispose of them

View the scene as a whole but also try to discern
at will.

the individual objects: the branches of the
trees, the expressions on the faces of the
people you met coming in the opposite
direction.

Recall, visualize and relive every detail.

Practice 2

Imagine that you are driving your car or riding
your cycle to a friend's house. Visualize the
route and the cars that you overtake or meet.

See the pedestrians, the colour of the sky and
feel the sunshine warming your body. Visualize
as closely as possible every detail as you actually
saw it.

Practice 3

If you are reading a book, close your eyes and
try to see a clear picture of the situation and
environment that the book is attempting to
describe and convey to you.

Practice 4

Sit quietly in a room and study the furniture
and objects around you. Observe carefully,
trying to see the positioning and nature of
your surroundings.

Then close your eyes and visualize the outer
environment in as much detail as you can
remember.

General summary

As we have pointed out, there is no end to the
scenes that you can recreate - the only limit is
your inventiveness. We emphasize again that
these practices may be a little difficult in the

175

Daily Practice Program

An integrated sadhana program should con-or split into two and practised both during the
tain asanas, pranayama and meditational
morning and the evening. In this way the
techniques practised in the correct sequence.

morning practice will set you up for the dav

To be able to gain optimum benefits it is
ahead and the evening practice will slow you
essential that these categories of practices be
down, so that you have a good, refreshing
performed for a reasonable period of time
night's sleep. T h e practitioner must use his
daily. We don't expect you to be overwhelmed
discretion in this respect.

by yoga practices, but at the same time at this

Keep on with the practices of nadi shodhana
stage a minimum of half an hour should be
pranayama described in Lesson 51.

assigned every day to these techniques. In fact

Anuloma viloma and prana shuddhi2 should
more time is preferred.

continue, but supplement them with ujjayi

For those who have time we have now
pranayama and khechari mudra.

included a one and a half hour program. This

Practise the visualization technique when—
can either be done at one time in the morning
ever you have spare time.

Practice

Rounds

Minutes

Program 1: duration 1 1/2 hour

Surya Namaskara
to suit you

8

Shavasana

—

4

Ardha Titali Asana

50 each leg

3

Shroni Chakra

10 each way

3

Poorna Titali Asana

—

3

Kawa Chalasana

—

3

Kashtha Takshanasana

—

3

Vayu Nishkasana

10 rounds

3

Utthanpadasana

2 times

3

Vyaghrasana

4

—

Bhujangasana

—

3

Shashankasana

—

3

Ushtrasana

2 times

3

Meru Vakrasana

2 each side

3

Shavasana

—

3

Nadi Shodhana Pranayama:

Stage 1

5

—

Stage 2

10

—

Meditation practice: Anuloma Viloma
and Prana Shuddhi with Ujjayi

Pranayama and Khechari Mudra

23

—

90

176

Program 2: duration 1 hour Surya Namaskara
to suit you

7

Shavasana

—

3

Ardha Titali Asana

35 each leg

2

Shroni Chakra

10 each way

2

Poorna Titali Asana

—

2

Utthanpadasana

2 times

3

Vyaghrasana

—

3

Bhujangasana

—

3

Shashankasana

—

3

Ushtrasana

2 times

3

Meru Vakrasana

1 each side

2

Shavasana

—

3

Nadi Shodhana Pranayama:

Stage 1

3

—

Stage 2

7

—

Meditation practice: Anuloma Viloma
and Prana Shuddhi with Ujjayi

Pranayama and Khechari Mudra

—

14

60

Program 3: duration 3/4 hour

Surya Namaskara
to suit you

6

Shavasana

—

3

Ardha Titali Asana

35 each leg

2

Shroni Chakra

10 each way

2

Poorna Titali Asana

—

2

Utthanpadasana

2 times

3

Vyaghrasana

3

—

Bhujangasana

3

—

Ushtrasana

2 times

3

Nadi Shodhana Pranayama:

Stage 1

—

3

Stage 2

4

—

Meditation practice: Anuloma Viloma
and Prana Shuddhi with Ujjayi

Pranayama and Khechari Mudra

11

—

45

177

Program 4: duration1/2 hour

Surya Namaskara
to suit you

6

Shavasana

—

3

Utthanpadasana

2 times

3

Ushtrasana

2 times

3

Shashankasana

—

3

Bhujangasana

3

—

Nadi Shodhana Pranayama:

Stage 1

3

—

Stage 2

6

30

Notes

1 Book I, Lesson 5, Topic 4

2 Book I, Lesson 5, Topi c 5

178

Lesson 7

There was a man who was blind from birth.

He exclaimed: "Now I believe that light exists.

Someone told him about the beauty of the

I can see the sun, the moon, the trees and so
sun. He was very interested but very sceptical.

many other things. But it is only possible

He said: "What is this light that you talk about?

through my own experience. All the descrip—

I have no conception or idea about it. Can I
tions that people gave me could never convince
hear the light with my ears?" His companion
me, nor could their descriptions convey the
said: "No, of course not. T h e light does not meaning of light. It is only through showing
make any sound." Then the blind man asked,
me the method of regaining my sight that I am

"Then let me taste it." "Oh no," said his friend, able to understand from personal experience."

"you can't taste light." "All right," said the The man was overwhelmed with joy. His whole blind man, "then let me feel the light." "That life was changed.

also is impossible," said his companion. "And I This man's dilemma is similar to the dilemma
suppose I can't smell it also," said the blind
that most people have with spiritual life. Many
man a little cynically. "Correct," said his friend.

people hear God is this, and God is that.

"Then how can I believe in such a thing as

Thousands and thousands of accounts are
light? For me it is a myth, a castle in the sky."

given of spiritual experiences. But these

His friend thought for some time and then
descriptions are actually useless, like the
had an idea. "Let us go and see Lord Buddha.

description of light to the blind man was also

I hear that he is giving satsang nearby. He useless. The only thing that is useful is the surely will be able to make you experience and explanation of how you can gain spiritual
know the meaning of light."

experience for yourself. It was only when the

So they visited Buddha. They asked how the
blind man took steps to remove his eye defect
blind man could be made to understand the
that he was eventually able to see. It is the
meaning of light. Buddha was very sharp in
same with spiritual life. T h e multitude of
his answer. He said: "Not even one hundred
descriptions of spiritual experiences, God, etc.

Buddhas can explain the meaning of light to
are useless. T h e most positive step that you
this man. The experience of light is a personal
can take is to begin your sadhana, to find out
experience." But the Buddha understood that
the experiences for yourself. You too will find
the eye defect was superficial and that it could
the LIGHT - the spiritual light from your own
be cured by a simple operation. He therefore
experience, in the same way that the blind
arranged that the blind man visit a person
man eventually discovered the light for himself
who could correct his eyesight. After some when his eyesight was restored. And when you time the man was able to see. He saw light for have your own experience then explanations
the first time. Through his own experience he
are not necessary. They become totally
was able to understand the meaning of light.

superfluous.

Topic 1

Diet and Digestion

A great many disorders of the body are directly
present in the food into simpler forms of
connected with malfunctioning of the digestive
carbohydrates known as sugars. Saliva also
system. In this way the digestive system has a contains bicarbonate, which neutralizes acids direct influence on one's daily life. You must within the stomach. Many people take bicar—
have noticed for yourself that when you are
bonate of soda to relieve hyperacidity, yet if
experiencing digestive trouble you tend to be
enough time was given to allow a sufficient
pessimistic and easily irritated. Conversely, a
secretion of saliva there would be no need for
healthy digestive system allows one to be such remedies. Therefore, for a good diges-optimistic and cheerful. In short, the digestive tion, slow eating and adequate chewing are
system can help or prevent us enjoying life to
important to allow the saliva to complete its
the full. It is for this reason that yoga stresses
function properly as well as increasing one's
the importance of maintaining the best pos—
enjoyment of food.

sible health of this system. We do not intend

After the food has been chewed sufficiently
this book to become a textbook on physiology,
it passes through the throat (pharynx) to the
but we think that with a greater knowledge
food pipe (oesophagus). From there it is
you will tend to treat the body with more
pushed down to the stomach by a series of
respect. Moreover, a better understanding will
rhythmic waves known as peristalsis. At the
help you to participate more actively and
entrance to the stomach lies the cardiac
joyfully in your daily life, which of course is
sphincter, which allows the food to pass into
one of the main aims of yoga. For this reason
the stomach.

we will briefly discuss the functions of the

The stomach when empty is about the size
digestive system.

of your hands held palm to palm. Its walls are
much thicker than any other part of the

Digestive system - how it works
digestive tract. The stomach is designed to

The food we eat cannot be absorbed directly
knead and churn the food with the gastric
into the body. It must first undergo a process
digestive juices, which are secreted by the
of conversion into substances which can be millions of glands lining the stomach wall.

directly conveyed into the bloodstream - the

These gastric juices are mainly comprised of
carrier and distributor of our foods through—
the enzymes pepsin and hydrochloric acid,
out the body. This process is called digestion.

which are responsible for the breakdown of

(For a full understanding of the following text,
proteins. Rennin, which is secreted in less
refer to the diagram of the digestive system
quantity, coagulates or curdles certain types
included overleaf.)

of foods (such as the caseinogen of milk solids)

Digestion begins when food enters the so that they can be exposed for a longer period mouth. T h e role the mouth plays in digestion of time to the action of the digestive juices.

is twofold: it physically breaks down the food

Another important enzyme present in the
into smaller fragments through the act of gastric juices is pepsinogen, which terminates chewing while simultaneously secreting saliva the action of the saliva. Together with hydro—
through the salivary glands. The quantity of
chloric acid, it also destroys germs which might
saliva secreted depends on the taste and look
be present in the food. The amount of gastric
of the food, as well as on appetite. However, juices secreted depends on the amount of food normally during the day one to two litres of consumed as well as the person's appetite.

saliva are secreted. Saliva contains the enzyme

Tasteless, monotonous food produces little
ptyalin, which starts to break down the starches
gastric juices, whereas pleasant, tasteful food

181

The Digestive System
system. The pancreas is the most important of
these glands. The pancreatic secretions contain
powerful enzymes including amylase, lipase
and trypsin which are capable of digesting all
types of foodstuffs - proteins, fats and carbohydrates. T h e pancreas does not function
properly unless the food has already been
sufficiently mixed with hydrochloric acid from
the stomach. This is why some people who
secrete insufficient hydrochloric acid fail to
digest their food properly. About 600 cc of
pancreatic juices are used every day.

Another important gland in the digestive
system is the liver, which is the biggest single
gland in the body. It is primarily concerned
with the storage of food after it has been
absorbed by the blood. It changes and stores
the food in the form of glycogen. When energy
or nutrition is required in any part of the
body, the glycogen is converted into glucose

(blood sugar) and discharged into the bloodstream for distribution. It also aids the
pancreatic juice, lipase, in breaking down the
fats. It performs this function by producing a
clear, golden-coloured liquid called bile which
is stored in the gallbladder, where it becomes

Given figures denote time taken for first particles of food more concentrated. This liquid not only aids eaten to reach that point
the pancreatic juices but also helps to keep the
food moving in the small intestine by stimula—
encourages abundant secretions of these juices.

ting the peristalsis.

However, on an average several litres a day

T h e walls of the small intestine look and feel
are utilized. An average meal requires about
like velvet. It is lined with hundreds of thous—

800 cc of gastric juices to be secreted from the
ands of hair-like nodules called villi which
stomach walls. This is not all released during
contain tiny blood vessels. T hey increase the
meals; about 200 cc are secreted while eating
surface area of the small intestine so that the
and the remainder during the subsequent time
nutrients in the chyme can be easily absorbed
that the food remains in the stomach.

by the bloodstream and carried to the liver for

T h e length of time that solid food stays in
storage. A further feature of the villi is their
the stomach varies from two to six hours,
constant motion, which progressively moves
depending on the nature of the food. Fats are
the food along the intestinal tract. In this
more difficult than proteins and carbohydrates,
manner, food is allowed to come into contact
and therefore remain in the stomach longer.

with the different types of enzymes secreted

Water and other liquids do not stay in the
by small glands which are also embedded in
stomach for more than a few minutes. They
the intestinal walls. These enzymes include
pass almost immediately into the small intestine
lactose, maltose, enterokose and sucrose, all
and are quickly absorbed into the bloodstream.

having various functions to perform. Minerals

From the stomach the food gradually passes
and vitamins are also absorbed into the body
into the small intestine through the pyloric from the small intestine.

valve in a semi-liquid form called chyme. The

In the intestinal walls are various muscles
first section of the small intestine is called the
which relax and contract when stimulated by
duodenum. Within the duodenum further
special nerves during what is termed intestinal
digestive juices are mixed with the food from
peristalsis. During the digestion process, the
various glands within the gastrointestinal small intestine is in constant motion under the 182
action of this peristalsis and the food is 4. Fry to eliminate all thoughts of difficulties progressively moved along the intestinal tract or problems from your mind during the
and brought into contact with the enzymes
meal. Calmness is conducive to good
and villi.

digestion, whereas tension and anger result

T h e term small intestine is confusing for the
in indigestion.

total length is over six meters. T h e word small

These suggestions may seem too demanding
refers to the smaller diameter when compared
at the outset, and we agree. We don't intend
to the large intestine, which is only one and a
this advice to become strict practice; however,
half meters long. Food must traverse the whole
we do feel that the benefits to be secured from
length of the small intestine undergoing great
these suggestions are sufficient to warrant not
changes and having the bulk of its nutrients
only a mention here, but also application at
absorbed into the bloodstream.

your dinner table.

T h e chyme completes its journey through
the small intestine and passes into the large

Nutrients and their role in the body
intestine by way of the ileocecal valve. This

Food can be divided into four general cate—
valve regulates the flow of the chyme to the
gories as follows:

large intestine by preventing the small intestine

1. Carbohydrates and fats provide our body
emptying too quickly. At the same time it with its energy requirements. The greatest prevents any chyme from going back into the amount of energy consumed goes into main—
small intestine. At the point of entering the
taining the correct body temperature. In fact,
large intestine, the chyme contains mainly about seventy five percent of the energy in the waste products (undigested food) and water.

body is required for this purpose, depending

The water is largely absorbed in the large
on the climate. The remaining energy is utilized
intestine to prevent dehydration of the body.

by the muscles throughout the body, whether

The remaining waste matter proceeds to the
for the internal organs such as the heart, lungs,
rectum where it is eliminated from the body in
etc., or for the outer limbs such as the arms or
the form of stool. This completes the process
legs. Fats also form protective layers which
of digestion.

shield the delicate body organs from injury
and allow storage of energy for future use.

How to eat

However, over-consumption of these foods

As we have already shown, the digestive system
leads to overweight. Butter and oils are almost
is one of the most dynamic of all operations
pure fat, while refined sugar is practically one
taking place within the human body. T h e
hundred percent carbohydrate. This latter
system digests virtually anything edible
category also includes food such as potatoes,
providing enough time is allowed to enable
rice and bread, which are predominantly
the individual organs to carry out their inter—
carbohydrate, containing very little fat.

related duties. The digestive tract has a unique

2. Proteins are the remarkable materials from capability of secreting the exact combination
which new cell tissues are built. Proteins are
of juices required for a particular mixture of
needed to repair worn-out tissues, as well as
foods. However, it must be emphasized that it
being essential to growth and muscular de—
can only successfully complete this process velopment. They are also necessary for the providing it is not hampered by the presence production of special substances that build up
of great quantities of food eaten too quickly.

the body's immunity. There are large numbers

Therefore eat slowly. In this way the body
of different proteins, all of which perform a
receives more nutrition from the food and
definite role. Proteins are needed by everyone,
you will enjoy your meal to a greater extent.

but are required in greater quantities during

Here are some more suggestions to bear in
childhood, adolescence, pregnancy and lacta—
mind:

tion, or any time the body is constantly

1. .Always take small mouthfuls.

expending a lot of energy.

2. Non-fried solid food should be chewed

Proteins are an essential part of our diet
about thirty times; fried foods a little longer.

and are abundantly present in such foods as

3. Try to keep general conversation to a milk, cheese, meat, fish, eggs, grains, beans, minimum until the end of the meal.

lentils, nuts, etc.

183

3. Mineral salts are yet another category of respiratory, digestive and urinary tracts. It the essential elements required by the body.

keeps the mucous membranes of the nose,

They are present in minute quantities but are
throat and windpipe strong and healthy,
nevertheless vital in the maintenance of correct
helping to prevent colds and other infections
body functioning. The kinds of mineral salts
of this region.

present in the body are numerous and varied,

Vitamin A is also concerned with the growth
with each carrying out diversified functions.

and development of the body and aids in

Some, such as phosphorus and calcium, are
reproduction and lactation. It keeps the skin
necessary for the building of strong teeth and
smooth and clear and is essential for keenness
bones. Phosphorus is also essential in the
of vision. When this vitamin is absent all tissues
functioning of the brain cells. These two suffer. The skin becomes thick and rough, the minerals are found in green vegetables, cheese, eyes become dull and lustreless, and infections
soya beans, potatoes and fish.

commonly occur over the entire body. The

Iron, which is needed in greater quantities
best sources of vitamin A are cream, butter,
by women than men, is important in the whole milk, egg yolk and carrots, together production of haemoglobin, a protein in the with numerous other fruits and vegetables.

blood cells. Without iron the blood is unable

Vitamin B complex consists of more than a
to transport oxygen throughout the body and
dozen different vitamins. Some are required
so unable to perform its duties. T h e best for the transference of energy in the cells, sources of iron are meat, eggs, raisins, spinach, while others are used in the formation of red
whole grain cereals, liver, apricots and blood cells. One of the most important is potatoes.

thiamine (vitamin B1), which is concerned with

In the body there are only a few grains of
the nerves and muscles. Neither can work
iodine, yet it is one of the most important
properly if there is a deficiency of thiamine.

minerals. T h e majority of iodine absorbed by

Without sufficient quantities of thiamine the
the body is utilized by the thyroid glands in
body would be in a perpetual state of aches
the production of thyroxine, which is essential
and pains. It is most prevalent in liver, brewer's
in regulating the body metabolism. It also yeast, peanuts, whole grain cereals, meat and directly controls the growth rate of the body eggs.

and as such is especially n e e d e d d u r i n g

Riboflavin is another important member of
pregnancy, childhood and adolescence. Iodine
the vitamin B complex. It is necessary for the
is found in iodized salt, seafood and vegetables.

maintenance of healthy skin and eyes, but

Salt in the form of sodium chloride is also
possibly its most important function is in the
essential for the maintenance of the normal
production of enzymes that help to digest food.

acid-base balance in the body. Without it we

Niacin, another member of this group, is also
could not live. Remember, however, that too
important to the digestive system. These
much salt tends to raise the blood pressure
elements of vitamin B complex are found in
and causes swelling in the legs. So a moderate
liver, eggs, milk, cheese and whole grain
amount of salt is recommended, although cereals.

during warm weather the intake should be

Vitamin C is the great healing vitamin of the
raised.

body. It is essential for building bones, main—

4. Vitamins are the fourth and last category tenance of the walls of the smaller blood vessels,
in our list, but far from the least important. At
strengthening the teeth and gums, and in
the same time, a great deal of uncertainty of
aiding the absorption of iron from the digestive
the function of vitamins is held by scientists
tract. Vitamin C is also required by the body in
and laymen alike. The specific way in which
large quantities during disease. It is found
vitamins work is not positively known but it is
abundantly in fresh fruits, leafy vegetables,
widely believed that they act as a catalyst for
potatoes and tomatoes.

numerous chemical reactions within the body.

Vitamin D is necessary for the development

We will briefly discuss the role of the different
of strong healthy bones. Its chief function is to
vitamins.

maintain the correct balance between calcium

Vitamin A is needed by all important organs
and phosphorus in the body. Its deficiency
of the body. It is essential for the health of the
causes a disease called rickets, during which

184
the bones become soft and pliable. It can be 1. Rinse off surface dirt, but do not scrub too obtained from milk and eggs, but is unique in
hard to avoid washing away all the nutrients
that the body produces its own supply by the
in the skin.

interaction of the sun and the natural skin oils.

2. Cook vegetables in as little liquid as possible.

The body therefore produces much of its own

3. Save the liquid to make soups or gravy etc.

vitamin D and does not d e p e n d on food to

4. Steaming or baking vegetables is better
supply its requirements.

than boiling or frying away their nutritional

Vitamin E is still a mystery to m o d e r n
value.

scientists, but it is believed to influence the

5. Do not overcook vegetables.

reproductive functions and muscular activities

6. When frying use as little oil as possible.

of the body. It is contained in whole grain

Remember, good and thoughtful food prep—
cereals, green vegetables, coconut oil and other
aration is also essential for good digestion in a
vegetable oils.

direct m a n n e r . Tasteless, monotonous and

Vitamin K is necessary for the process of
badly prepared food does not stimulate the
blood clotting and is found in green vegetables,
appetite and the salivary and gastric glands
soya beans, tomatoes and eggs.

secrete less juices than required.

There are over twenty known vitamins and
the ones we have mentioned are the most

Better alternatives
important. You will notice that these vitamins

T h e following chart will enable you to avoid
are p r e s e n t in a g r e a t variety of f o o d s ; foods that are either detrimental to digestion
therefore it is not necessary to worry about
or processed so that they lose their prana and
your vitamin intake. If you eat a sensible mixed nutritional value.

diet it is a certainty that you will never be

This chart is solely for your guidance. If you
deficient in vitamins. T h e same is true for all
are unable to obtain these foods do not worry;
essential r e q u i r e m e n t s in the body, for a they are only preferred foods, not essentials.

healthy body has the ability to transform one
type of foodstuff into another as required.

Foods to avoid

Foods to use

Many yogic practices, especially surya namas—

Denatured foods:

Whole wheat, barley, rye
kara and pranayama, increase the efficiency of
white flour, white
or corn flour bread;
this transformation process. A person who is
bread, cakes and
whole or partially polable to gain control of his system can live on a
buns; polished white
ished rice
simple diet and transform it internally to other
rice.

substances as his body requires.

R e m e m b e r fats a n d carbohydrates give White sugar, Honey, brown sugar,
energy; proteins are mainly for growth and
sweets, jam, sweet
molasses, black treacle;
maintenance; minerals and vitamins are for
syrups, fruit in syrups,
fresh fruit.

protection, control and regulation of biological
light treacle, heavily
processes.

sugared drinks and
glucose drinks.

Food and preparation

Fats and oils of

Vegetable oils and clari—

In o r d e r to receive the greatest possible
animal origin;
fied butter
benefits from the foods you buy, it is preferable
saturated acid fats.

to avoid over-refined foods such as white rice,
flour and white sugar. Nature has provided us

Heat treated, canned

Fresh foods, naturally
with all the nutrients we need, so why buy
foods; processed foods processed foods; pro—
artificial and adulterated foods? T h e r e are also in which artificial
cessed foods like dried
several preparation hints that we can offer to
sweeteners, flavour—
fruits or lentils, organi—
enable you to obtain the most from your food.

ings and chemical
cally grown products.

However, we stress t h a t you should not preservatives are used become too fanatical in the following of food (always

(alway read the small
rules in general, but rather treat them as you
type on labels before
do your cooking - in other words, don't overdo
purchasing).

it!

185

Summary

With the advent of scientific knowledge, the
subject of diet a n d nutrition has b e c o m e
increasingly popular. In fact, there are hundreds of books and magazines almost entirely
dedicated to this topic. T h o u g h well intentioned, many of these books tend to make people
worry too much about their food habits and
b e c o m e neurotic. People start to w o n d e r
whether they are consuming the right food
and in sufficient quantity to cater for vitamin
deficiency. This food neurosis is a far worse
problem than a body which is deficient in
nutrients of a certain type. So we emphasize -
the importance of different foods should not
become an obsession in any way, or another
problem. If you refer to the heading entitled

'Nutrients and their role in the body' you will
find that all the nutrients the body needs are
found in a wide range of food types. Therefore,
if you are eating a reasonably varied diet, then
it is a certainty that you are obtaining all your
food requirements.

T h e p u r p o s e of this topic has been to
describe the functioning of the digestive system
in simple and basic terms in the hope that the
reader will become more aware and understanding of the body and have respect for the
way it works. Again we repeat try not to become
a food faddist or neurotic. If you do, then the
whole purpose of this discussion has been
defeated.

Because of the importance of digestion in
maintaining good health we will include further
discussions on this topic later in the book1.

Notes

1 Vegetarianism - Book I, Lesson 8, Topic 1

Disorders of Digestion - Book I, Lesson 9, Topic 1

186

Topic 1

Asanas: Meditative Asanas

The important feature of any meditative asana

One should aim to sit in any one of these
is that it should allow the practitioner to sit
positions if possible. The second three asanas
undisturbed in one position for extended 4, 5 and 6 are also excellent meditative asanas, periods of time without discomfort. Medita-which are far easier to perform while being tional practices aim to direct awareness inside
nearly as good as the first three.

the mind and this is totally impossible if the

Many people will find all six of these classical
awareness is engrossed and entangled with
asanas too difficult and uncomfortable. Under
external events, including the physical body.

these circumstances either of the following

Introspection is impossible if one continually
two simpler meditative asanas are suitable:

fidgets, scratches or experiences physical pain.

7. Veerasana (hero's pose)

Therefore the aim is to sit in a sufficiently

8. Sukhasana (easy pose)3
comfortable position that allows the physical

We would like to point out that we don't
body to be forgotten.

expect you to practise all these meditative

Most asanas are not suitable for meditational
asanas. We are describing them here in order
practices because they require some muscular
to keep them together as a specific group, as it
effort or sense of balance in order to maintain
is useful for reference purposes. Devote your
diem. For example, bhujangasana, sarpasana
attention to mastering one or two of them at
and m e m vakrasana are excellent asanas for
the present time. You can try others in the
inducing physical and mental health and group later when you have spare time.

harmony, but because they require some
physical effort they are not suitable asanas for

The basic features of meditation asanas
meditational practice1.

In the ancient text, the Yoga Sutras, Rishi One might assume that relaxation asanas,

Patanjali has tersely summed up the essence
such as shavasana would therefore be the most
of meditative asanas in the following manner:

ideal for they require absolutely no effort2. In

"The posture should be steady and comfor—
fact, they can be used for meditational practices
table. The posture is mastered by relaxing
but we don't recommend them because it is so
effort (not trying too hard) and by thinking
easy to relax to such a degree that one falls
about the Ananta (this is a mythological
asleep. And sleep is as far away from meditation
serpent symbolizing equilibrium - in particular
as tension. What is required is a high state of
the stability and the correct orbit of the earth
relaxation combined with intensified wake—
around the sun)."

fulness. T h e sages in the past found, from

The first sentence requires no explanation.

experience, that there are specific asanas most

If we try too hard without relaxing during
suitable in this respect. There are six of these,
asanas, we create more tension instead of the
known as the classical meditational asanas:

desired aim of relaxation. Of course the word

1 . Padmasana (lotus pose)

ananta does not mean much to most people,

2. Siddhasana (accomplished pose for men)

but the idea behind it is that by thinking about

3. Siddha yoni asana (accomplished pose for its symbology - stability and equilibrium - the
women)

practitioner will feel these attributes in the

4. Swastikasana (auspicious pose)

position of his body. The word ananta also has

5. Ardha padmasana (half lotus pose)

a connection with the notion of endlessness.

6. Vajrasana (the thunderbolt pose)3

By invoking a feeling of endlessness, the

The first three asanas 1, 2 and 3 are tradi—
individual will feel insignificant compared to
tionally accepted as the best meditative asanas.

the infinity around him. In this way, there will

187
be less tendency to worry about trifling you try, you will not be able to make your problems that prevent us from relaxing and spine perfectly straight - the bone structure
sitting comfortably for a period of time.

prevents this. When we instruct you to keep

T h e spine and bead are held upright in all
your spine straight, we mean that the back
the meditative asanas. There are two main
should be held upright without slumping
reasons for this. T h e first is to allow free
forwards or being arched backwards. In other
breathing without the slightest hindrance. In
words, allow the spine to take the position in
other words, all the parts of the body con—
which it is most comfortable. You will find
cerned with breathing, namely the chest, from personal experience which is the best diaphragm and abdomen, can move without position of your back.

interference. Secondly, a straight but relaxed

We again emphasize that you should try to
spine is less likely to result in backache. This is
avoid either slumping forwards or straining
a common problem with many people when
backwards. Both of these positions prevent
they have to sit in one position for a reasonably
optimum relaxation and free breathing. It is
long period of time. This subject will be impossible to relax if you are struggling to discussed more fully u n d e r a subsequent hold the spine in an abnormally arched heading.

position, just as it is impossible to relax with an

Another common characteristic of the medi—
aching back from a forward slumped position.

tative asanas is that they all have a very firm

And we assure you that backache is most likely
and stable base. This is absolutely necessary in
to occur if you are slumped forwards. It is
order that the body remains steady throughout
essential for optimum results to hold your
the meditational or pranayama practice. In all
head and back in a comfortable upright
the meditative asanas, except vajrasana, the
position.

legs are folded so that they form a triangular
base. This prevents the body from toppling

Mastery of meditational asanas
either backwards or forwards. Furthermore, There are very few people who can sit in the in this position the arms and hands can be classical meditational asanas without previously
placed in a comfortable position on the knees
loosening up their legs over a period of time.

or in the lap. In this position they are not likely

Those who can are usually children. For this
to cause any disturbance.

reason it is essential that the reader regularly

As we have already mentioned, the medita—
practises special exercises to loosen up the leg
tive asanas are designed so that the least muscles and joints4.

amount of effort is required to maintain them.

At first you may feel that your legs are too

This is very important in order to attain
stiff to sit in any of these advanced sitting
maximum relaxation and to be able to forget
positions. This happens to everyone. Yet, with
the body during meditational practices.

perseverance, even those people with the
stiffest legs can master meditative asanas. The

Incorrect position of the back
author speaks from experience, for when he

The most common mistake made by beginners
first started practising yoga, he could not even
when they sit in a meditative asana is to hold
sit in sukhasana, the cross-legged pose. But
the back too straight. That is, they sit with
with persistent practice the legs became looser
their back arched, the navel pushed forwards
and more flexible, until he was able to sit in
and the head thrown backwards. This may
any of the meditative asanas with more comfort
look very impressive, especially to people who
than sitting in an armchair.

do not practise yoga, but it is not very

The mental attitude is very important. If
comfortable. Further, not many people will be
you start pessimistically with the belief that
able to maintain this position for more than a
you will never master meditative asanas, then
few minutes without slumping forwards. This
you have immediately defeated yourself. Be
is merely replacing one extreme with another.

optimistic. Assume that it is only a matter of

Actually, when we say keep the spine straight,
time and practice before you can sit comfortably
we are asking the impossible, for the normal
in any of the asanas. If you believe this enough
shape or contour of the spine is certainly not
then the mind, which controls the body, will
straight, it is S-shaped. No matter how much
automatically begin to make physical changes.

188

In other words, your mind will fix a role and rotation which can be done within a few
your body will prepare and change itself
minutes. Do more of the exercises if you have
accordingly. You will find that your legs the time. They will help you to gain the most become progressively flexible over a period from your practices, for you will be less
of weeks and months. Both regular physical
troubled by aches and pains in your legs. We
loosening up exercises and mental determina—
recommend that these exercises be done by
tion are necessary.

both beginners and experts alike, just before

It will be with a w o n d e r f u l feeling of commencing meditation and pranayama.

accomplishment and satisfaction that you will

These exercises are especially useful when you
eventually sit in one of the more difficult have no time to perform asanas, perhaps in classical meditative asanas for the first time.

the evening.

you may only hold the final pose for a second
or so when discomfort will oblige you to quickly

Which meditative asana to practise?

unfold your legs again. Yet at this stage, you

There are eight meditative asanas. We do not
have more than passed the hallway mark expect you to practise all of them regularly, towards full proficiency in the asana (called for there is no need. Choose any one of them
asana siddhi in Sanskrit). The aim must now be in which you feel the most comfortable and
to extend the period of time in which you can
use it for the duration of your practice.

maintain the final pose. This must be done

However the three asanas, padmasana, siddh—
slowly over a period of weeks and months. No
asana and siddha yoni asana, are considered
excessive force should be utilized; all that is
the best asanas and you should aim at
necessary is to increase the duration by a few
eventually mastering one of these three. Some
seconds every day.

people believe that padmasana is superior to

Eventually you should be able to sit in a
siddhasana and others say the opposite.

meditative asana for half an hour and more,

Actually neither one is superior, they are
without the slightest urge to move the body.

equally as good as each other. However, some

This implies that the asana is comfortable and
practices of yoga, including kriya yoga, pre—
without the slightest physical pain. It is under
scribe either padmasana or siddhasana for
these circumstances that you will start to gain
specific purposes. Remember, siddha yoni
the most from your meditational and prana—
asana is the female equivalent of siddhasana.

yama practices. Your awareness will more easily

These three asanas are not the best or most
become one-pointed for it will not be disturbed
suitable because they look spectacular or
by discomfort of the body.

because they are difficult. There are veiy good
reasons why they are the preferred sitting

Premeditative loosening up
positions for meditational practice. Firstly,

We have already emphasized that it is essential
these asanas provide the most stable and rigid
for the body to be as comfortable and relaxed
sitting positions of all meditative asanas. The
as possible during meditative and pranayama
body feels as firm and as immovable as a rock.

practices. Even those people who can sit in all

Secondly, these asanas will automatically
the meditative asanas without the slightest encourage the practitioner to hold the back difficulty will occasionally experience stiffness.

and spine upright with little or no effort. There

This is especially likely in the early morning
is much less tendency to slump forwards
when the body is stiffer than at any other time
compared to other sitting positions. Thirdly,
of the day.

the contact area between the body and the

For this reason a program of asanas is ground is large. This distributes the weight of recommended before practising meditation the body over a wide area, thereby preventing
and pranayama. These will not only loosen up
the occurrence of pain in the buttocks. This is
the whole body in preparation for the sitting
one of the main faults of sukhasana3 T h e
pose, but will also calm the mind. We parti—
weight of the body is supported on a small
cularly recommend the practice of the six leg
area of the buttocks, which quickly results in
loosening exercises4. It is not necessary to do
discomfort. If you are a beginner to yoga, we
them all - one or two is sufficient. In particular,
don't expect you to be able to sit in these three
we recommend the half butterfly and hip preferred asanas immediately, for they require 189
flexibility of the legs. This suppleness can only tendency can be removed by daily practice of be attained with regular practice over a period
asanas that exercise and flex the whole body-,
of time. In this case meditational and prana—
strengthening the muscles, loosening the joints
yama practices can be performed using a and releasing tension in the nerves. These simpler sitting position. For this purpose other asanas not only prepare the body for swastikasana, ardha padmasana and vajrasana the sitting positions, but help to bring about
are excellent asanas. Furthermore, they pro—
health of mind and body.

gressively loosen up the legs so that one can

After sitting in one position for some time,
eventually sit in padmasana, siddhasana or
these aches and pains can be removed in a
siddha yoni asana. The three simpler asanas
variety of ways. T h e best way to remove leg
are all splendid sitting positions for they keep
pains is to slowly straighten your legs and
the back straight, provide a good area of con—
then bend them a few times at the knees. This
tact with the floor, and are reasonably steady.

quickly releases tension. T h e best way to

The reader must choose for himself through
remove backache is to bend the back forwards,
personal experience which is best for him.

backwards and then to the right and the left.

If you cannot sit in any of the asanas we

Three excellent asanas are shashankasana,
have just mentioned, then use either sukh—
bhujangasana and m e m vakrasana1. Although
asana or veerasana. These are both reasonably
there are many more asanas that can be utilized
good sitting positions, but not as beneficial as
the reader can experiment and find out for
the other sitting poses for the back easily
himself the most suitable ones.

slumps forwards and one feels discomfort.

There is conflicting opinion as to whether

If you are exceptionally stiff, then you may
one should bear aches and pains without
find that all of these asanas are unsuitable.

moving during meditation and pranayama or

Under these circumstances sit with your legs
to remove the aches and pains by adjusting
outstretched in front of the body, if necessary
the position of the body and then continuing
leaning your back against a wall for support.

the practice. Actually discretion must be used

Sitting in a comfortable chair is often recomin this respect. Ideally one should not move
mended for meditational and pranayama while performing meditational or pranayama practices. However, we don't advise this for it practices, but this is very difficult if you suffer
quickly leads to discomfort; the body will slump
great pain. Furthermore, it is impossible to be
forwards, one will move and be continually
fully aware of the practice in hand if one's
aware of the body. This will occur in even the
attention is diverted due to physical pain.

plushest armchairs, unless of course you relax

Therefore we recommend that a reasonable
so much that you fall asleep. So we emphasize
degree of discomfort be tolerated, for if you
that you should not practise while sitting in a
absorb yourself in the practice it is possible to
chair of any kind. If, however, there is some
forget your aches and pains. However, if the
physical reason why you cannot take any posi—
aches and pains are overwhelming and you
tion but one in a comfortable chair then you
see no chance of being able to forget the
should by all means do so. Shavasana could
body, then adjust your position, loosen up
also be used for meditation if necessary but as
your limbs and then reassume your sitting
we have previously mentioned it is not recomposition to continue your practice.

mended because it is so conducive to sleep.

Eventually this problem will not arise, for

There must be a balance between too much
your body will become sufficiently flexible and
discomfort so that one cannot forget the body
relaxed to prevent discomfort and your
and too much comfort so that one falls asleep.

awareness will become increasingly fixed on

The eight meditative asanas we have listed
performing the practice. Under these circum—
have been found throughout thousands of stances you will not be aware of pain, even if years of practice to most perfectly fit this role.

the body is uncomfortable, and there will be
no tendency to move or fidget.

Backache and pain in the legs

Whichever sitting asana you use in the begin-

Caution
ning, you are sure to feel aches and pains in

Under no circumstances should you use exces—
the back and legs. Over a period of time this
sive force to try to sit in any of these asanas. Be

190

patient and wait for the leg muscles to stretch
of mudras. There are two important ones -
and become more flexible over a period of
namely jnana mudra and chin mudra5.

time. Strain will only cause more harm than
good.

General advice

Some people find that this asana is most

PADMASANA (LOTUS POSE)

comfortable if the left leg is folded first; others, if the right leg is folded first. Experiment and

This is one of the best meditative asanas. The
find out for yourself which is most suitable.

sitting position itself is conducive to physical

Allow the shoulders to relax without raising
and mental calmness. At first it is quite difficult
or hunching them.

for most people to perform, and uncom—

You may find this asana easier if you place a
fortable if held for more than a few minutes.

small cushion u n d e r the buttocks before

However, with practice this asana will prove
assuming the final pose. Before sitting in
far more comfortable than the simpler sitting
padmasana we advise all people to loosen up
positions, such as veerasana and sukhasana. It
their legs by practising the half butterfly and
holds the trunk of the body and the head as
knee rotation exercises4. Do not force your
though they are a pillar, with the legs as its
legs into padmasana if they lack the necessary
firm foundation. This asana almost auto—
flexibility. Practise ardha padmasana instead.

matically makes one want to be still. It is with
good reason that Buddha is usually depicted

Limitations
in this pose.

People suffering from sciatica or sacral infections should not attempt this asana.

Benefits

Padmasana induces mental calmness, which is
the essential prerequisite for pranayama and
meditative practices. This tranquillity also helps
to bring about physical health and mental
equilibrium on a permanent basis. The steadiness of the body induces steadiness of the
mind. The position and pressure of the feet

Technique
against the thighs reduces the flow of blood to

Place a blanket on the floor.

the legs. This blood supply is redirected

Sit with the legs stretched forwards.

towards the abdominal and pelvic organs,

Slowly fold one leg and place the foot on the
thereby toning up the organs, muscles and
thigh of the opposite leg.

nerves in this region.

The sole of the foot must face upwards, with
the heel in contact with the front of the lower

SIDDHASANA
abdomen.

(MALE ACCOMPLISHED POSE)

When you feel comfortable, fold the other leg
in the same way, also placing the foot on top of

T h e Sanskrit word siddha has many meanings the opposite thigh.

and implications. It means 'power' and 'perfec—

In the final pose, both knees should rest
tion', so that this asana can also be called the
comfortably on the floor.

perfect pose or the powerful pose. T h e word

Hold the back and head upright, but without
siddhi is derived from siddha and means a
strain. Close your eyes.

psychic power or faculty developed through
yogic practices. This includes clairvoyance,

Position of the hands and arms
telepathy as well as many other lesser known

Relax the arms with the elbows bent. The
powers such as the ability to disappear at will.

hands can be placed either on the knees or

Siddhasana is believed to be the asana that
clasped in the lap. Choose the position that
helps to develop these powers.

you find most comfortable. If you place your

It is an excellent meditative asana and the
hands on the knees you can practise a number
equal of padmasana. It is often used in specific

191

practices for it applies pressure in the region

General advice
between the anus and the sexual organs A cushion can be utilized to elevate the (mooladhara chakra). Siddhasana can only be buttocks slightly and to reduce pressure
practised by men. T h e female equivalent is
between the lower ankle and the floor. The
called siddha yoni asana.

practitioner must find out for himself whether
it is best to fold the right leg or the left leg first.

Many people experience discomfort because
of the pressure applied where the two ankles
cross each other. If necessary, place a folded
cloth or piece of sponge between the legs at
this point to reduce the pain. At first you may
find the pressure at the perineum difficult to
bear for more than a minute or so. With practise
this time will be increased.

This asana requires a reasonable degree of

Technique
leg flexibility. Therefore do not attempt to

Sit with the legs stretched in front of the body.

force your legs beyond what their flexibility

Fold your right leg and place the sole of the
will allow.

right foot against the inside of the left thigh.

Your right heel should be placed so that it

Limitations
presses against the area between the anus and

Siddhasana should not be practised by people
the genitals (the perineum).

with sciatica or sacral ailments.

This is an important aspect of Siddhasana.

Adjust your body until you are comfortable

Benefits
and the heel is firmly applied against the

Siddhasana gives essentially the same benefits
perineum.

as p a d m a s a n a . It differs, however, from

Then fold your left leg and place the left foot
padmasana in that one of the heels applies
on top of the right calf.

pressure in the region of the perineum. This

If possible, try to adjust the position of the left
pressure is necessary in various yogic practices
heel so that it presses into the pelvis imme—
such as moola bandha and vajroli mudra. These
diately above the genitals.

are used a great deal in kriya yoga techniques

Your genitals should therefore lie between
together with siddhasana. This pressure is
the two heels.

important, for it is concerned with awakening

If you find this last position difficult, do not
a psychic centre in this area called the mool—
worry; merely place your left heel as near as
adhara chakra. This will be discussed in the
possible to the required position.

future6.

Adjust the position of the left toes so that they
can be pushed into the space between your

SIDDHA YONI ASANA
right calf and thigh.

(ACCOMPLISHED POSE FOR WOMEN)

T h e left toes should fit into this space without
any pain or general discomfort.

T h e Sanskrit word yoni means 'womb' or

If necessary, this space can be enlarged slightly

'source'. In this context it means that this asana
by using the hands or temporarily adjusting
is the female equivalent of siddhasana. It is to
the position of the right leg.

be practised by women instead of siddhasana.

Then grasp your right toes, either from below
or above your left leg and pull them upwards

Technique
into the space between your left thigh and calf.

Sit on the floor with your legs extended

Adjust the body so that it is comfortable.

straight in front of you.

T h e knees should be in contact with the Fold your right leg and place the sole of the ground.

right foot so that it is in contact with the inside

T h e heels should preferably be one above the
of the left thigh.

other.

Adjust your right heel so that it presses firmly

Hold the spine and head upright, yet relaxed.

against the front of your vagina (labia majora).

192

throughout the world. Some people regard it
as the most universal of symbols. It is only in
this century that it has developed negative
associations. T h e symbol has many meanings
but a common one is that its spokes represent
the different corners of the world and the
universe, and that everything has a meeting
point and common centre - consciousness.

This asana can be regarded as the one most
favourable for realizing the unity of existence.

Adjust your body position so that you are

Swastikasana looks very similar to siddh—
comfortable, while simultaneously feeling the
asana but it is far easier to perform because
pressure of the right heel.

neither of the heels apply pressure at the base

Then fold your left leg and place the left foot
of the trunk.

on top of the right calf.

Gently slide the left toes into the space between

Technique
the right calf and thigh.

For illustration see siddhasana or siddha yoni

Pull your right toes upwards into the space
asana.

between your left calf and thigh.

Sit on the floor with the legs stretched out in

Adjust your body so that you feel comfortable.

front of the body.

Ensure that your knees are firmly on the Fold the left leg and place the left foot near or ground.

in contact with the right thigh muscles.

Make sure that your spine and head are held

Bend the right leg and push the right toes into
erect.

the space between the left thigh and calf

Close your eyes and imagine that your body is
muscles.

firmly fixed in the ground as though it is a

Then pull the toes of the left leg upwards into
tree.

the space between the right calf and thigh
muscles.

Further details

Adjust the body until you feel comfortable.

One should refer to the sections in siddhasana

The hands can be placed on the knees in jnana
for more information on the position of the
mudra, chin mudra or chinmaya mudra5; or
hands and arms, general advice and limitations.

the hands can be clasped and held in the lap.

Relax the arms and allow the shoulders to

Benefits
drop.

Siddha yoni asana is an excellent pose and the
equal of padmasana. It is utilized with many

Close your eyes and relax the whole body.

other practices which aim at awakening mool-

Further details
adhara chakra.

This asana is necessary for women because

Details on limitations and general advice are
the position of the mooladhara chakra is as given for padmasana.

slightly different to that of men.

Benefits

It has a direct influence on the nerve Swastikasana looks very much like siddhasana plexuses of the female reproductive system. It and siddha yoni asana and gives basically the
helps one to gain control over the neuropsychic
same benefits. However, it is not such a good
impulses which are concerned with the mool—
asana because it does not press the area of the
adhara chakra and the associated physical mooladhara chakra. As this is important, sexual organs.

swastikasana is not generally used in kriya
yoga. However, it is an excellent asana for

SWASTIKASANA (AUSPICIOUS POSE)

general meditational practices and pranayama,
and should be used by those people who

The Sanskrit word swastika means 'auspicious'

cannot sit comfortably in the better but more
or 'favourable'. It is symbolized by the swastika,
difficult meditative asanas.

which is known by various religions and cults

193

ARDHA PADMASANA (HALF LOTUS POSE)

This is an excellent asana to p r e p a r e the legs for padmasana. It is also a good meditative
asana in its own right.

Technique

Place a folded blanket on the floor.

Sit with the legs outstretched in front of the
body.

Bend the left leg and place the left foot so that
it is u n d e r and to the side of the right buttock.

Technique

Now bend the right leg over the top of the left

Sit on the floor with the legs extended in front
leg, placing the right foot beside the left
of the body.

buttock.

Fold the left leg and place the left foot on the

Arrange the position of the knees so that one
floor beside the right thigh.

is above the other.

T h e n fold the right foot on top of the left

Hold the head, neck and back upright.

thigh. Without straining, try to place the heel

Place the hands either on the feet; on the
of the right leg as near as possible to the
knees, one on top of the other, palms facing
abdomen. Adjust your body to a comfortable
downwards; or on your lap, one on top of the
position. Hold the back, neck and head upright.

other, palms facing upwards.

Place the hands on the knees or clasp them

Choose the most comfortable position in which
and place them in the lap.

your arms are totally relaxed.

Close your eyes and relax the body.

Relax the whole body. This is the final pose.

Note: there are other forms of veerasana,

Preparation for padmasana
but this one is the most useful for sitting

If you can do ardha padmasana then you are
purposes. T h e r e are no limitations.

well on the way to mastering padmasana. Use
this asana to prepare the legs for padmasana.

Benefits

In this respect alternately fold one leg on top

This is a comfortable sitting position for those
of the other, if necessary, while doing prana—
people who cannot sit in the more difficult
yama or meditational practices. T h a t is, first
meditative asanas. Like all meditative asanas,
fold the legs so that the right leg is on top.

it is c o n d u c i v e to physical a n d m e n t a l When this position becomes uncomfortable
equilibrium.

or the next time you sit for practice, place the
left leg on top. In this way you will loosen up
both legs. If one of your legs is more flexible
than the other, then you should spend more
time sitting in ardha padmasana with the least

Notes
flexible leg on top. This will increase the

1 Book I, Lesson 4, Topic 2
flexibility of the leg.

2 Shavasana: Part 1 - Book 1, Lesson 1, Topic 5;

Part 2 - Book I, Lesson 2, Topic 8

VEERASANA (HERO'S POSE)

3 Book I, Lesson 2, Topic 5

4 Ardha titali asana , kawa chalasana and shroni

This is a simple asana which is rarely used for
chakra - Book I, Lesson 1, Topic 3; poorna titali
meditative practices. Yet we feel that for many
asana, kashtha takshanasana and vayu nishk—
p e o p l e it will be m o r e c o m f o r t a b l e t h a n asana: Book I, Lesson 6, Topic 4
sukhasana, since there is a larger area of contact

5 Book I, Lesson 8, Topic 3
with the ground.

6 Book II, Lesson 19, Topic 2

194

Topic 1

Pranayama: Practice

In the next lesson we intend to describe nadi

Retain your breath for a short time with both
shodhana pranayama stage 31. This involves
nostrils closed.

r e t e n t i o n of b r e a t h at t h e e n d of each Breathe out through your right nostril with
inhalation. As a preparation for this stage we
the left nostril closed.

want you to incorporate breath retention for

Breathe in through your right nostril.

small durations into your daily practice of nadi

Retain your breath.

shodhana stage 2.

Breathe out through your left nostril.

This is 1 round.

PREPARATION FOR

R e m e m b e r that the ratio of inhalation to

NADI SHODHANA - STAGE 3
exhalation should be 1:2. T h a t is, for every
count of inhalation, 2 counts must be allowed

Technique
for exhalation.

Sit in any comfortable meditative asana.

Do stage 1 of nadi shodhana2.

Further details

A few minutes practice through each nostril is

This subject will be fully discussed when we
sufficient.

describe nadi shodhana stage 31. T h e practice

T h e n do stage 2 of nadi shodhana3.

we have given here is merely intended as

R e m e m b e r the aim is to eventually make
preparation.

inhalation and exhalation fixed at the ratio

1:2.

This can slowly be accomplished over a period
of time.

T h e duration of each exhalation and each
inhalation should be also progressively increased, keeping the ratio fixed.

Don't strain.

Continue this practice according to the time
available.

When you find absolutely no difficulty in practising stage 2 and you stabilize your breathing
so that the d u r a t i o n s of e x h a l a t i o n a n d inhalation occur spontaneously without effort, t h e n b e g i n t o retain y o u r b r e a t h a f t e r inhalation.

At first, only hold your breath for a second or
so, counting mentally as you do.

T h e duration of this retention can slowly be
increased in each practice session and over the
weeks of regular practice.

At this stage retain your breath for no longer

Notes
than 5 seconds.

1 Book I, Lesson 8, Topic 4

For clarity we will briefly describe 1 round:

2 Book I, Lesson 3, Topic 4

Breathe in through your left nostril, keeping

3 Nadi shodhana (stage 2) - Book I, Lesson 4,
the right nostril closed.

Topic 5 and Book I, Lesson 5, Topic 4

195

Topic 1

Meditation: An Introduction

The aim of meditation practices is to induce
realize. Your actions would in no way indicate
the spontaneous state of meditation. It is that you are meditating. This is what the Zen impossible to teach meditation, no matter what masters attempt to convey when they say:

many people say. If a person tells you that he
will teach you meditation then he is not being

How wondrous this, how mysterious;
strictly truthful. Though it is probably no more

1 carry fuel, I draw water.

Ho loji
than a play of words, the only thing that anyone
can teach is a method that will lead you to the

Pursuing the tasks of everyday life
experience of meditation. Remember this

I walk along the ancient path.

important point: meditation is unteachable by

I cm not disheartened in the mindless void,
the very fact that it is beyond words.

Chikan

Because meditation is impossible to define
in concrete terms, its meaning is widely abused

So remember, there are different paths to
and misunderstood. Many people sit down,
meditation. Some involve actions in the outside
close their eyes for some time and consider
world (as is the case with karma yoga) while
that they have meditated. Well, maybe they
others involve introspection and temporarily
have - who are we to say otherwise? But leaving aside outside activities (as with raja generally it is the case that one broods over yoga). In this discussion, though we will speak
problems and thinks of external happenings
about meditation in general, our attention will
while in this so-called state of meditation. This
be mainly on meditation in relation to raja
is definitely not meditation. Though the eyes
yoga.

may be closed, there is no introspection if the
mind is thinking about the outside world, about

The evolution of man
a cup of tea, breakfast, work or many other

During the last few thousand years man has
distractions. This is merely living in the outside
made great steps in his evolution.. T h e early
world with one's eyes closed. It is little different nomadic forms of man were primarily concern-to actually taking part in the outer phenomena ed with survival, with obtaining the basic
with the eyes open. Meditation is beyond this
necessities of life and protecting himself against
inner or outer interaction with the world.

environmental hazards. Since then man has

The state of experience of meditation is not
been more and more able to control nature in
only confined to those people who sit in a
accordance with his own needs and whims. In
quiet place with their eyes closed and perform
other words, nature has increasingly become
various practices to induce meditation. This is
the servant of man instead of the enemy.

merely one method of meditating and is called

Particularly in modern times man has been
raja yoga. It is also possible to be in a state of
able to devote more time to affairs outside
meditation while performing everyday duties.

mere survival. People are able to think about

This is more in line with the practices of karma
such questions as existence and happiness.

yoga and bhakti yoga. A person can perform

Furthermore, whereas primitive man's evolu—
the most trivial actions and yet simultaneously
tion was d e t e r m i n e d by the external
be in the highest stages of exultation. He can
environment, modern man is able to decide
cut the lawn, drive a car, make policy decisions,
the direction of his own evolution. T h e
wash the dishes and at the same time exist in a
direction of man's evolution so far has in
state of meditation. And probably no one else,
general been physical and mental. That is, the
unless they were also in a similar state, would
human body became an increasingly efficient

196
instrument and the mind more capable of eras and in all societies. They all knew that the heightened intellectual sophistication and path each of us must tread lies in awakening deeper thoughts. This process is still continu-our inner potential.

ing. Yet at the same time, this path of evolution

Let us consider a few of their sayings: Christ
appears to have come to a dead-end. Or rather
said, "The kingdom of God is within you." And we should say that this evolution process seems
this same idea was declared by another great
now to be suspended above an abyss. T h e
sage, for Buddha said: "Look within, thou art
path continues on the other side of the chasm,
the Buddha (pure in consciousness)." This was
vet to continue on this path one must build a
echoed by the Greeks, for they wrote above
bridge. This bridge is meditation. Each of us
the main door of their temples the following
have reached a certain point in our evolution,
sentence: "Man, know thyself, and thou shalt
vet at the same time our present condition and
know the universe". In the Bhagavad Gita, Lord values seem to be lopsided. Something is

Krishna affirmed this when he said: "Medi—
missing from our lives. This missing link is
tation is far better than knowledge (intellectual
inner, spiritual evolution. This is the whole
knowledge)." In recent times tbis was beauti—
point of meditation.

fully phrased by Ramakrishna Paramahamsa

Evolution is a continuous progression from
as follows: "The fabled musk deer searches
the unrefined to the refined, from the dis—
the whole world over for the source of the
orderly to the orderly and from the gross to
scent which comes from within."

the subtle. T h e present time is a crossroads in

How is it possible that these different
the path of evolution. We can either continue
people, living at different times in different
our present physical and rational development
parts of the world and with different languages
and fall into the abyss, or we can develop and
and social backgrounds could utter exactly
untold our more subtle inner faculties to land
the same idea, though clothed in dissimilar
safely on the other side. In other words, we
terms? T h e answer is obvious: they were
can continue to concern ourselves only with
speaking about a basic truth of existence.

the external world to the exclusion of our

These people knew that the path of evolution
inner being, or else we can realize our inner
of higher awareness lies in unfolding the inner
potential while still expressing ourselves in
realms of our being. It does not lie in totally
the outer environment. This is the choice. The
absorbing or losing ourselves in hectic
first choice leads to chaos and unhappiness as
external actions. It is possible for everyone to
is prevalent in the world today. T h e alternative
learn from their experiences and from the
leads to knowledge, happiness and a harmon—
knowledge that they tried to pass on to other
ious interaction not only with yourself but
people.

with others. Furthermore, the first choice has

Infinite dormant potential exists within each
limitations in its scope, whereas the second
of us. It is there waiting only to be discovered.

offers infinite possibilities, for it leads into new To find it, however, we must plunge into our
and higher planes of existence, new planes of
inner being. In a sense we must be like an
consciousness, and to indescribable states of
explorer; but instead of exploring outer
happiness. The second choice is the spiritual
unknown territories we have to discover the
path. It does not lead to abandonment of the
inner uncharted environment. Like the first
external world. On the contrary, it leads to
explorers of the world, we don't really know
even more growth, enjoyment and accom—
where it will lead us. We must be like Marco
plishment in day to day activities.

Polo, for example, unknowing of the nature of

This alternative path of evolution has been
our journey and destination. Marco Polo had
known and explored by large numbers of strange but wonderful experiences on his people throughout history. It is not something journey and fabulous riches at his destination
new or recently discovered. It is not a path

- China. It is the same with meditation. We
that has been taught and practised by a few
cannot tell you the wonderful experiences that
deluded people with their 'heads in the clouds'.

you will have on your inner journey; only that

On the contrary they were very practical you will surely have them. Many people did people. They were the saints, prophets, mystics, not believe the stories and experiences that
sages and yogis who have existed in all places,

Marco Polo described when he returned home.

197

It is the same with meditation; no one will mind and not in the outer world. Instead of
believe people who relate their experiences
exploring space, we will start to make deeper
unless, of course, they have made a similar
and deeper journeys into inner space. This is
journey themselves.

the direction of the evolution of man.

The choice is yours: either you continue to
devote all your attention to fumbling around

The depths of the mind
in the outside world as most people now do, or

Yoga and modern psychology are fully aware
else you try to evolve in a new direction -
of the deeper layers of the mind. Many of us
inwards, following the advice of those who
have heard of the subconscious, and uncon—
have already made the same choice and quest.

scious realms. Nevertheless, many people still

The choice is easy because you do not have to
hold the naive idea that the mind thinks only
give up your present lifestyle. All you need is
of conscious images at any given time. We fail
the interest to make the inner journey of self—
to realize that the mind is like a vast computer
discovery and to back it up with yogic practices,
which is continually receiving, sorting out,
including meditation.

analyzing and rejecting millions of bits of data.

We all deceive ourselves. We assume that

In a computer we generally only see the
what we see around us is all that there is. printout or final result. The information within Further, we think that our personality is the the mind which we don't normally see is
totality of our being. People wander all over
arbitrarily termed the unconscious and subcon—
the world trying to find themselves, not scious. T h e mind is often compared to an realizing that the greatest marvel lies within.

iceberg, the conscious mind being the one—

This was clearly pointed out by St. Augustine
tenth that lies above the water, and the
when he lamented: "Men travel to gaze upon
unconscious and subconscious parts being the
mountain heights and the waves of the sea,
far larger nine-tenths that are submerged
broad flowing rivers and the expanse of the
below the surface of the water. Even this is a
ocean, and yet pass by themselves, the gross understatement, for there is far more crowning wonder."

below the surface than we can even dream.

Consider a calm, still lake in which is reflected

The mind, in its unconscious and subcon—
a big full moon. T h e image of the moon looks
scious realms, contains different facets of
real and if the real moon was not in the sky to
being. It contains our basic urges and instincts.

remind us otherwise, many would mistake the

It contains the intellectual and rational aspects
reflection for the moon itself. The reflection
of our being. It contains primitive memories
cannot exist by itself, yet the moon can exist
with which we have had totally no connection
without reflection. It is the same with our
in our life. It contains ideas, visions, dreams
personality - we see only the reflected per—
that are far more awe-inspiring than even the
sonality and mistake it for our real nature
most vivid fiction novel. T h e mind contains
without realizing that the personality manifest—
the most incredible and almost impossible
ing at present is dependent on something aspects that are completely inconceivable to d e e p e r . To find our real Self is higher most of us. The aim of yoga and meditation is meditation.

to bring these normally unknown layers of the

Even modern scientists acknowledge that mind to conscious perception. T h e term there is far more to each person than is com-expansion of consciousness is also used but monly believed. Many eminent scientists have
often conveys the wrong idea because con—
echoed the words of the ancient sages. They
sciousness is the substratum or the essence
have said that the majority of our potential
behind existence; as such it is impossible to
remains untapped. Some quote ninety-five expand consciousness.

percent of our latent capacity lies dormant,

It is only by knowing the depths of the mind
others ninety percent. Actually these are only
that we can really know ourselves as well as the
r a n d o m figures to illustrate that we are world around us. As an analogy, consider the definitely not utilizing much of our potential.

outer world as an infinite horizontal circle.

Some of these scientists are now sounding like

This circle represents the realm of time-space
mystics. They say that the greatest discoveries
and the centre represents eternity or timeless—
and explorations of the future will be in the
ness. Most of us confine our attention only to

198
the outside world, remaining on the circum-passive and active. Active methods are practis—
ference of the circle. We find it impossible to
ed during everyday life, when one walks, talks,
enter the circle and reach the centre. T h e only
eats and performs daily functions. This is the
way to enter the circle and break away from
realm of karma yoga and bhakti yoga. The aim
our fetters is to explore the mind. In this way
is to be in a state of meditation while actively
we begin to simultaneously realize truths in
involved in worldly events. This does not imply
the external world. The more we become aware
that actions are performed indifferently, or
of the depths of the mind, the nearer we
that the aspirant walks around in a sleeping
approach the centre of the circle. When we
state. Far from it. T h e person will perform his
reach the centre it is called self-realization.

activities with greater enthusiasm, efficiency

Each type of journey that we make requires
and energy.

a vehicle. If we walk in the park then our legs

Passive methods to induce meditation are
assume this role. If we travel to the local town
the ones that we normally term meditational
then we go by bus, train or car. If we go to a
practices. This is the method of raja yoga. A
country across the sea, we travel by ship or
fixed period of time is set aside daily solely for
aeroplane. T h e journey into inner space also
the purpose of introspection. These methods
requires a vehicle - the vehicle is meditation.

can also lead to meditation outside the actual
time of practising the passive techniques. In

The fundamental mechanics of meditation
other words, the state of meditation carries
practice
over into everyday life. It is this form of passive

The techniques of meditational practices are
practice that we will discuss here.

reasonably easy to learn. Yet they will never

Actually, even the word passive is a mis—
bring results unless they are practised regular—
nomer for it is only the body that is passive
ly and with dedication. Sad to say, many people
and motionless. The internal environment can
believe that to experience meditation it is be a hive of activity on a conscious level, either necessary to fill the mind with numerous spontaneous or intentional, whether it is different techniques, none of which they desired or not. In some people this process is practise seriously. As a result they gain nothing.

automatic. Many people watch a person

This is an easy pitfall, for we are all habituated
practising passive meditational techniques and
to believing that results come through learning.

assume that the person is either asleep or

That is, we believe that the more facts we
unconscious. This may be the case, but if the
accumulate the wiser we will become. In practices are done properly this could not be intellectual terms this may be partly true but it further from the truth.

is certainly not true with meditational practices,

T h e first step is to overcome disturbances
and for that matter with yoga in general. A of the body. It is difficult for most people to sit person can know almost nothing intellectually comfortably in one position for more than a
and yet by knowing one meditational technique
minute or so without feeling pain or wanting
and practising it with dedication, can experi—
to scratch. This causes the awareness to be
ence the joy and knowledge of meditation.

wholly externalized - exactly the opposite to

Success does not depend on factual knowledge.

what is required, for the aim is to direct the

T h r o u g h o u t history there are n u m e r o u s awareness inwards to the workings of the mind.

examples of both uneducated and highly

The next step is to try to achieve calmness
educated people who have achieved the highest
of mind and relaxation. Most people have a
states of meditation. We all have access to the
mind that is like a stormy sea. Before we can
mind potential, whether rich or poor, intel—
see below the surface we must first of all settle
lectual or non-intellectual, young or old, male
down the tumultuous waves. This is done
or female. T h e main requirements for delving
through awareness. In other words, we try to
into the mind and realizing its potential are
be aware of one object, symbol or process of
aspiration and practice. This is the way to
thought. This takes practice, but eventually it
experience the bliss and transcendental is possible to focus the awareness on one thing knowledge of meditation.

to the exclusion of all others. This one-pointed

As we have already mentioned, there are
attention allows the awareness to pierce and
two principal methods of inducing meditation:

enter the various depths of the mind. A dull

199
arrow will not penetrate the target, whereas a ed way of life prevents us from seeing into the sharp one well-aimed will decisively pierce the
mind. Meditational practices are a wav of
bull's eye. This point of awareness acts as a
drawing aside the curtains of the mind and
vehicle for the journey into the mind. It is
peering inside. We cannot talk about medita—
merely a means to an end. Furthermore, this
tion, we can only discuss the practices that lead
point of awareness prevents the meditator to meditation. Most people are in a fluctuating falling into a state of unconsciousness. That is, state of emotional turmoil. This is a serious
it is very easy to lapse into a state of sleep if
impediment to meditation. It is so difficult to
one relaxes mentally and physically and tries
relax sufficiently and become one-pointed
to do meditational practices. This point acts as
even when we are alone. We are continually
a continual reminder of our awareness. The
beset by worries, dislikes, jealousy and many
vehicle in karma yoga is intense, concentrated
other emotional disturbances and these cannot
work; in bhakti yoga overwhelming devotion
be overcome in one night. Time is necessary.

to a person or one object, and in jnana yoga

Meditational techniques will help to bring
the vehicle is an all absorbing enquiry.

about this end, but we sincerely advise the

Many people try to concentrate too hard in
practitioner to refer to our previous discussion
order to meditate. However, concentration on relaxation1.

does not come easily or spontaneously to a

Meditational practices are excellent methods
disturbed mind. Therefore, to try to attain
of confronting the problems, conflicts and
concentration they strain themselves; instead
other disturbances hidden in the normally
of becoming relaxed and calm, they actually
inaccessible recesses of the mind. Once we
create more tension. Under these circum—
face these negative aspects of our mind they
stances it is impossible to meditate. For this
will automatically drop away. Each person can
reason we don't advise people to concentrate
become his own psychiatrist-cum-psychologist.

intently. Instead, we ask them to be aware of

As these problems are gradually removed, so
an object or process of thought to the best of
one's life becomes an expression of joy and
their ability. That is, if the mind tends to wander, happiness. Our lives will be transformed.

then don't fight it - let it wander, but remain

It is very easy to give the wrong impression
aware of the object or thought process. In this
about meditation and meditational practices.

way you will not only attain one-pointedness

It is possible for everyone to know the joy of
but will simultaneously enjoy a state of mental
meditation, yet at the same time effort is
and physical relaxation.

required. It would be most surprising if a

There are many things that can be used as
person starts to meditate on the first attempt.

an object of one-pointedness. It does not

In fact we have never known this to happen.

matter as long as the object is able to hold

Regular and sincere practice and time are
one's attention easily. The following are a few
required. The time depends on the individual,
of the most common objects: the breathing
on his problems, on his dedication and other
process, mantras such as Aum, an external or
factors. But all effort is worthwhile, more so
internal picture of a great sage or guru, the tip
than anything else you are likely to do in your
of the nose, different parts of the body or any
life. So don't expect instant meditation but
other symbol that appeals to you. One parti—
persevere in your practices.

cularly good practice utilizes awareness of the

We all tend to be sceptical of things of which
thought process itself. Remember, all these we have no experience. This is our constitution.

are the means that lead to meditation, not

With meditation it is far easier to be sceptical
meditation itself.

and disbelieving than with many other con—

We have only briefly mentioned the funda—
cepts, for it is intangible. Even the author was
mental mechanics of passive meditational deeply sceptical when he was first introduced practices. Because we have spoken very to the possibilities of meditation. He found it generally, without detail, virtually all specific difficult to comprehend how 'merely closing
practices conform to this basic m o d e or one's eyes' could lead to anything more than pattern. Our mind, at its different layers, is in a sleep. This of course is a natural tendency. It is
continual state of chatter. Normally this inner
only through personal experience that this
disturbance together with our over-extrovert—
naivety and the accompanying doubts are

200
slowly but surely erased. Furthermore, we emphasize that you can read volumes of books
on meditation and still disbelief will exist. It is
only the personal experience of meditation,
even if it is the faintest glimmer, that can make
us realize the power, knowledge and joy that
are our heritage.

Notes

The Art and Science of Relaxation - Book I,

Lesson 1, Topic 5

The Root Cause of T ension - Book I, Lesson 2,

Topic 7

Relaxation - Shavasana (Part 2) - Book I, Lesson

2. Topic 8

201

Topic 1

Meditation: Rules for Practice

To experience meditation it is essential to follow
an hour the next day and no time on the third
a few basic rules and preparations. T h e day. Be realistic and choose a period of time following general suggestions are intended that you can set aside for your practice. As you
for those people who have never known progress, slowly increase the time as required.

meditation but have the aspiration to find out

It is very important not to regard the practice
what it is for themselves. Lack of preparation
as a burden; it should be thought of more as a
can prevent one making progress, especially
time of pleasure.

in the early stages. It is therefore important

Sitting position: Use the prescribed medita—
that the following rules are carried out to the
tional asanas1.

best of your ability and whenever possible.

Place of practice: Choose a clean, peaceful

Time: It is best to have fixed times for your atmosphere in which to practise. It should be
daily meditational practices. This regularity
well ventilated but not breezy. It should be dry
establishes a familiar routine ensuring that
but not hot. Don't sit on a cold floor. Place a
the mind and body are prepared for the blanket or rug beneath you. Leave a reasonable practice.

amount of space around you so that you are

The best period of the day is early in the
not disturbed by furniture or other objects.

morning, or in the evening before retiring for

Try to use the same place daily.

bed. In fact, the most auspicious hours are

Clothing: This depends on climatic condi—
between four and six o'clock in the morning.

tions; however, your clothing should be as

In India this time of the morning is called
light as possible under the circumstances.

brahmamuhurta and is known to be especially

Furthermore, your clothing should not be tight
conducive to meditation. At this time the body
or interfere in any way with the breathing
and mind are likely to be most relaxed. process.

Furthermore, this is the quietest time of the

If there are many flies, mosquitoes or other
day with least likelihood of being disturbed by
insects present, wrap a sheet or light blanket
outer diversions. It is the time when you are
around you to keep them at bay. Alternatively,
not normally overwhelmed by your daily those people living in hot climates can remain problems.

under their mosquito netting. This is impor—

It is important to practise either before
tant, for it is very difficult to practise properly
eating or a few hours after. It is difficult to
with flies and mosquitoes buzzing around you.

relax with a full stomach. If you must practise

Sleep: It is normal for most people to sleep after meals, it is best to eat moderately.

when they relax. However, this is not the aim

Duration: Some people in their enthusiasm
of meditational practices. Some people may
begin by devoting a very long time to their
start to get up a little earlier than usual to do
practices. However, gradually this enthusiasm
their yoga practices. These people in particular
tends to wane. For example, one person might
will often find it difficult to stay awake. Try not
decide to practise for an hour every day. T h e
to sleep, for if you do you are really wasting
second day this will be shortened for any excuse
your time waking early in the first place. If you
that is available. On the third day the practice
want to sleep, then it is better to stay in bed.

will be further reduced and on the fourth day

There are various methods of overcoming this
he might leave it completely. It is far better to
tendency to sleep: one can go to bed earlier at
begin with a duration that you can easily night and/or take a shower before the practice maintain every day. Even ten minutes practice or at any time that one feels sleepy. If you use
every day is better than one hour one day, half
cold water it is more drastic, but better. There

202
is an alternative method which works over a Physical relaxation: T h e basic hurdles to longer period of time: this is the method of overcome in meditational practices are physical
autosuggestion. That is, suggest to yourself
pain, stiffness and general tension. It is an
before your practice and at other times during
essential prelude to be able to forget the
the day that you will not fall asleep during
physical body. This is impossible if you are
meditational practice. If you say this with
continually aware of aches and pains. There
resolution, then the idea will take root in the
are various methods to systematically relax
subconscious mind.

the whole body. The best method is a combina—

Probably the best way to prevent sleep tion of asanas before a t t e m p t i n g your during meditational practice is to do asanas meditational practices. In fact, asanas are
and pranayama beforehand. These techniques
designed specifically for this purpose.

are excellent for inducing heightened wake—

If you don't have time to practise asanas,
fulness. Apart from this, they simultaneously
then there is an excellent method of bringing
bring about relaxation of the mind-body about reasonable relaxation of the body within complex. As such they are powerful tools in a short time. T h e practice to use is naukasana2.

obtaining the most from meditational tech—

Briefly, naukasana tenses the whole body for a
niques. For this reason we recommend asanas
short time and then relaxes it again. Repeat a
and pranayama as an integral part of your
few times. This is an excellent method of
yoga practice program.

attaining physical relaxation quickly. It works

There are some people who feel exhausted
on the principle that after accentuated physical
after meditational practice. This is exactly the
tension there is a tendency for the body to
opposite feeling to that which is to be expected.

take the opposite extreme, namely relaxation.

Meditation should bring about relaxation. If

T h e r e is another method in which the
it fails to do this, then it is a sure indication that different limbs of the body are tensed as much
you are not practising correctly. Most probably as possible one after the other. Lie flat on you are trying too hard to concentrate, instead your back in shavasana2. Direct your awareness of merely being aware and allowing the mind first of all to your right leg and tense it as
to wander. Don't fight and struggle with the
much as possible for as long as you are able,
mind as though it is an enemy to be subdued
without strain. Then release and relax. Then
by force. Treat it more as a friend and try to
repeat with the left leg, the two arms, the fists,
coax it by gentle persuasion. Meditation should
the abdomen, chest and shoulders, and finally
be a source of joy. It is a time when we tune in
the whole body. This should take about five
with deeper aspects of our nature. This cannot
minutes and is a rapid way of relaxing the
lead to fatigue. If it does, then check for
body in preparation for meditational practice.

mistakes in your method of practice.

Mental relaxation: The whole point of medita-Optimism and pessimism: Many people expect
tional practices is to induce mental tranquility
to experience meditation on their very first
as a means to meditation. However, it is often
day of practice. This is most unlikely to happen.

difficult to progress with the practices because

One should merely practise with perseverance
of emotional and mental tensions. Asanas and
and accept whatever comes. Even though you
pranayama are excellent methods of calming
might not feel the exhilaration of meditation,
even the most turbulent mind. This is another
you will definitely gain many other benefits,
reason for practising asanas and pranayama
including a relaxed attitude to life and mental
before attempting meditational techniques.

peace.

Often we are overwhelmed by obsessive and

At times you will become disheartened and
persistent thoughts which have emotional
doubtful of the claims that are made for overtones, such as jealousy, hatred, pride, fear meditation. You will feel that perhaps you are and a multitude of others. These are not easy
wasting your time and chasing 'a castle in the
to remove. On no account should you suppress
sky'. Everyone experiences this feeling at one
them, for they will only lie dormant in the
time or another. Don't despair for the transcen—
subconscious mind. Let these lingering and
dental experience of meditation is the heritage
exhausting thoughts arise but try to watch
of all of us, the treasure of life waiting to be
them with awareness. That is, look at the
found.

thoughts as t h o u g h they are something

203
different from yourself, as though they are numbers of people. Therefore, we give the
happening outside you. In this way they will
following advice as an aid to help you find and
lose their intensity and cease to overpower
choose that which is best for you.

you. Of course prevention is better than cure.

Generally the vehicle of awareness is more

It is preferable that these emotionally loaded
powerful if it has some deep meaning or
thoughts occur as little as possible in the first
significance. You are more likely to be able to
place. This can be done by adopting the rules
attain deep concentration if the object rivets
we have already explained in previous discus—
or holds your attention, because your aware—
sions2, together with constant practice of yoga
ness is less likely to wander here and there,
in all its forms.

and will be directed into the realms of the

Actually the cause of tension is in the mind.

mind. If the vehicle has little or no significance

Through meditational practice you will slowly
for you, then your awareness is most likely to
come face to face with the source of these
be inattentive. Under these circumstances you
disturbances. People experience these agita—
might become frustrated and strain yourself
tions in many different forms. But they are
in an endeavour to attain one-pointedness.

only the manifestations. The cause or nucleus

This detracts from success and progress in
lies far deeper in our mental being. We will
meditational practices.

always be unhappy and emotionally disturbed

A vehicle of awareness can be almost any—
while we have this nucleus existing within the
thing. If you belong to a religious group, then
subconscious mind. This core is in the form of
you can use an image or form of God. That is
a conflict or a complex of which our outside
to say, if you are Christian, then you are most
activities are merely a reflection. It is only by
likely to succeed in concentrating the mind if
clearly seeing and understanding the subcon—
you use a picture or image of Christ or any
scious problems that they can be removed.

great Christian saint. If you are Buddhist, then

This is slowly but surely brought about by
choose Buddha. If you are Hindu, then you
meditational practices. In this way one will
can choose any of the incarnations or avatars
become more and more mentally and emo—
of God, such as Krishna, Rama and so on. You
tionally relaxed. Furthermore, increasing must use your discretion in this respect. Only benefits will be gained from the practices. The you can choose a symbol which has deep
more you relax, the more you will be able to
meaning for you.

delve into the mind. Simultaneously, the more

If you don't belong to any religious group,
you delve into the mind, the more you relax. It
then there are many other forms that you can
is a twofold process that occurs side by side.

choose instead. If you have a guru, then

Rational thought: Try to leave aside intel—
concentrate on his form, or you can concentrate
lectual thinking when you do meditational on a cross, a yin yang symbol, the symbolic practices for the aim of meditation is to form of Aurii, the breathing process, any transcend both rational and irrational mantra, a rose, a lotus, the moon, the sun, a thoughts. This is not an easy process. Don't candle, etc. We repeat, you can choose any—
suppress the continuous stream of thoughts,
thing but you must feel an affinity and
but again merely become aware of them. Try
attraction for the object and be drawn to it
to absorb yourself in the practice at hand.

without effort.

Vehicle for awareness: A symbol, process or

Most of us are fascinated by many things
sound is required to act as a vehicle to fix your
but without feeling any overwhelming attrac—
attention so that your awareness may be tion. Under these circumstances continue the directed into the mind. These will be suggested practices that we give you. You will still make
when we describe specific techniques. However,
progress if you have the aspiration. Eventually,
the reader may wish to find a suitable vehicle
however, as you begin to explore the deeper
to suit his own personal tastes. You must know
realms of your mind, you will suddenly be
and be guided by what holds your attention
confronted by a psychic symbol which has
most easily. It is not possible in this book to
previously unknown significance for you. Even
cater for all individual preferences. We can
if you try to analyze the image, you may not be
only indicate vehicles in general terms and
able to understand why it is so compulsive.

which we have found to be suitable for large

The symbol will almost overpower you with its

204
intensity. Some people are completely surprised around like a monkey in a tree. You must
at the nature of the symbol which they find has
accept the bad with the good. T h e way to
great appeal for them. It may even be a symbol
subdue the mind is to allow it to wander as it
of a culture that is completely alien to your
wishes and not to force it to concentrate. Give
present way of life. Nevertheless, it is this
it free rein, but at the same time be aware of
symbol that you can adopt for your vehicle of
the fact that it is roaming, roving and rambling.

awareness if you wish. You can either make a

In o t h e r words, simultaneously m a i n t a i n drawing of the symbol or you can develop the
awareness of the different thoughts of the
ability to create the symbol mentally in front
mind, together with the process of the medita—
of your closed eyes. T h e important thing is
tional practice in hand. After some time you
that the symbol is perfectly clear and vivid,
will find that the mind will cease to wander - it
whether mental or on paper. A useful vehicle
will automatically become fixed on the practice.

of awareness is a body process, such as We e m p h a s i z e again: do n o t force one-breathing. This is used in many techniques.

pointedness.

Some people, especially those who are more

Sometimes the mind will be particularly
inclined towards abstraction, can use an idea
disturbed. It will incessantly j u m p from one
or a question as a vehicle. T h i s applies thought to the next, or be totally obsessed by particularly in the realm of j n a n a yoga, where a problem or some other emotional conflict in
the practitioner totally absorbs himself in an
your life. An excellent method of overcoming
enquiry about the n a t u r e of himself a n d
this seemingly impossible situation, and in
existence. Or one can use abstract concepts
order to gain relaxation, is to chant a mantra
such as the idea of infinity, compassion, eternity
over and over again. A good mantra is Aum,
or love. However, these forms of vehicles for
which u n d e r these circumstances should be
awareness are too difficult for most people, at
chanted loudly and for as long as possible4. If
least in the earlier stages of yoga practice. As
you do this with intensity, it has an almost
such, we recommend tbat you adopt a process,
incredible calming influence on the mind. It is
symbol or object that is m o r e concrete. Most
so simple yet very effective.

of the meditational practices we will give will
be of this more tangible type. Full details of
this topic will be given when we describe specific
practices.

Awareness: We have already extensively
mentioned awareness under the other headings; however, we will again briefly summarize.

T h e essence of meditational practice is to
develop awareness. T h a t is, awareness of the
different realms of the mind. Without awareness, meditation is impossible.

Remember, awareness means that you must
be a witness to processes within the mind as
well as t h e process of t h e m e d i t a t i o n a l techniques. In other words, you should feel
apart from your thoughts. Don't lose yourself
in them or associate with them. Merely watch
the processes as though you are a spectator3.

If your mind tends to wander and contemplate

Notes
on other things apart from your practice, do

1 Topic 2 of this lesson.

not become frustrated or try to suppress this

2 Th e Art and Science of Relaxation - Book I,
tendency. This happens to everyone. On some

Lesson 1, Topic 5
days we are so relaxed that our awareness

Relaxation: Shavasana (Part 2) - Book I, Lesson
automatically fixes itself on the vehicle of

2, Topic 8
awareness, without any effort. On the other

3 Book I, Lesson 3, Topic 5
hand, at other times our attention j u m p s

4 Book I, Lesson 12, Topic 5

205

Topic 1

Meditation: Kaya Sthairyam

In this lesson we have devoted a lot of our

Technique
attention to the subject of meditation and

Sit in any comfortable meditative asana.

meditational asanas. We have emphasized how

Adjust your position so that you feel the least
important it is to be able to sit in one position
possible discomfort.

without movement and without the distraction

Straighten the spine and hold the head erect.

of the physical body. T h e first aim of medita—

Place the hands on the knees or in the lap.

tional practice is to forget the body. However,

Close your eyes and relax yourself completely.

the following practice, kaya sthairyam, seems

Be aware of your whole body.

to contradict this basic rule. During this Feel that your body is part of the ground.

technique one tries to be aware of the body to

Imagine that your body is growing from the
the exclusion of everything else. T h a t is, ground like a tree - your torso and head are instead of forgetting the body, one must try to the trunk, and your legs are the roots.

accentuate awareness of the body. At first this

Convince yourself that because your body is
may seem a little paradoxical. However, it is
part of the ground it cannot and will not move.

based on a good understanding of the work—

You are as steady as a large tree.

ings of the mind.

Feel all the sensations of your body and if

The mind is like a little child. If you order a
possible try to create a mental image of your
child to do something, he will quite often do
body. Be aware of any aches or pains.

the opposite. There appears to be a rebellious—

Direct your awareness to the source of this
ness, a need to defy. The mind acts in the same
discomfort and try to be aware of nothing
way. If you force the mind to forget the body
else. Let this pain be a focus for your aware—
and be aware of another subject, it seems to
ness; this will not be difficult.

suddenly develop a fascination for the body.

If your mind starts to wander, let it.

T h e more you try to forget the body, the more

But simultaneously try to maintain your
difficult it becomes. Knowing this tendency of
awareness of the pain in your body.

the mind, this practice adopts a contrary

Continue for a few minutes.

approach. That is, it almost forces the mind to

Then direct your awareness to your right foot.

be aware of the body for a long period of time.

Be aware of nothing else but your right foot.

The mind, as usual, rebels. T h e mind auto—

After a short time, transfer your awareness to
matically tries to think of something else and it
the left foot.

forgets the body. And this is exactly the aim of

Create a mental picture of the left foot and/or
meditational practices. After practising kaya
feel the sensations connected with it. Continue
sthairyam intensely for even a few minutes
to be aware.

you will find that the awareness spontaneously

Transfer your awareness to your right leg,
directs itself inwards. One will automatically
and repeat the process.

start to introspect.

Repeat the same procedure in turn with your

Kaya sthairyam is an excellent technique
left leg, with your whole back, abdomen, chest,
for preparing your body and mind for other
right arm, left arm, neck, head and finally the
meditative practices. As such, it should be whole body.

practised whenever possible prior to other This is 1 round.

meditational techniques.

Intensify your awareness as much as possible;

The Sanskrit word kaya means 'body'; the
that is even though your awareness may stray
word sthairyam means 'steadiness'. Therefore, onto other subjects, maintain awareness of
this practice induces steadiness of the body.

your body.

206

Do another round. Be aware.

ing disinterest in the body. As such, it is a

Suggest to yourself that 'I will not move my
useful prelude to other practices.

body'. Make a resolve that you will be still, and
will not move or shake throughout the whole

Inattentiveness
practice. Your body must be like a statue -

It is a certainty that your awareness will not
motionless.

remain fixed on the body throughout the

Imprint the suggestions in your mind; in this
practice. You will become aware of other
way you will gain the most benefits from this
thoughts and distractions. U n d e r no circum—
practice. Even if you have the impulse to move
stances should you suppress this wandering
a finger or a toe or to adjust your clothing or
tendency. This will only create tension. On the
to scratch, try to overcome this urge.

other hand, do not become so lost in thoughts

When you feel the need to move you must say
that you pay no attention to the body. You
to yourself: "No, I will not move my body until must be simultaneously aware of both the body
the end of the practice."

and any interfering thoughts that arise.

Move your awareness to the different parts of
the body. Feel the different parts of the body

Prolonging the duration of meditative asanas
as you have never felt them before.

This is an excellent technique for progressively

In this way continue the practice.

lengthening the time that one can remain in a

.After some time you should find that your
meditative asana. First choose one of the
body becomes very stiff and rigid.

meditative asanas already discussed1. T h e n

You will find that you become increasingly
over a period of weeks and months progres—
detached from your body. You will see your
sively increase the time that you remain in the
body as something separate from yourself.

asana without movement. At first you should

You will find that your body feels as though it
be realistic; in other words, only sit in the
is weightless. You will find that you have less
asana for as long as you can comfortably do
and less need or inclination to move the body.

so. T h e n each day gradually increase the

This stiffening of the body is called psychic
duration. While sitting in the asana, practise
stiffening. At this stage you are well p r e p a r e d kaya sthaiiyam. Make a resolve that you will
for other meditational practices in which your
remain in the asana for a prescribed length of
focal point of awareness is internal.

time. T h r o u g h o u t try not to make the slightest movement even though you may feel discom-Duration
fort. In this way, you will eventually gain

Practise as many rounds as you wish according
mastery over the meditative asana. At the same
to the time available. T h e r e are some people
time you are preparing yourself for meditation—
who have m a d e great progress in meditational
al techniques, either immediately afterwards
practices using only this technique. Some or some time in the future.

people practise this technique for hours and
hours with great success. However, five or ten
minutes practice before other meditational
techniques is highly recommended.

Use as a preparatory technique

Kaya sthairyam, as we have already indicated,
is an excellent meditative technique in its own
right. However, its main use is to steady and
relax the body, in p r e p a r a t i o n for o t h e r techniques. Furthermore, one of the biggest
obstacles for most people in attaining successful meditation is the inability to forget the
body. We are almost obsessed by the existence
and sensations of the body. This prevents our
awareness being directed elsewhere. Kaya Notes
sthairyam is a systematic technique for induc—

1 Topic 2 of this lesson

207

Daily Practice Program

In order to gain mastery over at least one of
convenient time when you have to remain in
the meditative asanas, we advise you to sit in
one position. Furthermore, you should con—
any one them as much as circumstances and
tinue some of the leg loosening exercises
time will permit; for example while reading,
whenever you have the time1.

watching television, talking or at any other

Practice

Rounds

Minutes

Program 1: duration 1 1/2 hours

Surya Namaskara
to suit you

10

Shavasana

—

4

Ardha Titali Asana

50 each leg

3

Shroni Chakra

10 each way

3

Poorna Titali Asana

—

3

Kawa Chalasana

—

3

Kashtha Takshanasana

—

3

Vayu Nishkasana

10 rounds

3

Utthanpadasana

2 times

3

Bhujangasana

—

3

Shashankasana

—

3

Ushtrasana

2 times

3

Meru Vakrasana

2 each side

3

Shavasana

—

3

Nadi Shodhana Pranayama:

Stage 1

—

5

Stage 2

—

5

Preliminary to stage 3

5

—

Meditation practice: Kaya Sthairyam —

10

Anuloma Viloma and Prana Shuddhi

(with Ujjayi Pranayama)

—

15

90

208

Program 2: duration 1 hour

Surya Namaskara
to suit you

7

Shavasana

—

3

Ardha Titali Asana

35 each leg

2

Shroni Chakra

10 each way

2

Poorna Titali Asana

—

2

Utthanpadasana

2 times

3

Bhujangasana

3

—

Shashankasana

—

3

Ushtrasana

2 times

3

Mem Vakrasana

1 each side

2

Shavasana

—

3

Nadi Shodhana Pranayama:

Stage 1

4

—

Stage 2

—

4

Preliminary to stage 3

4

—

Meditation practice: Kaya Sthairyam,

Anuloma Viloma and Prana Shuddhi

(with Ujjayi Pranayama)

10

—

60

Program 3: duration 3/4 hour

Surya Namaskara
to suit you

6

Shavasana

—

3

Ardha Titali Asana

35 each leg

2

Shroni Chakra

10 each way

2

Poorna Titali Asana

—

2

Bhujangasana

3

—

Shashankasana

—

3

Mem Vakrasana

1 each way

2

Nadi Shodhana Pranayama:

—

Stage 1

4

—

Stage 2

4

—

Preliminary to Stage 3

4

—

Meditation practice: Kaya Sthairyam

10

—

45

209

Program 4: duration1/2 hour

Surya Namaskara to suit you

6

Shavasana —

3

Bhujangasana —

3

Shashankasana —

3

Meru Vakrasana 1 each way

3

Nadi Shodhana Pranayama:

Stage 1 —

4

Stage 2 —

4

Preliminary to stage 3 —

4

30

Try to find time to practise Kaya Sthairyam.

Notes

1 Book I, Lesson 6, Topi c 4

2 1 0

Lesson 8

Just as Ananta (the serpent king) is the support
of the whole earth, so too the support of all
tantra and yoga is the serpent Kundalini.

If the gum's grace awakens Kundalini then
she rises up, piercing all the lotuses (psychic
centres) and the psycbic knots: vishnugranthi,
brahmagranthi and rudragranthi.

Then prana enters sushumna which is the
highway of spiritual life and so the mind floats
free of all supports and transcends the influence
of time.

Sushumna, shunyapadavi, brahmarandhra,
m a h a p a t h a , shmasana, shambhavi and
madhyamarga - all these are the different
names of the same sushumna. To awaken the
goddess Kundalini who is sleeping at the
entrance of sushumna one should practise
mudras.

Hatha Yoga Pradipika (3:1-5)

Topic 1

Vegetarianism

Vegetarianism is a controversial subject. Many
one leaves meat eating." Well maybe, but is a
people consider the possibility of becoming
banana plant superior to a lion because it does
vegetarians, yet they are usually bombarded
not eat meat? Of course this is a nonsensical
with conflicting viewpoints tbat take one
comparison, only meant to illustrate that one
extreme or another. It is generally discussed
can argue in circles while trying to justify vege—
dogmatically, emotionally and with too much
tarianism from this point of view. Remember
emphasis on moral aspects. This is a great
also that every form of life from man to plants
pity, for many people, who would willingly
destroys other forms of life; we are continually
become vegetarians if presented with a few
destroying small organisms, bacteria, etc.

reasonable and convincing advantages of without even knowing it. The destruction of vegetarianism over non-vegetarianism, are animals for meat eating is merely an obvious instead frightened away, often with a strong example. It is only for this reason that it is
impression that vegetarians are fanatics.

controversial. So we feel that any moralistic

The extreme advocates of vegetarianism
approach to meat eating is to be discarded as
urge everyone to immediately abstain from
untenable, or at least highly disputable, and
eating meat, in terms that suggest that if we
certainly is not a valid reason for most people
don't we will 'drop into the fire of Hades'.

to become vegetarian.

They believe meat is an unnatural food. This,

The non-vegetarian extremists assert that
of course, is a matter of opinion, for meat has
meat is an essential part of man's diet, which is
been eaten by man for countless generations
needed to supply the body with proteins. They
throughout known history and long before. It
strongly state that without a regular intake of
therefore seems a little presumptuous to meat a person's health will drastically decline.

consider that meat is an unnatural food. How

What is forgotten here is that meat is not the
can it be unnatural if man can live off it and
only source of protein. There are many other
obtain many useful nutrients required by the
foods available that can provide the body with
body?

its protein requirements.

Other groups suggest that it is immoral to

It is also worthwhile pointing out that if we
eat meat, for it necessitates destroying life.

are able to choose to be vegetarian or non—

However, this implies that the law of nature is
vegetarian, then we are fortunate. Diet for
wrong; that lions, tigers and other carnivorous
much of the world's population is often more
animals are committing 'sin'. This opinion
a matter of eating what is available than being
cannot be correct, for it is a rule of physical
able to choose a particular diet from a wide
existence that certain forms of life sustain
variety of foods. In some cases, all that is
themselves by killing and eating other forms
available is meat; for example, Eskimos
of life. It is not immoral when a lion kills and
through absolute necessity eat an exclusive
eats a zebra; it is designed to act in this way. It
diet of flesh. Are we to accuse the Eskimos of
is natural for a lion to kill and totally unnatural
immoral habits because of their situation? On
for a lion to start eating grass.

the other hand, people in other parts of the

All arguments can continue in a circular path
world are too poor to include meat in their
and this controversy is no exception, for the
diet. Are these people to be praised for being
extreme follower of vegetarianism will say: 'moral' or being vegetarians when they are

"We agree that it is natural for certain animals merely following the dictates of necessity? So
to kill, but man is a more highly evolved being
if you have the good fortune to be able to
and it is a sign of this higher evolution that
choose your eating habits, realize that it is a

213
privilege and be sure not to condemn others which is essential for p r o p e r growth and for not eating the same food as you do.

maintenance of the body. This beneficial

In this topic we will consider the subject of
property of meat is undeniable, but there are
vegetarianism mainly from the point of view
other factors not so favourable which should
of nutrition and health. Because we are also be considered.

vegetarians, we will of course be biased on the

Modern methods of rearing animals for
subject. Yet because some of us in the ashram
slaughter and human consumption often result
were once non-vegetarians, and have known
in an end product which is contaminated with
the t r a u m a of being subjected to a n d various chemicals. The use of artificial methods overwhelmed by zealous advocates of vege-of stimulating an animal's growth is becoming tarianism, we will try not to 'push vegetarianism
alarmingly prevalent throughout the world.

down your throats.' We will present a few basic

Hormones and other substances are admin—
facts to you, the same facts that eventually
istered to the animals in their food and by
persuaded us to adopt the vegetarian way of
injection, along with other antibiotics and
life. We will leave you to decide for yourself if
vaccines. These remain in the flesh after the
these are valid reasons for seriously adopting
animal is slaughtered and are eaten by the
vegetarianism.

usually unsuspecting consumer. Exactly what
effect these substances have on the human

What is vegetarianism and non-vegetarianism?

body will not be discussed here, for they are

The term vegetarianism is applied to a number
still the subject of present day research and of
of different dietary habits. T h e generally the future. But we do feel that these extraneous accepted definition and understanding of toxins must have some influence on our body, vegetarianism is that it involves abstention and are probably detrimental to health and
from eating animal flesh and related products.

well being.

However, various forms of vegetarianism have

Apart from all these artificially introduced
arisen because of conflicting opinions regard-
substances, the flesh of dead animals is a
ing the suitability of eating eggs, dairy wonderful breeding ground for germs. This products and fish.

can be dangerous if the meat is not cooked

Strict vegetarians do not eat eggs, while properly. Furthermore, meat contains natural many other people who also consider them-waste materials and toxins, a byproduct of selves vegetarians do. Eggs are often objected
every animal's normal living. When the meat is
to on the grounds that they are carriers of life.

eaten, these waste products are taken into the

However, it is worthwhile pointing out that in
human body and in turn must be expelled. Of
fact most eggs are unfertilized and so incapable
course, the body is usually quite capable of
of producing life. Other people eat fish and
doing this, yet at the same time this imposes
also claim to be vegetarians.

an extra burden on the kidneys and the other
organs of

Ultra-stric
elimination t. vegetarians go as far as to refuse
to eat any type of dairy product, including

Another important factor is that animal flesh
milk. In India, where a large proportion of the
contains adrenaline. This is a powerful hor—
p o p u l a t i o n is vegetarian, milk is widely
mone and stimulant, which is released into the
consumed, together with its derivatives, such
blood during times of emergency. In other
as clarified butter (ghee).

words, whenever an animal faces a possibly

T h e definition of vegetarianism depends on
dangerous situation, adrenaline is immediately
individual interpretation. However, for the
injected into the bloodstream, which in turn
purpose of this discussion we will define it as
triggers the whole body to a state of tension
abstention from eating animal flesh of any
and readiness for action. It is a necessary safety
type. T h e term non-vegetarian will therefore
mechanism that is also an important part of
be used to describe persons who include animal
the human body. Now when an animal is killed
flesh in their diet.

it is in a state of fear. A large amount of
adrenaline is pumped into the blood, prior to

To be or not to be a vegetarian
death, and is retained in the flesh. As far as we

The main argument in favour of eating meat is
know this adrenaline retains its potency and
that it is an excellent source of first class protein, when the meat is eaten the effects are passed

214
on to the consumer. That is, the adrenaline advantages of eating meat? It is doubtless a
from meat acts on the human system as though
reasonably good source of protein, but as we
it came from the human adrenal glands under
will point out later, there are better vegetarian
conditions of fear or stress. Whether the sources. Meat does contain the vital minerals potency of adrenaline is destroyed by cooking iron and phosphorus, together with some of
is uncertain, but we feel it is a valid possibility
the vitamin B complex. However, these can be
that consumption of adrenaline in meat can
obtained quite adequately from other vege—
lead to accentuated states of stress, which can
tarian foods. So while we would like to give a
only be detrimental to one's health.

list of the advantages of meat over other forms

The putrefaction of meat is another impor—
of food, we feel that there are not many known
tant consideration, especially in hotter climates.

at present.

Meat, particularly liver, putrefies very rapidly,

At this stage it is worthwhile clearing up a
far more rapidly than non-flesh foods. This
common misconception. Many people believe
process produces highly noxious poisons meat to be an excellent source of energy; formed by the bacteria present. These bacteria without it we will wallow in a state of lethargy.

invade the large intestine by the billions after

Due to this reason many people eat enormous
consuming meat, which in turn produces more
amounts of meat. Actually meat, like other
and more toxic substances. This leads to protein foods, is not the ideal type of food for disruption of the digestive processes and providing the body's energy demands. The poisoning of the system, creating favourable best foods for providing energy are the
conditions for infection and disease. Vege—
carbohydrates and fats, such as bread, cereals,
tarianism reduces this tendency.

butter, etc. T h e body has a certain protein

Many diseases, particularly heart ailments
requirement in order to build up and rejuven—
would seem to be closely associated with heavy
ate all worn out cells. If more than this amount
meat eating. For example, Eskimos seem to
is taken into the body through digested food,
exist quite happily on an exclusive diet of
the body merely utilizes the excess for
meat. However, what is rarely appreciated is
providing its energy needs. This is not very
that they do not generally live for more than
economical, for protein foods, including meat,
thirty years. Furthermore, the occurrence of
generally are far more expensive than foods
heart ailments and arteriosclerosis is very high
containing carbohydrates and fats. Also, the
among these people.

proteins that are used in this manner tend to

Constipation has also been closely con—
leave certain residues or 'ashes' in the body as
nected with meat eating. People who have a byproduct, which have to be eliminated by become vegetarians have often noticed a great the kidneys, placing a greater load on these
improvement in their bowel movement. Meat
often overworked organs. So, in fact, meat
eating (especially over-consumption) has been
and other high protein foods are not the best
associated with a wide variety of other ailments.

foods to obtain your energy requirements.

However, we cannot attribute the cause of

Also, note that your daily protein needs are
these ailments solely to meat eating, for surprisingly low under normal conditions of vegetarians also suffer from them. There are health (60 gm) and so it is not necessary to
many other factors involved. We do feel, consume large amounts of protein food, however, that a vegetarian diet helps to reduce whether meat, milk, nuts or any other form of
the likelihood of certain diseases occurring.

protein source.

So far, we seem to have devoted most of this

What happens if one replaces meat by
discussion to pointing out the disadvantages
vegetable substitutes? Of course one will avoid
of eating meat. This is necessary, for it is only
the disadvantages connected with eating meat
the disadvantages associated with eating meat
that we have already described. Furthermore,
that indicate the advantages of vegetarianism.

it is easier for the digestive system to process

If there are no drawbacks to meat eating then
vegetarian food. There are less waste products
for most of us there would be little reason to
for the body to eliminate after digestion
become vegetarian. If there were positive compared to meat eating. This is itself a benefits to eating meat then it would seem convincing argument for vegetarianism, for if
justified to continue. But what are the the body can assimilate the food more easily 215
there is less effort involved. T h e digestive becoming a vegetarian it is possible to obtain system will be less likely to break down or a highly nutritious diet at less expense.

suffer ailments, and at the same time will be
able to resist the onset of disease. Furthermore,

The how of vegetarianism
the body will be able to conserve more of its

Before even considering discarding meat from
energy, utilizing it for other purposes. One
your diet, it is important to know what foods
will tend to become healthier and have more
to eat in order to maintain the body's protein
zest in everyday life.

supply. It is often a surprise to many people to

Throughout history many sages and yogis
discover that there are numerous excellent
have advocated vegetarianism as the preferred
vegetable sources of proteins, some of which
way of life. This has not only been the case in
contain, weight for weight, more protein than

India; some of the Greek philosophers, such
any meat. Soya bean for example, is a remaras Archimedes, urged people to become kable food that has been used by the Chinese vegetarians. They said this for a good reason, and other Oriental people for centuries.

knowing that there is a definite relationship

Nearly forty percent of soya bean is pure
between what we eat and our state of mind.

protein. This is about twice that of meat and

This is not surprising for the mind and body
four times that of eggs, wheat and other cereals.

are intimately connected. This is clearly shown

There are many other fine foods that contain
when we consider the rapid and direct influence
a high percentage of protein, the most well—
that alcohol has on human behaviour both
known being nuts of all types, lentils, sunflower
emotionally and mentally; the same too with
seeds, milk, yoghurt, cheese and other dairy
various drugs. It is a fair assumption to say
products.

that the food we eat also has p r o f o u n d

One thing is certain, you will always obtain
repercussions on our emotional and mental
your protein supply if you eat a reasonably
attitudes. Throughout the ages, it has been
varied vegetarian diet. People often say that
said that meat eating is conducive to internal
vegetarian food is tasteless and monotonous
tension and disharmony, whereas vegetarian
compared to non-vegetarian food. This is often
food tends to promote inner calmness.

true, but only because of the unskilful prepara—

This doesn't mean that eating certain types
tion of the dishes and the lack of imagination
of food will automatically make you calm; far
on the part of the cook. There are various
from it, for your mental state is mainly vegetarian cookery books available, giving a dependent on inner conflicts and problems.

wide variety of dishes that are every bit as

But eating certain types of food in preference
tasty as non-vegetarian cooking.

to others is conducive to attaining relaxed
states of mind. Deeper relaxation of the mind,

Yoga and vegetarianism
however, can only come by cleaning out all the

It is assumed by many that vegetarianism is an
inner dross. So by becoming a vegetarian, we
integral part of yoga practice. This belief is
feel that one is laying down a firm foundation
only partially true, for while yoga views
for a harmonious and happy life. And this is
vegetarianism as the most beneficial system of
the stepping stone to higher awareness. This
nutrition, it does not for an instant insist that
does not mean you cannot attain higher states
all practitioners of yoga become vegetarians.

of awareness if you are non-vegetarian; this Vegetarianism does find a place in yoga only cannot be true, for some systems use meat as insofar as it is the preferred nutritional system
an integral part of their ritual under specific
whereby total body health can be obtained in
circumstances and there have been meat eating
preparation for the higher forms of yoga. Non—
sadhakas, but vegetarianism is a help, though
vegetarians are, however, heartily accepted as
perhaps a small one, in starting to tread the
practitioners of yoga.

path to higher awareness.

Yoga advises but does not preach vege—

If you are still not yet convinced that tarianism. One of the basic aims of yoga is to vegetarianism is preferable to non-vegetarian-tune the body to a high degree of sensitivity ism, there is one more factor that may sway
and this is more easily achieved by abstaining
your mind. The cost of meat is generally far
from meat. Remember, yoga aims to bring
more than most vegetarian foods, and so by
about mental peace and tranquillity as well as

216
physical relaxation. This is also more easily obtained if one does not eat meat. Further,
meat has a tendency to be a greater repository
of toxins and waste products than vegetarian
food.

In conclusion

If you are not sure whether you can obtain all
your nutritional needs of the body from a
vegetarian diet, then you should not become
one. But if you study any charts given on this
subject you will clearly see that all the body's
requirements - fats and carbohydrates, proteins, vitamins and minerals - are obtained in
more than adequate quantities in vegetarian
foods. If you are still not convinced, then
consider the practical experience of vegetarians. The fact that innumerable people are
vegetarians and have been for aeons in many
parts of the world as a way of life, shows that
vegetarianism does not lead to nutritional
deficiency. On the contrary, it leads to wonderful health and a new lease on life.

We feel that Manu, the codifier of laws in
ancient India, summed up the most sensible
approach to the whole subject when he said:

"There is no wrong in eating meat or drinking
wine, but abstention therefrom gives many
benefits."

217

Topic 1

Meditation and the Mind

Any definition of the mind is bound to be very

T h e purpose of this topic is to divide the
limited and arbitrary. For example, modern
mind into separate parts, but only as a means
psychology roughly divides the mind into three
to describe how meditational practices relate
parts: the conscious, subconscious and unconto phenomena within the mind. In this way we
scious. It is very easy to regard these definitions
hope to throw practical light on the nature of
as fixed quantities or specific areas of the mind.

the mind and understand its relation with

Furthermore, one is inclined to gain the meditation.

impression that the subconscious (below

It is generally assumed that the mind is that
consciousness) and unconscious (beyond which is contained in the brain. This seems so consciousness) regions of the mind are strictly obvious that few of us ever question its truth.

and permanently inaccessible to conscious Various great philosophers have said that the perception. This is a common belief but totally area or extent of the mind is either infinite or
wrong. All regions of the mind are accessible
microscopic. Thus there are three possible
to our awareness. T h a t is, the so-called theories of the mind: that the mind is atomic in unconscious mind is only unconscious because size, brain-sized or macrocosmic in size. Let us
of severe limitations in the freedom and scope
consider these three speculations.

of our awareness. Similarly, the subconscious
mind is only below our conscious perception

The brain-enclosed mind
due to lack of awareness. If we develop our

Most people tend to take it for granted that
awareness, then the unconscious mind and
the mind is identical with and imprisoned in
the subconscious mind would no longer be
the brain. When we think, we assume that the
unreachable and unperceivable. This is the
process occurs within our head. If we indicate
case with someone who is self-realized; all the
to someone that we are thinking, we point
realms of the mind are within reach of his
towards the head. Strangely enough, the
awareness. For him no part of the mind is truly
feeling or emotional aspect of our personality
unconscious or subconscious. This is important
is often regarded as being elsewhere. In other
and applies to everyone; we are only uncon—
words, our emotional nature, which is intimately
scious of different parts of the mind because
linked with our mental nature, is often said to
of restrictions and i m p r i s o n m e n t of our
be in the region of the heart. There are even
awareness within a confined field.

some particular primitive tribes that assign no

We should be careful not to assume that any
specific place in the body for the thinking
scientific, religious or philosophic division of
process. We are not trying to imply that
the mind has any relationship with truth. It is
nothing happens in the brain. Far from it. The
merely an arbitrary division and classification.

brain is a multi-dimensional biocomputer but

The mind is an indivisible whole. In a garden
at the same time we must be open to new and
we might plant different areas with different
more plausible possibilities. For example,
vegetables and call them different plots; recent scientific experiments in various coun-nevertheless this partition is only for conven-tries have indicated that thoughts can go ience. These plots of land, no matter what
beyond the confinement of the brain. Scientists
vegetables they contain, are still an integral
have found that if a man has strong negative
and inseparable part of the whole garden. emotional thoughts, he can quickly influence Similarly, any classification of the realms of the people in his surroundings. Tests have been
mind is only a means to describe different
conducted in a room full of people who were
aspects within the mind as a whole.

relaxed both emotionally and mentally, where

218
there was a noticeable atmosphere of friend-the mind. Everyone sees himself as an island
ship present. Then another man entered the
and looks at other islands, other people, and
room, who was disturbed mentally and emo—
sees separateness. This individuality does exist
tionally. T h e atmosphere quickly changed.

from a superficial point of view. This is why

Many of the people in the room bad to leave
people have different personalities - different
after a few minutes; they could not stand the
tastes, different likes, dislikes and other
new negatively charged vibrations. This out—
individual attributes that define the unique
come indicates that the scope of the mind is
character of a person. However, if we could
beyond the confinements and restrictions of
dive deeper into our mind, we would make the
the brain. In other words, our mental faculties
incredible discovery that the mind of each of
seem to extend beyond the walls of the brain
us, in its deeper aspects, is one and the same
and the body.

thing. There is no difference. We are not saying

Even if we accept that our mind can extend
that they are similar; we are saying they are
outside the brain, we all still retain the belief
one and the same.

that people have a separate mind. This is a

Our immediate response to this idea on a
logical conclusion if we assume that the mind
rational level is that it is impossible. This
is encased within the brain. Yet some people
reaction is understandable because we see our
have conceived of the individual brain as being
character as the island; we don't see ourselves
more of a receiver than a source. That is, the
in our deeper aspect, the sea bed. We feel,
brain is a focal point for occurrences beyond
through conditioning, that our mind is only in
the brain. The brain still sorts out mental data
our head. The acceptance of this unity of mind
in relation to the needs of the body, yet at the
in each person (i.e. collective unconscious)

same time it is an instrument for something
implies that the mind transcends the physical
infinitely greater.

boundaries of the head and this is difficult to
believe. In fact we don't want you to see this

The infinite mind
on a rational level. Instead of an intellectual

Large numbers of mystics, yogis and other
discussion we would much prefer you to
wise men throughout history have conceived
practise meditational techniques and find out
and emphatically declared that the mind for yourself transcends the limitations of the physical brain.

Most people are scientifically inclined,

In modern psychology this possibility was therefore let us approach this possibility of an clearly put forward by J u n g when he postulated all pervading mind from a scientific point of
that an enormous part of the mind was the
view. Scientists in recent times have been trying
unconscious, or collective aspect. He suggested
to fathom atomic structure. They found that
that within the collective unconscious part of
various scientific models of the atom and its
the mind there are an infinite number of mental
paths could no longer fit experimental and
contents common to all of us. He suggested
observed facts. T h e existing a n d widely
that each person has the ability, though rarely
accepted theories, such as Bohr's model, began
developed, to contact data that is available to
to break down in the light of experience.

everyone. An often quoted analogy is given of

Various experiments showed that the elec—
a large number of islands in the sea. Each of
tron is not a material particle; it is something
these islands is in fact the top of a mountain
more, even more than a wave pattern. Before
which has its base in the seabed. From the
these experiments the electron was regarded
surface of the sea the islands or mountain
as the building block of the universe - the
peaks have individuality. Yet from the view—
ultimate particle, in fact. Old theories have
point of the seabed the islands or individuals
had to be discarded, not only of the atom but
are seen to have their function in a common
of the cosmos. Scientists, in a way m o r e
base. In other words, the islands which appear
characteristic of mystics, have begun to pose
separate are actually connected with each other
the possibility that the materialistic universe
by the seabed. Yet because we cannot see this
that we see with our eyes is not the ultimate
common connection, we automatically assume
reality. What seems obvious to us is being
that the islands are totally separated and
disowned by progressive thinkers. They have
different from each other. It is the same with
suggested that u n d e r l y i n g the material

219
universe is some deeper reality. It is even In this respect they are echoing the affirmations suggested that our p r e s e n t assumptions of various mystics throughout the ages. Let us regarding the nature of time and space are take a few examples. It was the well-known
incorrect and unrealistic.

poet Emerson who wrote:

Some mathematicians, working with more
intangible concepts, have suggested that the

Substances at base divided,
material universe is permeated by a universal

In their summits are united.

m e d i u m or substratum. This m e d i u m is

There the holy essence rolls,
pervaded by waves of inconceivable frequency

One through the separated souls.

and velocity, well beyond even electromagnetic
waves of the highest known frequencies. It is

This is echoed in the ancient yogic text called
suggested that these so far undetected waves
the Yoga Vashishtha: "Know that there is a pulsate throughout the whole substratum.

mental mechanism everywhere. It resides

From this theory atomic scientists are more
within each particle; it extends into space; it is
able to understand the behaviour of atomic
within the heart of a vegetable; it functions as
particles. They can foresee the possibility that
fluid within a leaf; it rains as a cloud; it lies as a an atomic particle is no more than a build-up
stone; it plays in the waves of the ocean; it
of these wave amplitudes one upon the other.

penetrates massive mountains; and it assumes

We cannot and do not see these waves. What
the shape of the size of an atom." (Ill: 40, 2 1 -
we do see is the manifestation in the form of

23) And it was Shakespeare in The Tempest
what we call matter. We tend to assume that
who wrote with sublime simplicity: "We are
this matter is more solid than we think, but
such stuff as dreams are made on . . . "

actually it is our senses that interpret matter as

In our previous discussion on prana we
matter. In accordance with the ideas of some
described scientific research and discovery into
modern scientists, what we see as matter seems
the essence of the bioplasmic or pranic body1.

to be no more than an accumulation of waves.

You will remember that the Russian scientists

In other words the physical universe which we
conducted practical experiments which clearly
perceive and which seems so real is no more
revealed the existence of a field of force around
than a gossamer substance without solidity. It
and within the body. They called it bioplasma;
is the manifestation of the underlying, hidden
we call it prana. Others have called it the aura,
substratum. Is it the 'dream of Brahman' that
among other names. This subtle body was

Indian yogis exclaim is the nature of the
photographed by means of high frequency
manifested universe?

Kirlian photography. Without use of a high

Is it asking too much to suggest that this
frequency electric field, we are not able to see
substratum is the same as the seabed in relation
the highly complex pranic field.

to the islands? In other words, that each of us

Yet when photographed under the pre—
physically and mentally, on a superficial plane,
scribed conditions it manifested as the highly
is no m o r e than a manifestation of the
complex and organized iridescent bioplasmic
underlying, all pervading and infinite subor pranic aspect of our being. Though within
stratum. That is, we are implying that this
the realm of supposition, it is more than a
underlying medium is the same as the cosmic
possibility that as higher and higher frequency
mind. Each person is intimately connected with
electrical fields are utilized, so we will see more
this hidden cosmic mind and not only has
and more subtle aspects of our existence of
access to its infinite potential, but each of us is
which we are at present unaware.

essentially the same in essence! The mind of

It seems more than a possibility that the
each of us is exactly the same thing; however,
pranic body and the yet scientifically undisto know this we must explore its depths. This
covered higher frequency substances are the
is the realm of meditation.

link that each of us has with the cosmic

Various eminent scientists have now declared
substratum or mind. In fact this seems more
that the universe is beginning to look more
than a supposition, for Russian scientists
like an all encompassing mind than anything
dealing with the subjects of telepathy and other
else. Some of them have even suggested that
psychic phenomena, have actually measured
all atomic particles are nothing but mind-stuff.

changes in the state of the bioplasmic body

220
during psychic events. In other words, they have no meaning and where there is no past,
were able to detect changes in the bioplasmic
present or future. This is the aim of meditation:

body of a telepathic receiver when he was
to dissolve into the underlying essence of all
receiving messages from a telepathic trans—
things.

mitter who was often many hundreds of miles

We emphasize that we don't expect you to
away. These experiments seem to lead us to
believe or accept what we have written. Why
the conclusion that each person has the should you? We want you to try meditational capacity to directly connect with other people techniques and find out what meditation is all
through the medium of the cosmic mind.

about for yourself.

In fact many psychics, clairvoyants, etc. have

The Atomic Mind
said that there is an etheric energy body

(pranic body) which connects the brain cells

The mind has also been conceived as being
with the cosmic mind. Others have put it atomic. This seems an obvious contradiction differently by saying that this etheric body is to the infinite mind speculation but, as we will
the means by which the life energies of the
see, this is not so. It is only recently that scien—
universe and the collective unconscious can
tists have begun to appreciate the wonder and
communicate with the physical body. It seems
complexity of each cell in our body. They have
that we are far more intimately connected with
built a complicated model representing the
each other and can communicate directly with
structure of the so-called DNA molecule,
each other in a far deeper sense than is often
known as the molecule of life. They believe
considered. Each individual has vast powers.

this molecule to be the storehouse and trans—

However, these faculties are rarely utilized; in
mitter of characteristics of a mother and father
fact, we tend to sneer and be sceptical of any
to their child. It is contained within the sperm
truth in telepathy, clairaudience, clairvoyance
and ova, and indeed in every cell in the body.

and other psychic powers.

It is the DNA molecule that determines the

The aim of meditation is to dive deeper into
characteristics of each person. It fixes or
this substratum so that we can intimately decides the colour of our eyes, hair, height contact and be aware of its potential. When we and so many other features and traits which
do so, it seems to whisper to us subtle answers
determine our life. It fixes our sex and growth
to the seemingly unsolvable riddles of the
pattern. That is, it decides the way in which we
universe. This is perhaps why we can experi—
live in everyday life; it is the blueprint that
ence intuitive flashes; it is a time when we
fixes our mode of living. Of course other
contact the basic substratum of existence. In
factors such as the environment and interaction
psychological terms we could say that it is a
with other people will simultaneously influence
time when we connect our awareness with the
our lives. Nevertheless the DNA molecule is a
collective unconscious. Within this storehouse
primary influence.

is contained all the knowledge that ever has

Scientific thinkers are exclaiming in awe that
been and ever will be.

there is far more retained within the DNA

This underlying matrix is the background
molecule than we can imagine. They declare
of existence, inanimate and animate. Nearly
that within each DNA molecule there is the
all life forms seem to see and know only the
total information, experience and knowledge
material world around them. It is only in
of our evolutionary past, They say that every
evolved forms of life, such as man on the cell contains a memory of everything that has planet earth, who have the ability to occasionally h a p p e n e d in each individual's past. This
contact this underlying foundation of exist—
includes when life existed only in the primordial
ence. We have the gift, though rarely used, to
mud in the form of germs and basic amoeba.

look behind the scenes. We have the potential

It includes the story of how life developed in
to look behind the curtain of maya (usually
the sea and finally emerged on to the land. It
translated as illusion, but better translated as
contains the most incredible data which few of
misperception or misunderstanding of reality).

us have ever experienced during our lives. It

Each of us is able to transcend our physical
also includes a memory of the experience when
limitations and experience knowledge, bliss the individual was in his mother's womb, when and timelessness, where beginning and end he was born, and he grew up. All this informa—

221
tion - the collective unconsciousness in fact -

In order to explain or at least indicate the
is contained in each and every cell. It sounds
direction that meditational practices will take
as though it is fiction, but it is precisely what
in relation to the mind, we will adopt a modern
the most prominent scientists of today are psychological division of the mind. Remember, suggesting.

it is only arbitrary in definition, it is a means to Are we to conclude that each cell is the centre
an end and not intended to describe the mind
of the mind, that it is atomic in nature? This
as it really is. However, it is a very convenient
incredible potential of each cell relates very
system to adopt for a reasonably clear explana—
closely to the idea of the infinite mind. As we
tion and understanding.

pointed out, many scientists conceive of infinite

The mind is divided into four realms: the
vibrations or waves permeating the substratum
lower or instinctive, the rational, the illu—
of the whole universe. We suggested that this
minative and the collective unconscious. Let
substratum is no more than the cosmic mind.

us define these divisions in turn.

Certain scientists have suggested that an

The lower mind: This section of the mind is
atomic particle is no more than a particular
concerned with coordination and activation of
accumulation of these vibrations in one place.

the different parts and organs of the body. It

In the same way, each atomic particle has access
synchronizes the systems of respiration, cir—
to the whole knowledge and potential of the
culation, digestion and other processes. It is
cosmic mind. If we accept this, then we can say
the computer which ensures that all the
that each cell is no more than the points where
different parts of the body function har—
these wave amplitudes reinforce each other.

moniously so that the body acts as a

That is, each cell is intimately and directly
coordinating unit.

connected with the underlying cosmic mind.

It is also the source of our instinctive urges

In this sense, the atomic mind and the cosmic
such as hunger, thirst, procreation, self—
mind are really one and the same thing. There
preservation and other basic drives. These
is no contradiction.

instincts are often so powerful that they

Actually mystics throughout the ages have
overwhelm the rest of the mind. This part of
always declared that infinite knowledge exists
the mind is the source of our complexes,
within each of us They have said: "As above,
phobias, conflicts and other mental problems
so below." (Hermetic saying)

that can make life miserable. These obsessions

"What is here is there; what is not here is
are generally charged with intense emotions.

nowhere." (Visvasara Tantra)

It is the storehouse of the compulsions that

" . . . that which appears without only appears motivate most of our actions.

so because it exists within." (Shaivite maxim) The rational mind: This is the part of the The mystics have affirmed that each of us is
mind from which we generally operate during
a miniaturized version of everything, of the
the waking state. This part is the most accessible
whole universe. To know this, however, one
to our awareness. It is the reservoir of rational
must dive into the depths of the mind; the
thinking, for it is here that data accumulated
method of exploration is meditation.

from everyday experience is stored. It is also
the region where the incoming data is analyzed

Modern psychological classification o£ the
and compared with previous memories so that
mind
logical deduction or thoughts arise to con—

We have spent some time describing three
scious perception. In fact, the very thoughts
theories of the mind. It was not meant to that we are thinking right now are probably convince you of anything; only to open your from this part of the mind. It is the problem
eyes to new possibilities beyond the normal
solving realm of the mind, which gives us
realms of thought. Also we wanted to show
answers as we require them. Most of this
that previously irreconcilable scientific ideas
problem solving occurs without our awareness.

and mystical or yogic ideas are fast approach—

For example, many of us have had a question
ing each other. Only a few years ago they which defied answers at a certain time, yet seemed so distant and contradictory in most without our knowing it, the problem was being
cases, yet now they are beginning to say tackled in the rational part of the mind, so that essentially the same thing.

at a later time the answer suddenly flashed to

222
conscious perception. Or one tries to remem-duality and are the common ground of all of
ber someone's n a m e and cannot, then us. Actually, the superconscious division can suddenly it surfaces at a later time. This is the probably be regarded as an integral part of
work of the rational or logical mind.

the collective unconscious, but we have divided

The illuminative mind\ This is often known
them for convenience of description. T h e
as the realm of superconsciousness or of superconscious realm is that part of the genius. It is from this part of the mind that we collective unconscious from which we get our
receive intuitive flashes or inspirations. most sublime illuminations. T h e rest of the Without this region the great artists would collective unconscious contains the accumu—
not have been able to create their masterlated experience of existence: that which is
pieces nor scientists to receive insight into
beautiful and that which is ugly, that which
the phenomena of the universe. It is from
seems relevant and that which seems irrelevant
here that the great saints and yogis gain their
to our lives. Of course these are subjective
revelations, d e e p e r knowledge, bliss and responses, for the collective unconscious is transcendental experiences.

really neutral in its nature; it is no more than a

Very few people are aware of this part of the
recording of that which has happened and
mind. We tend to be imprisoned by the chains
that which is. It is the voice of tbe universe
of the rational lower mind. This region has
without personal preferences. It is designated
been generally and sadly neglected by psycho—
good or bad only by our individual tastes,
logists in the past. It is only recently that there
likes and dislikes.

has been a wide interest in this area. For

The reader should be careful not to assume
example, notable psychologists such as Frankl
that the collective unconscious and the
and Maslow are propounding height or depth
superconscious aspects of the mind are fenced
psychology, and have made steps to investigate
in and situated in a certain location. It is in a
this aspect of the mind scientifically.

sense everywhere, under, above, within and

The collective unconscious: This is the part of without; it transcends the individualized mind.

the mind that was brought to light in psycho—

Further, there is an increasing tendency to
logical circles by Jung. It is that part of the
understand that the collective unconscious
mind which contains a complete record of our

(cosmic mind) not only contains the blueprint
evolutionary past. It is a realm of unimaginable
of the past but also the blueprint of the future.

and immeasurable depth that contains the Thus, each of us has the potential not only to information and activities of our ancestral past.

be aware of our ancestral past, but of the

It is the reservoir of archetypes that has future, of things to come. We don't ask you to accumulated or perhaps guided us over the believe this, but this easily explains the widely
period of millions of years, though we could
experienced p h e n o m e n a of prophecy. A
say that it is beyond definition in terms of
person who tells future events is merely a
time. Some people regard it as the inner
person who manages to be aware of this
equivalent of the story of creation and the particular part of the collective unconscious.

universe. In short, it is an infinite blueprint of

The reader should also take care not to
the inner and outer cosmos. Actually, whether
presume that there is a rigid demarcation
it is outside or inside is a debatable point, as
between the personal and impersonal aspects
we have indicated in the description of the
of the mind. This division in fact does not
infinite and the atomic mind. Certainly it is
exist; each merges into the other as imper—
that which links all of us together.

ceptibly as the earthly atmosphere blends with

We must emphasize again that this classifica—
and fuses into the surrounding space.

tion is only a means to describe the mind. It is
not intended that this description represents

Meditation and illumination of the stratas of
the mind in real terms, for this is impossible.

the mind

The lower and rational aspects of the mind

Having spent much time and space playing
contain the traits that define our individual
around with words in an effort to describe a
personality. The superconscious and collective
convenient concept and model of the mind, we
unconscious realms are, on the other hand,
will now consider meditation and its relation—
suprapersonal. That is, they transcend indivi—
ship with different mental phenomena.

223

The aim of meditational practices is to direct limitations of the wall or the personal mind, our normally extroverted awareness into the
these disturbances and memories have to be
domains of the mind. Consider the personal
exhausted. The lower mind has to be purged
levels of the mind (i.e. the instinctive and the
of its clutter and unwanted dirt. One's aware—
logical) as represented by the face of a wall.

ness is almost drawn towards the lower mind

The bottom half depicts the instinctive mind
as iron filings are attracted to a magnet; it is
and the upper half the rational mind. The area
almost as though one's awareness is compelled
outside the wall stands for the suprapersonal
to explore it and clean it out. Or, more likely,
mind, the superconscious realm being above
the lower mind acts as a veil that prevents us
and the collective unconscious below. It is night
seeing into the deeper aspects of the mind. It
time, so you can not see the wall or the
is only when this fog of problems is removed
surroundings; however, you have a torch and
that we can experience what is beyond.

the light beam represents your awareness. The

It is only when the beam of awareness looks
beam is small in diameter so that it does not
beyond the wall to the unconscious and the
light up the whole wall and surroundings, only
superconscious realms that meditation begins.

a small area of the surface. During normal

We transcend both rational and instinctive
wakefulness the beam of our awareness only
thought. We enter the sphere of suprapersonal
lights up the rational part of the mind or the
experience - the domain of our ancestral
upper part of the wall. Therefore, we operate
experiences and intuitive, inspirational flashes.

on a predominantly logical level throughout

This is the land beyond words, which defies
life. Our awareness moves from one thought
rational explanation. Only personal encounter
to the next but within the confines of the
can convince you of its truth.

rational mind.

The culmination of meditation is enlighten—

During meditational practices the aim is to
ment, where one is overwhelmed with the light
direct the beam of awareness downwards, so
of truth; when one knows the joy of knowledge
that it lights up the lower mind or even the
that sages have known throughout the ages;
suprapersonal mind beyond the area of the
when one realizes the reality behind existence
wall. Many people, when they make a little
along with one's own identity and that of
progress in meditational practice, start to see
others. One realizes the core of existence is
grotesque visions and apparitions, monsters
the Self, that each of us is a limitless storehouse
and devils, or they suddenly come face to face
of knowledge and energy.

with deep rooted conflicts, complexes and
phobias. They are most surprised and often

The inner and the outer world
upset when they see these phenomena, for

Passive meditational techniques allow one to
they did not previously conceive or know that
dive into the inner depths of the mind. The
they existed within their mind.

more one cleans out the personal lower mind,

At this state the light of awareness is directed
the happier one will become in interaction
downwards to the lower level of the mind - the
with the outside world during day to day life.

instinctive mind. The awareness leaves its usual

One will harmonize with external activities
arena and starts to highlight the instinctive
instead of fighting with them. One will be
nature, with its desires, obsessions, hatreds peaceful instead of continually tense.

and prejudices. We experience the manifesT h e deeper one delves into inner realms,
tation of our problems continually for they
the more one sees reality in the outside world.

surface during everyday life in the form of

One will realize that there is actually little or no emotional outbursts, anger, depression, rest-difference between the outer and inner realms lessness and many other stressful life reactions.

of existence. The difference only appears to

However, we do not normally know their root
be because of logical thinking and the lack of
or source. When one's awareness explores the
understanding of our real nature. It was Christ
lower mind, we confront the seed of these
who said: "When the outside becomes the
problems. When they are known they can be
inside, then the knowledge of Heaven has
removed; in fact they automatically drop away.

come".

Before one can transcend the lower mind

Many people have the misconception that
and direct the beam of awareness outside the
meditational practices that are introspective in

224
nature lead one away from participation in Then they had to say that men were both dark
worldly activities. This is far from the truth. In
and light skinned, but then they met yellow
fact, just the opposite is true - one's external
skinned men and again they had to update
actions, that is, the surface expressions of inner
their rational thoughts on the skin colours. It
nature, will be far more powerful and intense.

is the same with scientific theories. They are

The deeper one explores the inner domains,
always being changed in the light of new data
the greater the force of expression in external
that becomes available. When Newton ex—
activities. One's whole life, work, play, etc. will
pounded his theory of gravitation it became
be executed with joy, efficiency and strength.

an almost infallible law. Even today in schools

One will be able to accomplish things that
it is regarded as the truth, yet many years ago
seemed previously well beyond one's ability.

Einstein proved that it was incorrect. Newton's

Knowledge of the inside leads to knowledge
theory was shown to be wrong in the light of
of the outside. Higher awareness of the world
new information. This is continually hap—
inside the mind leads to higher awareness of
pening, yet all of us tend to assume that
the world outside of you.

rational deductions are infallible.

Eventually passive meditational techniques

It is the same with everyday rational think—
become superfluous. They are no longer ing; it is only correct in relation to the facts necessary when one lives in a continual state that we have in front of us. We make decisions
of meditation. One's activities become a all day in rational terms, but they are only true continuous, joyful and spontaneous experi-in a relative sense. For example, a man asks ence of meditation. No longer is there conflict
the way to the farm where Mr. Smith lives. We
between the outer and the inner world.

give directions with certainty and clarity, yet
we are totally wrong, as the man eventually

Knowledge and meditation
finds out. Tbe Smith family, unknown to us,

There are different types of knowledge. The
moved to another part of the country one
knowledge that most of us have is rational week before. Had we known this we could knowledge, derived from the logical region of have given a more correct answer, but we did
the mind. We nearly always act from this part
not and so our logical deduction was com-of the mind and assume that the highest and
pletely wrong. In a strange country far away,
only form of knowledge is rational. In fact,
the inhabitants have an unusual method of
intellectual knowledge is almost worshipped
giving directions. Their sense of logic is slightly
by people throughout the world, yet it is only
different to other people in surrounding
relative knowledge derived from a limited
countries. Ask them where Mr. Smith's farm—
number of facts and figures. From this we
house is and they will reply something like the
deduce theories, concepts and other ideas. following: "You walk for half an hour down This is the way we reason in scientific, techno-this road until you see a brown cow in the logical and philosophical fields.

field; there you turn right and walk until you

Each of us makes the mistake of assuming
meet Mrs. Brown going for her early morning
that logical answers are infallible. We are
stroll. Keep on walking and the house that you
habituated to believing that logical answers want will be the one that you see when you are the only answers. We fail to realize the hear an owl hooting good luck." T h e person
fallacy that because the facts from which we
has made the same journey himself once, and
derive the answers are limited, so also the
because of his particular form of reasoning he
answers in turn must be inadequate. It is so
assumes that your experiences on the journey
easy to fall into the trap of believing that all
will be the same as his. You will have great
the facts are in front of us, and hence the
trouble finding the house that you seek, let
conclusion we reach through reasoning is alone finding the cow in the first place. Yet this absolutely correct. The natives of darkest .Africa is a logical deduction, but in a severely limited
a few centuries ago must have automatically
sense. The man giving the directions is not
assumed that all men were dark skinned, for
aware of the fact that his experiences on the
they had never seen a person from another
journey will be different from yours. Logical
race. Then they saw the white skinned explorer,
or rational knowledge is relative and can only
which destroyed their simple logical deduction.

give relative truth.

225

T h e r e is another form of knowledge that We have attempted to show that it is possible
arises in the form of a feeling or an emotional
to contact the deeper aspects of mind and find
response. We occasionally feel that something
out about ourselves through meditation. Most
is true. It is not tangible in a mental sense but
of us spend our lives totally extroverted failing
is a vague sense of knowing something. This is
to realize that an ocean of bliss and knowledge
very often mistaken for intuitive knowledge.

exists within each of us, merely waiting to be

T h e next type of knowledge is called tran—
discovered. It is always there and we are always
scendental knowledge, which is attained in
in contact with these deeper aspects, but we
states of meditation. It is known in the form of
d o n ' t know it. O u r level of awareness is
intuition or illumination. T h e difference in this insufficient. T h e method to be aware and know
type of knowledge is that it comes from a
this intimate link is meditation.

totality of a situation. In other words, the whole

We have also tried to convey that meditation
arena of information is available and from this
does not require you to change your present
the answer is comprehended. In a sense it is
living habits in any drastic manner. All you
like rational knowledge, but instead of a few
need to do is to practise yoga with sincerity,
facts, all the information is there to be utilized.

regularity and aspiration.

This intuitive form of knowledge a p p r e h e n d s O n e thing that we have not emphasized is
the totality of a situation; it sees the whole
that without effort nothing will be gained.

picture, nothing is missing. This comes from

Practice is essential.

the superconscious realms of the mind during
states of meditation. Rational knowledge is
often warped by personal preferences and
prejudices. Intuitive knowledge is independent
of all personal traits and projections.

How is this possible? How are we able to
contact deeper, intuitive knowledge during
meditation? Any explanation is bound to be
insufficient, but if you refer back to the picture
we painted at the beginning of this topic
r e g a r d i n g the infinite mind, a superficial
understanding is possible. Normally we are
aware only of our limited, personal and rational
mind. This is the island rising above the sea.

Yet beyond and deeper than this personal
mind is the suprapersonal aspect of the mind,
the seabed, from which all the islands arise. It
is t h e r e a l m of h i g h e r a n d m o r e subtle vibrations that p e r m e a t e the cosmos and existence. They are always present, yet during
n o r m a l states of awareness they a r e not
perceivable. During meditation a direct link is
m a d e between one's awareness a n d these
higher domains of the mind. From this comes
higher knowledge encompassing everything
that needs to be known. Meditation allows the
deeper significance and nature of life and
existence to reveal itself.

Summary

T h e aim of this topic is to try to show that
there is far more to each of us than is commonly
believed. We d o n ' t realize how m u c h we

Notes
underestimate ourselves in every way.

1 Book I, Lesson 3, Topic 3

2 2 6

Topic 1

Mudras: Meditational Hand Positions

The position of the hands while practising a
meditational technique is important. At first it
may seem to be an insignificant aspect of
meditative practice, yet it has been found by
the rishis and yogis throughout the ages and
by people today that the wrong position of the
hands can severely curtail successful meditative
practice. This is particularly the case with

Relax your arms and hands.

beginners, but as one starts to master the

Now prepare yourself for meditational practice.

mind and body, the position of the hands will
have little influence.

Alternative

However, in this book we are concerned Jnana mudra is often performed with the tip with aspirants who have yet to know the of the thumb and the index finger in touch experience of meditation, therefore we empha-with each other. In other words, the thumb size the necessity of placing the hands in a
and the index finger form a circle. This
suitable position.

variation is equally as good as the basic

There are large numbers of hand positions
position we have just described.

called hasta mudras. We don't intend to describe them all for this is unnecessary; we will merely

Symbolic significance
concern ourselves with a few which have been

This mudra is not only very comfortable for
found to be applicable and helpful for medita—
meditative practices, it also has various symbolic
tional practices.

meanings. T h e following is the most common:

the straight fingers, small, ring and middle,

JNANA MUDRA
represent the three categories of nature. That

(PSYCHIC GESTURE OF KNOWLEDGE)

is, nature is divided into three arbitrary aspects:

tamas (inertia, laziness, darkness, ignorance,

The Sanskrit word jnana means 'intuitive etc.), rajas (action, passion, movement) and knowledge' and the word mudra, for the sattwa (understanding, purity).

purpose of this discussion, means 'attitude';

These three states have to be transcended
thus this hand position is known as the 'attitude
one after the other, in order to pass from
of intuitive knowledge'.

darkness into light and from ignorance to
knowledge. T h e bent index finger represents

Technique
the individual manifestation of consciousness

Sit in any meditative asana.

(jivatma).

Fold the index fingers of both hands so that

T h e thumb symbolizes the all pervading
the tips touch the inside root of their cor—
consciousness or reality. The individual (index
responding thumbs.

finger) is bowing down to supreme con—

Straighten the other 3 fingers and separate
sciousness (thumb) and acknowledging its
them slightly.

unsurpassed power. Yet at the same time the

Place the hands on the knees, with the palms
index finger and the thumb touch each other,
downwards.

which shows that though they seem separate,

The 3 unbent fingers and the thumb of each
in fact the individual being is one with the
hand should point downwards towards the supreme. It symbolizes yoga at its culmination.

floor in front of the knees.

227

CHIN MUDRA (PSYCHIC GESTURE
intimately with consciousness. This is indicated

OF CONSCIOUSNESS)

by the contact between the index finger and
the thumb.

The Sanskrit word chin means 'consciousness'; Furthermore, the folded fingers represent
therefore this hand position can be translated
the physical, bioplasmic and mental aspects of
as the 'attitude of consciousness'.

life. These are not the complete aspects of
man, for there is also consciousness. All of

Description
these aspects are intimately linked, yet it is the

This mudra is very similar to jnana mudra.

consciousness that is transcendental and

Again the tip of the index finger can be either
capable of contacting infinity and the whole.

placed at the root of the thumb or so that the

This is indicated by the thumb, which points
tip of the index finger is in contact with the tip
away from the finitude symbolized by the four
of the thumb.

fingers.

T h e difference lies in the arrangement of

Again this mudra symbolizes yoga - the
the hands on the knees. During chin mudra
realization that the individual (four fingers) is
the hands are placed so that the palms face
identical to and connected directly with con—
upwards with the backs of the hands resting
sciousness. The four fingers can also represent
on the knees. The unbent fingers should also
the gradual unfoldment of higher states of
point forwards away from the body. T h e
awareness. That is, the little, ring and middle
symbolic meaning is the same as jnana mudra.

fingers represent different facets of the material
world, from stones and trees to animals and

CHINMAYA MUDRA (GESTURE OF
birds, all becoming increasingly aware. Even—

MANIFESTED CONSCIOUSNESS)

tually there is man, who seems to be no more
than mind and body yet as far as we know,

The Sanskrit word chinmaya means 'manifested man alone can develop awareness sufficiently
consciousness'; in other words, the phe—
to know his integral identity with conscious—
nomenal world around us that has arisen from
ness. This again is shown by the joining of the
the underlying consciousness.

thumb and index finger.

Technique

General comments

Hold the fingers in the same way as depicted

There are many other hand mudras. Many
for jnana mudra.

ancient yogis and sages are depicted while

Fold the 3 straightened fingers so that the tips
displaying a characteristic m u d r a . These
touch or point towards the palm. T h e position
mudras have symbolic meaning, neuropsychic
of the thumb and index finger remains the
implications, and they also have the power to
same, whether the tips are in contact or if the
evoke forces within the individual. In other
tip of the index finger presses the root of the
words, the individual dwells on and tries to
thumb. Both are correct.

experience the indescribable meaning con—

Place the hands on the knees, palms upwards
tained within a mudra. In this way it is possible
or downwards.

to call up inner forces which otherwise lie
hidden and dormant. This is why mudras are

Symbolic significance
so powerful.

The four folded fingers represent the finite
aspects of the world around us. The closed fist

Neuropsychic influences
shows that the phenomenal world seems to be

If the reader has read the chapter on prana he
severely limited, blind and unconscious. The
will appreciate the significance of the bioplasmic
thumb pointing forwards indicates the con-or pranic body1. Though we cannot normally
sciousness and the transcendental aspect of
detect this more subtle aspect of our being,
existence that pervades everything. It is often
prana is nevertheless continually flowing within
regarded as different to or separate from the
the physical body.

material world, yet in fact the manifested

Some of this prana is discharged from the
universe is really identical with and permeated
tips of the fingers. T h e hand mudras are
with consciousness. The material world is linked
methods of redirecting the prana or bioplasmic

228
energy inwards; that is, the fingers and the hands in contact with the knees close some of these circuits. T h e prana is kept within the
body instead of being lost.

Performance with meditative asanas

These hand mudras should be done in conjunction with meditative asanas2. Choose any
mudra.

In the meditative asanas such as vajrasana
and veerasana, the mudras can still be practised. However, in the case of vajrasana the
hands will be placed on the u p p e r part of the
thighs instead of the knees, and in veerasana
the hands have to be placed either one on top
of the other or on the feet.

Notes

1 Book I, Lesson 3, Topic 3

- Book I, Lesson 7, Topic 2

2 2 9

Topic 1

Pranayama: Nadi Shodhana (Stage 3)

So far in the first two stages of nadi shodhana
this condition of balance is conducive to the
pranayama we have described alternate mani—
spontaneous occurrence of meditation.

pulation and control of breath through the

Nadi shodhana stages 1 and 2 are also
two nostrils'. In other words, the aim has been
essential to prepare the lungs and the nervous
to direct the flow of breath through each of
system for the next stage, namely breath
the nostrils separately. There are various good
retention. Without developing the ability to
reasons for these practices. Firstly, the ability
breathe slowly and with control, breath reten—
to control inhalation and exhalation is increas—
tion in the way practised in pranayama is
ed and the breathing rate is decreased at will.

impossible. It is easy to hold the breath once,

From this comes improved respiration, which
but to hold the breath a number of times
results in more vitality and better health, as
successively with intermittent inhalations and
well as greater calmness in daily life situations.

exhalations requires practice. This is one of

Remember that the breathing rate is directly
the functions of the practice of nadi shodhana
related to emotions. In general, fast unrhythmi—
so far introduced: to accustom the body for
cal breathing is associated with anxiety, anger
the higher practices involving breath retention.

and other debilitating, negative emotions,
while slow, rhythmical breathing is connected

NADI SHODHANA STAGE 3 -
with relaxation, friendship, well being and

ANTAR KUMBHAKA
other positive emotions. Practice of stages 1
and 2 nadi shodhana pranayama can help to

The inner retention of breath is called many
bring about a more harmonious attitude and
names in Sanskrit: it is known as antar,
way of life.

antaranga, abhyantara or poorna kumbhaka.

There are other important benefits obtain—

We will adopt the name antar kumbhaka, where able from the first two stages of nadi shodhana.

the word antar means 'inner' and kumbhaka As previously explained the breathing process
means 'breath retention'. In other words, antar
is intimately linked with the flow of prana within
kumbhaka is the practice where the breath is
the pranic body2. The alternate breathing helps
held inside the lungs.

to unblock the channels through which this

Antar kumbhaka has a marked influence on
prana flows. Furthermore, the flow of prana
the flow of prana throughout the pranic body.

through ida (moon) nadi and pingala (sun)

Since there is a close relationship between the
nadi is balanced. These two channels play a
pranic body and mind, antar kumbhaka in
large part in determining whether one thinks,
turn allows one to gain some control over the
on the one hand, or performs externally mind. Unfortunately, most people have a mind orientated activities; that is, whether one is that is in a continual state of disturbance and
extroverted or introverted. For good health it
fluctuation. Antar kumbhaka slows down the
is essential that there is a reasonably equal
tumultuous mind and transforms it into a state
balance between these two opposite modes of
of peaceful one-pointedness, a prerequisite
being during the day and nadi shodhana stages
for the state of meditation.

1 and 2 help to bring this about1.

Another important benefit of balancing the

Scriptural references
flows of breath in the two nostrils is that the

Kumbhaka is widely mentioned in the ancient
ida and pingala flows are simultaneously yogic texts for it is a very important practice.

equalized. This leads to peace of mind, a rare

T h e ancient text called the Hatha Yoga Pradi-
occurrence in the modern world. Furthermore,
pika in particular, discusses it at great length.

230

The following are a few extracted quotations: stage 11. On the other hand, if you have not "He who can do kumbhaka for some time will
been practicing regularly over a period of some
increase digestive fire and hear the internal
months then practise stage 1 first for some
cosmic sound (nada). The body will become
minutes. T h e practitioner must use his discre—
purified and free of disease."

tion in this respect and determine his own

"During k u m b h a k a the mind becomes capabilities.

steady and one experiences timelessness. One

Practise nadi shodhana stage 2 until you
is able to concentrate intensely on the trikuti
establish a harmonious and relaxed breathing

(the eyebrow centre)."

rate where the exhalation is twice as long as

The last statement especially indicates the
inhalation. This should be continued for a
importance of kumbhaka as a premeditational
minimum of a few minutes.

technique. By doing kumbhaka one's concentration is automatically intensified.

Technique

T h e text emphasizes and warns people who

After completing the preliminaries begin stage
practise kumbhaka to be careful: "A ringmaster

3 as follows:

tames a wild animal slowly and systematically.

Breathe in slowly through the left nostril

In the same way, one should gradually tame
keeping the right nostril closed.

the prana in the body through the practice of

The duration of inhalation should be the same
kumbhaka. If one tries to break in and master
duration of inhalation reached at the end of
a wild tiger or elephant too quickly without
stage 2.

sufficient care, one can easily be injured. At the end of inhalation, close both nostrils Similarly, if you try to control the prana in the and retain the air in the lungs.

body too rapidly and forcefully then this will

If you wish you can slightly contract the glottis
also cause harm."

to imprison and firmly hold the air within the

We also endorse the warning and will discuss
lungs.

this point subsequently.

Hold your breath (kumbhaka) for a short

There are many other ancient texts that duration without incurring the slightest strain give useful information on the subject of or discomfort.

kumbhaka. However, since we will fully discuss

Then breathe in slightly through the right
the subject ourselves and in our own words we
nostril and then slowly breathe out through
see little point in quoting them for this will
the right nostril. This slight inhalation at the
only lead to needless repetition. One point
end of inner retention (antar kumbhaka) helps
worth noting, however, is that the classical raja
to bring the respiratory muscles back into
yoga scripture called the Yoga Sutras defines action again and releases the locked condition
pranayama as no more than kumbhaka. It says: of the glottis.

" . . . pranayama is the cessation of inhalation The exhalation should not be in one gasp but
and exhalation."

must be controlled, the duration being twice

This is a very limited definition of pranayama
that of inhalation (i.e. the same as the duration
and disagrees with the definition given by
achieved at the end of stage 2).

various other texts; for example the Gherand

At the end of exhalation, breathe in through

Samhita gives various different practices of the right nostril, keeping the left nostril closed.

pranayama, including kumbhaka as one of T h e duration should be the same as the them. However, the limited definition of previous inhalation through the left nostril.

pranayama as kumbhaka by the author of Yoga

Then again do antar kumbhaka for a short,

Sutras, Rishi Patanjali, does show the great comfortable length of time.

importance of this seemingly simple technique.

Breathe in slightly through the left nostril and
then breathe out through the same nostril.

Preliminaries

T h e exhalation should be twice that of inhala—

Take a comfortable sitting position. If you
tion.

have been practicing the first two stages of

The end of exhalation through the left nostril
nadi shodhana pranayama for a reasonable
terminates 1 round.

period of time and feel that you have comfor—

Breathe in through the left nostril to start the
tably mastered them, then you can disregard
second round.

231

Continue in this manner for as long as time ratio of inhalation, kumbhaka and exhalation
permits and for as long as you feel comfortable.

and to alter it where necessary.

Timing ratio

Precautions

T h e ratio duration of inhalation, kumbhaka Though antar kumbhaka is a seemingly simple and exhalation is important and changes as and straightforward practice, it does have vast
one progressively develops the ability to hold
repercussions on the body and mind. You
the breath for longer periods of time. For the
must be alert to any adverse reactions. These
initial stages of practice keep the duration of
can take a variety of forms from excessive
inhalation and exhalation the same as practised
spots on the skin to the inability to sleep. In
in stage 2, maintaining the 1:2 ratio. During
the first case the kumbhaka is rapidly purging
this time slowly increase the time of antar
the body of inherent impurities; because of
kumbhaka, starting with a few seconds and
the rapidity, the poisons are causing numerous
increasing by a second every few days according
spots to erupt on the skin as they are expelled.

to circumstances. Don't progress too quickly

In this case reduce or even stop the practice of
or hold the breath for a long period in the
kumbhaka for a short time to allow the body
beginning for this will gain nothing in the long
to cleanse itself more slowly. In the second
run. If you perform a mighty retention in the
case, kumbhaka is in a sense overcharging
first round, for example, it is more than likely
your body and mind above its normal level of
that you will start gasping for air in subsequent
activity. Reduce or stop your practise for some
rounds and will not be able to maintain the
time. There are many other possible adverse
same long kumbhaka. Progress slowly but
reactions that can occur. Be alert to them and
surely.

if you need advice seek the guidance of a

As a rough guide you should aim during
competent yoga teacher.

this stage of practice to increase the period of

The usual reason for any kind of adverse
antar kumbhaka so that it is the same as the
reaction is generally too much practice in the
period for exhalation. In other words, if for
early stages. Be moderate in the time you
example you exhale for a count of ten, then
spend daily doing pranayama, especially
over a period of time, whether weeks or a
kumbhaka. For the first six months you should
month, try to reach such a stage that the do no more than 10 minutes. If you want to do kumbhaka also takes a count of ten.

more and your constitution is adequate then

Thus at the end of this stage try to make the
probably you can with great benefit. If you are
ratio of duration of one round as follows: not sure about your practice then once again Inhalation - 1: antar kumbhaka - 2: exhalation we advise you to consult someone with

- 2: inhalation - 1: antar kumbhaka - 2: experience.

exhalation - 2. That is, 1:2:2:1:2:2.

We emphasize that the duration of antar

Some people will find it easy to attain this
kumbhaka should be slowly increased without
ratio; others will require more time. Whatever
any strain, so that the body mechanisms are
the case, don't rush, for there is plenty of time.

slowly accustomed to the new level of func—

Those who find it easy to reach tbis ratio should
tioning. If you have not practised stages 1 and
start to increase the duration of inhalation,

2 of nadi shodhana pranayama we strongly
kumbhaka and exhalation, keeping the ratio
recommend that you do them for a month or
fixed. Other people should persevere with
so before you attempt serious practice of antar
their practice taking as long as is necessary to
kumbhaka.

master it.

Sequence

Awareness

In accordance with other forms of pranayama

We emphasize again that awareness of breath
the best time to practise is after asanas and
and mental counting is essential. This is immediately prior to meditation practice.

necessary to relax the mind by withdrawing it
from its normal rut of problems and to make it

Benefits
one-pointed. At the same time awareness of

A large percentage of diseases are caused by
counting is vital in order to keep track of the
disruptions and disturbances within the pranic

232
body and mind. Nadi shodhana pranayama, especially when it incorporates antar kumbhaka, is a powerful and direct method of bringing about harmony into these areas. As
such when one approaches antar kumbhaka
practice sensibly and avoids adverse reactions,
it can have a wonderful influence on preventing and removing a wide variety of diseases. It
is especially effective in tackling the m o r e
obvious psychosomatic d i s o r d e r s such as
asthma, diabetes, etc. for it results in stillness
and peace of mind.

T h e practice of antar kumbhaka is excellent
for the mind. It is a great aid in introducing
clear thought and concentration. We therefore
highly recommend kumbhaka for those who
are engaged in a lot of mental work and who
require mental and physical vitality.

Pranayama, especially kumbhaka, helps to
eradicate impurities from the body. This is
clearly stated in the quotation that we have
already given from Hatha Yoga Pradipika. Our body is continually throwing out impurities
from itself. Because of bad eating habits,
emotional stress, inefficiency of internal organs,
etc., the purification process becomes inadequate. This results in the accumulation of waste
products and in disease of one form or another.

Pranayama, especially kumbhaka, aids this
purification process and thereby is a great
help in attaining the best possible health. So
swift is this purification that occasionally the
body manifests sores etc. to cope with the
extra elimination of poisons. This is partly the
reason for the so-called adverse reactions of
this type.

Notes

1 Nadi Shodhana: Stage 1 - Book I, Lesson 3,

Topic 4; Stage 2 - Book I, Lesson 4, Topic 5 and

Book I, Lesson 5, Topic 4

2 Book I, Lesson 3, Topic 3; Book I; Lesson 4;

Topic 3

Topic 1

Mudras: Agochari Mudra

In this lesson we will describe stage 1 of the
this ancient site, says the following: "It (the meditational method of trataka1. The mudra
statue) represents someone seemingly in the
that we will shortly describe, agochari mudra,
pose of a yogi . . . the eyelids are more than
is an excellent form of trataka. It is for this
half closed and the eyes are looking downwards
reason that we have introduced it at this stage
to the tip of the nose." So the ancient sculptor in the book. Furthermore, this mudra is an
and the people of that time must have had
important and integral part of kriya yoga,
some respect for this practice to depict it in
therefore it should be practised and perfected
stone for posterity.

before undertaking some of the kriya yoga
techniques.

Scriptural references

At first agochari mudra will seem a little This practice is mentioned in a number of strange and difficult, for it requires a fixed ancient yogic texts. It seems so simple and
gaze at the nose tip. T h e eyes have to assume
inconsequential that one might easily regard
a position to which they are normally unaccus—
it as insignificant. But in fact if it is done for a tomed. But with practice the eye muscles will
long time with intensity it can induce high
adapt themselves to their new role, strengthen—
states of introspection and in turn, meditation.

ing the eyes and in turn improving the The sublime and inspiring Bhagavad Gita refers eyesight. Agochari mudra, if practised for some to nose tip gazing in the following sloka (verse): time with awareness, can induce high states of

"Holding his body, head and neck erect and
concentration and tranquillity of mind.

motionless, the aspirant should gaze at the tip
of his nose without once turning around."

AGOCHARI MUDRA (NOSE TIP GAZING)

(6:13) This verse is included in the chapter
describing the method that one should adopt

The word agochari literally means 'unknown', in order to purify and steady the mind to make
so it is possible to call this mudra the unknown
it one-pointed. The Bhagavad Gita says that by mudra. However, in this context agochari
sufficient practice and by keeping the mind in
comes from the Sanskrit word agocharam, which a continual state of balance and concentration
implies something that is beyond sense cogniz—
one attains meditation and higher illuminative
ance. In other words, this mudra is a mudra
knowledge.

that allows one to transcend or go beyond
normal awareness.

Technique

Another name for this mudra is nasikagra

Sit in any comfortable meditative pose2. First
drishti. The word nasikagra means 'nose tip'

of all close your eyes and relax your whole
and drishti means 'to gaze'. Therefore, this body. Then open your eyes and focus on the alternative when translated gives an exact nose tip.

description of the technique, namely 'nose tip

Don't strain your eyes, but try to hold both
gazing'.

eyes on the tip of the nose. If the attention of

It is worthwhile pointing out that this mudra
both eyes is truly directed inwards to the tip of
is one of the oldest recorded yogic practices. It
the nose then you should see a double outline
is depicted in the ancient ruins of Mohan—
of the nose. These two outlines become one
jodaro, which was a nourishing society many
and solid where they merge with each other.

thousands of years ago, even before the Vedas

T h e two outlines cross each other at the nose
were recorded. The great archaeologist Sir tip to form a V-shaped point. You should direct John Marshall, who did much exploration of your gaze at this point. If you don't see this V—

234

shape then it means that your eyes are not

Continue to slowly bring the finger closer to
both fixed on the nose tip. In this case adopt
the nose until it touches the nose tip.

the method of converging the eyes outlined

T h e eyes should still be focused on the finger.

below.

T h e n merely transfer the attention of the eyes
to the nose tip and remove the finger.

You will now find that both of the eyes converge
on the nose tip.

If necessary ask a friend to tell you if this is
indeed the case.

Eventually this method becomes superfluous
and you will find that the eyes can be fixed on
the nose tip at will.

At first you will find that you can hold your

Awareness and duration
attention on the nose tip for a few seconds.

T h o u g h the eyes are open, this practice is a

Continuation of the practice becomes a little
method of introspection. If you are doing the
uncomfortable.

practice correctly then your awareness should

Be sure to release the position of the eyes for
be only on the nose tip and the flow and sound
a few seconds and then repeat the practice. In
of the breath. U n d e r these circumstances the
this m a n n e r you will gradually increase the
open eyes are not aware of the outside world.

period of time of actual nose tip gazing as the

T h e eyes are concentrated and in turn the
eyes progressively become accustomed.

mind too.

Under no circumstances should you strain the

This practice can be done for as long as you
eves. Proficiency in the practice should be
up to five minutes.

developed over a period of weeks.

When you can gaze at the nose tip for a minute

Time of practice
or so without the slightest difficulty t h e n

This technique needs no preparation so can
become aware of your breath as well as your
be practised at any time of the day. If you wish
nose tip.

you can even practise while sitting on a bus or

Feel the breath moving to and fro through the
a train. It is ideally practised early in the
nose.

morning and late at night, especially before

At the same time you will hear a slight sound
sleep, for it induces calmness of mind as a
as the breath moves through the nasal pas—
preparation for deep, restful sleep.

sages; also be aware of this sound.

Try to be completely absorbed in the practice

Benefits
to the exclusion of all other thoughts.

T h e benefits are essentially the same as given

Maintain awareness of the nose tip, movement
for trataka1. If your mind is in a state of
of the breath and the accompanying sound.

disturbance and turmoil or if you feel angry

Continue in this m a n n e r for as long as you
then practise this technique. It is especially
have time.

suitable in this respect, for it can be done at
any time during the day when you are most

Method of converging the eyes
likely to m e e t stressful a n d d i s r u p t i v e T h e biggest obstacle in the beginning is the
situations. Most o t h e r techniques require
inability to converge both eyes on the nose
preparation and a special place of practice.

tip.

There is a method of overcoming this problem:

hold up one finger in front of your eyes at a
distance of about 45 cms.

Fix both eyes on the finger; at this distance it
is easy.

Then slowly move the finger nearer and nearer

Notes
to the nose, all the time keeping the eyes fixed

1 Topic 6 of this lesson
on the finger.

2 Book I, Lesson 7, Topic 2

235

Topic 1

Meditation: Trataka (Stage 1)

All meditational practices aim initially at
included in this group for a good reason,
establishing concentration of mind as a prelude
namely to act as the stepping stone between
to meditation. To attain this state, various physically oriented practices and mental different methods are adopted. One of the practices that lead to higher awareness. In a
most direct, simple and yet at the same time
sense, trataka acts as the bridge between hatha
effective, is the technique of trataka. T h e yoga and raja yoga.

mechanics of the practice are easy to learn and

Tantra, probably the most all inclusive
understand. It can be practised by everyone
spiritual system ever developed and the root
and the benefits are enormous. Even begin—
of yoga, utilizes trataka on a wide scale in its
ners, with a little effort and persistence, can
many practices, w h e t h e r using symbolic
gain much from it in a short period of time
diagrams, deities or objects as a focus of
with some kind of noticeable experience. And
worship or awareness. Trataka in one form or
most importantly it can lead directly to another is utilized by almost every religious meditation.

and spiritual system, though often heavily

In this lesson and the following two lessons
disguised. In Hinduism, an integral part of the
we will introduce the three main stages of
religious practice is to sit in front of a picture
trataka, progressing from the simpler form to
or a statue of Krishna, Rama, Shiva, the symbol
the more advanced forms1. T h e word trataka

Aum and so on. Though many will regard this
means 'steady gazing'. The practice of trataka
as a form of worship, and of course it can be if
involves gazing at a point or object without
the worshipper is sincere, it is actually a form
blinking the eyes. It is a method of focussing
of trataka for the aim is to concentrate the
the eyes and in turn the mind on one point to
mind on the external deity. From this comes
the exclusion of all others. The object can be
mental peace and a meditative state. Further—
either external to the body, in which case the
more, many Hindus have the ability to create
practice is called bahir trataka (outer gazing), at will internal visualizations of the outer objects or the object of awareness can be internal, in and perform inner trataka.

which case it is called antar trataka (inner In Christianity the same thing is done,
gazing). Through this method, all the attention
though in a less obvious manner. In a church
and power of the mind is channelled into one
there are idols of Christ, there are candles and
continuous stream. This allows the latent there is always the symbolic cross. These potential within the mind to spontaneously objects act as focal points for trataka, though arise.

of course it is not known by this name. All of
these forms have a deep-rooted symbolic

Trataka as a world wide method
meaning which generally acts below the level

Trataka is described in numerous scriptures,
of normal awareness. In other words, these
although it is usually known by other names
symbols correlate with and stimulate experi-and varies according to traditions. In the ences and memory that is contained in what classical hatha yoga text, Gherand Samhita, it is J u n g called the collective unconscious. There-classified as one of the shatkarmas2. Because fore these objects of awareness invoke
the other five practices of the shatkarmas (neti,
experiences and knowledge of which you are
dhauti, etc.) are concerned only with cleansing
normally unaware.

the body, trataka seems to be completely out

In Tibetan Buddhism, trataka is often done
of place - an anomaly in fact. However, it is
on various deities, on Buddha and various
regarded as the last of the shatkarmas and is
geometrical figures known as yantras or

236
mandalas. Even Zen Buddhism utilizes trataka, overwhelming object of attention during inner though possibly of a more abstract type, such
trataka. If it is bright and clear enough it will,
as staring at a blank wall. The practice of trataka
in a sense, fascinate your awareness so that
is not confined to yoga. It is universal and has
you can be aware of nothing else. This is exactly
been used throughout the ages as a method
what is required for it leads to concentration
of transcending normal experience. Trataka is
of mental forces and in turn meditation.

simple, yet very powerful and this is the reason

T h e method of outer and inner trataka
why so many different systems and religions
combined is especially useful for those people
have used it in one form or another as a means
who have great difficulty in creating an inner—
for spiritual upliftment
image at will, without an external counterpart.

Those people who can easily create a steady

Different methods of trataka
and distinct inner-image without the assistance

Trataka consists of three different modes of
of an outer material object can practise inner
practice:

trataka alone.

1. Outer (bahir) trataka only

3. Inner trataka alone: This form of trataka is 2. Outer and inner (antar) trataka combined.

most conducive to introspection and explora—

3. Inner trataka only
tion of the mind, for there is no contact with

Outer trataka can be practised alone, though
the outside world as there is with the other two
in fact it is generally combined with inner
modes. However, the other two forms, are
trataka for the best results. T h e technique that
most suitable for general practice and especially
we will discuss in this lesson and the next will
for beginners. T h e reason for this is that most
be a combination of both outer and inner people have a disturbed mind that is in trataka. T h e most effective, though more continual conflict and turmoil. Under these difficult technique, is inner trataka practised circumstances it is generally difficult to create
by itself - the third stage of trataka practice'.

an inner image that is sufficiently overwhelm—

1. Outer trataka alone-. This can be practised ing to capture the attention of the mind. If the
on almost any object, a few suggestions for
mind is disturbed and you practise inner
which are given subsequently. Agochari mudra
trataka, you will generally find that the ever
is an excellent form of outer trataka3. Because
wandering mind quickly forgets the inner
most people are habituated to being continu—
image and becomes sidetracked onto other
ously extroverted during their lives, they find
thoughts. As a result you will fail to gain the
it almost impossible to close the eyes for more
most benefits from the practice. Under these
than a few seconds, unless they are intending
conditions it is far better to practise outer
to sleep. Outer trataka can be utilized under
trataka or outer trataka combined with inner
these circumstances. The most useful purpose
trataka, for the clarity and more tangible nature
of outer trataka, however, is to train the eyes
of the outer object will be more likely to hold
so that they can gaze at an object for a long
the attention of the mind to the exclusion of
time without fickering the eyelids, so that one
other thoughts.

can gain a clear inner after-image for the

You should definitely do inner trataka when
purpose of inner trataka.

you can create a clear inner image and when

2. Outer and inner trataka combined: This is you feel that your mind has attained a reason-the form of trataka that we will describe in this able degree of equanimity and steadiness. This
topic and the following lesson1. One first of all
state will come if you practise yoga with sincerity
gazes at an external point or object for some
and enthusiasm. Inner trataka is a powerful
time, then closes the eyes and gazes at the
method of developing awareness of the deeper
after-image of the same object. Again any form
aspects of the mind and awakening its incred—
can be used, though a bright object is most
ible potential1.

suitable, for this imprints a clear picture on the
retina of the eyes, which can be clearly seen

Choice of object of awareness
when the eyes are closed. While the stage of

Your choice of object can be almost anything.

outer trataka does help to concentrate the You must decide what is suitable for yourself.

mind, the main function is to produce a clear

However, we recommend that the object has
inner-image. This after-image acts as an almost
some meaning for you. In this way, there is

237
more likelihood of maintaining your awareness difficulty in mentally creating an after-image on the object during trataka. To give you an
for other objects should be able with a little
idea, below is a list of commonly used objects4:

practice to see a clear inner picture of the

• A candle flame
candle flame. For this reason we will use a

• A cross
candle as the object of practice in the method

• Aum symbol
of trataka we will shortly describe.

• A flower - such as a rose or lotus

• Black dot on a white sheet of paper

Posture

• The rising sun (not the midday sun)

Trataka should be practised while sitting in

• The moon
the most comfortable, yet steady position

• A star
possible. Any sitting position can be taken,

• Shivalingam
even sitting in a chair. However, the preferred

• Nose tip
asanas are padmasana, siddhasana, etc., which

• Eyebrow centre
tend automatically to hold the body in the

• Another person's eyes
steadiest position without effort5.

• The sky

• Water

TRATAKA - STAGE 1

• Ishta Devata (personal deity)

• Yin and yang symbol

Position of object for outer trataka

• Crystal

This is important to gain the most from the

• Yantra or mandala
practice, if the object is too far away then it is

• Your own shadow
more difficult to hold the attention of the mind;

• Darkness
furthermore, it is far less likely to leave a clear

• Picture or statuette of Buddha
and absorbing after-image during inner tra-

• Picture or statuette of Christ
taka. If the object is too low then there is a

• One's eyes in a mirror
tendency to stoop forwards while sitting; this

There are many more possibilities. You can
is not conducive to a steady position and also
choose anything as your object, but once you
produces discomfort and backache. If the
decide, try not to change, for this will decrease
object is too high then the neck will become
the effectiveness of trataka. In other words, if
stiff. We have found from experience that the
you spend time developing your awareness of
best position of the object is at the same
one particular object and then suddenly horizontal level as the eyes and at an arm's change, then you must in fact start from the length from the eyes.

beginning again to allow your mind to assi—

Of course you can adjust the position of the
milate the new object. T h e mind has to mould
object to suit your preferences; our suggestion
itself around a particular object so that it is
is only a guide, though we have found that it is
almost automatically attracted and drawn suitable for most people. Some people prefer towards it. This takes time in general and it is the object to be at eye level but much closer to
really a waste of effort to suddenly start the eye. There is much to be said for this, moulding the mind around another object.

especially if the object is small. You must

Choose carefully and then try to stick to your
experiment for yourself.

decision. If you feel that you want to change

The above, needless to say, does not apply
after a period of time, and this is a common
to many objects, such as the sun, the moon,
temptation, seek expert advice before you
the nose tip, the eyebrow centre, etc., the
actually do so.

position of which cannot be altered for nature

We have found a candle an excellent object
has already fixed it. Nevertheless, the previous
for trataka, especially for beginners. T h e general comments apply to a wide range of reason for this is that its brightness seems to objects from a candle to an Aum symbol.

rivet, to hold one's attention. It has an almost

If you have some form of eye defect you
magnetic effect on the eyes and on one's should try to position the object so that there awareness. Furthermore, it leaves a very clear is no double image and no blurred outline.

after-image when one practises inner trataka.

You must be able to see a clear shape of the

Even those people who would experience great
object. It is best if you avoid wearing spectacles

238

- wear them only if necessary. For instance, if

T h e important factor is that you relax your
you are doing trataka on the moon and you
eyes as much as possible; if they are tense then
are short-sighted then you will merely see a
try to relax them. It is tension of the eyes that
yellow blob. U n d e r these circumstances spec-causes them to flicker.

tacles will be necessary However, the practice

Many people try too hard not to blink, which
of trataka without glasses will help you to creates tension and makes it even more difficult reduce your dependence on them, though this to control this blinking movement.

takes time and much practice.

Don't try so hard and you will find that the
eyes automatically cease to flicker.

Keep your awareness on the candle flame and
wick.

Centre your awareness in this way so that you
lose awareness of your body.

If your mind wanders, gently bring it back to
the practice in hand.

Initially continue this gazing for about 2 or 3
minutes.

Technique

T h e n close your eyes.

T h e method is divided into two parts: outer

Everyone has looked at the sun for some time,
trataka on the candle and then inner trataka
closed the eyes and then seen a clear impression
on the after-image.

m a d e by the light on the retina of the eye.

Those who wish can merely do outer trataka,

Likewise, try to visualize the after-image of the
while others can do both, one after the other.

candle flame in front of your closed eyes.

T h e choice is yours.

If you don't see an after-image don't worry;

Light the candle and place it on a small bench
all that is required is practice; for the meantime,
or table so that the flame is at eye level when
merely try to create and visualize the flame.

you sit on the floor.

T h e r e will be a tendency for the image to

Sit on the floor and adjust your position so
move upwards or downwards; try to steady
that the candle is at an arm's length from your
the image.

eves and directly in front of you.

Try to be totally aware only of the after-image.

Adjust your position so you are comfortable

If any psychic visions, extraneous thoughts or
with the spine erect.

other experiences arise, merely act as a witness.

Close the eyes and relax the whole body.

Don't react to them in any way; just let them

Practise kaya sthairyam6.

come and watch them with disinterest.

Let your entire body become like a statue.

Continue in this m a n n e r as long as the after—

Make the resolve that you will not move your
image is clear.

body throughout the whole practice; if you do

When the image begins to fade, open your
then you will immediately distract your aware—
eyes and again gaze at the candle flame and
ness away from the practice.

wick.

Preparation is important, so totally absorb

Focus your awareness on the external flame,
yourself in your body; try to think of nothing
nothing else.

else.

Continue this outer gazing for about 2 or 3

Practise kaya sthairyam for a few minutes.

minutes, again without blinking or flickering

When you are ready, open your eyes.

the eyes if possible.

Gaze intently at the flame, directing your

T h e n once again close the eyes and gaze at the
attention particularly to the top of the wick.

inner image, for as long as it is sharp and

Don't look at anything else but the flame and
distinct.

wick. Try not to blink your eyelids or move

Continue to repeat inner trataka and outer
your eyeballs.

trataka, one after the other for as long as you

Don't strain the eyes. If you must blink, then
have time available.

blink. With practice you will find that you will

T h e n just before you finish close the eyes and
be able to gaze without blinking for a long
watch the dark space in front of your closed
period of time.

eyes.

239

Watch any activities that may occur there, With practice increase the time up to five and taking care to remain a witness only, without ten minutes in one stretch.

any involvement.

Inner gazing can be practised for as long as

Be aware of any thoughts that arise.

you can clearly see the after-image. Beginners

Practise this for a few minutes.

who cannot see an image should tiy to create

T h e n open your eyes and blow out the candle.

or discern an image for a minute or so and
then open their eyes. Advanced practitioners

Steadiness of gaze
may find that they can see an image almost

As we have already mentioned, it is important
indefinitely. In this case, practise inner trataka
that one tries not to blink or flicker the eyes
throughout the entire practice or for as long
while doing outer trataka. This is necessary to
as you can see the image. The aim is to increase
produce a clear after-image for inner trataka.

the duration of inner trataka and eventually

Without a steady gaze it is difficult to discern a
reduce the period assigned to outer trataka.

clear inner image and this is the main reason

This is because in general, inner trataka is far
why beginners often fail to perceive an inner
more conducive to meditation and awareness
image.

of the deeper layers of the mind.

Furthermore, steadiness of the gaze is
directly related to steadiness and concentration

Duration and time of practice
of mind. There is an intimate connection

To gain noticeable benefits try to practise for
between these two. Cheat sages with a calm,
at least fifteen minutes every day; more if
peaceful mind are often distinctive for their
possible. You can practise at any time, though
piercing eyes, their eyes don't seem to blink
early in the morning and late at night are the
very much. So in trataka, by steadying the eyes
ideal times. If possible practise at both these
you are automatically relaxing and concen—
times. Arrange your program so that there
trating the mind.

are no outer disturbances.

Often people are told not to flicker or blink
their eyes under any circumstances, whether

Warning
they feel discomfort, whether their eyes start

Everyone has accumulated complexes and
to water profusely or whatever. We don't agree
problems stored in the mind. The aim of yoga
with this practice, for it only creates tension
is to clean out the mind of this accumulated
making it even harder to comfortably keep the
dross. Trataka is an excellent method in this
eyes steady. We have already pointed out that
respect for it helps you to become aware of
while the aim is not to move the eyes, if you
your problems. However, it is possible for
must move them through discomfort, then do
your problems to manifest too rapidly, with
so. At First, beginners may find that this practice
possible mental upsets. If you find this
is very difficult and perhaps be able to gaze
occurring, stop your practice and seek expert
only for a few seconds before they feel the
advice.

need to blink the eyes. Don't worry, with
practice you will slowly develop the ability to

Benefits
gaze for long periods of time without the Trataka develops the power of concentration slightest movement.

enormously, which is of immense use in

The same applies to inner trataka on the
everyday life. Furthermore, the focussing of
after-image. At first the image will move due
mental energy towards one point leads to peace
to movement of the eyeball while the eyes are
of mind, for it stops the continually fluctuating
closed. With practice you will be able to keep
tendency of the mind. Trataka is an excellent
the eyes still and maintain a fixed image. method of obtaining meditational experience Remember, the knack of mastering trataka lies and unleashing some of the dormant potential
in relaxing the eyes as much as possible.

of the mind.

The power of memory is hampered in many

Duration of inner and outer gazing
of us by mental disturbances, which seem to

Continue to gaze at the flame for as long as
cloud over our ability to recall events when we
you can without flickering the eyes. Beginners
require to remember them. Trataka helps to
should aim at about two or three minutes.

improve our memory by calming the mind.

240

All people with nervous tension, insomnia, etc. are r e c o m m e n d e d to do trataka on a regular basis. Also those people with weak
eyesight and weak eye muscles will gain much
benefit from trataka.

In India, trataka is often used as a means to
gain psychic powers such as telepathy, clairvoyance, etc. But we don't recommend that
you practise it for this reason, whether you
believe in these powers or not, for they are a
distraction on the path to higher awareness
and self-knowledge.

We have described trataka using a candle
flame as the object of awareness. Remember,
you can use any other object of your choice,
practising trataka in a similar manner.

Notes

1 Trataka: Stage 2 - Book I, Lesson 9, Topic 6;
stage 3 - Book I, Lesson 10, Topic 7

2 Book I, Lesson 1, Topic 2

3 Topic 5 of this lesson.

4 For further details on the use of symbols refer to Book III, Lesson 31, Topic 1

5 Book I, Lesson 7, Topic 2

6 Book I, Lesson 7, Topic 6

241

Daily Practice Program

In this lesson we have introduced some excel—
hour is necessary. However, not all people
lent new practices. We have not given any new
have this time to spare or even want to practise
asanas for we have already described a yoga for other than physical reasons. There is sufficient number to keep you busy and to absolutely nothing wrong with this - it is your
cater for your practice requirement.

choice. However, from now onwards the half

The hand mudras should be practised dur—
hour program will be intended for those
ing meditation; no extra time is required.

persons who are interested primarily in main—

Choose the one you prefer and practise it. Try
taining good physical health and a reasonable
also to perfect a suitable meditation asana.

degree of mental peace and stability.

Nadi shodhana stage 3, trataka and agochari

Those people who have the time to spare
mudra are all important techniques to be and want to gain benefits beyond the physical included in your program. Again we repeat if body, in particular to clean out and explore
you are short of time divide your routine into
the mind, should practise for as long as they
two separate sessions - morning and evening.

have time available, preferably morning and

By now you will have realized that for an
evening. The other three programs, namely
integrated program of asanas, pranayama and

1 1/2 , 1 hour and 3/4 of an hour, will be orientated meditational techniques more than half an
towards this end.

Practice

Rounds

Minutes

Program 1: duration 1 1/2 hours

Surya Namaskara
to suit time

10

Shavasana

—

4

Ardha Titali Asana

50 each leg

3

Shroni Chakra

10 each way

3

Bhujangasana

—

3

Shashankasana

—

3

Ushtrasana

2 times

3

Mem Vakrasana

2 each side

3

Shavasana

—

3

Nadi Shodhana Pranayama:

Stage 2

5

—

Stage 3

10

—

Trataka

—

30

Agochari Mudra

10

—

90

242

Program 2: duration 1 hour

Surya Namaskara
to suit time

5

Shavasana

—

3

Ardha Titali Asana

50 each leg

3

Shroni Chakra

10 each way

3

Bhujangasana

—

3

Shashankasana

—

3

Nadi Shodhana Pranayama:

Stage 2

4

—

Stage 3

8

—

Trataka

—

20

Agochari Mudra

8

—

60

Program 3: duration 3/4 hour

Surya Namaskara
to suit time

5

Shavasana

—

3

Bhujangasana

—

3

Shashankasana

—

3

Nadi Shodhana Pranayama:

Stage 2

3

—

Stage 3

8

—

Trataka

20

—

45

Try to fit in Agochari Mudra, perhap; 5 immediately
before you begin Trataka.

Program 4: duration 1/2 hour

Surya Namaskara
to suit time

5

Shavasana

—

3

Bhujangasana

—

3

Shashankasana

—

3

Nadi Shodhana Pranayama:

Stage 2

3

—

Stage 3

8

—

Agochari Mudra

5

—

30

Trataka is such a valuable practice that you should try to find time to practise it for at least 20 minutes on a regular basis.

243

Lesson 9

Once upon a time there lived a king who had a
most beautiful but rampantly wild horse. The
beast could not be tamed. T h e king decreed
that he would handsomely reward anyone who
could subdue his stallion. P r o m p t e d by
thoughts of wealth, many people tried. Each
man matched and pitted all his strength against
the horse, but none was strong enough to
overcome the animal be mere force. Even the
mightiest were thrown off or injured. Tired
and frustrated, the contestants withdrew.

Some time passed until one day the king saw
the horse meekly obeying a newcomer's
instructions. T h e king was amazed, and
demanded to know how this man had succeeded where so many others had failed. The
horse tamer replied: "Instead of fighting your
stallion, I let him run freely to his heart's
content, following his own impulses. Eventually he became fatigued and submissive. It
was then no problem to befriend your horse
and gain command."

It is the same with the mind. If we fight and
wrestle with the mind, we will never achieve
mastery over it. The method to adopt is similar
to the wise horse tamer - let the mind follow its
impulses and tendencies without restriction
until it becomes ready and willing to accept
your authority. Give the mind free rein. Don't
suppress it, merely watch and get to know it.

Swami Satyananda Saraswati

Topic 1

Disorders of Digestion

Digestive ailments are extremely common
there is a limit to this resistance. If you ate half throughout the world. There are very few of
a kilogram of cyanide it is highly unlikely that
us who have not suffered from a stomach or
you would survive even if you were totally
abdominal problem at least once in our lives.

without mental problems. This dispute has to

Yoga has much to offer in preventing or
be approached sensibly without dogmatic
removing these types of ailments. Therefore
assertion to support either view. The mind—
this entire topic is devoted to the most common
body complex is an integrated unit. Each
digestive ailments and how one can gain relief
affects the other. Therefore all diseases are
through yoga practices.

caused by various factors which can originate

Many writers insist that the digestive system
within the mind or the body It is the same with
is the source of nearly all other diseases. Their
digestive ailments - they can be caused by
reasoning is that many of the diseases and
both mental and physical reasons though more
minor ailments which inflict our body are likely a combination will be nearest the truth.

caused by autopoisoning. In other words,

Yoga can offer much in the way of removing
toxins enter the body via the digestive system
and preventing digestive disorders. There are
from bad or dirty food or because of the build—
many yogic techniques that clean out the
up of waste products in the bowels which are
digestive system, such as kunjal kriya1, and
reabsorbed into the bloodstream. Actually, we
there are others which will be discussed later
don't want to delve too deeply into this subject
in the book2. Many digestive ailments, such as
at this stage, but we would like to point out
ulcers and constipation, are caused mainly by
that in our opinion it is the mind that has the
nervous tension or worries. Yoga practices in
largest part to play in all types of diseases.

general aim at calming the mind and removing

One should remember, however, that the mind
the conflict. In this way, many of these types of
and body are intimately related, so that ailments fade away through the practice of mistreatment of one will automatically lead to yoga. Let us briefly discuss the most common
repercussions on the other. That is, if one has
digestive ailments and how yoga can help to
mental conflicts then these will reflect in one
remove them.

way or another within the body, possibly in
the digestive system. Or to put the same idea

Constipation
in other words: mental problems, whether

This abnormal functioning of the bowels can
small or large, tend to weaken the body; under
manifest in three distinct ways:

these circumstances the body loses its natural

1. T h e defecation may occur with insufficient
resistance to infection, and disease can result.

frequency

On the other hand, it is possible to quote

2. Stool may be insufficient in quantity
various instances where disease definitely does

3. Stool may be abnormally hard and dry.

originate f r o m the digestive system. For

Any of these definitions could be classified
example, if one accidentally eats contaminated
as constipation. However, we must emphasize
food then it is very difficult to assign the cause
that each person is different, so that one
to the mind. The cause clearly lies in poisoning
healthy person empties his bowels after each
of the digestive system. At the same time,
meal while another will do so once a day. There
however, it must be remembered that the
are also some people who defecate only once a
digestive system would be less vulnerable to
week yet are considered healthy.

infection if it is in the best possible health.

It is popularly believed that one must have a

Mental conflicts detract from this. Of course
good motion every day or be overwhelmed by

247
dire consequences. This is totally incorrect and Other intestinal ailments and pain can also has caused more constipation in itself by
curtail the normal muscular movements (peris—
making people worry without reason. If you
talsis) of the intestines. Another common cause
are constipated then you will know it, for the
of colic constipation is obstruction within the
symptoms will clearly manifest; that is, mental
large intestine, which slows down the rate of
depression, loss of appetite, dull headache,
movement of the faeces. This is often caused
possibly nausea, foul smelling breath, thickly
by masses of hard, dry faeces. T h e r e are
coated t o n g u e and a general feeling of various yogic practices which are of great help heaviness and discomfort in the abdomen.

in this type of complaint. The most important

Much has been written about the constipated
ones are shankhaprakshalana2 and basti3.

artist who is unable to create and the consti—

The second type of constipation, namely
pated scientist who is unable to think. We quote
dyschezic, is caused by difficulty or inability to
the following from the book, A Mencken defecate completely. In other words, the Chrestomathy by H. L. Menchen: "There has rectum is always filled with faeces even immedi-never lived a poet in the whole history of the ately after defecation. This is caused either by
world, ancient or modern, near or far, who
insufficient functioning of the defecation reflex
ever managed to write great poetry, or even
and muscles or by an obstruction in the region
passably fair and decent poetry, at a time when
of the rectum. This obstruction is often a
he was suffering from stenosis (restriction) at
foreign object; in fact such strange things as
any point along the thirty o d d foot, via spoons and forks and cigarette lighters have dolorosa, running from the pylorus to the been found to be the cause of this form of sigmoid flexure (near r e c t u m ) . . . He is stump-constipation.

ed and helpless. The more he tries, the more

Probably the most c o m m o n cause of
vividly he will be conscious of his impotence.

inefficient defecation is an habitual tendency

Sweat will stand out in beads upon his brow;
to ignore the natural urge to go to the toilet,
he will fish patiently for the elusive thought;
which may be caused by lack of time or privacy
he will try coaxing and subterfuge; he will
and by unpleasant surroundings. Under these
retire to his ivory tower; he will tempt the
circumstances one should make efforts to
invisible powers with black coffee, tea and
change their habits or environment if possible.

alcohol and the alkaloids - but he will not write

There are many other causes of constipation,
his poem or iron out his syllogism, or find his
but the ones we have mentioned are the most
way into . . . Striving in the face of such an
frequent.

interior obstacle is the most cruel of enterprises

Constipation is aggravated by fear of its

- a business more nerve-wracking and exhaust—
consequences. Also some people if they fail to
ing than reading a newspaper or watching a
defecate strictly according to their normal
bad play."

routine immediately start to take steps to

While one is constipated, it is so tempting to
remedy what they think is a serious state of
strain the bowels, which can easily lead to constipation. Both these situations encourage haemorrhoids, hernia, prolapse of the rectum the excessive use of laxatives. Though the use
and a number of other undesirable yet com-of laxatives may be necessary they should be
mon ailments. So if you are constipated, be
avoided as much as possible. Laxatives in
careful that you do not overstrain.

general tend to violently empty the bowels

There are two types of constipation - colic
and in the long run detract from its natural
and dyschezic. Colic constipation is caused by
functioning. Try to use mild laxatives in
delay in the movement of the faeces to the
preference to more drastic types, if you must
rectum. This is often the result of a diet that
use laxatives at all.

contains little or no indigestible residue. In

If you are or have been an habitual user of
other words, it is necessary to eat food that
laxatives and you suddenly stop, don't expect
contains a sufficient amount of roughage or
to have the same movement that you obtained
material which the digestive system is unable
through the use of laxatives. You must almost
to digest. It is this waste product that partly
expect no bowel movement for a few days
stimulates movement within the large intestine.

since the bowels are totally empty; don't

Without this, the relevant muscles become lazy.

immediately assume that you are once more

248
constipated. There will be a normal movement shalana2, basti3, nauli, agnisar kriya and
only when the bowels are sufficiently filled.

moola shodhana5.

In conclusion we can say that constipation

There are many people who have turned to
can arise because of various f actors. The most
yoga in order to rid themselves of constipation.

common are incorrect diet, insufficient exer—

Often this was as a last resort, every other
cise, mental and emotional upsets, inconsistent
method having failed. They have usually found
toilet habits, weak abdominal muscles and
great improvement in their condition.

consumption of too many laxatives. Here are

The last point to remember is that chronic
some suggestions which may help you prevent
tension plays a vital role in constipation. One
or remove constipation.

of the basic aims of yoga is to bring mental

• Don't listen to too many so-called experts.

and emotional peace into one's life. As such,

They tend to create more problems than
all practices of yoga including asanas, prana—
cures, by assuming that any slight incon—
yama and meditational practices make an
sistency in your toilet habits is the sign of
indirect contribution to removing constipation.

impending doom - the onset of chronic

Most commercial cures aim at removing the
constipation. Many people who previously
manifestation, namely physical constipation,
did not suffer from constipation eventually
whereas yoga aims at the root cause - mental
do so because they are p e r s u a d e d or and emotional constipation. If this more worried into it.

subtle form of constipation is removed, then

• The volume of stool and the frequency of
the physical byproduct will automatically
defecation can be regulated in a more normal
disappear.

manner by adding cereal bran and vegetables to the diet. These foods contain

Ulcers
cellulose, hemicellulose and lignin which

There are two types of ulcers that occur within
stimulate intestinal movement. Further-the digestive system - peptic and duodenal.

more, cellulose and hemicellulose are partly

Peptic ulcers occur within the stomach and are
digested by bacteria in the colon with the
most common among women. Duodenal ulcers
formation of fatty acids. These act as natural
occur within the duodenum (the first section
laxatives. Prune juice is useful for it contains
of the intestines after the stomach) and are
the natural laxative diphenylisatin.

more common among men. Both types seem

• Drink plenty of liquids.

to be the consequence of our pressurized

• Reduce your dependence on commercial modern living.

laxatives as much as possible.

Ulcer sufferers are a distinct group of

• Try to establish a regular bowel habit at a
people. They tend to bottle up their worries
suitable time during the day. In the morning
and problems, afraid to let other people see
before breakfast is to be preferred, for
how they feel. Society sets high goals which
this is the time when you are most likely to
most people feel they must attain to be
be relaxed physically, emotionally and successful in their own eyes and in the eyes of mentally.

others. To achieve these ends, they continually

• Practise asanas every morning to help in
drive themselves too hard, taking insufficient
emptying out the bowels. Many asanas are
sleep, rushing here, there and everywhere.

useful for constipation but the following They gulp their food at odd hours. Ulcers are are particularly r e c o m m e n d e d : supta often the product of this situation.

pawanmuktasana, utthanpadasana, kawa

T h e ulcer appears as a hole or defect in the
chalasana, surya namaskara, bhujangasana,
lining of the stomach or duodenum. Normally,
marjariasana and shalabhasana4. There are
when there is food in the stomach, nerves
many more - in fact we can say that most
stimulate the release of hydrochloric acid for
asanas are helpful for treating constipation.

digestion purposes. When the digestive system

• There are various yogic practices that are
is working correctly little or no acid is present
specifically designed to clean out the in the stomach when it contains no food.

digestive system. As such they are very

However with ulcer sufferers, the nervous
useful for relieving constipation. The most
system is unable to relax and continues to
i m p o r t a n t practices are s h a n k h a p r a k -
stimulate the release of digestive juices within

249
the stomach. The acid tends to eat away the Yoga cleaning techniques such as kunjal
lining of the stomach or the duodenum. This
kriya1, shankhaprakshalana2, etc. help to
takes place over a period of months and years
eliminate harmful bacteria that might have
and results in the formation of ulcers.

accumulated in the digestive tract. Further—

The root cause of ulcers is worry and chronic
more, yoga practices in general will increase
stress. People are unable to relax even for
the body's resistance to bacteria, and so reduce
short periods. The result is the continual secre—
the tendency of bacterial diseases to occur.

tion of acid in the stomach when it is not

This also applies to more serious diseases such
required. It is here that yoga is indispensable.

as dysentery, but if these do occur one should

T h e essence of yoga is relaxation. .All yoga
immediately seek expert advice and treatment.

practices, from asanas to meditative techniques

Don't delay even in the slightest.

are intended to remove tension in all its forms,
whether physical, emotional or mental. These

Indigestion
practices allow the nervous system and con—

This is also called dyspepsia and is caused by
sequently the digestive system to return to eating too quickly or eating under continual normal.

nervous tension. In fact, the reason that

Furthermore, yoga creates a deeper under—
people eat rapidly is generally because they
standing and tolerance of both oneself and
are nervous and under stress. Under these
others. This encourages each of us to live a
conditions the food is insufficiently chewed
more harmonious life and develop optimism
and broken clown in the mouth for normal
and confidence. T h e result is that the ulcers
processing by the stomach. Furthermore, the
will either heal themselves or not occur in the
correct quantities of saliva and gastric juices
first place. Therefore, we can say that yoga is
are not secreted. This results in indigestion.

the way to remove both the ulcers themselves

Yoga is once more of great help. It makes one
and their root cause, mental tension.

more relaxed and therefore more able to eat
food slowly and with more enjoyment.

Food poisoning and digestive infections

Of course, indigestion can also be caused by

Food poisoning results from eating food which
eating too much food, especially if the food is
is contaminated with certain types of bacteria.

rich. Yoga will not help you directly to solve

These organisms are generally of the para—
this problem. You must find your own solution.

typhoid group of bacteria, salmonella and less
usually staphylococci. A disease known as Summary botulism is far more serious although it does

We have discussed the most common types of
not occur very frequently. This bacteria is digestive ailments. There are many others -
generally found in canned foods that have gallstones, pancreatitis, etc. Yoga will not been incorrectly processed. The body gets rid remove or prevent all ailments of the digestive
of these infections by vomiting and diarrhoea.

system. For example, if you are suffering from

Generally, infections are cleaned out quite a serious case of hernia, then a more direct quickly and the body soon recovers.

remedy is necessary. Also, if you are in the

To prevent food poisoning great care should
middle of a cholera epidemic, again yoga will
be taken to ensure that the preparation of
not assure you immunity, or be the best way to
food is carried out as hygienically as possible.

recovery. Yoga will greatly help, but it is not

Food that has been cooked and left to cool for
the panacea. Yet at the same time, we have
future consumption should always be well
found from experience that yoga is a definite
covered and kept in a cool place. This is help in preventing the onset of many wide-essential because harmful bacteria tend to spread diseases and ailments, and in providing multiply at the highest rate in warm food.

a remedy. Most diseases result directly or

Another important point to remember is that
indirectly from mental and emotional conflicts
people suffering from cuts or sores on their
and physical weakness or malfunction. Yoga is
hands should not touch food that is to be
a powerful system for helping to resolve mental
eaten. In hot climates and during the summer
and emotional problems and make the body
more care should be taken in connection with
stronger and healthy. As such the body is
food and water.

more able to resist various types of diseases

250

(such as dysentery) and there is more likely to be cooperation between the mind and body
instead of antipathy (as there is in the case of
ulcers).

Generally speaking, we feel that yoga will be
of use in one way or another. In fact, there are
large numbers of people who, often as a last
resort, have turned to yoga in order to remove
some digestive complaint, and have been most
surprised at the positive results they have
received.

N o t e s

1 Kunjal kriya - Book I, Lesson 4, Topic 1

2 Book I, Lesson 12, Topic 2

3 Book III, Lesson 30, Topic 2

4 Supta pawanmuktasana - Book I, Lesson 3, Topic

2; utthanpadasana - Book I, Lesson 6, Topic 3;
kawa chalasana - Book I, Lesson 1, Topic 3; surya
namaskara - Book I, Lesson 5, T o p i c 2;
b h u j a n g a s a n a - Book I, Lesson 4, Topic 2; m a r j a r i a s a n a - Book I, Lesson 2, T o p i c 4; shalabhasana - Topic 3 of this lesson Nauli: stage 1 - Book III, Lesson 28, Topic 3;
stage 2 - Book III, Lesson 29, Topic 2; agnisar
kriya - Book I, Lesson 6, Topic 2; moola shodhana

- Book II, Lesson 14, Topic 1

251

Topic 1

Removal of Mental Problems (Part 1)

There is not one person who does not have

The more unhappiness and dissatisfaction that
some deep-rooted complex, fear, phobia or
you feel in your life, the more mental problems
conflict. Anyone who thinks that he has no
you have. Ask yourself this question and give
mental problems is only deluding himself and
yourself an honest answer. From your answer
at the same time preventing his progress into
you can decide whether you are without mental
higher awareness and happiness in life, for
problems or whether you do in fact have them.

while the problems definitely exist, without

This doesn't mean you should not be angry or
acknowledging them, no steps are taken to
have other strong emotions, for one can still
remove them. There is absolutely no stigma
act out these emotions and also feel a sense of
attached to admitting one's mental hangups,
happiness. In fact, there are innumerable cases
though sad to say there has always been a of great yogis and sages who have shown feeling of scorn, or perhaps fear, associated great anger, yet they have still maintained
with those who suffer from more obvious their feeling of joy in life. It is not the situation mental problems, such as schizophrenia and or the expressions you show that we are talking
melancholia. The reason for this is not certain;
about; it is whether or not you feel a sense of
perhaps we all fear the possibility that we too
wonder, happiness and contentment through—
could easily become a mental patient. There
out your daily life. If you don't, then you have
may be a lot of truth in this, for as far as we are
some form of mental problem. If you admit
concerned there is not really any difference
that probably you do have problems, obvious
between obvious mental patients and everyone
or not obvious, then you will not be alone -
else; only that in the former, underlying you will be accompanied by most of the world's problems are more intense and have con-population. Having admitted the possibility of sequently manifested with greater force.

underlying mental disturbances you are then

The people who know that they have some
ready to take steps to remove them. If you
deeper problems only have to remove them.

don't admit they exist, then you will probably

This is not so easy, but not impossible and at
see no need to make the effort to remove your
least you have accepted that problems do exist,
problems. As such there is no need to read any
which is the first step. Other people who will
further.

not acknowledge their mental problems must

Mental problems, phobias, fears and their
first of all be convinced that they do in fact
elimination are such an important factor in
have them. This is the situation with most
our lives that we have decided to devote a lot
people. There is a very convincing test that will
of space to considering this subject. We must
tell you whether you are as free of problems as
be careful, however, for it is so easy to talk and
you think you are. Ask yourself the following
talk in theoretical terms about causes and
question: "Am I happy twenty-four hours a
repercussions but fail to give any really useful
day, every day?" If you are not, then this practical methods for removal. As such the indicates that you have mental problems, for if aim of this topic and the related discussions, in
you are completely free of any mental distur—
the forthcoming sections is to suggest practical
bances then you would continually emanate
methods without becoming too involved or
happiness and joy like an overflowing river.

tied down in verbal concepts'. The aim is to

This is clearly illustrated by the great yogis,
give you methods and guidance so that you
sages and saints who, because they have can take steps to remove your problems, the emptied themselves of most or all of their blocks that prevent you obtaining the most
problems, unceasingly radiate peace and joy.

out of life. And only you can do it; this applies

252
even if you visit a psychiatrist; he can only there is always something beyond which now
stimulate and guide you to remove and seems impossible but is more likely to be manifest your own problems. So we are unthinkable. Some people call it joy, others primarily interested in practice, not words.

bliss, still others spiritual knowledge and so
many other insufficient names. So you too

Yoga and mental problems
should walk through the haze of meaningless—

Actually the main aim of yoga as a science is to
ness, persevere, and transcend the problems
root out the cause of mental conflicts. It is
that make life, as it seems now, hell on earth.

these problems that act as blocks that prevent

Actually, many people come to yoga because
the influx of higher awareness, as well as they have some deep-rooted problem that they happiness in life. It is during periods of perfect want to remove. If they did not know that they
mental balance that one has his realizations,
had problems, or that something was lacking
intuitive flashes and revelations, and lives in a
in their life, they would never have started
state of increased awareness. These higher yoga; there would be no incentive. From this experiences don't shine through when the initial introduction come many other things mind is in a state of turmoil; and by turmoil we that they did not dream of, beyond their
include the deeper levels of the subconscious
present comprehension. So, in fact, mental
mind. Many people feel relaxed on a conscious
problems, though they may be the block to
level and wonder why they don't have higher
higher awareness, are also the stimulus that
experiences. T h e answer is simple - while they
make people want to remove them and which
may consciously feel relaxed, the subconscious
eventually lead many people to spiritual life.

levels are certainly not relaxed. Also, one must

Without some form of mental problems, no
be alert and awake. T h e whole system must be
one would start to tread the yogic path. So in
tuned to a high degree of sensitivity and
this sense, you can consider mental problems
receptivity. Most people when they feel relaxed
as a positive asset that help you to do some—
become sleepy and drowsy. This is not the
thing worthwhile in life, instead of wallowing
perfect condition under which the influx of
in the mire of self-complacency, self-pity and
higher awareness occurs.

laziness. You can look at mental problems from

To live in a continual state of higher aware—
this point of view. But needless to say, they
ness, one must always remain in a relaxed and
must be removed in order to gain happiness,
receptive state. All the conscious and subcon—
meaning mental health, peace and most impor—
scious problems must be eradicated. So, you
tant of all, increased awareness in life.

see. the removal of mental problems is an

There is a further point also. Most people
essential part of yoga. If yoga failed to clean
have very little idea of the function of an
out the mind, then it would fail to give the
ashram. Of course there are many functions,
many benefits that it does, especially in higher
but as far as the ashram is concerned, the main
spheres. Of course, one would still get some
purpose is to allow the inmates to clean out
physical benefits from asanas etc., but these
the mind by removing their mental problems.

are an elementary though very fundamental

It doesn't empty the mind of common sense,
and essential part of yogic life.

but of the complexes, blocks, phobias and

Yoga realizes that one must pass through
neuroses that clutter it. This further emphasizes
the unhappiness associated with mental con-the importance that yoga always aims to
flicts etc. before one can see the rainbow on
removing mental blocks. Without this concern,
the other side. This is beautifully summed up
yoga would be a very limited system to say the
by a Zen quotation which goes as follows:

least. Furthermore, while yoga aims at emptying the mind of problems, it does not at the

Under the sword raised high
same time try to fill the mind with new dogmas,

Is hell making you tremble.

as do various other systems. All conditioning

But walk on. . . .

has to be removed and certainly not replaced

Arid there is the land of bliss.

by new conditioning. T h e mind must be
emptied of all problems so that it can spon—

The meaning is obvious; no matter what
taneously reflect that which is already existent,
terrible traumatic experiences you face in life,
but normally unknown. There is no need to fill

253
the mind - only to empty it. This is the essence meaning in life will automatically drop away of yoga and all other productive mind cleaning
and dissolve as you experience higher aware—
systems.

ness and knowledge.

When you attain higher knowledge, then

What are mental problems?

you can bear anything in life. You will be able

This may seem an unnecessary heading, for
to swim through the ups and downs of life with
most people should know what mental prob—
perfect ease.

lems are, but in fact, most of us have very

There are many other more obvious mental
limited and perhaps naive concepts regarding
problems, some of which you will be conscious
the meaning and scope of mental problems.

of and others that you will not be able to

The most basic mental problem with most
recognize, for they will lie in the deeper levels
people is lack of meaning. Psychiatrists as far of the subconscious mind. Some people are
back as J u n g recognized this basic mental scared of insects, of certain animals, of open problem. J u n g correctly pointed out that the spaces, of closed spaces, of other people, of
main motivating force in everyone's life is the
tbe opposite sex, of the dark and so on; the list
need to find meaning. This is usually covered
is without end. Some people have sexual
over, however, by multitudinous activities or
complexes, such as impotence; other people
other conflicts in life that make people forget
have a strong hatred of their mother or father,
this problem exists. Or, perhaps, it is more
or both; others have strong feelings ofjealousy
true to say that most people participate in so
towards others either specifically or generally;
many different activities in their daily life in
others have had and still feel the shock of
order to forget that they can see no meaning
death, perhaps of a close friend or relative.

in their life. Most psychoneurotic problems, as

Examples can be quoted to completely fill this
well as many physical problems, are caused by
section. All of these problems must be rooted
the basic fact that people attach no meaning to
out if you want to achieve happiness in life.

life. Everything seems pointless and futile and

T h e r e are some p e o p l e who become
the despair results in intense negative emotions
neurotic because they feel that they are
which can result in the breakdown of mental
normal, or rather ordinary if compared to
and bodily functions.

other people. There are also those who feel

J u n g recognized this, for he wrote with
that they are above normal in ability and
devastating simplicity, yet directness and become neurotic because they are not like insight: "When conscious life has lost its other people. Actually everyone has incredible meaning and its promise, then it is as though a potential; we are all potential geniuses.

panic breaks loose . . . " This sums up the state Therefore the real difference between a so-of most people's life. They are living an empty, called normal person and a so-called talented
meaningless life, without hope. So if you are in
person, is that the latter has utilized more of
this position, then you have a mental problem,
his inner potential. Nothing more. Therefore,
the most basic one that a human being can
please don't worry if you feel that you are only
have. If the sense of meaninglessness is normal or perhaps abnormal, for we all have sufficiently overpowering, then you will take remarkable dormant ability; some merely
steps to resolve it. And there is meaning in life,
manifest it more than others.

in the life of each and every one of us, but you

Some people say that inferiority is an integral
must find it out for yourself. If you forget the
part of man's nature. We strongly reject this,
present emptiness in your life, then you are
for there are many great yogis and sages who
escaping; if you try to cloud the question over
certainly don't feel the slightest inferiority;
with dogmatic assertions that there is meaning
nor at the same time do they go to the other
without really knowing it from the depths of
extreme and become superior in their attitude
your being, then you are still escaping. You
towards others. The feeling of inferiority is an
must find out for yourself, through your own
emotional imbalance, which is caused by a lack
experience. T h e method is yoga. From this
of understanding of one's real nature. It results
will come knowledge and understanding of
in excessive envy and competition in order for
your real nature and your incredible relation—
the individual to reduce the feeling of inad—
ship with existence. The problem of lack of
equacy when compared to others.

254

Though normally not recognized as a mental and susceptible to new adverse impressions. It
problem, we would also classify conditioning
is necessary to make the mind stronger and
as a mental problem. In other words, those
more resilient to the ups and downs of life.

people (in fact everyone to a great degree,

Secondly, one must exhaust conscious
some more than others) who are attached to
problems; that is, the problems which you
dogmas and fixed concepts, have a mental
already know and recognize.

problem. Pride in one's country, skin colour,

Thirdly, one must slowly discover and
status, religious beliefs and intellectual ability
eradicate the subconscious problems. These
are all mental problems in that people are
are problems that cause you much pain,
fixed in their ideas. T h e mind has ceased to be
unhappiness and anguish in life, but which are
a reservoir of spontaneous ideas; instead, it is
buried deep in the unexplored realms of the
a repository of fixed, rigid and stereotyped
mind. You feel the result of these problems in
thought patterns. This is a major block and an
the form of depression etc. but you don't really
obstacle to higher awareness. In other words,
know what the cause is. You may attribute the
conditioning is a mental problem. Also included
cause to some outside event or person, but
in this category is the tendency to accept ideas
the real cause lies deep in your mind. These
without reflection and personal experience.

subconscious problems must be recognized

Many people believe almost implicitly every—
and then thrown out.

thing that they read or hear, without ever

These three processes do not occur one
relating it to their own experience. Believe after the other, as we have listed, but will take nothing until you have tested it for yourself.

place simultaneously. They will supplement

This also applies to the contents of this book.

each other. For example, once subconscious

Consider the opinions and ideas given, but
problems are recognized (category 3) then
only accept them when you have found them
they will of course automatically become
to be valid through personal experience. Only
category 2. Furthermore, as one progressively
know and believe that the water is salty when
throws out mental problems, then one's ability
you have tasted it. In fact, we consider blind
to face life situations without being disturbed
susceptibility to ideas and attachment to will automatically be enhanced. In other words, already accumulated ideas as being a major the less mental problems a person has, the
mental problem. One should certainly be more he or she is able to face life with calmness receptive, but not blindly naive.

and equanimity. So these three categories are

There are many other problems, too many
bound together as an integral approach in
to discuss here. T he reader will know some of
eliminating and preventing mental distur—
these. They will have to be removed systemati—
bances and gaining peace. They should operate
cally. Most problems, however, will lie below
simultaneously; we have only separated them
the level of normal perception, in the subcon—
for convenience in explanation.

scious. All you will know is that these cause

These three categories will be discussed in
unhappiness, depression, etc. In life without
this topic and later lessons also1. In this topic
really knowing the reason or the source. These
we will discuss simple yet effective methods of
must be recognized and then eliminated. One
bringing about more harmony and peace into
thing we must emphasize is that all mental
one's life on a conscious level. These methods
problems and blocks can be removed; they are in fact rather obvious and a matter of need not remain a permanent part of your common sense, yet they are rarely applied. It
character. All that is required is the need and
is for this reason that we feel it necessary to
effort to remove them.

discuss them. Removal of subconscious problems is of course the most important task, but

Practical rationale
resolving them on a conscious plane is also of

To bring about mental peace in your life, there
prime importance. In fact, this is the first step
must be a three-pronged approach:

to resolving one's deeper conflicts.

First of all, one must try to prevent the
occurrence of new problems and disturbances.

Self-acceptance

It is no use whatsoever to empty the mind of

Try to accept yourself and your feelings; don't
existing complexes etc. and still leave it open
c o m p a r e yourself with others; use your

255
particular talents and do what comes naturally; more values on some talents than others. If don't suppress emotions but act them out with
you are a good football player, or a good
awareness; try not to feel guilty about past
musician or speaker, then this is easily recogniz—
events.

able by other people and society in general.

Almost everyone finds it difficult, if not

But, if you are able to work with children and
impossible, to accept himself or herself. T h e
inspire them, or to create a beautiful garden,
mind is tormented by guilt, feelings of inferior—
or repair a car, or if you are a good parent, or
ity and inadequacy. One is unable to forget
able to understand the problems of others
past events and feels dissatisfied with his role
with compassion, then these qualities are still
in life, all the time wishing for something more,
talents. They are less obvious talents at first
with higher status, which will bring greater
glance, but nevertheless they are as substantial
respect from other people. There is nothing
as any other. Therefore, try to realize that it is
wrong with ambition to succeed; it is a natural
not only those who gain fame who have talent.

part of human nature but one should try to

You also have talent, perhaps less tangible,
accept oneself, one's fallibilities and limitations.

such as understanding and kindness, or the

At the same time, some dissatisfaction is ability to be a good homemaker, but these are necessary, for this is the driving force that not so rapidly accepted as talents.

prompts each person to seek and aspire to

Try to do the work that suits your nature.

higher levels of awareness. But you must be

Don't worry about what other people do, for
realistic in the assessment of your short—
they must also follow the dictates of their
comings.

particular personalities. In recent times much

People always compare themselves with
status and respect is given to people who
others. They possibly feel inferior because they
perform certain roles in life - actors, executives,
don't have what other people possess. They
academics, etc. For this reason, many people
see a rich neighbour with three cars and
try to succeed in one of these desirable, high
television sets in every room of his palatial
status spheres, even when the personality is
mansion and feel overwhelming envy. They
unsuitable. This leads to unhappiness. Accept
compare and condemn themselves for not yourself and do that which comes naturally being equally prosperous.

according to your personality. Do those things

Other people look at famous movie stars,
which come spontaneously, without excessive
wishing that they also had the talent to be so
effort and which suit your temperament. In
successful and popular. This comparison yoga, this is called dharma, and is regarded as results in dissatisfaction and general unhap-an essential part of everyone's path to happiness. People refuse to accept themselves and piness and higher awareness. In the Bhagavad
their limitations. They fail to realize that though

Gita, the subject of dharma, one's natural duty, the neighbour and actor outwardly display is discussed over and over again. Ignore status, success, the less desirable aspects of their lives for this is a social concept with little basis. A
are likely to be hidden or disguised. Though
person's occupation does not matter, it is one's
the neighbour and actor may radiate success
attitude that is important. A road sweeper who
on a material level, they may be totally unhappy
does his work with interest and awareness is
and depressed on a personal level. From a
further along the yogic path than a scientist
distance, and as outsiders, other people only
who does his work half-heartedly and without
see success and happiness; and it is with this
awareness. Don't worry too much about what
superficial exterior that most people compare
other people think. Remember, they are
themselves. It is from this external display
judging you from a viewpoint limited by their
that most of us develop outer feelings of own prejudices and mental problems. Try to inadequacy and inferiority in relation to others.

perform your dharma, work, actions, play or

Try to accept yourself and not condemn
any other activity in accordance with your
yourself on the basis of unjustified comparison
personality2.

with others.

Learn to accept your feelings and emotions

We all have specific talents, but with some
without guilt. If, for example, you have a
people these attributes are more obvious. tendency to become angry at the slightest Furthermore, society at different times places provocation, accept that this is part of your

256
personality. Don't feel guilty. But next time you persevere with meditational practices. It is you are angry try to be aware and witness
only a matter of time. This conscious considera—
your anger. Don't suppress anger, for this will tion of your grudges is the first step.

only accumulate in your subconscious mind

Practise the suggestions that we have given,
and eventually manifest as mental or physical
and you are on the path to total self-accept—
illness. Don't be afraid to express your emo—
ance. At first it may be on a superficial level,
tions, but at the same time maintain awareness
but this is the beginning of self-acceptance in a
of them. This applies to all emotions, not only
much deeper sense. Automatically, you will
anger. Of course, it is not always socially find that as you come to accept yourself, you convenient to express these emotions (perhaps will start to accept others, regardless of their
against one's employer), but as one progres—
faults. You will begin to realize that most
sively cleans out the mind through yoga, the
people act in the way they do only in order to
emotions become more positive and cause less
be acceptable and worthwhile both to them—
friction with others. There will be no need to
selves and others. This applies to people who
suppress emotions under any circumstances
behave in the most bizarre manner; though
for they will cease to exist in a negative sense.

their actions seem totally unrealistic, it is merely Many people find it difficult to accept the
their way, however inadequate and strange, of
basic h u m a n drives that are part of our
coming to terms with themselves and their
makeup. We have sexual drives, food desires
surroundings. Increasingly you will realize this
and so on. Many people develop complexes
and learn to accept others for what they are,
about these drives and feel that these urges or
and this will help others to accept you. This
instincts are dirty or animalistic, usually after
increased awareness is a positive approach to
having been convinced of this by people whom
bringing about harmony in your life, both in
they respect, but who have their own mental
the internal and external worlds.

problems. Try to accept your drives as being a

Total self-acceptance comes with the advent
natural facet of human life. Recognize that
of higher knowledge and understanding. It is they are not totally separate from, or antag-possible to totally accept one's personality onistic to life. T h e more you accept your drives
without the slightest qualification or reser—
the less you will be bothered or disturbed by
vation. When one lives in a state of meditation
them.

it is impossible not to accept oneself and others.

Try not to feel guilty about past events.

But to attain this experience, and to continually

Many people are continually overwhelmed by
live it, you must make a positive attempt now.

feelings of regret and guilt for past actions

The first step is to apply consciously what we
and experiences. Forget the past - it is finished.

have just discussed. This should be supple—

Live in the present. That which has happened
m e n t e d by meditational and other yoga
is finished, so why worry about it? Use it only
practices, which we will discuss in the following
as a reference. Shakespeare with such simplicity
lesson1. In this way, one will gradually eradicate
vet depth of understanding summed up this
mental problems and become more tolerant
attitude when he said: "What's gone and what's
of oneself and others.

past, should be past grief." This also applies to mistreatment that you have received. If you

Relaxation
feel continual resentment, then this is a Mental problems can only be confronted and disturbing factor which makes your life un-removed when the mind is relaxed. Relaxation happy and tension-ridden. Try to drop this
can be induced by:

resentment - let bygones be bygones. If you

• Regular practise of relaxation techniques
don't, then it will continue to disrupt your life
such as shavasana3
and the lives of those around you. Although

• Reorientation of one's attitude using the
this may seem easier said than done, at least
codes as previously outlined4
consider d r o p p i n g these grudges. If past

• Progressive removal of mental problems
resentments have taken a hold on your life

(this is a cyclic process, for a mind with
and are deeply imprinted on your memory,
fewer problems is able to relax more deeply,
then of course they are more difficult to
and in turn throw out more accumulated
remove. But they can, and will be removed if
deep rooted problems).

257

As the mind is emptied of its ingrained their deeper conflicts. A reasonable degree of
problems, one automatically becomes more
relaxation, even for half an hour, is a necessary
relaxed in all life situations. Conversely, the
prelude to recognizing your problems. So
cultivation and inducement of relaxation by
relaxation, brought about by any method is of
various techniques helps to both clean out the
prime importance.

accumulated dross and prevent further prob—

Finally, we should like to emphasize that
lems arising and causing new disturbances.

deep states of relaxation for long periods of

Relaxation techniques are therefore highly
time, whether during eating, sleeping, working
recommended for rooting out mental prob—
or whatever, can only come when the mind is
lems. This is not only practised by yoga but
reasonably clear of problems. T h e more one
also by other systems concerned with the mind.

empties tbe mind the m o r e one is able to relax

Psychiatry, for example, clearly recognizes the
u n d e r all conditions and tribulations. More—
importance of relaxation; this is why good
over, t h e m o r e lasting a n d d e e p e r t h e therapists either systematically relax the patient relaxation, the easier it is to clean the mind.

with a special technique, or induce relaxation

They go together like the sun and the moon.

through the atmosphere of their room and by

Relaxation leads to a less troubled mind, and a
being relaxed themselves. Relaxation is abso—
less troubled mind leads to greater relaxation.

lutely necessary if you wish to empty your

It is a circular relationship. But this relationship mind.

must be initiated some time, if you want to

T h e subject of relaxation has been fully experience positive and wonderful changes in discussed already and you are strongly advised your life.

to refer back to the relevant lessons3. Both
topics should be carefully read for they relate

Summary
very closely to the removal of mental problems.

We have not outlined definite techniques in

We described those techniques for inducing
this topic, for we feel that consideration of the
short-term relaxation, such as shavasana, which
headings described, namely 'Self-acceptance'

can be performed within a few minutes3. O n e
and 'Relaxation' requires time. Moreover,
will almost immediately feel the beneficial
putting them into practice in daily life on a
effects. These methods are really no more
conscious level and with sincerity also takes
than forms of meditational practices, and
time. Although we have already discussed
therefore can be used for diving into the mind
relaxation it is m o r e than likely that you have
and disposing of its problems'.

not had the opportunity to put the techniques

We also suggested that you adopt a ten—
we gave into practice3. This applies particularly
p o i n t c o d e to h e l p b r i n g a b o u t a m o r e to the ten-point code. For this reason, we
permanent state of relaxation in life4. Although
suggest that you spend some time in thinking
this code is in some ways superficial and
or rethinking about the code and apply it in
artificial, it is designed to reduce the continual
your life4.

conflict and friction that most people experi—

In the following two lessons, we will discuss
ence with their surroundings and others. With
m o r e tangible methods of identifying and
practice and time the significance of the code
exhausting mental problems, both conscious
will penetrate the subconscious mind and help
and subconscious'.

to reorientate your attitudes to life. Most
people are always tense and because of this
they cannot hope to resolve their problems.

This code will induce more relaxation and allow

Notes
you to treat life as a psychiatrist's couch, where

1 Removal of Mental Problems: Part 2 - Book I,
you progressively exhaust your inner conflicts.

Lesson 10, Topic 2; Part 3 - Book I, Lesson 11,

We would also like to remind you that relaxa—

Topic 1
tion is essential in order to explore the mind

2 For furthe r details on the subject of dharm a
and confront your problems. Without relaxa—
refer to Book II, Lesson 13, Topic 1
tion this is impossible, and because most people

3 Book I, Lesson 1, Topic 5 and Book I, Lesson 2,
are continually tense they can never, u n d e r

Topic 8
normal circumstances, come face to face with

4 Book I, Lesson 2, Topic 7

2 5 8

Topic 1

Asanas: Practice

The two asanas that we will subsequently
describe are excellent asanas for improving
the health and strength of the lower back.

They are called shalabhasana (locust pose) and a rdha shalabhasana (half locust pose). Many
beginners may find shalabhasana a little
difficult at first because it requires contraction
of the lower back muscles,, a function that is
rarely utilized in day to day activities. If you
through his own personal experience.

find shalabhasana too difficult, or even Keep the chin in contact with the ground impossible, you should perform ardha shalabh-throughout the practice.

asana instead. This is a far easier asana and

T h e shoulders should be as near as possible to
will prepare your back muscles for eventual
the floor and remain so throughout the
mastery of shalabhasana.

practice.

Relax the whole body. Close your eyes.

SHALABHASANA (LOCUST POSE)

Breathe out deeply.

Then inhale deeply, hold your breath and raise

This asana is so called because the legs are
both legs, keeping them together and straight.

raised in the final position to imitate the tail of

T h e elevation of the legs is produced by
a locust. It is also commonly known as the
applying pressure on the arms and contracting
grasshopper pose for the same reason. It is an
the lower back muscles.

excellent backward bending asana which has a

Hold the legs in the raised position while
specific influence on the organs, muscles and
retaining your breath.

nerves of the pelvis, abdomen and chest. It is

Try to stretch your chin in front of you as
also particularly noteworthy for the fact that it
much as possible but maintaining contact with
is one of the few asanas that gives a direct
the ground (this will give the best possible
massage to the heart.

stretch to the neck muscles and nerves).

Shalabhasana complements bhujangasana

Hold the final position for as long as you can
cobra pose), for bhujangasana exercises the
without straining.

top part of the body, while shalabhasana Then slowly lower the legs and exhale.

correspondingly exercises the lower half of

This is 1 round.

the body1. For this reason try to perform them

Relax the whole body.

one after the other.

Allow the breathing rate to return to normal.

Then breathe out deeply, breathe in deeply,

Technique
and raise the legs again to repeat another

Place a blanket on the floor.

round.

Lie flat on the ground, face downwards.

your legs should be straight with the feet

Breathing, awareness and duration
together; the soles should point upwards.

Exhale deeply and then inhale deeply while

The arms can be placed either beside the body
lying flat on the ground. Retain the breath
or under the body; the palms can face down—
while raising the legs and holding the legs in
wards, upwards or may be clenched.

the final position. Exhale after you slowly

The choice of the position of the hands and
lower the legs and breathe normally while
arms is left to the discretion of the practitioner
relaxing the body.

259

Be aware of the breathing and movement
emergencies or danger. The parasympathetic
throughout the practice. While resting between
system acts in reverse; it allows the internal
rounds remain aware of your breathing pattern
organs to carry out their functions, reducing
and the relaxation of the whole body.

the energy that is directed for external actions.

You can practise shalabhasana as many One becomes more introverted.

times as you wish, though three rounds is a

It is essential that the autonomic nervous
reasonable number. Without straining, try to
system is kept in efficient order. Shalabhasana
hold the pose for as long as possible.

does this by stretching the nerves and improving the blood circulation, allowing new

Points to remember while doing the asana
oxygenated blood to circulate. The parasympa—

Try to keep the shoulders as close to the
thetic nerves are particularly prominent in the
ground as possible. Keep the chin in contact
region of the neck and pelvis. Shalabhasana
with the ground throughout the practice. Keep
profoundly affects both of these areas simul—
your legs straight there is a tendency to bend
taneously.

the legs when they are raised.

All the abdominal organs are massaged. This

Ensure that your inhalation in the lying massage is accentuated by the deep inhalation position immediately before doing the asana and retention of breath. Furthermore the
is as deep as possible. This ensures that you
pressure in the abdomen due to the weight of
obtain the best possible massage of the
the body is transmitted to the lungs and heart
abdomen, lungs and heart.

via the diaphragm, improving the functioning

Try to allow the abdomen to sustain most of
of both these vital organs. For further details
the body weight.

on this aspect refer to sarpasana which gives
the same benefits in this direction1.

Limitations

This asana has been f o u n d useful for

This asana, compared to most other asanas,
relieving sciatica and mild forms of slipped
requires a greater degree of physical effort.

disc.

As such, people who suffer from coronary
thrombosis or high blood pressure must take

ARDHA SHALABHASANA
care. They should preferably practise ardha

(HALF LOCUST POSE)

shalabhasana as a substitute. Furthermore, if
you suffer from hernia, peptic ulcer, intestinal

This is much easier than shalabhasana and it
tuberculosis and other similar ailments we
gives almost the same benefits. Beginners
advise you not to do this asana.

should do this asana if they find shalabhasana

Shalabhasana has often been found useful
too difficult.

for people who suffer from mild sciatica and
slipped disc. However, you should take care,
especially if your condition is serious.

Benefits

Shalabhasana stimulates the whole autonomic
nervous system, particularly the parasympathetic outflow. Remember the parasympathetic
system and the sympathetic system are Technique
opposing systems of the autonomic nervous

Take the same starting position as given for
system. They maintain equilibrium of the
shalabhasana.

different organs of the body. In general, the

Close your eyes and relax your whole body.

sympathetic system directs the body energy

Breathe out deeply.

externally. That is, the muscles are prepared

Then breathe in deeply, retain the breath and
for external activity, the heartbeat and respira—
raise your left leg.

tion rate are increased, the digestive system

Both your left leg and right leg should remain
functions at a lower level, eyesight and hearing
straight throughout the asana.

improves - the emphasis is on extroversion.

fry to use your right leg as little as possible to

In particular, it prepares the body to face
help raise the left leg; let it relax.

260

Use the back muscles as much as possible, assisted by the arms to raise the left leg.

Keep your chin stretched forwards on the
ground, and your shoulders as low as possible.

Keep your left leg raised in the final position
while holding your breath.

Try to hold the final position for as long as
possible without strain.

T h e n lower the leg and breathe out slowly.

Allow your respiration rate to return to normal
while resting on the ground.

Then repeat the same procedure with the other
leg.

Breathing and duration

This is the same as shalabhasana, except that
it is done before and after raising one leg, not
two.

This asana is easier than shalabhasana so
you can do it for a longer period of time. We
suggest that you raise each leg three times
alternately.

Further details

T h e left leg should be raised first. This is
necessary so that the abdominal pressure is
applied firstly on the right side of the abdomen,
which in turn pressurizes and massages the
ascending colon of the large intestine situated
on the right side of the body. In this way the
large intestine is massaged in the same order
as the action of intestinal peristalsis. This is a
great help in removing constipation.

Awareness, sequence, limitations, benefits
and points to r e m e m b e r while doing the asana are the same as given for shalabhasana.

Notes

Book I, Lesson 4, Topic 2

261

Topic 1

Pranayama: Practice

In Lesson 8 we i n t r o d u c e d you to a n t a r the more fundamental stages 1 and 2 before
kumbhaka (inner retention) as the third stage
a t t e m p t i n g a n t a r k u m b h a k a 2 . T h i s is of nadi shodhana pranayama1. We emphasized
important.

that you should slowly develop the ability to

T h e times of practice that we have given in
hold the breath for longer periods of time.

the suggested practice programs are the bare

This allows the body to make corresponding
minimum. Try to devote m o r e time every day
adjustments to meet the new operating condi—
to doing nadi shodhana. If you can spend half
tions of the respiration cycle. For this reason,
an hour daily, diligently practising nadi shod—
we advised that the practitioner limit his or her
hana, you will reap wonderful benefits.

inner retention to no more than a count of ten

(about ten seconds) for the first stage of antar
kumbhaka practice1.

If you have been practising nadi shodhana
stage 3 regularly and find that you can easily
retain your breath for a count of ten throughout continuously repeated rounds, then now
start to slowly increase the duration of the
retention. Aim to eventually make your ratio
of o n e r o u n d as follows: 1:4:2: 1:4:2 for
inhalation: retention: exhalation: inhalation:

retention: exhalation. T h e last ratio given was

1:2:2: 1:2:2. All the details previously given
will still apply, but with the gradually increased
duration of retention. Don't try to achieve the
final ratio in one day; take your time and
progress gradually, measuring your progression by the easiness and calmness with which
you perform the practices. Gasping for breath
and easily becoming tired indicate that you
are not ready to increase your ratio. "Slowly,
but surely" is the m o t t o to r e m e m b e r in p r a n a y a m a , a n d in fact yoga in general.

Remember also that the actual duration of the
retention will d e p e n d on the duration of
inhalation and exhalation, which will have been
fixed in t h e p r e v i o u s practices of n a d i shodhana 1 and 22.

If you have been practising nadi shodhana
but find difficulty in holding your breath for

Notes
more than a few counts, then continue with

1 Nadi shodhana : Stage 3 - Book I, Lesson 8,
the ratio given previously1. Don't try to make

Topic 4
u n d u e haste - let the wisdom of your body set

2 Nadi shodhana : Stage 1 - Book I, Lesson 3,
the pace. If you have not been practising

Topic 4; Stage 2 - Book I, Lesson 4, Topic 5 and
pranayama regularly then you should master

Book I, Lesson 5, Topic 4

262

Topic 1

Mudras: Shambhavi Mudra

Shambhavi mudra (eyebrow centre gazing), the The same text devotes the next few verses
technique we will shortly describe, is very
to showering praise on this mudra. Among
similar to agochari mudra (nose tip gazing)'.

other things it says: "The man who diligently

The main difference is that the eyes are practises and knows shambhavi mudra be-focused on the eyebrow centre instead of the comes Lord Shiva himself. He becomes
nose tip. It gives fundamentally the same

Narayana (Vishnu), the sustainer of all and
benefits and the two mudras are equally as
also Brahma, the creator of the universe."

good as each other. They are both an integral

This means many things, most of which are
part of kriya yoga and should therefore be
understandable only when one knows the
mastered to a reasonable level of proficiency
significance of the Hindu gods. But we can say
before starting to learn and practise kriya yoga.

that one of the meanings is that one can

Though this technique is called a mudra, it
transcend the fetters of the individual ego
is also a meditative practice in its own right. As
through practising shambhavi mudra for a
such the practitioner can perform shambhavi
sufficiently long period of time. Through this
mudra (or agochari mudra) for a prolonged
one is able to expand awareness and see a
period of time to gain the same benefits and
significance and essence behind everything.

experiences as other meditational techniques.

Furthermore, one realizes that one's real
nature is far more than we can normally

SHAMBHAVI MUDRA
conceive.

(EYEBROW CENTRE GAZING)

Shambhavi is the name of the wife or consort
of Shambhu (Shiva). She has many other
names, such as Parvati, Shakti, etc., all of which
have special significance in Indian mythology.

It is believed tbat Shambhu taught Shambhavi
the practice of shambhavi mudra and urged
her to practise it diligently if she wanted higher
awareness. It is said that the practice of
shambhavi mudra will stir Shambhu (supercon-

Technique
sciousness) and make him appear before you.

Take a comfortable sitting pose.

The practice is also known as bhrumadhya

Straighten the back and head, place the hands
drishti. T h e word bhrumadhya means 'eyebrow on the knees and practise jnana, chin or
centre', and drishti means 'gazing'. This name chinmaya mudra2.

describes the practice exactly - eyebrow centre

First of all close your eyes for a short time and
gazing.

relax the whole body. Then open your eyes
and try to focus both eyes at the eyebrow

Scriptural references
centre.

This practice (like agochari mudra) is widely

Of course it is difficult to actually fix the eyes
quoted in the yogic scriptures. For example, in
on the eyebrow centre for it is out of the
the Gherand Samhita it states: "Direct your eyes normal field of vision.

towards the middle of the eyebrows. Reflect on

However, you must direct your eyes inwards
your real nature. This is shambhavi mudra, the and upwards so that they point as much as most secret of all tantric scriptures." (3: 59) possible in the direction of the eyebrow centre.

263

It is important that both eyes converge towards noting the V formation at the eyebrow centre.

this centre.

In the inner form one must always be aware of

If this is done correctly you will see two curved
the practice to ensure that the eyes are still
images of the eyebrows, which merge with
facing upwards.

each other. They will meet at a point at the top
of the nose and form a solid V-shaped point.

You have to be aware of the V point, for this is
the a p p r o x i m a t e location of the eyebrow
centre.

If you don't see this V formation, then this is a
sure indication that your eyes are not converging as they should.

Be sure not to strain the eyes, but only practise
for as long as you feel no discomfort.

If you experience discomfort, relax the eyes
for a few seconds and t h e n continue the
practice.

In this m a n n e r you will slowly increase the
duration of eyebrow centre gazing.

When you hold the final position of the eyes
for a minute or so without the slightest effort,
you can enquire about your real nature.

Carry on in this m a n n e r for as long as you
have time.

Method of converging the eyes

Shambhavi m u d r a should be practised after
mastering agochari m u d r a for it is a little more difficult. T h e ability to perform nose tip gazing is a great help in gaining proficiency in gazing at the eyebrow centre.

Place one finger at the tip of the nose (if
necessary repeat the method that we described
for nose tip gazing.)1

Focus both eyes on the fingertip.

T h e n slowly move the finger upwards keeping
the eyes 'glued' to the fingertip.

If you do this properly you will find that you
can quite easily practise shambhavi mudra.

Your eyes will automatically be drawn upwards
to focus on the eyebrow centre.

Internal Shambhavi Mudra

When you have mastered shambhavi m u d r a
with the eyes open you can try the same practice
with the eyes closed. It is a more powerful
practice, for the awareness is less likely to be
externalized. It is an excellent m e t h o d of
introspection. T h e only drawback is that it is
far easier to r e l a x t h e eyes, stop d o i n g shambhavi m u d r a and not realize it. In the

Notes
external form of shambhavi one can easily tell

1 Book I, Lesson 8, Topic 5
if the eyes are directed upwards or not by

2 Book I, Lesson 8, Topic 3

264

Topic 1

Meditation: Trataka (Stage 2)

In the previous lesson we described outer

Stage 1: preparation
trataka on a flame followed by inner trataka

Take a comfortable pose, preferably one of
on the resulting after-image'. T h e technique
the meditative asanas2.

that we will shortly outline is a more advanced

Adjust yourself and remove all sources of
form of the same basic practice. It involves two
discomfort, so that you feel no necessity to
extra techniques which make it more powerful
move throughout the whole practice; it is far
in inducing mental peace and one-pointedness.

better to make adequate preparations now
than to move your body during the practice.

TRATAKA - STAGE 2

Close your eyes.

Practise kaya sthairyam for a few minutes3.

When one has practised trataka stage 1 for

Be aware only of the body.

some time and has gained reasonable familiar—

Make a resolve that you will not move your
ity and competence in its practice, one should
body for the entire practice.

leave stage 1 and proceed to stage 2. T h e

T h e n proceed to stage 2.

most important thing is that you should be
able to gaze at the outer object for some time

Stage 2: outer gazing
without any tendency to blink the eyelids. If

Open your eyes.

you still find that your eyes flicker throughout Gaze directly at the tip of the wick of the candle.

the practice, it is far better that you continue

Practise outer trataka.

stage 1 until you gain mastery in this respect.

Try not to blink or move your eyes in any way.

Furthermore, if you still don't see any after—

Be totally absorbed only in the candle flame
image during inner trataka, you should also
and wick.

continue stage 1. If you don't see any after—

If you are beset by extraneous thoughts, let
image be sure not to worry, for it takes time
them come; be aware of them and then gently
with most people; nevertheless, slowly but
remind yourself that you are practising trataka.

surely at some stage in their practice they

In this manner keep your attention focused on
begin to discern an image. At first it is faint,
the flame and wick.

but gradually over a period of days and weeks

Continue in this manner for about 3 minutes.

it becomes clearer.

Then proceed to stage 3.

General preparatory details

Stage 3: breath awareness

For general information on the choice of object

Perform khechari mudra4.

of awareness, position of the object in relation

Become aware of your breath, while simul—
to the sitting position and the posture itself,
taneously maintaining awareness of the candle
refer to the previous lesson: Trataka - Stage
flame.

l l .

Practise ujjayi pranayama4.

Now you must use some imagination.

Technique

While breathing in, imagine that you are

In line with the description of trataka stage 1
drawing your breath from the candle flame to
that we have given we will take the candle
the eyebrow centre and through to the back of
flame as our object of awareness.

the head.

There are four stages in the practice, each

You have to split your awareness, so that it
of which must be done in turn.

dwells on both the candle flame and the
movement of the breath.

265

Be also aware of the sound of your breath.

Try to become totally absorbed in the practice.

When you breathe out you have to imagine

Continue until the image becomes vague or
that the breath flows from the back of your
disappears.

head, pierces the eyebrow centre and then

Then open your eyes and repeat stage 2 for a
returns to the candle flame.

few minutes, if possible without flickering your

Throughout the eyes should not flicker.

eyes (those who wish to practise breath aware—

Carry on repeating this process, breathing in
ness continuously can miss stage 2 and start
and out as you try to feel, to imagine, the air
the next round with stage 3.)

moving backwards and forwards from the Then proceed to stage 3 and repeat the whole flame, through the eyebrow centre to the back process. Continue in this manner for the
of the head and vice versa.

duration of the practice.

All the time you should be simultaneously

At the end of the practice keep your eyes
aware of both the candle flame, the breath
closed for a few minutes and merely watch the
and its sound.

black space (chidakasha) in front of the closed

Eventually, if you practise with sufficient
eyes. Be a witness to any thoughts or psychic
intensity and awareness, you should find that
visions that may arise.

the air seems to naturally and actually move
along the path between the flame and the

Then open your eyes and blow out the candle.

back of the head.

Division of practice

Continue this practice for a few minutes.

Then do stage 4.

The longer one is able to practise the internal
steps of the practice the better. In other words,

Stage 4: inner trataka
if you find that you can easily retain a clear

Close your eyes. Gaze at the after-image.

inner-image, reduce or even eliminate the

Gaze at the inner-image in the same way as
external steps. Of course, if you cannot see a
you did the outer object.

clear after-image you should increase the

Be aware of both the internal candle flame
duration of the external steps.

and the breath.

T h e n u m b e r of r o u n d s or repetitions
depends entirely on your ability to retain the

If the image is not clear, don't worry; merely
inner-image. Those who are more proficient
be aware of whatever you can see.

will perhaps only need to do one round, for

As you breathe in, feel the breath moving
they will be able to hold the inner-image
backwards from the flame in front of the closed
throughout the duration of the practice.

eyes to the back of the head.

Beginners, on the other hand, will have to do a

Try to feel that you are drawing the image
n u m b e r of repetitions according to their
backwards.

proficiency and the duration of the practice.

As you breathe out, imagine that the breath is
being pushed forwards to the closed eyes.

Awareness

Carry on in this way.

As much as possible maintain awareness of the

Inhale and almost pull the image and the
candle flame, the movement of the breath and
breath backwards. Exhale and push the image
the resulting sound, depending on the step
and the breath forwards.

being practised.

All the time your awareness should be on the
image and the breath.

Further details

Continue khechari mudra and ujjayi prana—

For other information on benefits, precau—
yama throughout.

tions, or problems to be overcome refer to the

Because you are practising ujjayi you should
previous trataka lesson1.

hear a continuous sound emerging from the
region of the throat; try to be also aware of
this sound, but integrate it with the movement

Notes
of the breath from the eyebrow centre to the

1 Book I, Lesson 8, Topi c 6
back of the head. In this way imagine that the

2 Book I, Lesson 7, Topic 2
sound arises as the breath moves to and fro

3 Book I, Lesson 7, Topi c 6
through the head.

4 Book I, Lesson 6, Topi c 5

266

Daily Practice Program

There are thousands of yogic practices. It is
are the one to choose. Of course, you can
possible to write books about them for the
follow the recommended programs for this
next twenty years and still find more. The
automatically leaves out techniques that cannot
number is inexhaustible. However, in this be performed due to lack of time. But at the course we are not really interested in flooding same time don't feel obliged to stick rigidly to
you with uncountable techniques, for this is
the program we offer. If we omit a practice
more likely to overwhelm you than help you.

that you like then you must arrange that

It is possible to become fatigued by a continu—
practice into your own program and practise it
ous stream of techniques, so much so that one
daily.

ceases to practise even one of them. It is far

Only if you have mastered trataka stage 1,
better to know one and practise it, than know
should you proceed to stage 2'. The same
thousands and practise none of them.

applies to shambhavi mudra; start to practise

Having said this, however, we must point
it if you have the time, when you have perfected
out it is necessary to describe a reasonable
agochari mudra2. Remember that both these
number of techniques, so that each reader can
mudras are an integral part of kriya yoga and
find techniques that suit his particular taste
as such should be perfected before you attempt
and temperament. So far in this book we have
the practices of Book III.

given you quite a large number and variety,

Try to put into practice the suggestions
far too many for you to practise on a regular
regarding conscious reorientation of your life
basis. You must exercise discretion and choose
along new directions, as the first step to
the techniques that suit your taste, and practise
confronting and exhausting mental problems.

them. If there is a particular technique that

Continue with nadi shodhana pranayama
you especially like, then do it regularly. You
as described in this lesson.

267

Practice

Rounds

Minutes

Program 1: duration 1 1/2 hours

Surya Namaskara
to suit time

10

Shavasana

—

4

Bhujangasana

3

—

Shalabhasana or Ardha Shalabhasana 3 rounds

3

Shashankasana

—

3

Shashank Bhujangasana

3

—

Ushtrasana

2 times

3

Meru Vakrasana

2 each side

3

Shavasana

—

3

Nadi Shodhana Pranayama:

—

Stage 2

5

—

Stage 3

10

—

Trataka: Stage 2

30

—

Shambhavi Mudra

10

—

90

Program 2: duration 1 hour

Surya Namaskara
to suit time

5

Shavasana

—

3

Bhujangasana

3

—

Shalabhasana or Ardha Shalabhasana 3 rounds

3

Shashankasana

—

3

Meru Vakrasana

2 each side

3

Nadi Shodhana Pranayama:

Stage 2

5

—

Stage 3

10

—

Trataka: Stage 2

20

—

Shambhavi Mudra

5

—

60

268

Program 3: duration 3/4 hour Surya Namaskara to suit time

5

Shavasana —

3

Bhujangasana —

3

Shalabhasana or Ardha Shalabhasana 3 rounds

3

Shashankasana —

3

Nadi Shodhana Pranayama:

Stage 2 —

3

Stage 3 —

5

Trataka: Stage 2 —

20

4 5

Program 4: duration 1/2 hour for physical fitness Surya Namaskara to suit time

5

Shavasana —

3

Bhujangasana —

3

Shalabhasana or Ardha Shalabhasana 3 rounds

3

Shashankasana —

3

Meru Vakrasana 2 each side

3

Nadi Shodhana Pranayama: —

Stage 2 —

3

Stage 3 —

7

30

Try to find some time to practise Trataka for at least 20 minutes every day, preferably before sleep.

Notes

1 Book I, Lesson 8, Topic 6

2 Book I, Lesson 8, Topic 5

2 6 9

Lesson 10

A l a r g e camel train passed through the desert
the drivers realized the reason for the camel's
and arrived at an oasis, where it was decided to
obstinacy. He stood before the imaginary
take rest for the night. Drivers and beasts hitching-pin and went through all the usual were all anxious to sleep, but when it was time motions of untying the rope and releasing the
to secure the camels, they found that they animal. Immediately afterwards, the camel were short of one hitching-pin. All the camels stood up without the slightest hesitation,
were duly tied up, except one. T h e drivers
believing that it was now free.

searched for some means to tether the animal,

Of course the camel had been free all the
but none could be found. No one wanted to
time, but it had allowed itself to be convinced
stand watch all night and lose the night's sleep.

that it was bound. It is the same with each

Yet at the same time the drivers did not want
human being - he too is always potentially
to lose the camel.

free, but most people allow themselves to be

.Alter some thought, one of the drivers had
bound by their mental problems and seemingly
a good idea. He went to the camel, took the
oppressive responsibilities. You are really as
rope and carefully went through all the motions
free as the unpegged camel, yet through
of tethering the animal to a pin - an imaginary
conditioning and misconceptions, you think
pin. .Afterwards the camel was bedded down,
that you are firmly bound. You compare
convinced that it was securely bound, and a
yourself with others, in the same way as the
good night's rest was had by all.

camel did, and automatically believe that you

The following morning the camels were
are limited. But you are really free - under—
released. Everyone made ready to continue
stand this clearly. All you have to do is to
the journey, except one camel. It refused to
unhitch, release yourself from your mental
get up. T h e drivers cajoled and coaxed, but
problems, the imaginary pin of your bondage.

the beast would not move. Eventually one of

All you have to do is to change your attitude.

Topic 1

Guru: The Guiding Light

To light a candle one needs another burning candle; only rarely, sees the guru physically. On the
in the same way those who are unenlightened need other hand the disciple gives himself com-the help of an illumined guru.

pletely to the guru, using him as a focus for his

Swami Sivananda
spiritual aspirations. In a sense the goal of
spiritual life, no matter what religion or

The Sanskrit word guru means 'remover of
philosophy, is to transcend the individual self
darkness and ignorance'. It is a negative term
and become united with the infinite nature of
in that it does not say that the guru gives you
the gum. T h e guru is the gateway to the
anything, only that he removes something.

infinite through which the disciple tries to pass.

He removes the mental blocks and obstacles

The guru is the instrument of the Cod we are
that prevent the spontaneous effulgence of
all striving towards. He is not interested in his
the light of truth. T h e guru's role is to remove
disciples from a personal point of view. His
the veil, the ignorance, the preconceived ideas
interest is to take us all beyond ourselves to
and mental conditioning that prevent the the personal realization of the eternal truth.

already existing light from shining through.

The only reason that the guru retains his

The more this accumulated dross is removed,
individuality instead of merging with the
the greater will be our awareness of ourselves
absolute is the disciple's need for him. As
and existence.

humans we need a human focus or medium

T h e means adopted by the guru varies
through which we can project ourselves and
greatly. It can be by personal instruction, by
from whom we can receive truly effective
inspiring his followers, by rebuking his disciples
guidance. Few people are able to directly
for actions which are not in accordance with
worship and give themselves to an abstract,
their nature (adharmic) and by guiding dis—
impersonal God. Moreover, it is impossible to
ciples so that their actions are appropriate to
embark on the higher paths of yogic sadhana
their own physical and mental make-up (spiritual practice) without the supervision of (dharma). But whatever the method used, the someone who knows its complexities and
aim is the same: higher awareness.

pitfalls. The guru does not need us, but we
need the guru.

The guru-disciple relationship

The love between gum and disciple embracIn a personal relationship between a guru and
es and transcends all other human relationships
a disciple, the guru by virtue of his higher - mother and child, husband and wife or awareness can clearly see the mental blocks lifetime friends. It is through the gum-disciple
that the disciple himself cannot see. He takes
relationship that the disciple's potential and
steps to help the disciple remove them, by any
energy are given shape and direction to work
means that axe suitable and justified. The g u m
the best possible good in the world as part of
supplies the strength which makes progress
the divine plan.

possible in spiritual life, and the divine love
which makes it so rewarding and joyful.

Traditions of the guru

The influence of the guru on the life of the

The guru tradition is common to all religious
disciple is very real but not always obvious.

systems throughout the world. T h e founders

The process generally takes place on a subtle
and figureheads of all major religions are
level and the relationship between guru and
gurus: Christ, Mohammed, Buddha, Zara—
disciple on the physical level has little to do
thustra and many more. These gums have
with it. In many cases the disciple never, or
millions of disciples, even though they are no

273
longer in human form to guide their followers; How to find the guru
instead other gurus have taken over the role

If you have no guru, you may well ask: "How
of transmitting their teachings. In the present
will I find him?" T h e answer is that you must day the Pope can be regarded as the guru for
just go on looking and following the path of

Roman Catholics and the Dalai Lama for tantra-yoga or any other system as a means to Tibetans. In Hinduism there are four jagat bring about greater levels of mental and
gurus (universal gurus) in four centres physical harmony. This will accentuate your throughout India who act as spiritual leaders sensitivity and receptivity and eventually your
for millions of Hindus. On a more personal
guru will find you. We can never find the guru
level, each priest, parson, mullah, rabbi, etc.

because we cannot recognize him. If we try to
can be considered as a guru for the group of
choose our own gum, we will choose according
people that he spiritually instructs. Even the
to our mental conditionings and projections.

cults of antiquity had gurus. The Druids were

And if we choose a teacher who conforms to
spiritual teachers who helped their disciples to
our present mental whims, then we will never
higher levels of awareness; in ancient Egypt,
be able to remove those whims, the very aspects

Greece, etc., many of the well-known philoso—
of our personality which keep us in bondage.

phers were gurus: Hermes Trismegistus, Plato,

We should remain open, receptive and make

Socrates, Archimedes and others - all had many
personal efforts to tread the yogic path to
disciples. Lao Tse, Shankaracharya, Kabir, mental harmony, breaking down current Guru Nanak, St. Augustine, St. Teresa, the preconceptions. One way to do this is to hear

Jewish prophets, the Sufi saints and others too
satsang (spiritual teachings) of wise men
numerous to mention were all gurus. These
whenever possible1. There is no need to make
teachers guided and inspired people on their
any commitment or confine yourself to one
spiritual path. Their words are perhaps dif—
teacher or one belief, just go and listen. This
ferent but their aim is the same: truth, will help you to direct your life in positive consciousness and bliss.

directions. When you are ready, your guru will

The guru is an essential part of life. His role
be waiting for you. Maybe in the next lifetime!

is the essence of all mystical systems. As soon

Even if you are not looking for a guru he will
as a mystical system discards or loses the guru
find you. The guru appears when the time is
tradition, then it no longer remains mystical.

ripe.

It does not bring results. It retains all the laws,

It is essential that the guide be a true guru
rules, formalities and rites; it retains the (sadguru) who is himself fully enlightened and structure or the shell. But it loses the essence with the highest vision. Such a being lives
or the moving spirit behind it. This essence is
constantly in a transcendental state of aware-the light of the guru. It is he who opens the
ness, always in communion with the absolute
disciple's eyes to the impossible.

reality. Even while he lives and acts with people

There is a special day in India, the day of the
in the world, the guru is one with this infinite
full moon in the month of Ashadha (July), reality, for it is his own inner nature or Self, as which is traditionally called Guru Poornima.

it is of all other beings, whether they have

On this day disciples pay homage to the guru,
realized it or not. T h e guru's individuality as a whether mentally from a distance or by their
human being is just one tiny aspect of his
physical presence. At the same time the guru
being. His personality is a perfect and pure
remembers his own guru.

instrument of the infinite, through which

Actually everyone we meet in life can be
unlimited power flows unceasingly to the world
regarded as our guru because each person
around him.

can teach us something. Even our enemies can
be our best teachers, for they clearly highlight
and show us our greatest problems, the
obstacles to higher awareness. When we know
our mental complexes, the deeper ones of
which we are not normally aware, then we can

Notes
take steps to remove them.

' For further details on the subject of satsang
refer to Book III, Lesson 33, Topic 1.

274

Topic 1

Removal of Mental Problems (Part 2)

The most common manifestation of under—
you lived in the present. That is, during your
lying mental problems is dissatisfaction with
most memorable yoga practices, you were
the present. This applies to almost everybody.

absorbed in the practice at hand; you stopped

How often do you actually live totally in the
obsessively dwelling on o t h e r u n r e l a t e d NOW? If you are honest with yourself, then
thoughts. Your attention was on the now. It is
you will admit that most of the time, no matter
the same when you were reading an interesting
what is being done, you are dreaming or book, or totally absorbed yourself with an wishing for something else. When you walk to interesting but friendly discussion or involved
work in the morning you wish you were still in
with your stamp collection. It is living in the
bed. When you are working you wish you were
present that is important.

still on holidays and having great fun with

This living in the present is an essential part
friends. When you work in the garden you
of yoga. Yet at the same time it cannot be
wish you were eating that wonderful tasty meal
developed. A person cannot say to himself:

that you ate last weekend; and when you take

"From now on I am going to live in the
your food you are thinking of the time that
present," for within a few minutes he would be
you went for a walk in the countryside or
living in the past or future again. T h e reason
worrying about work problems and so on. for continual projection, living in the past or Very rarely do people live in the present and future, is mental disturbances. Therefore, the
totally concentrate on the activities in hand.

only really effective way to live more and more

For this reason people perform most actions
in the present is to empty the mind of its
in life half-heartedly and with very little hidden problems. Merely being told of the efficiency and enthusiasm. How is it possible importance of living in the present is not
to work properly when the attention of the
enough, for it can never be practised until
mind is elsewhere, when the mind is jumping
mental problems are eliminated. When this is
from one thought to another like a wild monkey
done then living in the present becomes
jumping from one branch to another in a tree?

spontaneous and no effort is required.

Yet it is certain that everybody at one time

This attitude is not only important in yoga,
or another has experienced periods, perhaps
it is an integral part of all spiritual systems,
of short duration, when they were totally which is not surprising, for living in the present concentrated on one activity or something of is a basic prerequisite of higher awareness.

deep absorbing interest. And if you retrospect,

Zen Buddhism in particular emphasizes this
you will perhaps remember that those periods point. For example, a Zen master was once were times of great joy and happiness. Try to asked: "What is the Tao?" He sharply replied: recall your past experiences and confirm this

"Your everyday mind." He continued: "When fact for yourself. Or you may have noticed

I'm hungry, I eat; when I'm tired, I sleep."

when you do your yogic practices that you

This statement seems at first to be rather trite,
sometimes feel a wonderful sense of joy welling
but it contains a great truth. T h e person who
up from within you. This is particularly asked the question was understandably a little noticeable when you are mentally balanced perplexed, for this definition of the Tao seemed
and when you perform your practices with
a little irrelevant, especially since everyone
intense awareness. These experiences are so
performs the actions described by the master.

overwhelming that it is difficult to forget them.

But what the master was trying to convey is

One of the reasons for this feeling of joy and
that most people are never, or at least rarely,
happiness is the mere fact that for a short time
absorbed in their actions. When they are

275
eating, they are thinking of multitudes of other He will never really start to find lasting happi-activities. When they are sleeping, they are not ness and satisfaction.

really sleeping but are caught up in the turmoil

So cleaning out the mind is the first step in
of their mind. T h e master is inferring that a
progressively seeing life as it really is and not
person in higher awareness is totally at one
as you imagine. Yet this requires courage, for
with what he is doing at any given time; the
the subconscious mind is the repository of
mind is totally concentrated and not scattered
basic fears, and it can often be quite frightenin all directions.

ing to see their root face to face. You need to

Your ability to live in the present and totally
be fearless and determined to face them and
absorb yourself in the activities or work being
eliminate them. But the benefits you will gain
done, without allowing the mind to project
in the long run are more than worth the effort,
vicariously elsewhere, is also a proof of whether
for your life will progressively undergo a
or not you have mental problems. If you are
miraculous transformation. Slowly but surely
continually living elsewhere, with the mind
you will start to know what joy really means.

wandering hither and thither, wishing you
were doing something else other than what

Mental problems and illness
you are actually trying to do, then this is an

The relationship between mental problems and
immediate indication of underlying distur—
mental and physical ailments need not be dealt
bance. The more the mind projects elsewhere,
with in great detail here, for most people fully
the more problems you are likely to have. So
accept that almost all illnesses are a result of
you can ask yourself the question, "How much
some kind of mental disturbance. We merely
do I really concentrate on what I'm doing, want to emphasize this point.

without wishing I was doing something else?"

T h e mind, on a personal level, is in a

Be honest, and you can convince yourself of
continual state of activity at all stratas. Ideally
whether or not you have mental problems.

these processes should occur spontaneously

Why do we continually tend to relive the
and naturally, without the slightest hindrance.

past, or project into the future with anticipation

In the mind of most people, however, there is
of events to come? The answer is basically
psychological constipation and indigestion,
simple - escapism and attachment to intoxicat—
caused by mental frustrations. This results in
ing experiences. Because we' are dissatisfied,
the growth of psychological tumours in the
we try to escape by re-experiencing high points
mind. If these tumours, blocks, frustrations
of happiness in the past and by anticipating
and mental problems are sufficiently intense
possible high experiences in the future. For
they can result in psychosomatic illnesses and/
example, we feel depressed on a quiet Sunday
or mental illnesses or breakdowns. If the
afternoon, the result of inner disturbances,
mental problems are milder, but nevertheless
perhaps in response to outer events. What
present, they will manifest in the form of
better way is there to escape this depression,
unhappiness and depression; in fact general
at least to some degree, than by imagining
discontent with one's relationship with life and
you are eating a hot, delicious dinner, or that
other people.

you are with an old girl friend or boy friend?

It is widely accepted that there are many

This living out of the present is the easiest way
illnesses which manifest physically, but which
to escape discontentment. Yet it does not lead
have psychological causes. In modern lan—
to deeper happiness and certainly not to higher
guage these are called psychosomatic diseases.

states of awareness. Most people are in a Under this heading are included more obvious continuous dream state. They think that they related diseases such as neuritis, but actually
are awake, but they are in fact, sleepwalking.

yoga believes that almost all diseases are

They are not living their life as it really is, but
caused by mental disturbances. Modern science
are creating their own hell, heaven or haven of
is slowly coming around to the same conclusion
retreat. These are only methods to escape by experiment. For example, the general oneself , and to avoid facing up to and removing treatment for cancer in recent times has been
one's mental problems. And until a person
radioactive bombardment of the cancerous
begins to face his problems, there will never
area. Yet at a symposium held at Stanford
be any real change in his dreamlike existence.

University in U.S.A. in 1972, a radiologist had

276
a far reaching conclusion to convey to medical We could talk about n u m e r o u s o t h e r science. His revelation caused a stir at the
illnesses, epilepsy, heart problems and ulcers,
meeting. He said that he had been using in the same way, but this is not the purpose of radiology for many years in the treatment of this discussion. We merely want to draw your
cancer patients. Because of the widespread
attention to the importance that the mind has
occurrence of cancer, thousands of patients
on health and lack of health. With removal of
besieged him seeking a cure. He of course
mental problems, incredible changes take place
could not treat them all at the same time and
in the body and state of health. Many mirac—
so he was forced to make many of them wait
ulous cures of all types of so-called incurable
for treatment, often for several weeks. Some
diseases can be obtained by relaxing the
of the people were suffering great pain. The
deeper realms of the subconscious mind, by
usual m e t h o d of combating this pain is throwing out or coming to terms with one's administration of drugs. To reduce this inner problems. This has been proved over dependence on drugs, the radiologist recom-and over again - psychosomatic diseases mended that the patients relieve their pain by
miraculously disappear.

practising relaxation and meditational tech—

Incidentally, this also applies to m o r e
niques. To his great surprise many of these
general illnesses such as common colds, which
people showed marked improvement in their
seem to be caused by germs and nothing else.

state of health. His conclusion, which he Well this may be true, we are not disputing this presented to the members of the symposium, argument. But at the same time, each person
was obvious: the cause of cancer lies in the
has inherent powers to resist the occurrence
mind, nowhere else. We would also like to add
of disease. T h e body under normal conditions
one point: many people claim that the cause of
has powerful autotherapeutic and protective
cancer, the only cause, is cigarette smoking.

powers to resist disease. Mental problems

Figures and statistics are presented which
seriously interfere with this innate property of
clearly show and prove that the incidence of
the physical body and reduce its effectiveness
cancer is greater with smokers than with non-in fighting or preventing the occurrences of
smokers. This may be true, but they miss one
illnesses. A clean mind allows the physical body
important factor; namely, that people who
to perform its duties unimpeded. For this
smoke are generally those who are very tense.

reason, the more you remove your problems,

We are not saying that this is the reason why
the less vulnerable you will be to the onset of
they smoke, but that those who smoke have a
disease. This is proved by the fact that people
tendency to be more tension-ridden. There—
who have a calm and relaxed attitude to life
fore, we feel that the cause of cancer is not the
suffer illness of any type much less frequently
smoking, but mental tension. Smoking may
than other more tension-ridden people.

have some bearing no doubt, but it is a side

So emptying your mind of its negative
issue.

contents will have far reaching consequences

It is a similar case with diabetes. Many people
on your health. If you are now reasonably
attribute its cause to the malfunctioning of the
healthy, then you will become super healthy.

pancreas and perhaps the pituitary gland. No

You will start to radiate health. If you now
doubt this is the obvious cause of the lack of
suffer from any kind of disease, especially the
insulin. But what is the reason for the more serious ones such as heart problems, malfunction in the first place? From contact cancer, etc., we strongly advise you to start
with large numbers of diabetics in the ashram,
cleaning your mind and learning to relax. Start
we feel that the original cause definitely lies in
to practise yoga, for this is the way to cure, in a
the mind. Mental disturbance and continual
real sense, your disease and relieve your
stress interfere with the harmonious working
suffering. Other methods are more than likely
of the physical organs causing them to break
to be superficial.

down. We know many cases of diabetics who
have learned to relax more in life, through

Man is already a harmonious whole
yoga practices, and their diabetes has

Many schools of thought say that we are
completely disappeared or at least been already in a state of perfection and that we reduced.

always have been and always will be. They

277
believe that there is no need to do anything or Because some people don't fully accept that even attempt to change ourselves for we are
the mind is the real reason behind their
already perfect. In a higher sense this is dissatisfaction, and perhaps that the contents absolutely true, but this does not help the of the mind are somehow imaginary, they person, in fact most people who have mental usually attempt to combat unhappiness by
conflicts and problems. On a more basic level,
striving to alter their outer interaction with life
which is the important level at this stage, people
and other people. Although this may help, it
do have problems - they don't function as one
merely treats the symptoms and not the cause.

harmonious whole. It is only when these Adapting to the external environment is problems are resolved that this statement important, no doubt, but it must be supple-about the inherent harmony of man has any mented by a more basic and lasting remedy1.

sense, or can even be understood. So let us

That is, it is necessary to explore and clean out
work on a more basic and practical level by
the negative contents of the mind. The method
acknowledging that most people do have that we will discuss in this topic is meditational problems, and that they have to be solved.

practices.

Yoga aims to bring about this total harmony
between one's fundamental drives, emotions,

I. Meditation practices for removing mental
feelings, intellect, will and one's interpersonal
problems
and social relationships. It is meaningless and

We have already described various forms of
inconsequential to tell people that they are
meditational practices, together with an ex—
already in a state of perfection. Their own
planation of the theory of meditation. For this
e x p e r i e n c e and u n h a p p i n e s s tells them reason we will not delve into the individual otherwise.

practices as such, but will concern ourselves
with showing how meditational techniques can

T E C H N I Q U E S
be used to remove mental problems.

As you become more competent in medi—

When a person is experiencing mental or emo—
tative practices and learn to relax more, you
tional anguish or strife, other people often try
will begin to delve into your subconscious mind
to console them by saying: "It's all in the mind."

and will come face to face with strong thoughts

Of course, this is fundamentally true, but the
and visions; many of these will represent your
statement is usually said in such a way that
subconscious and suppressed problems. Do
infers that the problem is not important for it
not worry if you don't have these experiences,
is only in the mind. It implies that anything
for time and practice are both necessary before
which has its source in the mind is incon—
achieving some success.

sequential and perhaps a little unreal. If we

You may become aware of some gruesome
forget, or if we close our eyes to an object it
aspects of your mind. These must not be
does not cease to exist; it is still there. Similarly, suppressed, but allowed to arise. They may
subconscious disturbances, childhood impres—
create emotional responses such as fear; this
sions, etc. do not disappear when a person is
is almost to be expected. But as much as
not aware of them. They remain in the mind
possible you must tiy to watch these mani—
and can cause havoc in an individual's daily
festations of the subconscious mind bubble to
life. T h e parts of the subconscious mind that
the surface without like or dislike, without any
one is not aware of at present are every bit as
emotional link whatsoever. You must be aware
real as internal or external things of which we
of them. This is essential. If you fight them,
are aware. So to console a person with mental
resist them, or perhaps even enjoy them you
conflict or physical ailments that it is only in
will not be purging them. It is essential that
the mind (and therefore not worth worrying
you watch the occurrence with a feeling of
about) is merely evading the most important
total detachment. Imagine that they are
issue at hand. It is these seemingly unreal
occurring outside yourself. That is, you must
inner mental problems, conscious and subcon—
tiy to develop the attitude that these occur—
scious, that are the internal objects that cause
rences are somehow separate to yourself. Don't
unhappiness in the outer interaction with the
identify with them for this will only push them
world. We want to make this point clear.

back into the subconscious.

278

The mere fact that you are conscious of the as a method of exhausting a patient's conflicts, subconscious manifestations with a detached
conscious or subconscious. It is called desen—
attitude is in itself a powerful weapon in sitization and will be discussed subsequently.

eliminating the hold they have over your life.

The basic mechanics and idea is the same as in

The mere recognition of them with awareness
meditational techniques.

is sufficient to remove the underlying, mental

Though it may seem no more than playing
disturbances from your mind. In fact you have
with words, we would like to make one point
almost no choice - the problems are auto—
clear; namely that subconscious data inherent
matically scrubbed from the mind. Many in mental problems cannot really be removed people practise meditational techniques and from the mind. We often say that problems
may have no overwhelming confrontation with
are or should be removed from the mind. This
fearful data, yet after some time they notice a
is merely an expression, for in fact all the data
great change in their attitude towards life. T h e
in the mind is permanently imprinted there.

cleaning has been occurring but in more subtle

What we really mean when we talk about
ways. Some people, on the other hand, are
removing mental problems is that one's
suddenly confronted with a great gush of their
reaction to inner problems or memories is
subconscious problems. They may even be removed. For the purpose of explanation we unhappy for some time, but again the overall can say that a mental problem is composed of
result will be greater contentment in life. The
two aspects: the actual data (i.e. cows) and the
experiences that you will go through only you
emotional response (i.e. fear) to that data.

will know. But whatever 'garbage' you confront

Therefore, when a mental problem is removed,
and exhaust will definitely be beneficial; of what is really meant is that the emotional this there is no doubt.

response has been neutralized. The emotional

How does mere awareness of this sub—
response is in a sense disconnected with the
conscious data remove it from the mind? There
subconscious data. For example, perhaps one
may be a combination of reasons, but our
reacts with fear when confronted by a cow,
belief is as follows. To explore the subconscious
perhaps because a big cow chased you when
in the first place there has to be a reasonable
you were three years of age. When the problem
degree of relaxation. Without a measure of
is removed, perhaps by meditational tech—
relaxation a person's attention will remain
niques, the subconscious data still remains in
externalized; it cannot go inwards to the inner
the mind, but now the fear is no longer
world of the mind. Therefore, when this associated with cows. You will see cows, maybe subconscious data is recognized you must be even remember when you were chased by the
in a relaxed state. You have no choice. From
big cow, but now you will no longer feel fear.

your own experience in the external world

This is what we mean when we say that mental
you will know that when you are relaxed,
problems are removed from the mind. The
events or confrontations with situations no emotional response is neutralized. This may longer have the same influence on you, as seem a technical point, and perhaps a little
they would if you are tense. When you are
laboured and irrelevant, but we have empha—
relaxed you automatically see things in a new
sized it so that you more clearly understand
light. They have less adverse effects on your
the process involved in the cleaning out of the
being. It is the same when you face your
mind. This will also further clarify why it is
subconscious problems during meditational important to recognize subconscious data with techniques. Besides recognizing them more an attitude of detachment and awareness. It is
clearly in the first place, they no longer greatly
in order to change your emotional reaction to
affect you and because of your state of subconscious problems, so that instead of relaxation and awareness you exhaust them.

experiencing negative emotions one feels

If you were tense and faced your inner indifference. In other words, the aim is to see problems (which is probably impossible) they your mental problems and in a sense overwrite,
would more than likely have a great influence
replace your usual emotional responses with
on you and you would not exhaust them.

another response which is devoid of emotional
content - detachment. When you have no

This method of confronting problems in a
emotional response to subconscious data, then
state of relaxation is widely used in psychiatry,

279
you have removed that particular problem.

tudes of flies emerged to conscious perception.

The aim is to neutralize, disconnect all negative

T h e group of pigs had stimulated the emer—
emotions with all subconscious data.

gence of tbis subconscious memory. An outside

The reader should not however make the
event had brought to conscious perception a
mistake of assuming that all the purging of the
long forgotten emotional shock. Had this
undesirable elements of the subconscious mind
occurrence happened when the sadhaka was
occurs during the meditation practice. This
tense and not relaxed then he would have
would be totally incorrect, for the process of
probably felt some form of unhappiness or
cleaning the mind occurs in a nebulous manner
depression, without actually knowing the
and at the most unexpected times in daily life.

cause. The problem would have caused its

Somehow meditational practices and yoga damage and remained in the confines of the techniques in general sharpen one's sensitivity mind. But under the actual circumstances, he
to associations with outside events. This is a
was veiy relaxed. As such, the problem in its
difficult subject to discuss and perhaps the
root form came to perception and was exhaust—
best way is to give a concrete example. The
ed. T h e impression of the pigs and the flies
following was an actual experience.

was shrugged off without the slightest emo—

When a sadhaka was about ten or twelve
tional upset. Directly it was the stimulus given
years of age, fishing was the most gratifying
by the pigs, but indirectly it was the state of
and enjoyable preoccupation in life. The bait
relaxation and the influence of meditational
which was generally put on the hook was a
practices. This is an example from experience
maggot, the larva form of bluebottles called
to illustrate how meditational practices and
gentles. These were purchased by the thous—
yoga in general work to exhaust problems in
ands in a specially designed metal box from a
subtle ways. T h e reader may possibly have
local shop that catered exclusively for fishing.

similar experiences.

After a day of fishing it was customary to

Meditational practices also contribute to
throw all the maggots in the river as feed for
removing mental problems in a more positive
the fish and to empty the box. On one occasion
manner. That is, they don't only lead to
the maggots were kept in the metal box with
removal of emotional links with conflicts, but
the intention of using them on the following
depending on the depth and proficiency of
day. But actually that following day did not
the individual they lead to joy and knowledge.

arise for some reason. Maggots, as nature This acts as a strong current that in a sense intended, have a natural habit of changing overwhelms one's mental problems and makes
into flies. And just this happened within the
them seem unimportant. One is so much
confines of the box, but the boy did not know,
influenced by the joy and new knowledge
for he was too preoccupied with other interests
acquired that one will begin to see life in a new
to even give it a second thought. Then one
light. One's attitude to other people and
day he opened the box, curious to see what
situations will change in a positive direction. A
was in it. And he was petrified, for hundreds of
taste of meditation, real meditation, is so
black, buzzing flies surged into his face on
overwhelming that conflicts seem almost trivial
their way to freedom. T h e mind is very
and insignificant in comparison. This auto—
impressionable at any age, especially when
matically leads to the removal and neutralizing
young, and that experience left a strong of one's problems.

emotional shock and fear clearly imprinted in

So if you want to find peace and joy in your
his subconscious mind. After a day or so the
life, we urge you in no uncertain terms to
event was forgotten or suppressed, but the
begin meditational practices now. And by this
fear remained. It did not surface again to we mean asana, pranayama and relaxation conscious perception until one day in the techniques, for in our opinion these are really
ashram. Early one morning after an hour and

(if done properly) no less than forms of
a half of yogic practices, he was idly gazing out
meditational techniques.

of the ashram from a second storey room,
when he spotted about twenty-five jet black

2. Desensitization
pigs. There was almost an explosion in his

Many people have problems that they know
mind and suddenly the vision of those multi—
with certainty, yet still the problems cannot be

280
removed. That is, even though the problems You should repeat the procedure on a daily
are consciously known, they still continue to
basis until such time as you experience
assert a negative influence on an individual's
absolutely no emotional response whatsoever.

life. An example, common with many people,

When you can create images and thoughts of
is fear of insects such as spiders. They are fully
a mouse and remain detached, a witness, then
aware of this fear for whenever they see an
you have essentially exhausted your fear. If
insect they immediately suffer an emotional
you wish you can test whether or not the fear
upset, sometimes great, sometimes small, still remains by actually facing the object in the depending on the nature of the confrontation.

outside world. This is your choice. If the fear is

That is, if the individual is in a state of tension, still there, then of course you must continue
or if the spider is seen suddenly or under
with the practice until the object is no longer a
particularly unexpected circumstances, the disturbance in your life. The same procedure intensity of the emotional shock will be greater.

can and should be repeated with any fear that

The real cause of this fear lies, of course, in
is known to you. It can be fear of the opposite
the subconscious mind and will no doubt be
sex, of heights, of darkness or any phobia in
eventually thrown out by meditational tech—
fact that you can think of.

niques. But there is a more direct method of

The rationale of this technique is simple,
neutralizing conscious fears, which is very
namely that people are less likely to react
simple and yet very effective. It is called
emotionally to objects that are normally objects
desensitization. The method is as follows: first of fear, if the objects are confronted in states
of all, you must relax yourself as much as of relaxation. In everyday life one would jump possible. This can be achieved by practising when confronted with the frightening object,
your normal daily yoga p r o g r a m , or by
but during relaxation the emotional reaction
practising a meditational technique or shav—
is either lessened or nullified. In a sense the
asana for some time.

fear is overcome and the ability to face the

Choose a convenient method that you think
object during a period of relaxation carries
will induce the greatest relaxation. When you
over into daily life. This technique is commonly
are relaxed, you must try to visualize yourself
used by psychiatrists in the following manner.

confronting the object of your fear. In other

A patient acknowledges that he is afraid of
words, mentally create a picture of the object.

something, perhaps lizards. The psychiatrist

Let us take fear of mice, as an example. Try to
systematically relaxes the patient. Then the
visualize a picture of a mouse or mice; the
psychiatrist shows the patient a picture that
clearer the image the better. If you have illustrates the fear, in this example a photo-difficulty in visualizing a mouse then try to graph or drawing of a lizard, or describes a
relive and revive memories of your past, vivid picture of a lizard, which the patient tries perhaps uncomfortable and unpleasant ones, to visualize. Instead of reacting with fear the
in which you interacted with a mouse. Do this
patient is calmer and is shown that the lizard
as intensely as you can. At first you may
can be faced and that it need not always be an
experience great fear. If the fear becomes too
object of dread. From this, the patient even—
great then of course discontinue the practice.

tually becomes able to face lizards in the outside

But if possible face the problem and totally
world. The system in yoga is the same but the
confront the object of your fear. Do this for a
individual must be his own psychiatrist.

tew minutes if possible and then rest. T h e

This method is an excellent tool in exhaust—
following day repeat the process, making sure
ing mental problems and their accompanying
that you are relaxed as much as possible prior
emotions, and is a good supplement for
to the practice. You should find that your
meditational techniques. T h e reader is recom—
emotional reaction to the object of your fear is
mended to use it widely to combat the more
reduced. Confront yourself with all aspects of
obvious, conscious fears.

the mouse (or whatever your fear is) - a big
mouse, many mice, mice in disturbing sur-

3. Autosuggestion
roundings. Confront yourself with as many This is also a very simple yet powerful associations of mice that your mind can think technique. If required, it can be used in
of or visualize.

conjunction with desensitization.

281

T h e power of suggestion is well known. It is infernal blackness. The original cause of the so powerful that many people autosuggest problem lies in the subconscious and must be themselves into illnesses. In other words, they recognized and eliminated eventually by
think that they will suffer from an illness and in
meditational practices. Autosuggestion, how—
time they do suffer. People are continually
ever, is a valuable tool in helping him to come
autosuggesting themselves into negative to terms with his fear at the present time. T h e situations. They feel inferior and eventually person must first of all think and convince
they act and project themselves as being himself of the fact that this fear is really inferior. On the other hand, some people think ridiculous. Though it causes emotional tension,
that they are superior and so their whole being
as a factor in itself, it is essentially absurd.

and attitude towards life is pervaded with a

Initially this is only on an intellectual level, but feeling of superiority. Each of these states is as
the suggestion will eventually infiltrate into
bad as the other, but they do illustrate the
the deeper realms of the mind. Realize that the
power of suggestion. Another person desires
environment is no different whether it is light
very much to pass an examination; he creates
or dark. Consider that most people are not
an autosuggestion and it is more than probable
afraid of the dark, so why should I have this
that he will pass. It depends on the depth of
fear? And so on. Remember this is only on an
the autosuggestion; a shallow, half-hearted intellectual level, but the autosuggestion will suggestion is unlikely to bring results, but a help you very much to remove the phobia.

strong autosuggestion that penetrates the

Autosuggestion can be applied to all types
depths of the mind, will bring results without
of consciously known problems. It is especially
doubt. Autosuggestion is the driving force
effective if applied during states of relaxation
behind our actions in life, and by this we include
in the same way that we described desen—
suggestion from other people and the environ—
sitization. Therefore, autosuggestion is ideally
ment for these in turn are translated into practised after your yoga program or any autosuggestion. That is, in life we are con-method of systematic relaxation. You can also tinually receiving suggestions f r o m our use autosuggestion before and after sleep. It surroundings and other people and in turn is during times of relaxation that the mind is
transmitting our own suggestions. This in turn,
receptive to suggestion. Repeat the auto—
if powerful enough and motivating enough, is
suggestion, perhaps in the example we have
transformed into autosuggestions. Take an
given: 'I am not afraid of the dark', with
example: a person meets another person who
intensity for a few minutes or so. This will help
impresses him very much. If this impression is
bring about the required change. If done with
very deep (we would say suggestion) then that
little feeling or belief, or half-heartedly then it
individual develops an autosuggestion to aspire
will fail to bring about the required results.

to be like the person he met. Another person

As we have already pointed out, the real
sees a beautiful garden, and if his nature is
problem lies buried deep in the recesses of the
such, this suggestion will transform into subconscious mind. In the case of fear of the autosuggestion to create his own garden to dark, you may have had an u n f o r t u n a t e
the same degree of beauty. T h e examples are
experience when you were very young.

endless. Our aim is to clearly and briefly

Perhaps you were locked in a small, dark
convince you of the power of autosuggestion.

cupboard when you were three years old.

Autosuggestion is a powerful tool for Whatever the cause of your phobia it lies in eradicating and neutralizing mental problems.

your mind. T h e best way to remove the phobia

Let us take an example by considering a person
is to find the root and exhaust it through
who is scared of the dark. Since we spend
meditational practices. Of this there is no
much of our lives in the dark, and in fact it is
doubt. But autosuggestion is a useful and
impossible to totally avoid the dark, this fear
effective aid in initially overcoming the prob—
or phobia will cause the individual a lot of
lem and should be used as much as possible.

mental distress. His mind will be in a continual

By injecting a new attitude into the mind
state of tension and trepidation, consciously
concerning the object of fear, the old negative,
and subconsciously for he will always anticipate
crippling attitude is neutralized and rendered
the next time he will be plunged into the ineffective, inactive and powerless.

282

You can use autosuggestion to help combat all types of phobias, fears, complexes, conflicts, etc., once they are known.

Summary

We have given three techniques for cleaning
the subconscious mind of its problems. If you
have been practising yoga regularly then you
will already be fully familiar with meditational
practices. Desensitization and autosuggestion,
however, are two new techniques. They are
surprisingly simple to put into practice but
they can bring wonderful results, given time
and perseverance.

We emphasize that it is no good merely
reading about these techniques and knowing
them. They must be practised. So we urge you
to persevere with meditational practices, and
to supplement them with desensitization and
autosuggestion where it is appropriate. T h e
reader must decide for himself when and how
they are used, for it is you who are facing your
mind. If, however, you are unsure, perhaps a
little confused or have strange experiences
then seek the guidance of a teacher who has
the experience and knowledge of meditational
techniques.

Notes

1 Removal of Mental Problems (Part 1) - Book I,

Lesson 9, Topic 2

2 8 3

Topic 1

Hatha Yoga: Sutra Neti

Sutra neti (nasal cleaning with thread) is an
power of eyesight is increased and the eyes
advanced process for cleaning the nose. It become bright."

supplements and performs the same function

T h e method described in this ancient text is
as jala neti, namely it cleans and removes quite difficult, especially the second form. Even blockages in the nasal passages1. In this way, if one could do them, a lot of time would be
free flow of air t h r o u g h both nostrils is required, far more than most people of today achieved, this being so important for many have available. If you want to try the traditional
yogic practices as well as general health.

methods then go ahead, but there are far

In jala neti, salt water is used to clean the
easier techniques of attaining the same end. It
nose; in sutra neti a catheter (a long, thin
is these modified methods that we will teach
rubber tube) or twined strands of cotton thread
you in this topic.

are passed through the nostrils.

Equipment

Scriptural references

Two types of equipment may be used:

The ancient yogis had great respect for sutra

1. A long, thin, rubber urethral catheter. This neti and the benefits it bestowed on the practi-can be purchased from almost any pharmacy tioner. It is mentioned in various texts, the
for a very small sum of money. Catheters come
most descriptive of which is from the Hatha
in different sizes, which are assigned different

Yoga Pradipika: "Take soft cotton threads about numbers according to the outside diameter.

one foot long and insert them through the

The choice of the size of the catheter of course
nostril and out the mouth. The siddhas (accom—
depends on the individual nasal passage, but
plished yogis) call this neti. One should use a
sizes 4, 5 or 6 are generally suitable.

suitable thickness of twined strands (sutra),

This is a modern improvisation which makes
there being no hard and fast rule. In the prac-the performance of sutra neti much easier and
tice one end of the sutra is put into one nostril,
quicker. However, the nasal passages are not
the other nostril is closed with the thumb or
cleaned as effectively as when the traditional
ring finger. Then do pooraka (inhale) through
cotton thread is used. Also, the final stage of
the nose and rechaka (exhale) slowly through
sutra neti is virtually impossible if a catheter is
the mouth. By doing this again and again the
used. However, the use of a catheter means
end of the sutra will enter the back of the
little preparation is necessary for sutra neti,
mouth. Now hold the end that is in the mouth
which makes it much more convenient than
and the other end that is already outside and
the use of cotton thread.

pull the sutra backwards and forwards.

2. A bundle of cotton threads held together at

"The alternative technique is to put one end
each end with beeswax. The thread should be
in one of the nostrils, and closing the other
soft and of good quality. T h e method of
nostril, do pooraka (inhalation). Then close
preparation is as follows:

the nostril containing the sutra and do rechaka

• Cut a number of strands of the thread to

(exhalation) through the other nostril. By
lengths of about forty-five centimetres or a
doing this again and again the sutra will
little more. Cut enough so that the diameter
eventually come out of the second nostril. Now
of the strands of thread when held in a
pull both ends of the sutra alternately. But
bundle is about three millimetres. Of course
very few persons can do this second method.

the diameter of the bundle should suit your

"Sutra neti purifies the kapala (frontal brain) nasal passages, but on your first attempt
and removes impurities from the nose. T h e
this width is sufficient.

284

• Heat some beeswax.

If you are using a cotton thread sutra, then

• Hold the end of the bundle of threads and
the middle unwaxed portion should be in the
trim the end so that all the individual ends
nasal passages, with the waxed end emerging
are in line with each other. Twist the end of
from your mouth and the other unwaxed end
the bundle.

emerging from your nostril. If you are using a

• Soak the first twelve centimetres of the
catheter, then one end will emerge from the
trimmed twisted end in the hot beeswax
mouth and the other end from your nostril.

and allow it to harden into a stiff but pliable

Hold each end of the sutra with the hands and
cord.

gently pull the sutra backwards and forwards.

• Trim the other end of the bundle of threads

If you feel any pain or discomfort, stop
to the same length so that the total length
immediately.

of the cord is about forty-five centimetres.

Move the sutra to and fro no more than 35

Twist the end for about ten centimetres
times on your first attempt.

and then soak in beeswax. Allow to harden.

Release your hold on the unwaxed end, pull

The waxing of the other end is necessary
the waxed end and remove the sutra from
for stage 3 of the practice. T h e cord (or sutra)

your nose.

is now ready for use. This preparation takes
quite a long time and we recommend that a

Stage 2
number of such cotton threads should be This stage is exactly the same as stage 1, but prepared when you have some spare time and the sutra is passed into the other nostril and
stored in a clean box or tin.

out of the mouth.

Posture

Stage 3

Any comfortable sitting or standing position

Only people using a cotton thread sutra can
may be taken, though a squatting position
do this stage.

After completing stage 2, the sutra should be

(kagasana) is particularly suitable if it is comfortable2
lef . t so that it still passes through one of the
nasal passages, one end emerging through

SUTRA NETI
the mouth and the other end e m e r g i n g
through one nostril.

Stage 1

Push the other waxed end of the sutra, from

Either a catheter or cotton
the nose, into the other nostril and pull the
thread may be used for this
end through the mouth.

stage.

In this position, both waxed ends emerge from

Gently push the narrow end
the mouth.

of the catheter or the waxed

Loosen the hard wax at the last 5 cms of each
end of the cotton thread cord
end of the threads so that the individual strands
into the left nostril.

of thread again become separated.

As you slowly push the sutra

Point the two ends of the sutra towards each
into the nostril, twist it so that
other and push the separate threads so that
it enters the nostril easily.

they merge with one another.

Don't under any circumstances use force; the

T h e n twist the sutra so that the two ends
interior of the nose is very delicate and any
become joined.

undue force could cause damage.

If the joint is too thick, then some of the strands

Eventually you should feel the end of the sutra
can be cut away; the joint should be sufficiently
emerging at the back of the throat.

thin so that it can pass through the nostrils.

With your index finger and thumb or your

The sutra is now in the form of a circle.

middle and index finger, whichever you prefer,

Slowly draw the joint into the mouth, progres—
reach into the throat and pull the end of the
sively sliding the sutra through the nostrils.

sutra out through the mouth.

Eventually the joint should again be outside

This action may make you retch a little at first,
the body, but this time it will be located
but with practice it will cause absolutely no
between the entrance to the two nostrils.

disturbance.

Disconnect the joint.

285

T h e sutra is now in such a position that it raw, and perhaps very dry. For this reason, it enters one nostril and emerges from the other
is a good idea to conclude your practice by

- it no longer passes through the mouth.

doing either dugdha neti (neti with milk) or Gently pull the sutra to and fro.

ghrita neti (neti with ghee). These are very If there is the slightest discomfort, stop the
simple techniques which merely involve intro—
practice immediately.

ducing a few drops of milk or ghee (clarified

Only a few movements of the sutra are butter) into the nasal passages. To do this, recommended during your first few times of hold the head back and sniff the fluid into the
practice, the number of times being slowly nose from a suitable vessel. Remember only a increased as you gain proficiency.

small amount of milk or ghee is required;

You should use your discretion in this respect.

don't flood your nose. Ghrita or dugdha neti

Then pull one end of the sutra and slowly will temporarily replace the natural protective withdraw it from the nose.

film of mucus in the nose that has been rubbed
or washed away by sutra and jala neti. How-

Duration, frequency and time of practice
ever, this practice is optional, for the body will

If a catheter is used, stages 1 and 2 can be
manufacture and replace the old film with a
completed in a short time, much less than five
new film, within a short period of time.

minutes. If you use a cotton thread sutra, then

If the nostrils are particularly blocked prior
stages 1, 2 and 3 can be completed in less than
to attempting sutra neti, then jala neti can be
ten minutes. This of course does not include
p e r f o r m e d before sutra neti as well as
preparation which should be done at another
afterwards.

time. U n d e r no circumstances should the
practice be hurried.

Precautions

In each stage pull the sutra to and fro a The nasal passages are extremely delicate; as suitable number of times. At first there may be such no undue force should be used to push
a little uneasiness, for the nerves and mucus
the sutra through the nostrils. As you push
membranes will not be accustomed to the extra
the sutra into the nostril, it should be slowly
stimulation. If this is the case, slowly increase
twisted so that it m o r e easily overcomes
the number of movements of the sutra over a
obstructions. If you find, even after persistent
period of time, thus allowing the nerves and
attempts, that you are unable to push the
membranes to become more resistant and
sutra into the nose, then seek expert advice
stronger. At first only a few movements (which
from an experienced teacher.

should not cause discomfort) and certainly

Make sure that the sutra is clean before
not more than fifteen times. With practice the
inserting it into the nostril. It is best not to tiy number of movements can be increased to sutra neti until you can perform jala neti without fifty.

difficulty.

This technique should not be done every
day. Once every few days or every week is

Limitations
more than sufficient. The best time for practice

Persons who suffer from chronic haemorrhage
is in the morning before breakfast; this is

(bleeding) of the nose should not do this
particularly relevant to those persons who tend
practice without expert guidance.

to retch as they reach into the mouth to recover
the end of the sutra.

Benefits

Sutra neti gives a frictional massage to the

Supplementary practice
internal mucus m e m b r a n e s of the nose,

After completing sutra neti one should then
strengthening the membranes, making them
do jala neti1, as this will flush out all the
more efficient and more able to effectively
impurities and particles in the nose, including
condition (that is clean, moisten, disinfect and
those that have been dislodged by performing
warm) the air that you breathe as it enters the
sutra neti, and leave the nasal passages in the
nose prior to entering the lungs.

cleanest possible condition.

Sutra neti stimulates many of the large

After performing both sutra and jala neti,
number of nerve endings in the nasal passages.

the nasal passages may feel a little sore and

This improves the innervation of the various

286
functions of the nose and their connections prior to entry into the throat is also unblocked.

with the brain.

Stages 1 and 2 of sutra neti clean and remove

This stimulation also causes a slight irritation
obstructions in each individual nostril. Stage 3
to the mucus membranes, resulting in an
also does this, but simultaneously it ensures
increased blood circulation in the nose which
that there is an u n i m p e d e d passage between
tends to e n c o u r a g e excessive secretion of the two nostrils inside the nose. Jala neti does mucus for a short period of time. This is very the same thing of course, but not nearly as
beneficial, for it removes any stagnation of
directly and effectively as sutra neti.

blood in the nostrils a n d flushes out the

In particular, we recommend sutra neti as
secretory glands. T h e organs in the nose are
an excellent preparatory method for all types
consequently encouraged to function far more
of pranayama techniques. For example, sutra
effectively. This includes the eyes, since the
neti will be most useful if done immediately
tear duct outlet in the nose and the blood
before practising nadi shodhana pranayama.

supplies are closely connected.

It will encourage the freest possible flow of

Sutra neti is an excellent method of prevent—
breath through the alternate nostrils. T h e
ing colds or other inflammations of the nose,
problem of course is time; if you have sufficient
especially if it is supplemented withjala neti.

time then do sutra neti before practising

The nasal passages are rendered more resist—
pranayama, otherwise don't worry.

ant to attack by germs or viruses.

T h e ideal combination is sutra neti performed in conjunction with jala neti. Jala neti
removes the less ingrained obstructions and
flushes out the nose, while sutra neti removes
the more obstinate foreign bodies and dried
up mucus deposits. It is for this reason that we
highly recommend that jala neti be practised
immediately after sutra neti to flush out all the
particles in the nose and leave it in the cleanest
possible condition.

The importance of stage 3

In stage 3 the sutra was arranged so that it
emerged from both nostrils, crossing from
one nostril to the next at the back of the nose.

T h e flow of air through each nostril varies;
sometimes the flow is greater through the left
nostril a n d sometimes the flow is greater
through the right nostril. Sometimes the flow
through each nostril is equal and this is very
i m p o r t a n t in yoga. P r e d o m i n a n t air flow t h r o u g h the right nostril c o r r e s p o n d s to extroversion and physical activity and flow of air predominantly through the left nostril
represents introversion. When the flows are
balanced, then this is conducive to higher
awareness; o n e is n e i t h e r lost in outside
activities nor mentally brooding over problems
or whatever. There is a balance and this balance
is conducive to relaxation and receptivity in
your whole being.

This balance in flows can only occur if both

Notes
nostrils are unblocked and if the passage that

1 Book I, Lesson 1, Topic 2
links the two nostrils in the back of the nose

2 Book I, Lesson 1, Topic 3

287

Topic 1

Asanas: Practice

In an integrated asana practice program the
originator of yoga. It is said that all the yogic
back should be bent and stretched alternately
teachings that are now in existence have come
backwards and forwards, and also given a twist
from Matsyendranath, through his various
in both directions. We have already introduced
disciples such as Gorakhnath. We leave the
a number of asanas that adequately bend the
reader to accept or interpret this story in any
spine backwards and forwards, but as yet we
way that he wishes.

have only given one that twists the spine,

Incidentally, the Sanskrit word matsya means namely meru vakrasana1. This is a reasonably

'fish', which explains how Matsyendranath and
good asana, especially for people who have
the asana which we will shortly discuss got
very stiff backs. If you have been practising
their names.

meru vakrasana regularly then you should
now be sufficiently supple to attempt the far
superior asana - ardha matsyendrasana.

ARDHA MATSYENDRASANA

(HALF SPINAL TWIST)

This asana is named after the great yogi

Matsyendranath, who is reputed to have performed meditational practices in the full form

Technique
of this asana called matsyendrasana. This is

Ardha matsyendrasana is not a difficult asana
one of the most difficult asanas in yoga, requir—
to perform, but unfortunately it is difficult to
ing a 'rubber body'. For this reason we will
write about without becoming lost in a tangled
concern ourselves only with the easier half
description of arms and legs. Therefore, while
form of the asana at this stage. Later we will
we will try to make the description as simple as
introduce the full form for those who have
possible, we advise you to carefully study the
attained sufficient flexibility of body to attempt
accompanying picture while r e a d i n g the
it without causing any injuries2.

instructions, and while actually attempting to

As a matter of interest, there is a well-known
physically perform the asana.

and fascinating story attached to yogi Matsyendranath in Hindu mythology. It is said that

Stage 1: starting position
long ago Lord Shiva was teaching his wife

Sit on the floor with both legs stretched in

Parvati the fundamental practices of yoga
front of the body.

beside a river. The aim was that yoga would be

Bend the right leg and place the right foot on
brought out of its secrecy and disseminated
the outside of the left knee.

throughout the world. In the river was a large

Adjust the position of the right foot so that the
fish and it listened to the lessons with rapt
sole is flat on the floor with the ankle in touch
attention. Parvati noticed the fish and told
with the side of the left knee; the foot and toes

Lord Shiva. Immediately Shiva transformed
should point forwards.

the fish into the form of man - no other than

Place the left hand on the left side of the body;
yogi Matsyendranath. Because of the knowl—
this will act as support for the next body
edge that he had acquired by his attentive
adjustment.

hearing of Shiva's discourses Matsyendranath

While leaning on the left arm, fold the left leg
was from then onwards regarded as the human
backwards to the right.

288

Place the left heel so that it is in contact with Repeat stages 1 and 2 but twisting the body to the right buttock.

the left.

The legs should now be in the position as
shown in the above figure.

Direction of twist

Then slowly and gently twist the trunk to the

Many people make the mistake of twisting in
right.

the wrong direction. In other words, they

Place both hands on the floor on the right side
place their right arm against the right leg or
of the body, making the arms straight.

their left arm against the left leg. In this position Then try to grasp the right ankle with the left
there is no leverage. Under these circum—
hand; don't strain.

stances, one thinks how easy the asana is to

The left arm should be adjusted so that it is
perform, which it is, but unfortunately it gives
straight and so that the back of the arm is in
little or no benefits. The correct direction of
contact with the right knee and calf; the right
twist is essential to obtain full benefits from
knee should be as close as possible to the left
the asana.

armpit.

There is a very simple and direct method of

To take the position described it will be quickly knowing if you have twisted the trunk necessary to twist the trunk a little more to the in the correct direction. Imagine that the leg
right and to push the right thigh towards the
that points backwards, the one with the heel
abdomen.

pressed against the buttock, is an arrow or a

The picture shows the position of the left arm
pointer. Your trunk must be twisted in the
very clearly.

same direction as the arrow. In other words, in

If the left arm is in the correct location then
the final pose you should face in the direction
you will feel that it acts as a lever against the
that the arrow points. If this is not the case
right leg; this leverage automatically tends to
then you will definitely know that you are doing
twist the trunk even further to the right.

the asana incorrectly.

Place the right arm behind the back, pushing
the hand either towards the top of the spine or

Points to remember
towards the outside of the left thigh.

T h e reader should bear the following points

This is the starting position.

in mind when practising the asana:

1. Do not sit on the heel; merely place the

Stage 2: final position
heel in contact with the side of the buttocks.

Make the trunk as straight and vertical as is

2. Make sure that the back is as passive as
comfortable.

possible; this is important to obtain opti—

Relax the whole body, especially the back.

mum benefits.

T h e back should r e m a i n totally passive 3. Do not try to twist the spine more than its throughout the entire execution of the asana.

flexibility will allow; with time and practice

Inhale deeply and then with exhalation slowly
your muscles will become more supple and
twist the trunk further to the right.

you will gradually find that you will be able

Remember that this torsion of the back should
to twist more and more.

be applied by levering the left arm against the

4. In the final position the shoulders should
right leg; there is no reason to use the back
remain at the same level.

muscles even slightly.

5. Keep the back straight and upright in the

Try to twist the trunk as much as is com—
final position.

fortable, without strain.

Then turn the head in the same direction as

Breathing, awareness and duration
the trunk so that you face over your shoulders.

Exhale as you twist the body into the final

This is the final pose.

pose. Breathe slowly and deeply in the final

Make sure that the trunk and head are upright
position.

and that the back muscles are relaxed.

Your point of awareness will depend on

Breathe slowly and as deeply as is comfortable.

whether the eyes are open or closed.

Stay in the final position for some time; then

Eyes closed: be aware of breathing, or the
return to the starting position and straighten
eyebrow centre. When you become sufficiently
both legs.

proficient to remain in the final pose for some

289
time, then you can imagine that the breath is months of pregnancy. People who suffer from
moving inwards and outwards at the eyebrow
sciatica or slipped disc may gain much benefit
centre. As you breathe in feel the ingoing air
from this asana (many people have already
piercing tbe eyebrow centre; as you breathe
done so in our experience), but you should be
out feel the outflowing air being pushed out at
careful, especially if your case is severe.

the eyebrow centre. Your awareness should
be on this process.

Simpler technique for beginners

Eyes open: direct your gaze as far behind the Those people who have very stiff backs have a
back as possible, preferably fixing your
lot of difficulty doing ardha matsyendrasana.

attention on a point or spot on the wall.

Under these circumstances be careful not to

Experiment and find out for yourself the
use excessive force, or strain yourself, but you
method which you prefer. Keeping the eyes
should either continue to practise m e r u
closed is more beneficial because it is more
vakrasana until your back becomes more
likely to concentrate the mind and also induce
flexible1, or attempt the simpler form of ardha
introspection. When the eyes are open there is
matsyendrasana that we will now describe:

more of a tendency for one's attention to Sit on the ground with both legs outstretched wander over the objects in vision instead of in front of the body.

remaining focussed on one point on the wall.

Place your right leg in the same position as

Beginners should only spend a few seconds
explained for ardha matsyendrasana.

in the final pose, if necessary alternately

Keep the left leg outstretched; don't bend it.

twisting the body three or four times on each

Then repeat the rest of stage 1 and then stage
side. This will loosen up the back. In fact, we

2 as described for ardha matsyendrasana.

advise beginners to stay in the final pose, hold

All details are basically the same, and even
their breath for a comfortable time, and then
though it is far easier, the benefits are nearly
return to the starting position and repeat on
as good.

the other side of the body. This procedure can

After some time when your back becomes
be repeated a number of times.

looser, you should try to master ardha mats—

When the back becomes more supple then
yendrasana.

start to gradually increase the duration of the

Note: If you can nearly do ardha matsyendr—
final pose, while breathing slowly and deeply.

asana, but still experience a little difficulty,

This can be done over a period of weeks.

then to make the asana easier to perform you

Eventually you can spend a few minutes in the
can make the following adjustments: 1. Place
final pose in each direction of twist.

the forward facing foot in front of the adjoining knee of the other leg. 2. Place the

Sequence
forward facing foot in contact with the inside

Ardha matsyendrasana should be performed
surface of the forward facing knee, instead of
in every asana program if possible, after the outside surface.

completing a sequence of forward and back—

Again, when your back becomes m o r e
ward bending asanas. In this manner, the back
supple, revert to the position already described.

is given the best possible exercise.

Furthermore, the back may be a little stiff

More advanced variation
after performing a number of backward and

If you find ardha matsyendrasana easy then
forward bending asanas. Ardha matsyendr—
you can try the following more difficult form:

asana brings about an almost instantaneous

Adjust your body in the way explained in the
release of any tension. This is a good reason
first part of stage 1.

why it should be practised after most other

Instead of grasping your right ankle with your
asanas.

left hand, you should push your left hand and
arm underneath the bent right leg, that is, the

Limitations
space between the calf and thigh of the right

People who suffer from peptic ulcers, hernia
leg.

or hyperthyroidism should not do ardha A little bit of adjustment may be necessary, but matsyendrasana unless under expert guidance.

it is possible to reach backwards behind the

Women should not practise after two or three
back with the left hand.

290

Don't strain.

T h e o r g a n s i n t h e a b d o m e n a r e also Fold your right arm behind the back in the
alternately compressed and stretched, the
way described in the basic technique.

compression b e i n g partly a p p l i e d by the
try to grasp the right and left hands behind
pressure of the thigh against the abdomen.

the back.

T h i s gives t h e o r g a n s a g o o d massage, W'e r e p e a t , d o n ' t force, for this n e e d s a recirculates impure blood, and tones up the reasonable degree of flexibility. If your back is associated nerves. It has been found useful
sufficiently supple you may even find that you
for helping to treat all m a n n e r of ailments,
can grasp the wrist of one h a n d with the other
including diabetes, indigestion, rheumatism
hand.

and constipation. In the case of constipation,

Note: This variation gives greater leverage
it is important that the body is first of all
and therefore an accentuated twist of the back.

twisted to the right, because faecal matter

For this reason the influence of the asana is
travels up the ascending colon along the
enhanced. A further advantage of this variation
transverse colon, and then downwards in the
is that it is m o r e stable; therefore it is possible descending colon before being expelled from
to remain in the final pose for longer periods
the body. Therefore an initial twist to the right
of time compared to the basic form of ardha
followed by a left hand twist compresses the
matsyendrasana.

colon and activates the nerves associated with
intestinal peristalsis in the same order as the

Benefits
progressive movement of faecal matter.

This asana acts predominantly on the abdomen

If this asana is done for long periods of time
and the spine, by applying a powerful torsion
with awareness then it can b r i n g about a
to the trunk of the body. When the trunk is
wonderful sense of relaxation and easily lead
twisted the muscles and nerves of the back and
to fruitful introspection. T h e fact that yogi
spine are contracted on one side, while the

Matsyendranath once practised inner yoga
muscles and nerves on the other side are
techniques in the full form of the asana is a
simultaneously stretched. When the trunk is
good recommendation.

twisted in the opposite direction then the
process is the same but reversed. T h e overall
result is an excellent alternate compression
and extension of these nerves and muscles
bringing them into the best possible condition.

As with many other asanas, sluggish a n d
stagnant blood is squeezed out of the spinal
regions and encouraged to recirculate to the
heart and lungs for purification, which also
contributes m u c h to b r i n g i n g t h e spinal muscles and nerves into optimum health.

This torsion of the spine is useful for
reducing the tendency of adjoining vertebrae
to fuse together, this being most prevalent
with elderly people.

A r d h a m a t s y e n d r a s a n a has b e e n f o u n d beneficial in the t r e a t m e n t of backache, neckache and headache as well as general body
stiffness. It helps to remove any tendency
towards round shoulders and has been found
useful by many people who have mild cases of
sciatica and slipped disc. Remember also that
the health of the body depends greatly on the
condition of the spinal nerves, for these are

Notes
the communication lines between the brain

1 Book I, Lesson 4, Topic 2
and body.

2 Book III, Lesson 36, Topic 3

291

Topic 1

Pranayama: Practice

Continue to regularly practise nadi shodhana
pranayama in the manner previously described1. We consider nadi s h o d h a n a a most
important yogic technique. It is for this reason
that we are devoting so much time to it. We
could easily have described all the stages in
one lesson, but this would not have encouraged
you to practise it for yourself. It is when we
slowly progress stage by stage as part of a
sadhana, that there is more likelihood of actual
practice on the part of the reader. And it is
only by practice that you will gain benefits,
instead of knowing the techniques merely as
an acquired piece of knowledge. Furthermore,
nadi shodhana cannot be perfected in a matter
of days - many weeks and months are necessary. So if you have been practising regularly,
we urge you to continue for the benefits will
be great if you persevere. If you have not
started or if your practice has been intermittent,
then you should try to find time to practise
regularly, even if it is only a few minutes every
day. A little is better than nothing.

If you have mastered the ratio previously
given, namely 1:4:2:1:4:2, then proceed to
the following ratio 1:6:4:1:6:4 for inhalation:

retention: exhalation: inhalation: retention:

exhalation.

Under no circumstances should you strain.

If you cannot manage to comfortably carry
out the ratios we have given, then remain at
the stage that is suitable for your personal
capabilities.

Notes

1 Nadi shodhana : Stage 3: Book I, Lesson 8, Topic

4 and Book I, Lesson 9, Topic 4

292

Topic 1

Mudras: Bhoochari Mudra

Bhoochari mudra is an allied technique to Focus your eyes on the tip of the little finger, agochari and shambhavi mudra and all three which will be the furthest point of your hand
are excellent forms of trataka1. Agochari and
from the eyes.

shambhavi mudras are often integrated with

Gaze at the tip of the little finger intently for a
other yogic techniques or done specifically minute or so, if possible without blinking or d u r i n g one's yogic practice p r o g r a m . flickering the eyes.

Bhoochari mudra on the other hand, though

If other thoughts arise let them but try to keep
it can be done in your daily program, can
simultaneous and continuous awareness of the
easily be practised in everyday life. It can be
fingertip.

done without other people realizing that you

Then after a minute or so, remove your hand
are practising a yogic technique.

but continue to gaze at the space where the

It is an excellent, simple, yet effective practice
little finger was situated.

that brings tranquillity and concentration of
mind if done for a reasonable period of time
with awareness.

Definition

The word bhoo means 'earth', and chari means moving' or 'dwelling'. As such we are not
going to attempt a sensible, literal translation
into English. We prefer to call this practice
nothingness gazing'.

BHOOCHARI MUDRA

Posture

(NOTHINGNESS GAZING)

This mudra can be practised in any position
and almost any place. You can do it while

Beginners should practise the previous pro—
standing, sitting, lying, as you wish. You can
cedure. When they become more proficient
do it in the privacy of your own house, at work
they can leave it and start bhoochari mudra
or at play, whatever is convenient. However, if
without any preliminaries.

you practise at home in a sitting pose, it is best Gaze intently at the nothingness in front of to face a blank wall. This ensures that there are the face (where the little finger was positioned
no obstructions in your vision which can
in the procedure for beginners).

distract your attention from the practice. This

Become fully engrossed in the nothingness -
is not essential, only preferable.

the empty space.

Be aware of other thoughts if they arise, but

Preliminary procedure for beginners
anchor your awareness to the nothingness at

Keep your eyes open.

the same time.

Raise your right hand in front of your face.

Even if other things are occurring in front of

Hold the palm so that it is flat and so that it
the eyes, they should only be blurred.

faces downwards, with all the fingers together.

In fact, if you are totally aware of the

Place the side of the thumb so that it is in
nothingness then you should not even notice
contact with the top of the upper lip.

them; even if your eyes see outer events there

The elbow should point to the side of the
should be no registration of the fact in the
body.

field of conscious perception.

293

All you can see and are aware of is the nothingness; this is the aim.

From this will come calmness, introspection
and concentration of mind.

Continue the practice for as long as you have
time or circumstances will permit (perhaps
d u r i n g a bus r i d e , b u t d o n ' t miss your destination).

Time and place

Almost anytime a n d anywhere. It can be
practised before meditational techniques if
required though it is a meditational technique
in its own right.

At first this simple practice is reasonably
difficult for there are so many outer distractions that continually lure one's attention in
other directions. As with every other yoga
technique it is a matter of practice makes
perfect.

Benefits

T h e benefits of doing this mudra are as already
given for agochari and shambhavi mudra1.

Notes

1 Agochari mudra : Book I, Lesson 8, Topi c 5;

Shambhavi mudra: Book I, Lesson 9, Topic 5

294

Topic 1

Meditation: Trataka (Stage 3)

The previous two stages of trataka are concer-

Choice of image
ned with first of all focussing one's attention

This should be the same as the outer object
on an external object, followed by the resulting
that you have already chosen for trataka stages
after-image1. The third stage of trataka which

1 and 2. If you are happy to visualize a candle
we will shortly describe, inner or antar trataka
flame then continue to do so. If you feel attrac—
alone, is a more advanced technique. It can be
tion for the symbol Aum then use this as your
either practised as a sequel to stage 2, or as a
inner-image. The important thing is that you
separate practice in its own right.

are able to internally visualize the object of

However, little benefit is likely to be gained
your choice without too much effort.

from the practice if you have not already
developed the ability to create and perceive a

Location of the eyebrow centre
clear internal image at will. This can be done

Throughout the practice the inner image has
with or without an external and material to be visualized and projected at the eyebrow counterpart. In order to help the reader decide centre. This is far easier if one can feel some
whether or not to practise inner trataka by
kind of sensation on the skin at that point. To
itself we suggest the following criteria:

attain this, lick one finger just prior to com—

1. If you cannot visualize and maintain a clear
mencing the practice and apply a dot at the
inner-image you should continue to practise
eyebrow centre. This will help to initially locate
trataka stage 1 or 2.

the correct position. However, though this

2. If you can hold a clear inner counterpart to
method does help, the water will soon evapor—
an outer object and perhaps even produce
ate. For this reason it is far better to apply a
an internal image at will, we suggest that
little mercury, menthol, camphor or tiger balm,
you leave stage 2 and proceed to stage 3.

which will give a definite sensation at the

3. If you have plenty of time at your disposal
eyebrow centre that will last throughout the
then you can practise both stages 2 and 3,
entire duration of the practice. If the reader
one after the other.

can think of a better alternative then that

The important thing is that you don't at—
should be used instead.

tempt stage 3 without being able to fix your

Of course, if you can easily fix the position
awareness on a clear inner-image. If you have
of the eyebrow centre then it is not necessary
a vague inner-image or even no image and
to adopt any means to produce a slight pres—
you attempt to do stage 3 then you will either
sure or sensation.

fall asleep or become enveloped in the usual
patterns of thought play. In either case you

Technique
will gain nothing in fact you will lose, for you

For the purpose of description we will use a
will waste your valuable time. So use your
candle flame as the inner-image. There are 4
discretion and choose the practice that is most
steps. Don't proceed to the next stage until
suitable for your degree of proficiency.

you have achieved competency in the preceding stage.

TRATAKA - STAGE 3

Step 1: preparation

In this form of trataka the attention is First of all sit in a comfortable position.

focused only on an internal image. It is more

Close your eyes, keeping them closed through—
difficult than outer trataka practised alone, or
out the entire practice.

outer trataka combined with inner trataka'.

Practise kaya sthairyam2.

295

Be totally aware of the steadiness of the whole As you inhale, feel the sound and backward body. Feel that the body is unmoveable and
movement of the breath and also the image
fixed on the ground; a part of the ground.

being almost pulled backwards.

Continue to practise kaya sthairyam for a few

Then you exhale; be aware of the sound and
minutes.

the foiward motion of the breath while feeling

Become aware of the eyebrow centre (or that the image is being almost pushed forwards.

bhrumadhya).

Try to do this with every breath.

Without undue strain focus your attention on

At first it is difficult, but with practice it becomes the sensation on the skin between the two easier and easier.

eyebrows.

Eventually one feels in a sense that it is perfectly Try to think of nothing else but the eyebrow
natural for the breath to move to and fro in
centre.

the head.

Continue in this manner for a few minutes,

Carry on in this manner for at least 10 minutes
until you can feel a definite sensation at that
or more.

point.

Then proceed to step 2.

Step 4: looking into the image

Now leave ujjayi pranayama, khechari mudra,

Step 2: inner visualization
together with awareness of the breath and the

Try to visualize the flame of a candle at the
accompanying sound.

eyebrow centre.

Now you have to investigate the nature of the

At first most people will find it difficult to see
image.

only a candle flame; these people should adopt

You must tiy to pierce through the exterior
the method that we have given at the end of
reality of the inner-image.

this description or any other method that will

Look intently at the image and try to probe its
help them to create a clear inner-image.

shape and nature.

Try to hold the image at the eyebrow centre.

Gaze into the candle flame as though you are

If the image fades or disappears, don't worry
looking for something.

but merely try to recreate it again.

See the wick in the middle of the flame.

Keep the image steady at the eyebrow centre.

Try to gaze into the depths of the flame.

When the internal picture is steady and you

Feel and see the aura of the flame penetrating
have no difficulty creating a clearly defined
your mind.

image proceed to step 3.

Perceive as much detail as you are able.

Don't begin step 3 until you have mastered

Feel the collected rays of your awareness
step 2, even though it may take a few days or
probing the flame in an attempt to discover its
weeks.

deeper significance.

What is the nature of the flame?

Step 3: breath awareness

What is the deeper essence behind what you

Stare intently at the inner-image.

can see?

Then you have to be simultaneously aware of

Continue in this manner for at least 5 or 10
your breath.

minutes or until the end of the practice.

Practise ujjayi p r a n a y a m a and khechari

The longer you practise the better, especially
mudra3.

if you have an exceptionally clear inner-image.

As you breathe in you should imagine that the

Then release the image and be aware only of
flow of air is moving from the eyebrow centre
your eyebrow centre.

backwards to the back of the head.

And when you are ready open your eyes.

At the same time be aware of the sound of the
breath caused by ujjayi pranayama.

Creation of an image

As you breathe out you must try to feel that

The most difficult part of this technique is the
the air is moving forwards from the back of
creation and visualization of the inner-image
the head to the eyebrow centre.

and then maintaining it for a prolonged period

Furthermore, you have to imagine and feel
of time at the eyebrow centre. The following is
that the image is moving backwards and
a method which may be useful as an aid in
forwards.

creating the inner-image.

296

Close your eyes.

Incorporation into Trataka - stage 2

Imagine you are doing outer trataka.

T h e method that we have just described can

See a mental picture of the whole candle, the
also be easily and effectively combined with
flame and even the desk or stool on which it is
trataka stage 2. In fact, those who wish can
placed.

gain great benefit f r o m this combination,

If necessary you can even visualize a mental
especially those who have difficulty in creating
picture of yourself sitting in front of the candle.

a clear inner-image. In particular the process

When you have a reasonably clear visualization, of 'looking into' described in step 4 can be slowly r e d u c e the field of the picture by adapted for use in outer trataka. We leave the
gradually moving towards the flame.

reader to choose his or her own system of

Continue until you can only see the candle
combination.

and the flame.

This is a suitable inner-image for antar trataka.

Note: Many people find that this is an easier method of creating the object of awareness in
inner trataka. Of course you can use the same
procedure for any other object that you care
to choose, especially if you have previously
practised outer trataka over a period of weeks.

Once you can easily visualize the inner-image
you must be able to hold it at the eyebrow
centre. T his takes some practice but ability
slowly develops if you persevere over a few
days and weeks.

Duration

Try to practise for at least half an hour if not

Benefits

T h e benefits are as enumerated for trataka
stage 1, though far more accentuated1.

U n d e r normal waking conditions of life we
are subjected to a continuous stream of sensory data from the outside world. Added to
this are the multitudes of thoughts that arise
from our subconscious mind, many in response
to negative emotions and reactions to inner
and external events. Because of this, the
enormous power and potential of the mind is
not utilized. Instead the mind operates at a
very low level compared to its fullest potential.

Its energy is dissipated in all directions. Trataka
cuts off this continual b o m b a r d m e n t of the mind by centring the attention or field of
awareness at one point. In this way, we are
able to become aware of the potential of the
mind, for it spontaneously shows itself u n d e r
these ideal conditions of concentration. Fur-

Notes
thermore, trataka is a method of consolidating

1 Trataka: Stage 1 - Book I, Lesson 8, Topic 6
the power of the mind, so that it can be directed

Stage 2 - Book I, Lesson 9, Topic 6
towards some useful end, whether material,

2 Book I, Lesson 7, Topic 6
mental or spiritual.

3 Book I, Lesson 6, Topic 5

2 9 7

Daily Practice Program

In this lesson we have given more tangible
for some time. Instead of reading the news—
methods of rooting out mental problems. That
paper try bhoochari mudra - it is far more
is, meditation techniques in general, desensi—
restful.

tization and autosuggestion. These practices

If you find you need more time for yoga
are intended for practical application not practices, make sincere attempts at rising half merely for accumulated knowledge, so we an hour earlier in the m o r n i n g . This is
strongly urge you to put them into practice. If
important so that you can start to seriously
you do this, wonderful changes can occur in
practise meditational techniques such as
your life.

trataka.

Try to do sutra neti together with jala neti1;

Continue the practices of trataka and
once a week is ideal, perhaps on the weekend
pranayama as described in this lesson.

when there is more spare time available.

Practise bhoochari mudra when you find
that you have nothing to occupy your attention

Practice

Rounds

Minutes

Program 1: duration 1 1/2 hours

Surya Namaskara

—

10

Shavasana

—

4

Bhujangasana

—

3

Shalabhasana

3 rounds

3

Shashankasana

—

3

Shashank Bhujangasana

—

2

Ushtrasana

2 times

3

Ardha Matsyendrasana

—

5

Shavasana

—

3

Nadi Shodhana Pranayama:

Stage 2

5

—

Stage 3 (new ratio)

10

—

Bhoochari Mudra

—

9

Trataka: Stages 1, 2 or 3

30

—

90

298

Program 2: duration 1 hour

Surya Namaskara

—

5

Shavasana

—

3

Bhujangasana

—

3

Shalabhasana

3 rounds

3

Shashankasana

—

3

Ardha Matsyendrasana

—

4

Nadi Shodhana Pranayama:

Stage 2

—

4

Stage 3 (new ratio)

—

10

Bhoochari Mudra

—

5

Trataka: Stages 1, 2 or 3

20

—

60

Program 3: duration 3/4 hour

Surya Namaskara

—

5

Shavasana

—

3

Bhujangasana

3

—

Shalabhasana

3 rounds

3

Shashankasana

—

2

Ardha Matsyendrasana

—

3

Nadi Shodhana Pranayama:

Stage 2

3

—

Stage 3 (new ratio)

5

—

Trataka: Stages 1, 2 or 3

18

—

4 5

Program 4: duration 1/2 hour for physical fitness Surya Namaskara

—

5

Shavasana

—

3

Bhujangasana

—

3

Shalabhasana

3 rounds

3

Shashankasana

—

3

Ardha Matsyendrasana

—

5

Nadi Shodhana Pranayama:

Stage 2

—

3

Stage 3 (new ratio)

5

—

30

Notes

Book I, Lesson 1, Topic 2

2 9 9

Lesson 11

When the three bandhas (jalandhara, uddiyana
and moola bandha) are well perfected the
rechaka and pooraka (inhalation and exhalation) do not function, the flow of senses gets
purified and kevala kumbhaka takes place.

Therefore experience the vidya (pure knowledge) in the form of kevala kumbhaka.

One should practise the above while fixing the
mind in the anahata chakra with total awareness, until at last the breath and the mind
become motionless. It is then and there that
the spontaneous kumbhaka known as kevala
kumbhaka is experienced.

There are innumerable varieties of kumbhakas
described in hatha yogic tradition, but none
can equal the kevala kumbhaka, because in no
other kumbhaka does the prana become
steady.

Adishankaracharya, Yogataravali (8-10)

Topic 1

Removal of Mental Problems (Part 3)

Strangely enough, many people regard anxie—
world stage to the best of your ability, but at
ty or mental dissatisfaction as the first step, as
the same time each person should channel
the prelude to seeking higher awareness or
some of his or her energy towards the internal
spiritual life. Actually there is a lot of truth in
world. Half an hour of yoga practices every
this belief, for it is only when one feels day is a beginning and is the way for you to discontentment, emptiness and unhappiness directly contact your inner dormant potential
that one seriously starts to look for something
and resources.

more meaningful in life. Often anxiety in the

It is overindulgence in the blind drives of
form of uncertainty of human existence is the
everyday life that prevent you turning your
driving or motivating force which impels people
attention inside and realizing the incredible
to seek higher states of consciousness, and
depths of your being. It is only when things
eventually enlightenment. Without some form
start to go wrong in your relationship with the
of anxiety, each person complacently wallows
outer environment, or when you seek some—
in the insecure world of ignorance. For most
thing more, that you seriously begin to think
people, dissatisfaction is the incentive to try to
about exploring yourself. Even though your
find out the 'truth', if indeed it exists in the
problems may cause you much anguish, in a
first place. Other people tread the path to way they are your best friends, for they will higher awareness for a different reason, force you, push you to find new levels of perhaps to remove physical problems, to experience that are at present completely develop greater self-control or whatever. But beyond your comprehension. They will impel
actually the cause is basically the same, namely
you to seek realms of being that are now totally
dissatisfaction with the present conditions, the
unimaginable. We don't say impossible, for if
status quo, and aspiration towards something
something is impossible it is still imaginable;
more. So in this sense mental disturbances can
we mean levels that are beyond the impossible
be considered in a positive manner as the
because they are beyond present concepts.

motivating force that actually makes people

Therefore you should devote some time
leave their habitual patterns and seek new every day to introspection, leaving aside if means of expression and a more joyous and possible all the responsibilities, cares and
knowledgeable way of life.

interests of day to day life. During this time try

So your unhappiness or dissatisfaction, even
to find the deeper problems that make your
if it is only a slight murmur in the background
outer life unhappy and eventually discover
and hardly heard above the din and turmoil of
experiences that the mystics have endlessly
daily life, is in a way doing you a favour. It is
talked about. To merely try to introspect
giving you a kick or a jolt out of habituated
during yoga practices is not easy, for you are
routines and patterns of thought and giving
conditioned to continually escape back into
you the incentive to direct your interest
the everyday worries and interests, instead of
elsewhere. Most people drain away their energy
facing yourself. But with practice and persever—
and interest in excessive worldly pursuits. It is
ance you will be able to relax more and
totally squandered when at least some of it
gradually eliminate the subconscious prob—
could be channelled and used in more positive
lems and then really tap your inner resources.

directions and by this we mean inner explora—

All that is needed is effort, perseverance and
tion and development. We certainly don't say
aspiration. During meditational practices, you
that you should not act in the world, for this is
will probably find it impossible to sit in one
part of life. You must act your role on the
place for more than a few minutes, without

303
feeling the strong impulse to get up and do population of individual mental problems. The
something. You have been trained and habitu—
humanized world is unstable because most of
ated since birth to be doing something. the people in it are unstable. So by trying to Persevere and these tendencies will subside.

solve your mental problems you are making a

Gradually you will overcome your habitual
positive step not only to bring happiness to
tendency to lose yourself in an everlasting yourself but to the whole world. The more you stream of outside activities and pursuits. Slowly harmonize yourself, the more you will act as a
but surely, you will confront yourself, your
beacon of harmony and peace to the world.

inner drives and eventually arrive at a deeper

You will be giving your most valuable contri—
understanding of your incredible, real nature.

bution to your environment by sorting out

But first you must confront your subconscious
your own problems. This preoccupation with
problems. You must first cross the river, and
your own mind is neither antisocial nor
perhaps get wet before you reach the other
escapism. It is the way to offer the most
side. You must first of all pass through, important offering you can to the world at experience and expel your mental problems, large. There is a further factor: namely, that
before you can know peace, joy and knowledge.

the more you solve your conflicts and know

You have to pass through hell before you can
yourself the more you will automatically want
reach heaven.

to help others. You will have no choice - it will
arise spontaneously together with love of your

Helping the world situation by helping fellow man, no matter how grotesque he may yourself
often seem.

Ramana Maharshi was once asked how one

T h e following is a very apt, sharp and
could most effectively start to help the world
eloquent summary of the world situation given
and create a more harmonious and peaceful
by Robert Linssen in the book entitled Living
brotherhood of man. Ramana Maharshi told

Zen: "Humanity could be compared to two him that he must first of all change himself and
and a half thousand million greyhounds
that this approach is the most positive step
rushing in pursuit of a mechanical hare on a
that anyone can take to contribute towards
racetrack. These human greyhounds are taut,
increasing world h a r m o n y . Whether the overtense, avid and violent, but Zen (yoga) questioner accepted the answer or even tries to teach them that what they think is a understood it is uncertain. Perhaps he thought real hare is only a mechanical hoax. T h e
it a selfish attitude. But as far as we are
moment man fully realizes what is implied by
concerned Ramana Maharshi's reply was this truth he 'lets go' and the bitterness of his perfect. He knew what people have failed to struggles and violence are succeeded by
see throughout the ages and today, that the
relaxation, peace, harmony and love.

way to improve the condition of the world as a

"The consequences of such a release are
whole is to first of all improve the condition of
immense, not only for the physical, nervous
oneself. This is not egoism, but common sense,
and mental health of a man as an individual,
for how can someone really hope to positively
but also for humanity as a whole."

contribute to the improvement of the world
situation if he is in a sad situation himself. It is Crisis during the mind cleansing process
almost like a person who emanates unhap—

As you start to purge the dross in the subcon—
piness and who is continuously scowling trying
scious mind, you may possibly go through
to preach to others what the joy of happiness
periods of nervous, emotional and mental
is all about. T h e r e is no impact and no troubles. There may even be occasional influence, for there is total hypocrisy in the eruptions, in the form of various illnesses in
act. One can only spread peaceful vibrations
the body. This is, in fact, to be expected, for
in the world if one individually radiates problems have to manifest themselves before peacefulness. This is the only way. To solve they can be exhausted. Perhaps you won't
other people's problems you must first of all
pass through these minor crises; it depends
solve your own.

on your problems. But if you do face them,

We see the unstable world situation as a remember that they are no more than a passing large mental problem, the sum total of the phase, a temporary reaction, and that when

304
you pass through the cloud you will feel much tion is intended to give you an idea, though lighter and greatly relieved.

inadequate and incomplete, of how the per-You may initially experience more illnesses
sonal mind should work if it is not clogged
than normally, such as colds etc. Again this is a
with defects.

readjustment reflected in the body due to the

One will be in a continual state of meditation,
inner change brought about by the mental whether sleeping, eating, working or whatever.

cleaning. Don't worry, for eventually your There will be no feelings of anxiety under any health in every way will undergo a miraculous situation. T h e normal and obsessive ego—
improvement for the better. You will perhaps
centred drives or self-interests will disappear.

go through wonderful periods of elation

One will automatically understand others and
followed by periods of depression. You will
feel more for them. They will be seen in a new
reach heights and then drop into the depths.

light. The fragmented and opposing attitudes

Eventually, however, this wide fluctuation will
and opinions of individuals will no longer seem
disappear and you will become more and more
contradictory, but will supplement each other
stabilized. You might become very sensitive to
and merge together in harmony. One will start
other people and detect subtle insinuations to see oneness, unity, perfection and concord, etc., maybe of a derogatory nature. Gradually, instead of individuality, separateness, differ—
however, you will become stronger and more
ences, imperfections and discord. Outer events
tolerant of other people's bitterness and will be clearly perceived, but without the usual criticism. You will start to understand why they negative and adverse repercussions. External
act in the way that they do and they will cause
impressions will seem to flow into the mind, be
you no further upset. Sensitivity will grow
smoothly absorbed, digested and answers will
together with mental strength.

occur spontaneously and flow out of the mind.

We have warned you of difficulties so that

There will be no conflict, blocking or effort ; no
you are prepared for them. It is more than a
mental constipation. Things will just happen.

possibility that your progress will be smooth

Everything will run as it should, without the
and without any bumps. More than likely you
usual accompanying hustle and bustle. Each
will experience far less unhappiness and
reaction will be perfectly appropriate to the
emotional upsets than you already experience
given situation. The external events will be the
at present. It depends on the individual. If,
same, but one's relationship to them will be
however, you feel that the experiences that
totally different. Instead of being continually
you have are too overwhelming, then seek the upset by the ups and downs of life, one will guidance of a competent and experienced yoga glide through them with a feeling ofjoy. Ideas
teacher or any other person who has been
that were previously seen to be mutually
through the path that you are currently going
exclusive, irreconcilable or antagonistic are
through.

seen to be part of a whole and 1 eally in unison

One thing we assure you of is that any with each other. Each philosophy or belief is traumas you may pass through are more than seen to be partially true and no more than an
compensated by the change that will actually
incomplete explanation of something that is
take place in your being as you progress. You
beyond words and conceptions. Each creed or
will slowly merge into a state of joy, sexenity,
set of concepts is seen to be applicable at a
knowledge and understanding. You will radiate
particular level of awareness and under—
these qualities like the sun radiates light. This
standing.

is the subject of the next heading.

One will live in the eternal now with total
absorption. A mind devoid of problems

The mind as a perfect reflector
automatically fixes itself on the work at hand.

The aim of cleaning out the personal mind of

It is not disturbed or distracted elsewhere.

its accumulated dross and removing inner There is perfect concentration. No effort is turmoil is to transform it into a perfect necessary. Efficiency and perfection axe the
instrument of perception and also to make it a
natural outcome. Worry, fear, anger, de—
perfect analyzer of data and a perfect instru—
pression, jealousy no longer interfere with
ment for translating thoughts into action. This
concentration or total living of life. Work and
of course takes time, but the following descrip—
play become one; there ceases to be

305
differentiation between them. T h e common will have vast implications and repercussions
feelings of frustration, dissatisfaction, unhap—
on your life. Of course, the experiences we
piness melt away as though they never existed
have described will happen in the future, but it
and as though they are totally unnatural. Even
is possible for you, and anyone else who cares
the usual oppressive and melancholy fear of
to make the effort to explore the mind, to
death or illness will cease, for these will be seen
know and understand it. All that is required is
in a new and higher light of understanding.

effort - nothing more. It sounds simple, but

One will continue to perform one's duties,
continual perseverance and effort will be
not less enthusiastically as one would expect,
necessary. But once you begin to spring-clean
but more enthusiastically, joyfully and zestfully.

the mind, then you can only benefit; by be—

Tension is widely felt to be a spur, a stimulus
coming more aware you will be able to tune in
to prod or goad people into activity. Well it is,
with higher knowledge. T h e choice is yours.

no doubt of this, but it is a very ineffective and

Either polish the reflecting surface of your
limited one. A calm, tensionless mind leads,
mind or allow it to remain disordered and
contrary to common supposition, to a person
unable to reflect or receive that which is
who is a human dynamo, throbbing with vitality
beyond.

and enthusiasm. One does not languish in a
state of indifferent laziness, because of lack of

T E C H N I Q U E S
mental tension. One starts to live life to the
full, undergoing a veritable rebirth. One inter—

Previously we said that we considered con—
acts with other people and situations with
ditioning as a mental problem, in fact one of
totality, whether in excitement, anger, love the main causes of misery in life1. This is a and all other human expressions. But all these point that we cannot emphasize enough. For
emotions no longer influence the inner being
this reason our first topic is concerned with
as they did before. T h e experience of life is
deconditioning.

heightened, contrary to popular conceptions
of the higher stages of yoga. T h e freer the

1. Deconditioning
mind is of problems, the greater the ability to

Yoga aims to slowly remove fixed and rigid
enjoy and experience life to the full.

habits, dogmas and conditioning, so that the

Everything is seen as being basically friendly,
individual is adaptable to new situations and
even worst enemies. As such, the mind is no
perfectly receptive to new experiences. Most
longer bombarded with negative, mentally people live a robot, automated existence with disturbing vibrations. Instead, one becomes a stereotyped responses to situations and
generator of good will, friendliness, power people. There is absolutely no spontaneity.

and knowledge. Instead of feeling crushing

Since birth we have been conditioned and
and oppressive loneliness, as most people do,
trained to act in fixed and automatic ways to
one feels and knows an intimate relationship
given situations. We are like Pavlov's dogs:

with everything, feeling the oneness in a far
ring a bell and we begin to salivate. This may
deeper sense than can ever be conveyed in
seem a little exaggerated, well perhaps it is,
words. Instead of enduring the feeling of but we are trying to convince you of how most alienation and isolation, a small cog in a big people lack freedom and spontaneity in their
wheel, one will know and feel one's incredible
actions. Look around you at the activities of
relationship, significance and importance in
others, or even better, look at your own
the scheme of existence. How can one possibly
actions. You will find that many of them are
feel mental or emotional upsets under these
deeply ingrained habits. And these are only
circumstances? It is impossible, for one will
the obvious ones.

relate to and experience everything in a new

It is a fact that the more aware one becomes,
and wonderfully clear light, glowing with joy
the less habitual one becomes. A peaceful,
instead of being pale and tarnished with
trouble free and deconditioned mind has
dejection.

incredible powers of clarity, perception,

This long description has been given not to
decision, that can adapt itself to any situation.

impress you or to fill up these pages, but to

Furthermore, a deconditioned mind responds
show you that removing your mental problems
perfectly to a given situation, and the forth—

306
coming actions are those that are relevant to There are some people who believe that our
the circumstances. There is tremendous agility
entire life is totally conditioned by our per—
and flexibility of mind. Whereas a conditioned
sonality and that there is little we can do about
mind will respond according to its own limited
it. Actually this is true, but only at low levels of dream world interpretation of the situation,
awareness. T h e more aware one becomes the
or according to its habitual p r o g r a m m e d
less one is conditioned. The great saints, sages
response. T h e resulting action is very rarely
and yogis were definitely not conditioned, for
the best possible in view of the circumstances.

they are living in and experiencing that which

There is a wonderful example of conditionis beyond conditioning. They live in the realms
ing given in Zen Buddhism. The master asked
where destiny and free will have no meaning.

his disciple a question. When the disciple Anyone who tries to predict the actions and answered, the master was satisfied. On another reactions of a person in higher consciousness
day the master asked the same disciple exactly
is in for a great surprise. His actions and
the same question. T h e disciple remonstrated
responses are unpredictable. T h e reason is
that he had previously been asked the same
very simple - they are not conditioned in the
question. T h e master acknowledged this fact,
way that most people normally are. If you ask
but nevertheless, asked the disciple to answer
him a question, the answer will more than
his question again. The disciple duly did this,
likely be unexpected. Ask another person and
giving exactly the same answer as he had you will probably know beforehand exactly before. T h e master became very angry and what they will answer. Feed in the outer
the disciple could not understand this, so he
impression and the automatic response will
asked the master why he was pleased on the
result. Most people are conditioned by ingrain—
first occasion and yet angry on the second
ed and deep-rooted habits of thought and
occasion, even though the answer was the action.

same. T h e master explained that every mo—

How can one start to eliminate this condition—
ment in life is a different situation and therefore
ing? The answer is through yoga; in fact, one
if one is truly spontaneous one will respond
of the main purposes of yoga is to dissolve
according to the new situation. The disciple
conditioning so that one becomes a spon—
had frozen and merely reproduced a stereo—
taneous and receptive human. Remember, by
typed answer from past memory. He was not
spontaneity we don't mean automatic reac—
living in the present, but was following the
tions; we m e a n perfect p e r c e p t i o n and
dictates of his conditioning.

receptivity to the environment, inner and outer,

How does a man become conditioned? The
so that when one performs actions they are in
answer is simple. Since childhood one learns
complete harmony with everything around
to react to outside impulses in a certain manner.

and within and beyond. Remember also that it

This results in a certain physical action, speech,
is impossible to either force or create spon—
mental activity, etc. When the actions are
taneity; it can only h a p p e n as a natural
repeated over and over again then they become
consequence of a free and uninhibited mind.

habit and one becomes conditioned. The more

By practising meditation, the conditioning and
we accumulate these habits, the more rigid
habits will slowly but surely be expelled. The
and automatic our life becomes. Instead of
mind will be slowly reverted to its original and
r e s p o n d i n g spontaneously, we become a normal function, namely a perfect reflector.

walking robot that does whatever it is pro—

There are further methods. While acting in
grammed to do with little relationship or daily life try to reflect on your actions. When consideration of the life situations as they really you perform an action or think in a certain
are. One lives in one's own little dream world.

way, ask yourself why you acted in that

Swami Sivananda has summed up this process
particular manner. Is the action a conditioned
perfectly in the following poem:

response, without relevance to the given
situation? Once you begin to recognize your

Sow a thought and reap an action.

conditioning you will unconsciously start to

Sow an action and reap a habit.

take steps to remove it. Recognition is the

Sow a habit and reap a character.

important thing. Most people don't realize

Sow a character and reap a destiny.

that they are acting like robots. T h e same is

307
with all your beliefs. Question them realistically.

excellent method of bringing this about called

"Are they valid, or am I holding on to those
d e t a c h m e n t . It does not m e a n that one
beliefs without any real conviction or reason?

becomes like a vegetable and avoids the ups

I have the belief that all people who leave and downs of life or refrains from inter-doors open are idiots. Why do I have such a personal relationships. No, not at all. It means
belief?" It is the same with all our desires.

that though one reacts and acts out external

"Why do I have such a strong desire to eat five roles, activities and feelings of life, love, hate,
bars of chocolate every day? Why do I take
anger, etc., they should be seen as something
such great pains to impress my neighbours?"

outside oneself. These external activities

The list is endless and you must consider the
should not be allowed to affect you in a deeper
question yourself. But reflection is important
sense. You must be aware of them as though
for the process of deconditioning the mind of
you are a witness.

habituated actions and patterns of thought.

In life you must be like a rubber ball, and

Don't suppress your actions under any circum—
not like a glass ball. Most people are like a
stances but at least try to recognize them and
fragile glass ball; they crack, shatter or go to
reflect on them.

pieces every time they are bounced by a difficult

At first you will notice little effect on your
life situation. Become like a rubber ball:

life, yet slowly but surely you will feel a great
resilient, so that everything that happens to
sense of freedom in your activities. The more
you has no deeper influence. Though you will
the mind is emptied not only of conditioning
face difficult situations and crises, they should
but all types of problems (though these are
not affect you or upset your inner self, but
really no more than forms of conditioning)

only in a superficial sense. If you throw a
the more aware you will become. If one has a
rubber ball on the ground it will rebound
higher experience, even for a few seconds, without any detrimental change on its inner then this taste will act as a wonderful incentive composition. You must be like this rubber
and dispeller of conditioning. Personal experi—
ball, resilient, yet strong, flexible in all situa—
ence is the best way of removing conditioning.

tions, and yet without allowing the play of life

But for the mind to have these experiences of
to touch the inner core of your being. This
higher knowledge it must first become less may be easier said than done, but the method clouded with limited patterns of thought.

of watching life situations as though they are

Meditational practices, reflection and any other
something different to yourself is a great aid.

method you think suitable will help to decon—

It is only a technique to gain inner stability,
dition your mind. Notice that we did not say
nothing more.

recondition, for that would be replacing the

You must try to disidentify yourself as much
existing patterns in your mind with another
as possible with your body, emotions and
cloud or set of limitations. And this is totally
mind. Be aware of everything that happens.

defeating the aim. It is not necessary to add

Act like a witness, only without identifying
anything to your mind, only empty it of the
yourself with anything. Overidentification with
mental disturbances and conditioning that are
the body, emotions and mind will lead to
obscuring its clarity. What you seek is already
painful and undesirable physical, emotional
there; all you have to do is to clear the mind
and mental experiences. You must try to watch
sufficiently to contact it and know it.

all activities from the centre of consciousness.

In this way sorrowful events of life and any

2. Disidentification
other events will not leave a mark on your

Simultaneous with the removal of mental
being. They will occur as though they are
problems, the mind must be made stronger
something different and apart from your
and less vulnerable to outside impressions and
being. T h e ripples and waves will disturb the
crises. It must be strengthened so that adverse,
surface of the lake, but leave the depths still,
outside events no longer disturb its func—
calm and undisturbed. Though it is difficult,
tioning. Of course, as the mind becomes one must aim to be aware, as an observer progressively emptied of its problems, then under all circumstances, including even the automatically it will become more resistant to most tumultuous, agitated or disturbing
external influences. However, there is another
conditions. It can be done quite easily during

308
asanas, pranayama, etc. but during everyday identification applies in almost every person's activities effort and practice are required.

life. Consider a mother. She identifies with her

As we have already pointed out much unhap—
role; she sees herself only as a mother, nothing
piness in life is the result of overidentification
else. Yet eventually her children will probably
with the body, emotions and the mind. T h e
leave home as young birds will leave the nest.

same applies to overidentification with your

If she has totally identified with her role of
work, or your role in life. A process of mother, then she will suffer much unhappiness.

disidentification is necessary, as a method of

It is the same with all roles that one assumes in
obtaining tranquillity in life.

life; if one overidentifies with them, then they

It is a strange thing that if people are asked
will definitely cause anguish and emotional
what they are, they will usually reply "I am an upset when the role finishes or changes.

engineer" or "I am a doctor" or "I am a Identification with the body, emotions and
secretary" or perhaps "I am a housewife." They the mind is so common that one rarely or
will answer according to what they identify
never questions its validity. One says, "I am
with in life, what their role, work or preoccupa—
thirsty" when what one really means is "the tion is in life. Some may answer that they are a
body is thirsty". The 'I' is overidentified with combination of things - perhaps a mother, a
the body. One says "I am angry" or "I am wife and a secretary during the daytime. Yet
depressed," when it is really the emotional
these things are not what they really are, but
system that feels these things. One says "I
only a statement of what they do.

think that two plus two equals four," but actually Let us take an example to show how this
it is the rational sphere of the mind that thinks.

identification can lead to unhappiness and

And so on. Although these identifications are
mental disturbances. Consider an actor. He involved with limitations of language, it is still totally identifies himself with his role as an obvious that we clearly overidentify with
actor: a fine physique, features, an engaging
functions of ourselves, and not the real 'I'. We
personality and a manly and melodious voice.

are not asking you to change your way of

He takes great care to keep himself in good
speaking, only that you realize that you are
condition, in keeping with his role. He may
continually creating false identifications.

even practise exercises as a means of staying

Though you are forced by the construction of
in good shape. Yet, inevitably, nature takes its
our language to continually state these identi—
course and as the years pass he will notice
fications, in a deeper sense don't associate
clearly that his youthfulness is disappearing.

yourself with them.

He painfully realizes that he is losing his

It is possible to distinctly watch the activities
distinctive actor's features. His physical condi—
of the body, emotions and mind as a spectator.

tion declines, his face loses its freshness, his

If you have never experienced this then you
voice will lose its depth. He will probably look
have missed something that is very revealing.

at himself in the mirror every day, perhaps for

There is something more permanent that is
hours on end, becoming despondent and may
observing. The body, emotions and the mind
even take futile steps to check or counteract
are merely instruments of something deeper,
the decline by taking a facelift etc. He will
and they are certainly not the real T. It is that
become depressed, for his conception of which witnesses that is the 'I'. It is this that one himself is fast disappearing in front of his very should identify with. If you can do this then
eves. He may even think of suicide or have an
your body and mind will function m o r e
emotional breakdown. His overidentification
efficiently, unhampered by prejudices, fears,
with his youthful, handsome physical ap-
etc. You will attain wonderful physical and
pearance is rebounding causing him deep
mental health.

unhappiness and despair.

T h e r e f o r e , if you want to gain m o r e

This is an extreme example. In fact, this is
relaxation and flow with the current of life,
the reason that we chose it as an illustration.

without being in a continual state of strife with

But the reader must agree that there is a lot of
the impressions of the environment, then you
truth in what has been said, if one considers
must realize that your roles in life are only
the number of actors and actresses that have
actions. Nothing more. They are not you. You
in fact committed suicide. Yet this over—
must continue to do them, but look at them

309
realistically. Consider yourself as an actor sive movement towards harmony, both in the p e r f o r m i n g the roles. Your deeper self or internal and external worlds. Internal prob—
nature will be the audience, while the body
lems must be progressively erased from the
and mind will carry out the roles.

subconscious mind. Any higher experiences

Next, you must try to disidentify with your
will hasten this process until one wipes the
body, emotions and personal mind. You should
accumulated 'dust' of past conditioning and
be aware of them. This is not easy and at first
impediments from the mind. T h e n you will
will only be intellectual, but with practice you
know what Christ meant when he talked about:

will find that you identify with them less and

'the peace that passeth understanding'.

less. This is not surprising for the witness is
consciousness. You are not creating anything,
merely allowing that which is already there to
reassert itself in your being.

Conclusion

T h e r e are a large n u m b e r of techniques for cleaning out the mind and inducing tranquillity. In psychiatry there are methods such as initiated symbol projection, d r e a m interpretation, picture association, narco-analysis,
etc. We have given the ones that we think are
most practical and effective. Don't make the
mistake of thinking that the subject of cleaning
out the mind is finished, for the whole aim of
yoga is directed towards this very end.

In the first part, we mentioned the basic
problem of lack of meaning in life1. This is a
problem that will certainly dissolve and disappear in the course of making progress in yoga.

But you must find this out for yourself and not
take our word for it. T h e r e is another factor.

We strongly advise you to follow your own
aspiration in life. As much as possible express
your talent through work or play - artistic,
organizational, etc., as this also helps to
eliminate mental strife, for one becomes caught
in a flow of concentrated activity. If you are
flowing with the current then you are not
concerned with the eddy currents or obstruction at the river's edge.

In fact, we see external expression as a
necessary part of exhausting mental problems
and of yogic life in general. But as much as
possible it should be karma yoga, selfless
action, so that one does not become too ego-centred and self-preoccupied2.

Man, both in the past and in present times,
has devoted most of his attention to mastering
outer events, caring little for the inner events.

Notes

This is the reason he has so many problems,

1 Removal of mental problems: Part 1 - Book I,
for there has to be knowledge of the inner

Lesson 9, Topic 2; Part 2 - Book I, Lesson 10,
environment to achieve peace of mind and

Topic 2
higher awareness. T h e r e has to be a progres—

2 Book I, Lesson 12, Topic 1

3 1 0

Topic 1

Hatha Yoga: Laghoo Shankhaprakshalana

An intestinal system which is permanently

Advantages over laxatives
overloaded and blocked brings about adverse,

Laghoo shankhaprakshalana is not intended
disagreeable and dampening consequences on
to act in the same way as laxatives. Laxatives
a person's life1. If you suffer, or have previously
artificially stimulate the nerves of the intestines, suffered from constipation, then there is no
so that peristalsis (the wavelike motion in the
need to convince you of its negative repercus—
intestines) is prompted to rapidly propel the
sions; you would already know from your own
stool through the intestines to the bowels for
bitter experience. Laghoo shankhaprakshal—
expulsion. Although this does empty out the
ana is an excellent, yet simple, method of bowels, at the same time it leads to gradual encouraging a good bowel movement, and weakening of the nerve reflexes. Furthermore, for generally washing out the intestines. It is laxatives tend to completely empty the bowels
particularly useful for people who suffer from
and this is not nature's intention. In a healthy
constipation, though it can also be utilized to
intestinal system there is always a residue of
thoroughly flush out the digestive system. It
stool in the bowels. It is here that water is
can be done daily as part of your early morning
reabsorbed into the body to prevent dehydra—
routine, or it can be performed occasionally
tion. Moreover, this residual stool contains
whenever it is justified. T h e practice only takes myriads of bacteria, which help to protect the
a few minutes to carry out, yet this short time
body from infection and also belp to produce
is usefully spent, for the practice will help you
certain vitamins of the B complex. Strong
to remove torpor and dullness from your life,
laxatives sweep out all the stool, thereby
and to replace it with energy, interest and
preventing reabsorption of water, and prevent—
optimism.

ing the bacteria from performing its normal
function. Therefore, though laxatives give

Terminology
short-term benefits, they can lead to gradual

T h e Sanskrit word laghoo means 'short', deleterious effects in the body.

"condensed' or 'concise'. The word shankha

In laghoo shankhaprakshalana, salt water is
means 'conch' or 'shell' and prakshalana means used, not a laxative. T h e salt water acts as a
to wash' or 'to clean thoroughly'. T h e word
lubricant and loosens up the stool. Let us take
shankha is intended to represent and describe
an analogy. If you have engrained crust, stains
the intestine, with its cavernous and coiled
or coating on the inside of a pot, you first of all
shape. Therefore, the combined term shankha-
let it soak for some time in hot water. This
prakshalana means to completely wash the loosens up the encrustation and eventually intestines. This is, in fact, the name of a more allows it to be easily removed. The salt water
comprehensive technique2.

acts in a similar way within the intestines leaving

T h e method we will describe here is the
them clean and free from obstruction.

shortened form - laghoo shankhaprakshalana

T h e salt water does not directly stimulate

- which can be done very quickly and with little
the nerves. Normally, it is movement and bulk
preparation. Furthermore, the two practices
of stool that acts as a trigger which, in turn,
have slightly different purposes: shankha—
stimulates the nerves which activate peristalsis.

prakshalana is intended to completely empty

T h e salt water encourages the hardened or
and clean the whole digestive system, whereas
blocked stool to move, which prompts the
laghoo shankhaprakshalana is intended only
nerves to carry out their normal functions. No
to encourage normal functioning of the
direct nerve stimulation is involved as is the
intestines.

case with laxatives. A further point worth

311
noting is that the salt water does not in itself LAGHOO SHANKHAPRAKSHALANA
lead to complete evacuation of the bowels,
which is one of the major drawbacks associated

Prepare the warm salt water.

with laxatives. If you are currently using some

Quickly drink 2 glasses of water.

form of laxative, we suggest you adopt laghoo

Then practise the following asanas3:

shankhaprakshalana in order to reduce this
tadasana - 8 times
dependency.

tiryaka tadasana - 8 times
kati chakrasana - 8 times

Equipment
tiryaka bhujangasana - 8 times

All that is required is a pitcher of lukewarm salt
udarakarshanasana - 8 times.

water and a glass. In the practice you will be

The sequence should be as we have given.

required to drink about six glasses of water.

Then drink 2 more glasses of the warm salty

Therefore, about two litres of warm water
water.

should be sufficient, though you can use your

Repeat the 5 asanas, 8 times each.

discretion as to the amount of water required.

Finally drink 2 more glasses and again repeat

The salt should be added in the proportion
the asanas.

two teaspoonsful per litre of water. Make sure

Having drunk 6 glasses, now go to the toilet.

the salt is clean, and fully dissolved in the

Don't strain whether you have a bowel move—
water.

ment or not. If you don't have a movement, it

It is important that you use salt water, so will come later.

that the water is not absorbed through the
intestinal walls into the body. T h e aim is to

Frequency
ensure that the water passes from the stomach

If you suffer from constipation, then you can
throughout the length of the intestines without
practise every day. Otherwise, practise once
any absorption whatsoever. If you use water
or twice a week or whenever you have the time
without salt, then all the water will be quickly
to spare.

absorbed in the early part of the intestines,
without ever reaching the bowels. T h e salt Limitations water creates a high osmotic pressure, much People who suffer from ulcers, whether peptic
higher than pure water, preventing absorption
or duodenal, should only practise laghoo
and allowing the salt water to Hush through
shankhaprakshalana under expert guidance.

the system.

People with high blood pressure should take
care if they practise alone; again it is best to

Asanas
practise under expert supervision.

You will be required to perform five special
asanas during the practice. These are tadasana,

Precautions
tiryaka tadasana, kati chakrasana, tiryaka After completing the practice wait for half an bhujangasana and udarakarshanasana3.

hour before eating.

We emphasize again, that you should not,

Place of practice
under any circumstances, try to force a bowel

This depends on circumstances and climatic
movement. This is the easiest way to develop
conditions. If you live in a warm country, you
piles. T h e bowel movement should be natural.

can practise in your backyard or on the lawn.

Otherwise, practise in your bathroom or in

Benefits
the room where you normally practise your

People with digestive problems such as consti—
asanas.

pation, flatulence, acidity, indigestion and other
digestive maladies are advised to practise this

Time and sequence
technique. Laghoo shankhaprakshalana is an

You should practise when your stomach is excellent method of purifying the body, and empty. As such, the best time is early in the of preventing or helping to remove a diverse
morning.

number of ailments. We suggest that you seek
expert guidance to find out whether it will
help to remove any ailment that you have.

312

O u r body is composed of about seventy percent water; our kidneys fdter between
fifteen and twenty gallons of water eveiy day.

Most of this purified water is circulated into
the bloodstream, while the waste materials of
our body are eliminated in the urine. T h e
structure and health of our body is wholly
dependent on a plentiful supply of water - not
merely water, but clean, fresh water. Therefore,
if you want to take positive steps to keep your
body in the cleanest, healthiest condition, or
remove existing impurities, there is no better
way than to drink plenty of water every day.

Try to make this a habit.

Notes

1 Disorders of digestion: Book I, Lesson 9, Topic 1

2 Book I, Lesson 12, Topic 2

3 Topic 3 of this lesson

3 1 3

Topic 1

Asanas: Shankhaprakshalana Asanas

T h e following five asanas are to be specifically
used in the intestinal cleansing practices of
shankhaprakshalana1 and laghoo shankhaprakshalana2:

1. Tadasana

2. Tiryaka tadasana

3. Kati chakrasana

4. Tiryaka bhujangasana

5. Udarakarshanasana

This series of asanas has a special role to
p e r f o r m in these practices, for they systematically open the various intestinal valves
between the stomach and the bowels. That is,
these asanas, when performed in the given
sequence, progressively open the pyloric valve

(at the outlet of the stomach), then the ileocecal
valve (at the exit of the small intestine) and
finally the valve (or sphincter) which forms the

Technique
anus3. Therefore the prescribed sequence of

Stand erect with your feet about 15 cms apart.

asanas is important, and they should be done

Keep your eyes open throughout the practice.

in the order listed. In this way, the salt water is

Gaze at a point directly in front of, or above
encouraged to flow from the beginning of the
you; this can be on the wall, ceiling, or if you
intestines to the rectum. It is for this reason
are practising outside, in the distance.

that these asanas are especially incorporated

The object of your attention is not important,
into the two cleansing practices. Other asanas
but you must keep your gaze fixed on it
can also be used, but our experience in the
throughout the entire practice.

ashram, and that of yogis throughout the ages,

Interlock the fingers of both hands.

has shown that these five particular asanas are

Then hold your arms directly above your head.

the most suitable.

Gently adjust your hands so that the palms

These asanas also give benefits in their own
face upwards.

right, apart from association with these cleans—

Then stretch your whole body upwards as far
ing processes. These will be described in the
as possible.

following text.

Straighten your arms, but keep the hands
interlocked.

TADASANA (PALM TREE POSE)

Raise yourself on tiptoes, all the time trying to
stretch up as high as you can.

The Sanskrit word tnda means 'palm tree' and At first, it may be difficult to maintain balance,
therefore, not surprisingly, the English transla—
but with practice it becomes easier; the
tion of this pose is the 'palm tree pose'. It is
important thing is that you keep your gaze
also often known as the heavenly stretch pose,
fixed on the chosen point.

because this is exactly what you do in this

Remain in the final position for a few seconds.

asana: stretch the body upwards towards the

Then lower the body and bend and relax the
heavens.

arms. Allow the backs of your hands to rest on
top of your head.

314

This is 1 round. Rest for a second or two.

Then repeat another round, stretching your
whole body, arms and legs, as much as you
can.

Breathing and awareness

Breathe in deeply as you raise the body. Hold
your breath in the final raised position, and
breathe out as you lower your body. T h e
breathing should also be coordinated with the
raising and lowering of the hands.

Direct your attention to any fixed point.

Some people prefer to look at a point in front
of the body, either at a distance or a near

Try to bend your body from the waist.

point, while others prefer to watch their raised

Do a number of rounds, all the time keeping
hands. Choose for yourself However, we have
the body stretched and balanced on the balls
found that it is easier to maintain balance if
of your feet.

you look at a fixed point in front of you.

Then relax your body and stand with your
feet flat on tbe ground.

Number of rounds

Some people may find it difficult to balance on

For shankhaprakshalana and laghoo shankha—
tiptoes for the entire practice.

prakshalana do eight rounds. Otherwise, for

These people can do the asana while standing
general health purposes, you can practise as
firmly with their feet flat on the floor. When
many rounds as you wish. Tadasana should be
they develop a better sense of balance, they
done after sirshasana (the headstand pose) as
can start to do the practice on tiptoes.

a counterpose. In this case, one should stay in

These people however, should try to balance
the final position for as long as possible,
on their tiptoes for at least a few seconds each
breathing slowly and deeply.

time they do the asana, as this will help them to
develop the sense of balance.

Benefits

This asana develops a sense of balance. The

Breathing
whole body is stretched, which loosens up the

The breathing pattern should be normal.

entire spinal column from top to bottom.

Furthermore, the abdominal organs and Mistakes to avoid muscles are toned up.

In this asana keep your body and head facing
forwards.

TIRYAKA TADASANA

(SWAYING PALM TREE POSE)

Awareness, number of rounds and benefits

These are as given for tadasana.

Technique

Stand erect with the feet about 15 cms apart.

KATI CHAKRASANA

Stretch your arms above your head, fingers

(WAIST ROTATING POSE)

interlocked, in the same way as described for
tadasana.

The Sanskrit word kati means 'waist' and chakra Throughout the practice keep your gaze fixed means 'circle', 'wheel' or 'rotation'. Therefore,
on a point in front of your body.

in English this asana is the 'waist rotating pose'.

Stretch your whole body and raise yourself on
tiptoes.

Technique

Maintain this stretched position, and bend your

Stand erect with the feet about half a metre
body to the right.

apart.

Then bend your body to the left, keeping your

Let your arms hang limply beside your body.

arms in line with the trunk.

Then twist your body to the right, keeping the

This is 1 round.

position of your feet and legs fixed.

315

Number of rounds

Practise eight times for shankhaprakshalana
and laghoo shankhaprakshalana; otherwise,
as many times as you wish.

Benefits

This asana tones up the waist, back and hip
joints. It is particularly useful for removing
spinal stiffness. Though it is a simple asana,
the mere relaxation and swinging movement
of the u p p e r part of the body induces a
wonderful feeling of lightness. In fact, we feel
this asana can be used to remove physical and
mental tension when you have little time to
spare. Also, if you have been sitting or standing

As you twist, allow your arms to rotate and to
in one position for a long period of time, you
entwine your body (like a creeper around a
will more than likely feel very stiff. This is an
tree); that is, allow your right arm to swing
excellent asana for quickly and effectively
behind your back and your left arm to swing
removing this stiffness.

over your right shoulder.

Your arms and back should be relaxed as

TIRYAKA B H UJ AN GAS AN A
much as possible throughout the practice.

(TWISTING COBRA POSE)

At the end of the twisting motion, also rotate
your head as far as possible in the same The word tiryaka means 'triangular' or 'diagon-direction as the twist of the back.

al', and bhujanga means 'cobra'. The word

In the final position, your left hand should
tiryaka is used here for two good reasons.

rest on your right shoulder; your right hand

Firstly, because in the final pose one gazes
should be in contact with the left side of your
over the shoulder diagonally across the back
waist; and your eyes should gaze backwards
of the body at the heel on the opposite side.

over your right shoulder.

Secondly, because one gazes over each should—

Stay in this position for half a second or so.

er in turn at the heels, the direction of the gaze

Then twist your body in the opposite direction
from each shoulder forms two sides of a
so that eventually you are gazing over your
triangle, while the width between the shoulders
left shoulder, and your arms are wrapped
forms the base or third side of the triangle.

around the body in the opposite sense to that

However, this is a bit complicated for transla—
already described.

tion, especially if you try to associate it with a

Again, stay in the final position for half a second.

cobra. One English name of this asana is the

This is 1 round.

'twisting cobra pose'.

In the same way practise a number of rounds.

Remember your arms should not be stiff while
doing the asana - think of them as two lengths
of rubber hanging from your shoulders; in
this way, they will passively encircle your body
as you rotate your shoulders from the waist.

Perform the whole m o v e m e n t smoothly,
without jerking or stiffness.

Breathing and awareness

The breathing pattern should be normal.

Technique

Keep your awareness on totally relaxing Lie on the floor facing downwards.

your arms, and on the sense of swing as you

The balls of your feet should be in contact with
rotate your body.

the ground; the feet can be together or slightly
separated.

316

Place your hands so that they are below and

Limitations
beside both shoulder blades, (that is, so that

Those people who suffer from peptic or
the hands are about half a metre apart). duodenal ulcers, or hernia, should not do this Straighten your arms, and raise your shoulders asana.

and head off the ground.

Let your back remain limp and passive.

Benefits

.As you raise your body, simultaneously twist

For full details of the benefits obtainable from
your back slightly to the right.

this asana refer to the description of bhujang—

Turn your head and gaze over the right asana4.

shoulder at your left heel.

Your back should remain totally relaxed.

UDARAKARSHANASANA

In the final position, your arms should be

(ABDOMINAL STRETCH POSE)

straight.

Don't strain, but try to twist your head and

T h e word udara means the 'stomach' and
back as much as you can in the final position,

'abdomen', and akarshan means 'to stretch' or keeping your navel as close as possible to the

'massage'. Therefore this is known as the
ground.

'abdominal massage pose'.

Stay in the final position for a second or so.

Then face forwards again.

Bend your arms and lower your body.

Repeat exactly the same procedure, but twisting the body and head to the left side, and
looking at your right heel over your left
shoulder.

Having completed this, return to the starting
position.

This is one round.

Practise m o r e r o u n d s according to your
capacity and available time.

Technique

Breathing and awareness

Take a squatting position, with your feet about

Breathe normally in the starting position. half a metre apart.

Breathe in as you raise your body. While in the

Place your hands on your knees.

final raised position hold your breath and as

Turn to the right side, pushing your left knee
you lower the body to the ground breathe
to the ground.

out.

Don't move the position of the feet, though

While raising and lowering the body, be you can allow the heels to rise.

aware of breathing and relaxation of the back,

Keep your hands on your knees throughout
together with movement of the body. Try to
the practice.

synchronize the breathing with the body Twist your head and back as far as possible, movement. In the final position direct your and gaze over your right shoulder.

attention to the opposite heel.

Allow your back to relax.

Stay in the final position for half a second or

Mistakes to avoid
so.

Many people stiffen their backs and raise the

Return to the squatting position.

abdomen off the ground when they move into

Repeat the same procedure, twisting your body
the final position. This is wrong. Allow your
in the other direction, pushing your right knee
back to relax, so that it sags towards the ground
to the floor and looking over your left
in the final pose. This relaxation enables shoulder.

greater movement of the trunk.

Then return to the starting position.

This is 1 round.

Number of rounds

Do a number of rounds.

Refer to kati chakrasana.

317

Note for beginners

Beginners and those people who have a stiff
back, may find difficulty maintaining balance.

U n d e r these circumstances lean against a wall
when you take the squatting position. Your
heels should be about twenty centimetres or
so from the wall. This will give you support,
but at the same time allow you to twist your
body in the way described for the asana.

Breathing and awareness

T h e breathing should be normal. Maintain
awareness of the movement.

Number of rounds

Refer to kati chakrasana.

Benefits

This is a very useful asana for people with
abdominal ailments, because it alternately
compresses and stretches the digestive organs,
nerves and muscles.

If you suffer from constipation, we recomm e n d that you practise this regularly, as it
helps to encourage the normal functioning of
the large intestine and the anal sphincter.

Notes

1 Book I, Lesson 12, Topic 2

2 Topic 2 of this lesson

3 For clarification refe r to the diagra m of the
digestive system - Book I, Lesson 7, Topic 1

4 Book I; Lesson 4; Topic 2

318

Topic 1

Pranayama: Practice

Here we will briefly discuss the technique of

NADI SHODHANA - STAGE 3
kevala kumbhaka. T h e Sanskrit word kevala (NEW RATIO)

means 'only', and kumbhaka means 'breath
retention' or 'cessation'. T h e word kevala is

H a v i n g m a s t e r e d t h e ratio given in t h e directly connected with the word kaivalya previous lesson (namely 1:6:4:1:6:4) you meaning 'onlyness', but is another n a m e for should now proceed to the next ratio which is
samadhi, nirvana or supreme enlightenment

1:8:6:1:8:6 for inhalation: inner retention:

and union. Therefore kevala and kaivalya mean
e x h a l a t i o n : i n h a l a t i o n : i n n e r r e t e n t i o n : that e x p e r i e n c e which is b e y o n d duality, exhalation3.

beyond mere conceptions, beyond words. Any

Remember, if you have not yet mastered an
description of the experience immediately earlier stage then persevere until you gain distorts it and can never adequately convey its proficiency. Don't proceed to a more advanced
essence. For this reason, the words kevala and
stage prematurely. If possible tiy to increase
kaivalya are used as a suitable nondescription
the time that you practise pranayama daily,
of the indescribable.

beyond what is prescribed in the suggested

Kevala kumbhaka is the spontaneous cessa—
practice program. T h e more you practise, the
tion of breath that occurs with the state of
more proficient you will become and the greater
samadhi, attained through pranayama and the
will be the results.

meditational methods of raja yoga. If kevala

However, don't strain. You should slowly
kumbhaka arises, then samadhi must also gain mastery over the breathing process.

simultaneously occur. O n e goes with the other.

Other forms of kumbhaka (such as antar
kumbhaka in nadi s h o d h a n a stage 3) are
known collectively as sahita kumbhaka1. T h e
word sahita means 'combined with something'.

In other words, these other types of kumbhaka
are combined with and brought about by other
practices; they require effort to perform them
and do not arise spontaneously; they are not
directly related to samadhi. These kumbhakas
are performed in order to induce the spontaneous occurrence of kevala kumbhaka, where
one becomes perfectly receptive to the inflow
of higher consciousness.

T h e b a n d h a s (jalandhara, uddiyana and
moola) are powerful techniques of inducing
kev ala kumbhaka, especially if they are combined with pranayama practices2.

Notes

1 Book I, Lesson 8, Topic 4

2 Jalandhara bandha: Book II, Lesson 14, Topic 3; uddiyana bandha: Book II, Lesson 18, Topic 3; moola bandha: Book II, Lesson 19, Topic 4

3 Book I, Lesson 10, Topic 5

3 1 9

Topic 1

Trataka and Concentration

Concentration is the essence of trataka. And it
thought, though unlikely to bore a hole in the
is through powerful concentration that one
body, also has vast power. A concentrated
makes progress in yoga1.

mind acts as an irresistible instrument of action;
it leads to efficiency in all one's activities in the The power of concentration
outside world; it is a dynamo which generates

What is concentration? It is one-pointedness
vitality and enthusiasm in every direction. A
of mind, the ability to hold, to focus one's
concentrated mind also has the ability to be a
attention on one point, without wavering.

sensitive receiving instrument; it becomes

Perfect concentration leads to meditation. In
receptive to higher vibrations, to heightened
meditational practices, such as trataka, concen—
perception. It becomes a receiver of the influx
tration leads to complete mental attention on
of higher awareness, bliss and knowledge. All
one object, form or thought to the exclusion
this is normally beyond the range of the
of all others. There is no distraction from the
average mind for it is too disturbed and
environment or other peripheral things.

distracted by a continual inner chatter of

Why is deep concentration so powerful? This
thoughts. Concentration is the key that will
can be best illustrated by comparing the mind
unlock the door to higher states of awareness.

of an average person to a light bulb. T h e rays
of light go in all directions; the energy Physiology of trataka emanating from the centre filament is dissi-Most people have heard of the pineal gland. It pated, spread in all directions. If you stand
is a small pea-sized gland above the top of the
five feet away from the bulb you will see the
spine, in the centre of the head between the
light, but will not feel any direct heat, even
two ears (technically it is located between the
though there is intense heat at the centre of
two cerebral hemispheres and above the
the bulb in the filament. In the same way the
cerebellum). This small body has yet to be
mind of the average person has vast dormant
understood by modern science, and does not
potential and power at its source, its centre,
seem to have any specific physiological func—
but this is dissipated in all directions. T h e mind tion. Yoga, on the other hand, together with
thinks of a continuous stream of things, one
various spiritual systems throughout the ages,
after the other, without dwelling on one subject
both eastern and western, says that this gland
or aim in any depth. T h e power is present in
is the link, the antenna for higher vibrations.

each person, but it is not focused and utilized.

When it is stimulated or awakened then one

In recent years science has produced some—
can start to tune in with more subtle patterns
thing that was once the main topic of science
of existence.

fiction novels - the laser. It is an apparatus

It is significant that the eyes are connected
that lines up all the rays of light from a source
directly with the pineal gland, via the sympa—
so that they are in unison with each other, so
thetic nervous system. This much modern
that they vibrate together in perfect harmony.

physiology has determined, together with

T h e original source of light need not be great,
various other factors which have recently come
not even as great as the average light bulb
to light. The centre of the sympathetic nervous
filament that we have just mentioned, yet if
system, as well as the parasympathetic, is the
you stood five feet away from a laser source,
hypothalamus. The hypothalamus is also the
the beam would almost instantaneously burn
centre of wakefulness and pleasure together
a hole straight through your body. This is the
with sleep and pain. Therefore the eyes, the
power of concentrated light. C o n c e n t r a t e d pineal gland, the sympathetic nervous system,

320
the hypothalamus and the wakefulness of an

"Concentration is the key to open the gates
individual are all intimately connected with
of that great power. When you successfully
each other, directly or indirectly. Mental concentrate on one idea or form, you enter concentration of any type will tend to bring dhyana (meditation). Whether you are a
these systems into a high level of sensitivity.

devotee of God or an atheist, you can realize

This, as we have already pointed out, allows
the glory through meditation. A person having
the infiltration and flow of higher conscious—
faith in God can meditate on any choicest form
ness through the pineal gland.

of God, through which he will attain realization.

In trataka the whole system is stimulated

An atheist can choose a flower, or a star, or the
and awakened by concentration through the
nose tip, between the eyebrows, or the heart
eyes. This induces higher sensitivity of the
and so on. T h e result will be the same."

pineal gland and directly - via the sympathetic

Therefore, choose your object carefully and
nervous system - greater wakefulness in the
then practise earnestly.

individual. This is why trataka is such a power—

Note also that though we have described
ful technique; it directly influences the pineal
the technique of trataka, where one creates
gland. Furthermore, all other disturbing the image in front of the eyes, there is absolute-thoughts, which reduce receptivity, are blocked ly no reason why you should not mentally
out, at least temporarily, because of the intense
create a picture at the heart centre. Many of
concentration. All these factors help to lead
the ancient yogic texts recommend this place
the individual to higher experiences.

for creation of the image. In the Katha

Other techniques perform the same func-

Upanishad it says that one can create an image tion; they induce concentration and sensitivity
at the heart, such as an inner-image the size of
in the human system, and in particular the
the thumb. You must therefore experiment
pineal gland, though sometimes in a more
for yourself and find the best object and the
direct m a n n e r . Pranayama, for example, best location. Don't feel limited to the objects directly influences the hypothalamus, which is and techniques that we have given, for this is
the centre of respiration; in this way wake—
only intended as a guide.

fulness is induced and receptivity amplified.

This is possibly the mode of operation of Awareness and concentration certain types of drugs. They somehow render Though the immediate and primary aim of
the system, including the pineal gland, more
trataka is to develop concentration, you should
sensitive to higher vibrations.

not force yourself to concentrate. Concentration must arise spontaneously. Try to maintain

Choice of object
awareness of the object of trataka. That is,

We have already discussed how you should
allow extraneous thoughts to arise, but while
choose your object for trataka
simultaneously being attentive to the object.

2. T h e following
quotations by Swami Satyananda, in the book

You must split your attention between distrac-

Steps to Yoga, clearly emphasize what has already ting thoughts and the object. Don't become
been explained: "We can give any pattern to
lost in the stream of invading thoughts, but
the mind. We can shape it in the pattern of a
merely watch them with a feeling of disinterest.

woman, a man, or a pot, or a watch or a body.

If you do this, then the unwanted thoughts

When we concentrate on Krishna, our mind
will automatically subside, and concentration
assumes the form of Krishna which gradually
will arise. Of course, on occasions your mind
becomes consumed in self-consciousness, may be more agitated than usual; you should resulting in nirvikalpa samadhi.

still follow the same procedure, though it may

"When the mind merges in the form of the
be difficult to attain any degree of concen—

Ishta Devata (personal deity), the sense contration. This awareness is important, for if you
sciousness is withdrawn.

try to force the mind to concentrate you will

"You should select that object which would
only create more tension and less concentra—
at once magnetize your mind and compel it to
tion. So be aware. Don't battle with the
withdraw itself from all other objects.

wandering mind, for you will lose. Tame the

"When the mind is merged in the one form,
mind and mould it into a state of concentration
the light in us manifests itself.

by adopting the attitude of awareness.

321

Conclusion

Trataka is a very powerful, yet deceptively
simple practice. When you are able to concentrate on an object then that object becomes
the focus, the form of your consciousness. In
other words, if your object is a candle, then
this does not merely represent your consciousness, it is your consciousness. We don't expect
you to understand this, we are merely pointing
it out to you. All you have to do is to practise
trataka and merge your being into the object,
form or thought and disappear into it like an
arrowhead into a target. Practise for yourself
and discover your own experience.

Notes

1 Trataka: Stage 1 - Book I, Lesson 8, Topic 6

Stage 2 - Book I, Lesson 9, Topic 6

Stage 3 - Book I, Lesson 10, Topic 7

2 Book I, Lesson 8, Topic 6

322

Topic 1

Meditation: Practice

There is no limit to the number of possible
are relaxed and receptive. We suggest you
meditational practices. Any theme can be used
practise immediately after your yoga practice
as the focal point of your attention. The most
program or perhaps before sleep.

essential stipulation is that you must choose

Choose any of the following poems (or any
something that will easily hold your attention.

other). Reflect on its deeper significance but

If this is not the case then you will gain little or try not to be blocked by mere intellectual
nothing from the practice.

understanding. If you think you understand

So far in the book we have given methods
its meaning, and feel that the meaning is
which are based on traditional techniques given
obvious, then you have not really understood.

in the yogic and tantric texts. In this topic we
will introduce you to another possible theme

REFLECTION ON A POEM
for meditative purposes.

The following are poems written by famous

Poem 1
mystical poets. You may already be familiar

To see a world in a grain of sand
with them. Poems, especially ones of a spiritual

A nd heaven in a wild flower
nature, can be used as an object of meditation.

Hold infinity in the palm of your hand

They are trying to express something that the

And eternity in an hour.

poet has realized. He is trying to convey the

William Blake
inexpressible through the inadequate medium
of words.

Poem 2

If you read a poem a thousand times and try

When I open my eyes to the outer world,
to analyze it logically or from the viewpoint of

I feel myself as a drop in the sea;
everyday experience, then you will gain noth-

But when I close my eyes and look within,
ing - only a headache. First try to understand

I see the whole universe as a bubble
the surface meaning of the words and then

Raised in the ocean of my heart.

reflect on their deeper significance. If you only
come up with an intellectual understanding

Inayat Khan
that you can easily discuss with another person,
then discard it. Reject it, for the poem means

Poem 3
far more. Let the content of the poem gravitate

That is full, this is full.

to deeper levels of your being. Develop an

From full, the full is taken,
intense need to know what the poet is really
the full has come.

trying to express. If you find the answer you

If you take out the fullness from the full,
will definitely know; it will hit you like a the fullness still remains.

thunderbolt. It will shatter all your previous

Ishavasya Upanishad
conclusions, convictions and understanding.

You can think about the real meaning of the
poem at any time of the day. In fact if you

Poem 4
really have a strong need to find the meaning,

Man has a real existence,
then the reflection, the enquiry will continue

But it has nothing to do with place;
all the time below the level of everyday

He has continuance,
consciousness. It will continue without your

But it has nothing to do with beginning and end.

awareness. However, the best time to consciously reflect on the meaning is when you

Taoism

323

Choose any poem that appeals to you, which fascinates you. Reflect on it. What does it really mean? And remember if you think you know
the meaning, it is almost a certainty that you
don't. Only if you start to j u m p with joy and
bliss, could it be that you have unfathomed
the knowledge contained within.

324

Daily Practice Program

If you suffer from constipation then you
of alleviating mental problems1. Remember
should definitely try to practise laghoo
effort and need are required on your part; no
shankhaprakshalana, either occasionally or on
one else can remove your problems for you.

a daily basis. It is such a simple practice and it

You must work them out, and remove them
can help to make your ' b u r d e n ' lighter yourself.

throughout the rest of the day.

Continue your practice of trataka and if you

Try to bear in mind and practise what we
have spare time, reflect on one of the poems
have said about deconditioning and dis—
we have given for a few minutes.

identification, as well as the previous methods

Practice

Rounds

Minutes

Program 1: duration 1 1/2 hours

Surya Namaskara

—

10

Shavasana

—

4

Bhujangasana

—

3

Shalabhasana

3 rounds

3

Shashankasana

—

3

Shashank Bhujangasana

—

3

Ushtrasana

2 times

3

Ardha Matsyendrasana

1 each way

4

Shavasana

—

3

Nadi Shodhana Pranayama:

—

Stage 2

—

5

Stage 3 (new ratio)

—

14

Trataka: Stages 1, 2 or 3

—

30

Reflection on poem

—

5

90

325

P r o g r a m 2: duration 1 hour

Surya Namaskara

—

5

Shavasana

—

3

Bhujangasana

—

3

Shalabhasana

3 rounds

3

Shashankasana

—

3

Ardha Matsyendrasana

1 each way

4

Nadi Shodhana Pranayama:

—

Stage 2

—

4

Stage 3 (new ratio)

—

10

Trataka: Stages 1, 2 or 3

—

30

Reflection on poem

5

60

P r o g r a m 3: duration 3/4 hour

Surya Namaskara

—

5

Shavasana

—

3

Bhujangasana

—

3

Shalabhasana

3 rounds

3

Shashankasana

—

3

Ardha Matsyendrasana

1 each way

3

Nadi Shodhana Pranayama

—

Stage 2

—

3

Stage 3 (new ratio)

—

7

Trataka: Stages 1, 2 or 3

15

4 5

Find time to reflect on the meaning of one of the poems given.

P r o g r a m 4: duration 1/2 hour (for general health) is as for the above Program 3, excluding the practice of Trataka.

Notes

1 Removal of mental problems: Book I, Lesson 9,

Topic 2; Book I, Lesson 10, Topic 2

3 2 6

Lesson 12

To abide by the laws of karma yoga is an uphill
task but surely not an impossible one. The
karma yogi goes on his way through small day
to day events. The test lies in trying the attitude
of man towards daily problems, severe and
ordinary. The one who can detach himself
from the exciting effects of joyful events, and
from the maddening effects of sorrowful events
is a karma yogi in the true sense of the word,
for he has offered all he has. For such a man,
prayer does not mean remembrance for a few
routine minutes, but it means offering of the
whole, full life. For such a person, then life
itself becomes a constant prayer. Make your
life a constant prayer by dedicating yourself to
karma yoga.

Swami Satyananda Saraswati

Topic 1

Karma Yoga (Part 1)

Karma yoga is the yoga of action or work. Its

There is a tendency to think that work cannot
aim is to bring about integration, harmony
possibly be yoga, and of course mere work is
and union through action. It is a yogic path
not yoga. Karma yoga implies something far
that is open to everyone, for we all have to
greater and more profound than work. It
work and perform various activities, whether
implies selfless, concentrated actions, with
physical or mental. In fact, it is most suitable
awareness.

for the modern, activity oriented world and is

Karma yoga is an important technique for
ideal for those of us who find it easier to do
growth and progress along the spiritual path.

something than nothing, which is everyone,

It helps to bring peace and equanimity into
for there is nobody who can do absolutely
one's life. In itself, it leads directly to higher
nothing. It is impossible. There must always
awareness and knowledge, even though these
be some form of action, even if it is sleeping,
experiences bear little relation to the actual
day dreaming or trying to do nothing. It is
work being carried out. It is the inner experi—
through karma yoga that we can start to ence that is important, and this is something practise yoga twenty-four hours a day utilizing that cannot be conveyed by words.

our actions as a m e a n s to gain h i g h e r

Swami Satyananda, like his guru Swami
awareness.

Sivananda, affirms and emphasizes the impor—

The significance of karma yoga is usually
tance of karma yoga in order to know the
overlooked by newcomers to yoga and even
experience of meditation. He proclaims: "One
by people who have been practising other
should do one task at a time. Total absorption
forms of yoga, such as raja yoga and hatha
in any work will gradually train the mind to
yoga, for many years. T h e regular practice of forget its usual fickleness and unsteadiness. If yoga techniques for a fixed time every day you p l u n g e into the work at h a n d with
brings many benefits. Yet one should try to
undivided keenness and attention, you will
practise yoga throughout the whole day. This
derive great help in meditation."

is possible through karma yoga. Asanas,

Everyone in the ashram practises karma
pranayama, meditational techniques, etc. bring
yoga in one form or another, in the press,
wonderful results, experiences and knowledge,
office, library, kitchen or wherever karma yoga
but one must relate these inner experiences,
is an integral and indispensable part of ashram
obtained during these practices, to everyday
life.

life. It is for this reason that we have introduced

T h e motto of karma yoga is to: give - give -
karma yoga at a reasonably early stage in the
and give. The prevailing motto in the world is
book - to enable you to put it into practice to
the opposite, namely to: take - take - and take
the best of your ability. In this way, you will
more. It is this latter attitude that prevents
gain much more from the more tangible yoga
progress in spiritual life and the experience of
techniques that you practise every day, meditation. All the great spiritual teachers including kriya yoga in the future.

throughout history preached that one should
reduce and eventually eliminate all actions and

Karma yoga as a means to meditation
thoughts that are motivated by personal gain.

Karma yoga can lead to exactly the same Of course this takes time and cannot be done experiences as other forms of yoga. There is overnight, yet it is absolutely necessary, if one
no doubt about this. But it is difficult for most
is to eliminate the power of the ego, the obstacle
people to appreciate this point, for other paths
or the veil which prevents the influx of higher
of yoga such as raja yoga, seem more 'yogic'.

consciousness.

329

Concentration, willpower and mental The whole mind and body becomes integrated problems and tuned to a high degree of sensitivity, and

Most people have a mind that can be compared
f r o m this one can start to e x p e r i e n c e
to a river with a large number of eddy currents.

meditation.

These currents continually react, clash and

It is during work and other activities that
oppose the mainstream flow. T h e result is you can recognize your mental problems. It is incessant disturbance, turmoil, friction and loss through karma yoga that they are recognized
of energy. If engineers want to tap the power
and exhausted. It is for this reason that Swami
of the river for electrical distribution, they Satyananda says: "Work would become a have to channel the water flow into one source of happiness if one can recognize it as a powerful and unified current with as few eddy stepping stone towards spiritual enlightenment
currents as possible. Then they have to build

- samadhi. Karma yoga is the outlet for one's
and install a turbogenerator, which actually
mixed samskaras (mental impressions and
converts the energy of the flowing river into
problems)."

electrical energy. There is a transformation of

Karma yoga is a means to clean out the
energy. It is the same with the mind. Normally
mind of phobias, problems, fears and all other
it is disturbed with endless thought currents
disturbing factors. During karma yoga, a
which continually interact with each other. The
person has to face all types of experiences,
fluctuating mind lacks unified power. Yet this
whether good or bad. From these experiences
situation can be changed and the mind can be
you can learn about yourself, your fallibilities
made powerful by firstly channelling the and hangups. And none of us can avoid work, thought currents so that they flow in one so why try. We are forced by our very nature harmonious stream, without conflict. The mind to perform actions, so we might as well accept
has to be concentrated until it becomes a the situation and work. Yet at the same time perfect instrument, with an integrated single we should use this work as a method of
thought flow. This is the role of karma yoga. A
cleansing the mind and treading the path to
concentrated and powerful mind brings this
higher awareness. Don't merely work, but work
about; it transforms one's experience of life.

with awareness and gain more from your work.

It leads to things one does not expect just as it

This is the aim of karma yoga.

is difficult to understand how electrical energy

Karma yoga is a method of harnessing the
that lights up your house and drives tbe potential of the mind. Each of us has access to household gadgets can possibly come from this incredible power and knowledge, yet most
the energy of flowing water. This is the aim of
people never contact it. Karma yoga is the
karma yoga: to channel our thoughts and
method of unleashing it and utilizing it.

actions so that the mind helps us instead of

Nothing is developed; the potential is already
hindering us, so that the mind becomes one-there waiting to be discovered and used.

pointed and a perfect receiver and reflector of
experience and higher awareness. Karma yoga,

The playground of the world
as well as other forms of yoga, develops The world of karma, actions, thoughts, situa-willpower. T h e importance of individual tions and circumstances is a testing ground. It
willpower is often overlooked. Few people in
is a place where one can find out about oneself .

fact really know what it is. It can be defined as

It is a workshop, where the mind-body instru—
the ability to motivate, mobilize and harmonize
ment can be sharpened and made receptive to
all one's activities for the attainment of a
the influx of higher knowledge and awareness.

definite purpose. In karma yoga, the practi—

It is in the world that we can test if the
tioner sets out to do his work and duties with
psychophysical blade needs sharpening. If it is
as much attention and involvement as possible.

blunt, which is usually the case, it is through

Using one's inherent skills and abilities, one
the world of everyday experiences that it can
attempts to achieve maximum efficiency. In
be sharpened to cut through the veil of
fact, the Bhagavad Gita has defined karma yoga ignorance. The world is to be used as a means
as 'efficiency in action'. This total absorption
to tuning the mind-body complex.

in the work at hand leads to great willpower
and unleashing of the powers within the mind.

Many people go to quiet places to find peace.

They don't realize that they are carrying the

330
source of their unhappiness within them. Some that you are faced with the most overwhelming people spend years and years in isolation, yet
problems. Otherwise it is difficult to confront
they often fail to find the peace that they so
them, let alone remove them. A person who
desperately seek. T h e reason is simple - it is
lives in a protected environment is not likely to
very difficult to find your mental problems
know his or her problems for they will never
when there is no interaction with other people.

know the unhappiness of facing uncomfortable

The problems remain in the mind and act as
situations. It is necessary to become involved
blocks, though unrecognized blocks. Most with life and practise karma yoga.

people have to interact with others, if they are

Our ashram is situated in a most unlikely
to confront and remove their mental problems.

place; it seems on initial consideration, to be

There is one man who spent five years as a
very badly located. It lies between a railway
hermit in the Himalayas, intent on finding the
line and a dusty road. It appears to be caught
experience of illumination. He never found
between 'the devil and the deep blue sea'.

what he was looking for and was eventually

Throughout the day the road is very busy, for
forced to return to society. He admitted that
it is the main road to the River Ganges. It is on
although he gained something, he could
this road that the dead are taken to the river
probably have gained more by remaining in
for cremation. This is done in a noisy proces—
society and practising karma yoga and other
sion, accompanied by a fanfare of drums and
yogic practices. Many people have made the
trumpets and other clanging instruments.

same mistake.

There is continuous noise around the ashram

If you want to progress on the yogic path it
and visitors often comment that the location is
is not necessary to become a recluse and retire
most unsuitable. They have concepts and
to a mountain cave. If you do so, you may feel
visions of an ashram in the middle of a forest,
a taste of peace and tranquillity, but it probably
with thousands of peacocks and other brightly
will not be of sufficient depth to allow the
coloured singing birds, running streams of
spontaneous occurrence of meditation. It will
crystal clear water, herds of deer, and perhaps
more than likely be a very superficial sense of

Lord Shiva himself meditating under a tree.

happiness. Your mental blocks will remain Their preconceived ideas are destroyed when within your mind and prevent meditation.

they first see our ashram, but it is more than a

You will probably be forced to leave your
certainty that the location is perfectly satis—
solitude to remove your problems. Not only
factory because the ashram is not intended as
this, but your desires and cravings for objects,
a retreat. It is not a place to escape from the
tasty food, etc., which you previously did not
world. If one wants to escape the big, bad
think twice about, will drive you back to society.

world then the ashram is the wrong and the

Objects, tasty food, etc., which you took for
last place to come. It is too noisy, for it retains
granted, will envelop the mind, and your
its relationship with the activities of the outside
thoughts will be totally absorbed in memories
world. The ashram is actually situated in an
of previous enjoyments. We are not saying ideal place, for if one can do their yogic that people waste their time when they sojourn practices in the ashram then one can do them
in the Himalayas, or in any other quiet place,
almost anywhere. It is a place where one learns
for many have transformed their whole life in
to come to terms with oneself and the world,
this way. But the people who gain meaningful
where one clearly recognizes and eventually
experiences under these circumstances are eliminates inner problems. It is a place to people who have previously exhausted most practise karma yoga. It is not a place where
of their problems in society. A person who has
you can languish in a sleepy state of calmness,
a reasonably calm mind will probably make
and perhaps be fooled into thinking that you
good progress and have wonderful experiences
are meditating. It is similar to the busy world
in solitude. But the majority of people will
in general - a place where one interacts with
waste their time. It is first of all necessary to
others and discovers one's mental blocks.

clean the mind within society while doing yoga,

To summarize: the world is not to be shunn—
including karma yoga.

ed. It is a place to be used in order to remove

It is in the middle of a teeming city or town,
our faults and imperfections. There are many
or while involved in disruptive work situations
people who regard spiritual life, including yoga,

331
as being divorced from day to day activities unhappy and discontented. Work rarely harms
and life in general. This is completely wrong. A
anyone - it is the expectations, status, rewards
person must work, but at the same time and so on that cause the mental turmoil.

transform it by doing karma yoga. This is the

Therefore an important rule of karma yoga is
path to spiritual experience. Eventually a stage
to do your work, but not to become identified
will come when you will feel an inner silence
with it. Regard the work and its consequences
and peace amongst even the most intense (the fruit) as something completely separate activity, harassing situations and the noisiest from yourself. Let us illustrate this with an
surroundings. At this stage, one is ready to go
example. Imagine that you have just spent six
to the mountains, though there will actually be
months writing a book. It is your brainchild
no need. There will be a feeling of peace in all
and all your own hard work. You are very
situations and one will live in the experience of
proud of it and it is a part of you. T h e n
meditation. This is clearly stated in the somebody comes along, picks up the book,

Astravakra Cita: "The enlightened one neither reads a few pages and abruptly asks: "Which avoids the crowd, nor seeks the forest. Under
idiot of an author wrote this?" not knowing
all conditions, in any place, he remains perfectly
that it is you. As a result you are insulted and
balanced." (18:100) One will practise karma
angry, because your pride has been wounded.

yoga, in the deepest sense, continuously.

There are mental reverberations and besides
having a furious argument with the critic of

Fundamentals of karma yoga
your book, you end up unhappy and depressed

The path of karma yoga accepts the material
for many days. T h e cause of the unhappiness
world around us. It accepts that we must is not really the critic, though of course he function in the world, but its aim is to utilize might have been a little more diplomatic; the
the objects, thoughts and actions that now cause lies with your attachment to the book, bind each individual, in a constructive manner, the fruit of your work and endeavour. If you
to eventually transcend them, break the had regarded the book as something com-bondage and attain freedom and knowledge.

pletely different to yourself, then you would

It is done progressively by acting in everyday
not have suffered any upset and anguish as a
life, with hill awareness, to the best of one's
result of the severe criticism. If you had
ability. T h e aim is to become perfectly free in
considered that the book is not you, that it is
the fullest sense of the word; to become
only an object outside your body and mind,
liberated and in tune with consciousness. Yet
and only the result of actions performed by
one cannot become free except by knowing,
you, then the emotional and mental upheaval
confronting, using and eventually transcend—
would not have occurred. It is only a matter of
ing the limitations of the world. This is the
identification; yet wrong identification leads
purpose and realm of karma yoga. A butterfly
to unhappiness, whereas realistic identification
cannot become free and able to fly immediately.

leads to harmony in life situations.

First of all it must pass through the trauma

Attachment brings pain and misery, while
and bondage of being a caterpillar. Eventually,
detachment brings about calmness and con-the caterpillar skin is discarded and the tentment. Try and change your existing butterfly is able to fly away to the bliss of attitudes and develop this detachment in every freedom. It is the same with each human being; aspect of your life. It is only a method. From it
each person must fully experience and under—
will come relaxation and eventually higher
stand the world before being able to transcend
awareness. Then the detachment will transform
it and know spiritual bliss and freedom.

itself into love for everything, not ego love for

One of the basic precepts of karma yoga is
one's own advantage, but compassion. This
very simple, yet very profound: don't be will happen as surely as night follows day, for attached to your actions and their conse-you will understand the deeper relationship quences. Work then becomes play, it ceases to
existing between all people and things.

be work. Work is generally done with a motive

Karma yoga aims at reducing the control
and expectation of results or reward, whereas
and influence of the ego, and at eventually
play is done for its own sake. It is from
eliminating it. This effacement of ego becomes
attachment, not the work itself, that we become
much easier if one feels devotion to a cause, to

332
a person or to a symbol of higher existence.

a state of meditation, there must always be an

Under these circumstances all one's actions
element of selfishness in one's actions. When
are offered to the object of devotion whether
the sense of ego is lost, even for a short period
it is a guru, deity or worthwhile cause. If these
of time, then one is automatically in a state of
offerings or services are performed whole—
higher awareness. Until this point, however,
heartedly, without thought of personal gain you must only do your best to practise karma or advantage, then the individual will auto-yoga - nothing more. Try to do your work and matically perform actions selflessly. T h e ego
make decisions to suit the situations as they
motivated actions are reduced, for one's arise and as they really are. Act in the way that motives will be directed towards something is best for the given circumstances, instead of
outside oneself. One will automatically practise
working and acting only to suit your personal
karma yoga.

motives and desires. This helps to reduce the

This surrender of actions to something power of the ego. All other forms of yoga help outside the ego is called bhakti yoga1. It is very to reduce the hold, the grip of the ego, whether
powerful and is suitable for those people who
bhakti yoga, raja yoga, kriya yoga or whatever.

are more emotional in their makeup. It is very

They all aim at reducing the total and over—
closely related to karma yoga under these whelming identification with the individual circumstances.

mind and body, even if it is only for a short

Not everyone, however, feels any obvious,
period of time. These short periods of intensi—
overwhelming devotion to someone or some—
fied awareness and lessened ego states can
thing. If this is the case you should try to be
carry over into everyday life. T h e purpose of
aware of your actions. Act like a witness, an
karma yoga is to bring about a reduction of
observer of all activities as though they are
ego or even egoless states continuously
occurring outside yourself. Watch all thoughts
throughout the whole day and night.

and physical actions and reactions with a

We have to be very careful with words
disinterested attitude. This is closely related to
otherwise confusion will arise. There must
detachment and also leads to dissolution of
always be an ego in operation. It is an
the ego.

indispensable part of the mind-body complex.

Anyone who is practising or is trying to

It is that part of each individual which co—
practise karma yoga does not necessarily need
ordinates the physical and mental functions of
to believe in any religion or in any higher
the human organism. Without the ego, the
existence. On the other hand, it is not necessary
mind-body would become totally chaotic. Each
to discard personal beliefs if you have them.

organ and function within the organism would

Only try to work selflessly, whether sweeping
go its own way. T h e ego is absolutely necessary
the floor, writing a book, conducting a scientific
for synchronized functioning and harmony
experiment or doing the household duties.

within the mind and body as a whole. T h e ego
in itself is not bad; it is overidentification of

Ego-centred and egoless action
the individual with the ego that causes all the

We will deal with the subject of the ego at some
problems.

length, for it is so important to understand,

When we say that one must reduce the ego,
even intellectually, how much the ego stunts
we mean the influence that the ego has on the
one's experience of existence and oneself. external expression or internal attitude of an People seem to expect that loss of ego results individual as a whole must be reduced. That is,
in lethargy and laziness. But in fact, egolessness
one should allow the ego to perform its duties
can lead to exactly the opposite: ceaseless and
of maintaining order within the human organ—
tireless energy and activity. One becomes ism, yet at the same time, the actions and super efficient in every action and work expressions of the individual in the world undertaken. Reduction of ego leads to spon-should be as selfless as possible. One's actions taneous, intense and continuous action which
should not be done for selfish reasons but
is most appropriate for the given situation.

because the entire situation, surroundings, of

The very essence of karma yoga is unselfish—
which the mind and body are a part, warrants
ness; egoless or selfless work, or at least as
it. The best way to illustrate this point more
much as one is able. Actually, until one lives in
clearly is by giving an analogy. Consider the

333
heart of the human body. It is composed of failure and eventual destruction of the organ
many different cells each of which performs a
and in turn disintegration of the cell's own
definite and fixed function. In a sense, each
material existence. It is the same with humans.

cell of the heart has an independent existence

All self-centred acts tend to bring about
in its own right. Let us say they have an ego.

destruction of the individual, physically and

What would happen if each cell began to mentally. By acting in accordance with the function independently and not for the overall need, the dictates of the whole, the individual
good of the heart? What would happen if each
treads on the path to higher awareness.

cell refused to do its duty? T h e results would

Moreover, every selfless and harmonious act
be disastrous. The heart would no longer be
also helps other people to tread the same
able to function as a whole and coordinated
path, even if they don't know it consciously.

unit. The heart would reduce in efficiency or

The more selfless you become the more you
even break down completely. And in fact this is
and others will gain in an overall and individual
exactly what does happen in the case of cancer.

sense. This is a paradox, but nevertheless a

The individual cells go their own way. T h e
great truth.

organ, in this analogy the heart, made up of

T h e previous analogy is perhaps a little
multitudinous cells, ceases to act as an inte—
crude, but it does clearly illustrate the desirabil—
grated whole. T h e cells obey, in a sense, their
ity of egoless actions and the undesirability of
own egos, and no longer dedicate or sacrifice
ego-centred acts.

their duties to the best possible operation and

How does a person know the best actions to
advantage of the organ of which they are a
suit any given situation? This can only be
part. Now let us enlarge the analogy a little.

achieved gradually through practising yoga

Instead of an individual cell, consider an and increasing your awareness. At first it is individual human being. Each human has an difficult, in fact impossible. But eventually it
ego so that the mental-physical organism becomes easier and easier, and one spontane-maintains an identity, a reasonably fixed ously makes perfect, egoless actions. At first pattern and shape. This ego is similar to the when you try to perform karma yoga, merely
coercive ego force within each cell, which holds
aim to practise to the best of your ability. T h e
and moulds the different atoms and molecules
most appropriate action and decision for a
together, so that the cells keep an individual
situation requires an awareness of all the
identity, while simultaneously being a part of
factors involved. It needs detachment, under—
the heart. Ideally each human should sacrifice
standing and desirelessness. Most people have
for the good of the overall whole, in the same
so many preferences, personal desires, and
way that the cell sacrifices itself for the overall
mental problems that they can only see a
advantage and harmony of the whole organ—
limited portion of any situation. The mental
ism. When man expresses himself in the apparatus, because of lack of harmony, causes outside world, the aim is to act in the way that inadequate and unsuitable responses. Thus
is most conducive to harmony in the inner
the actions of most people are rarely appro—
world and the world around, of which each of
priate for the given circumstances. You may
us is a contributing part. When a cell acts in a
have seen such obvious cases for yourself,
selfish manner, disorder occurs in the organ
especially perhaps when you were a disin—
and disease results. When humans act ego—
terested onlooker of other people. Because of
tistically, then they produce disorder in the
lack of direct involvement, it is possible to take
world and within themselves. Each ego-centred
a more comprehensive and balanced view of
act contributes to a disease called world cancer.

the problem at hand. The people involved

This contribution may be small from an have been ruled by their own greed, passions, individual point of view, but the sum total of status, etc., intent on obtaining as much out of
numerous individual selfish actions is dis—
the situation as possible for themselves. T h e
harmony on a world scale.

result was that the final actions and decisions

There is another factor. By not acting for
were not the best that could have been made.

the overall good of the heart or any other

As a spectator you could see very clearly how
organ, the cancerous cell brings about its own
ego-centred the actions were. On the other
downfall. Its ego-centred action results in hand egoless action is that which brings the 334
best possible results in a particular situation; it personal gain. However, this is the ideal and is perfectly suitable for the factors involved.

one must at present only do one's best. In fact,

But this is the spontaneous byproduct of it is difficult to consciously reduce egotistical meditation and for the present most people action, for most people are completely habitu—
must just do their best to act without the ego.

ated and enveloped with the feeling of

It is worth pointing out, however, that even
individuality.

perfect actions with awareness, can still cause

T h e influence of the ego therefore must
harm to other people or the surroundings.

predominate. Practise all types of yoga, in—

This is not the criterion of selfish action. Even
cluding karma yoga and try to be aware
great saints, who epitomize total egolessness,
throughout the entire day. In time the power
sometimes cause harm to others. But they
of the ego will automatically drop away. You
have not done this for egotistical motives. This
will spontaneously begin to perform selfless
is the difference. They have either performed
acts, because of your experience and knowl—
an act while in meditation that was the best
edge of the deeper aspects of existence and
that could be made and some people were
one's relationship with other people.

hurt as a byproduct; or they have deliberately

We have perhaps laboured the subject of
hurt another person, without the slightest ego
the ego, but we have done so because it is
motive, but for the good of the other person,
essential to steadily reduce its power and
perhaps to wake them up to higher experiences
influence in one's life. It is the ego that taints
or to remove mental blocks. Actually, physical
and diminishes your experience of life, that
destruction is part of life; it is continually
keeps a person blind to the things around and
happening around us. The lion hunts the herd
within and prevents the ascent into higher
of zebra - no ego is involved. T h e zebra that is
awareness. T h e whole point of karma yoga is
caught is merely the one that was not quick
to reduce and eventually eliminate the con—
enough to escape. T h e lion must eat and a
ditioned ego drives and actions.

zebra has to provide the food. This is an
example of a perfect, egoless action. The lion

Renunciation
looks at the herd of zebra and chooses the

It is very easy to totally misunderstand yogic
zebra that is most vulnerable. The lion sees
ideas and to become bewildered by apparent
the situation as it is and then acts accordingly.

contradictions. A good example is the idea of

The action is not clouded by dislike for one
renunciation. One is often told to renounce
particular zebra, or by hatred of zebra as a
the world and take up a life of contemplation.

whole. T h e act is made because the circum—

On the other hand, one hears that they should
stances demand it. Take another example. Our
not discard objects and duties, but live fully in
body is continually throwing out dead cells.

the world, while practising karma yoga. There

This is absolutely necessary for the health of
seems to be an obvious and irreconcilable
the body. The best possible action is made to
contradiction between these two viewpoints.

bring about maintenance and health of the

But actually there is no contradiction - both
body. A cell is not thrown out because there is
ideas say the same thing. T h e confusion only
enmity between it and the human ego, or arises because of wrong interpretation. Some because the cell is not as pretty as the neigh-people leave all their material possessions and bouring cell. The cell is discarded because it
duties, thinking that this is renunciation. It is
becomes superfluous. T h e cell is sacrificed
not necessary to leave the actions and things
because it is necessary in view of the overall
of the world. One should try to renounce not
consideration of the body. In a sense, it is
the actions or possessions, but attachment to
perfect egoless activity. So it is with human
them. This is the meaning of renunciation. It is
actions; they become perfect if there is no
renouncement of the attachment to objects,
personal, ego-centred motive involved. Some
not the actual objects or situations themselves.

harm may be done, but the actions themselves

There is a big difference in these two meanings.

will be warranted by the situation.

Whichever path or paths of yoga you adopt,

Thus, perfect egoless actions occur while in
the initial aim is to relax the mind-body
states of meditation, done spontaneously for
complex, to make it healthy, to reduce the
the advantage of the whole, and not for limited
sense of ego and to bring about various other

335
related, positive changes that we have already This is a common question and criticism. No, mentioned. Some people retire to a quiet place
this will not happen. In fact, exactly the opposite
and start to practise hatha yoga and raja yoga.

will occur. Those persons who become m o r e

However, as we previously pointed out, this
detached in the real sense of the word, will
method is only for those who don't have too
b e c o m e m o r e responsible to society a n d
many inner conflicts or strong ties with the
mankind. T h e Bhagavad Gita makes this point world. T h e r e are few people who can do this,
very clear: " . . . he (who has renounced) delights for most have responsibilities and no great
in the welfare of all creatures" (5:25) In other urge to leave the busy world anyway. Further-words, one works better by being detached more, it is not necessary to become a hermit;
and so in this way everyone benefits more
continue your daily activities a n d practise fully.

karma yoga. In both cases, living in solitude or

In the ashram there are two cars, both good
in bustling surroundings, one should develop
cars. Many people say and think: "How can
a sense of renunciation. This is necessary to
the sannyasins in the ashram be real swamis
gain the most from all yogic practices. If a man
because they are still very much attached and
retires to a cave, with outward renunciation of
absorbed in the material benefits of the world?"

the world, but with a deep inward longing for

This is a total misunderstanding of the idea of
worldly objects and enjoyments, then he is
renunciation. They fail to realize that there is
fooling himself and will make no progress in
little or no attachment to the cars in themselves.

his sadhana. This is not renunciation, for he is

They are in the ashram merely for utility. Even
still very much attached. T h e path for most
though they are polished regularly and kept
people is in and through the world and while
in good order, they are regarded as merely
practising yoga, including karma yoga. Con—
objects to be used. T h e r e is no sentimentality
tinue to be involved with the things of the
a n d no real attachment. It is the mental
world, for these are part of life and there to be
attitude that is important. T h e essence of
experienced. Why not? But at the same time
renunciation is being able to renounce attach—
you must try to become m o r e aware and
m e n t to the objects yet still be involved with
detached so that the ups and downs of daily
them.

life have less influence on you. T h e aim is to

This renunciation has to be cultivated and
develop a mental attitude so that even grave
evolved gradually. At first it will be very limited
crises will not shake you in a deeper sense.

renunciation, a n d will probably be m o r e

They may affect you superficially but not
intellectual than anything else. T h e r e will be
overwhelmingly. This does not mean that you
little d e p t h of feeling. But as you continue to should become like a vegetable, or h a r d e n e d
practise yoga you will find that renunciation
and totally indifferent, but that you accept life
will arise spontaneously and with m o r e and
as it is, with its conflicts, h a r d s h i p s a n d m o r e intensity. You will automatically become
apparent unfairness. This is renunciation.

more detached as you progress along the path

Anyone can start to develop the attitude of
of yoga.

renunciation. A king or a beggar can renounce

In karma yoga, work with total renunciation
and still live in the world of activity and duties.

is called nishkama karma - 'selfless work'.

A king can be surrounded by fabulous wealth

T h o u g h no fruits are expected, it actually
and still be totally detached. T h e r e were a brings the greatest fruits, it brings peace of n u m b e r of kings in ancient India, such as mind, higher awareness and knowledge.

Ashoka and Janaka, who epitomized renunciation. Conversely, a beggar can be completely
attached, even though he has no material
belongings. This is the case if he is continually
craving objects and pleasures that he does not
have - real renunciation is a mental attitude; it

Notes
is not at all concerned with what one possesses

1 Bhakti Yoga: Part 1 — Book II, Lesson 15, Topic
or does not possess.

1; Part 2 - Book II, Lesson 16, Topic 1; Part 3 -

Does non-attachment or renunciation mean

Book II, Lesson 17, Topic 1; Part 4 - Book II,
that people will become socially irresponsible?

Lesson 18, Topic 1

3 3 6

Topic 1

Hatha Yoga: Shankhaprakshalana

Shankhaprakshalana is a method of evacuating
is a lot of sense in this, for if shankhaprakshalana and cleansing the entire alimentary canal, from
and other yogic techniques are done incor—
mouth to anus. In fact, this is the meaning of
rectly, they can cause more harm than good.

the word shankhaprakshalana. It is such a Therefore, the ancient yogis were careful; they wonderful technique that it is surprising that it encouraged people to be interested, but made
has not been adopted more widely throughout
it necessary that they seek and find a guru
the world. To the best of our knowledge, it is
before they could practise the technique.

the only systematic, sure and gentle method

Actually we are breaking tradition here by
of thoroughly cleaning the entire digestive publishing full details. But we do so with the system. Though laxatives empty the system, explicit understanding that we prefer you to they do so forcibly and cause excessive practise the technique of shankhaprakshalana irritation. Moreover, laxatives do not scrub under expert guidance. However, we have the whole digestive tract as thoroughly as the published details of this technique in order
moderate method of Shankhaprakshalana.

that those people who are unable to find a

This practice is also known as varisar dhauti.

suitable teacher can practise by themselves. It

The word vari means 'to clean' or 'wash'. It is is such a wonderful and beneficial method of
also called kaya kalpa which means a technique cleansing the body that we would like it made
to transform the whole body. And indeed it
available to as many people as possible and
does just this; it improves the condition and
not limited to a few. But we emphasize, if you
health of the entire organism.

do practise alone, without tuition, that you
must follow the instructions exactly as we have

Scriptural references
given them. If you don't do this, perhaps

Shankhaprakshalana is mentioned in many of
disregarding a seemingly inconsequential rule,
the old yogic texts. However, it is rarely given
then you may harm yourself. We have warned
in detail, for it was intended for practice only
you. In the section on food restrictions, we
under the direct guidance of a teacher or guru.

have given an example of how a person can

It is totally impossible for one to understand
cause harm to himself by breaking a basic rule.

and practise the full technique of shankha—

Read it carefully.

prakshalana by reading traditional yogic texts.

Having said this, we urge you to try shankha—

For example, one of the most detailed descrip—
prakshalana for yourself, with or without
tions is given in the Gherand Samhita: "Drink guidance.

water slowly up to the vocal cord. Move the
water in the stomach. Then evacuate it." (1:17) Preparation

The text gives no more practical information,

It is advisable to take only a light, semi-liquid
though it does give one more verse to extol
diet in the evening and night before shankha—
the benefits of the practice. "Varisar is most
prakshalana.

secret. It purifies the body. One who perfects

Don't do any asanas early in the morning
this with great effort acquires a divine body."

before commencing and also do not take any

(1:18)

food, tea, coffee, etc. before the practice.

The ancient yogis purposely recorded vague

Plenty of hot water should be made avail—
descriptions of this technique and many others.

able. T h e amount depends on the number of

They wanted people to know that the technique
people intending to do the practice. But a
existed, yet did not want people to practise
bucket of hot water should be ready before
without the direct guidance of an expert. There
beginning. There should be one person with

337
you who does not do the practice and he or Surroundings
she can p r e p a r e more hot water as it is The best place to practise is in a garden or on required. Furthermore, while you are actually a veranda where you are in contact with fresh
doing the practice this extra person can start
air. Also make sure that a toilet is reasonably
to prepare the special food which you will eat
accessible. In the later stages of shankha—
when you have completed the practice.

prakshalana it becomes a little difficult, to say

Using another bucket, mix this hot water
the least, if you have to run a hundred yards to
with cold water so that you have a large
the nearest toilet. It is not necessary to practise
quantity of lukewarm water. T h e water should
in the toilet, or immediately outside the toilet,
be reasonably warm, but not so warm that you
but the toilet should be situated reasonably
cannot drink it comfortably. T h e n you must
near, within a few seconds walk, so that you
add salt to this water so that the water tastes
can reach it quickly when circumstances de—
salty. In other words, don't add too much salt
mand it. Another point to note is that it is most
so that the water is undrinkable, but at the
ill advised for large numbers of people to
same time add enough so that it can be tasted.

practise together when there is only one toilet

As a guide, we suggest that you add salt in the
available. This is a catastrophic situation, for
proportion of two teaspoonsful per litre of you will have twenty people fighting each other water. This need not be exact. You must use to use the same toilet. A good ratio is that
your own discretion. Thoroughly dissolve the
there should be one toilet for every two or
salt in the water. T h e importance of salt has
three people.

already been explained1.

Do not treat shankhaprakshalana as a

A glass should be made available for each
gravely serious affair. Don't start the practice
person who is doing the practice. Each person
with an attitude of grim determination, for
is likely to consume more than sixteen glasses
this is a sure way to create tension and prevent
of water, so make sure that you have a steady
free bowel movement. Approach the practice
and sufficient supply of warm water.

with a feeling of fun and lightheartedness, for

Wear light and comfortable clothes. In fact,
this is the way to finish the practice quickly and
the clothing in which you normally practise
enjoyably. We have found in the ashram that
asanas would be the most suitable.

the practice seems to take much longer, to
drag like a long boring speech, if the people

Climate
involved are cheerless and gloomy. It becomes

It is important that shankhaprakshalana is a chore, a burden to be endured rather than a practised only when the climatic conditions pleasant, refreshing experience. It is for this
are not extreme. That is, you should not reason that we advise that shankhaprakshalana practise when the weather is very cold. be practised in a jovial and friendly group Therefore, if you live in a country with a cold atmosphere, for it is this setting that makes
climate you should practise in the summer
the practice fun and easy to carry out.

when the days are warm. This is important for
it is easy to chill the stomach and intestines if

Time
you practise shankhaprakshalana in cold The complete practice of shankhaprakshalana weather. Similarly, don't practise when the takes two days. This includes about three or
weather is oppressively hot, for this will tend
four hours for the actual cleansing process,
to make you sweat d u r i n g the practice. and the remainder of the time for rest. If you Remember, that you will be performing five cannot spare two days, we suggest that you do
asanas eight times each, and probably this not practise, but wait until you have the time procedure will be repeated more than eight available, perhaps during your holidays or do
times (that is, 5 x 8 x 8 = 320 movements).

laghoo shankhaprakshalana instead1. How—

This requires a lot of energy. Therefore, ever, if you have a weekend free, without any practising in hot conditions will be a most duties or commitments, we suggest that you
uncomfortable experience. If you live in a hot
practise during this time.

country, we suggest you practise in the

Generally, the best time of the day to begin
morning and possibly in wintertime.

is about seven o'clock in the morning, but this
will depend on the weather.

338

SHANKHAPRAKSHALANA

In your first bowel movement, you will
probably evacuate solid stool.

Drink 2 glasses of warm salty water as quickly

Continue to drink the salt water and do your
as possible.

asanas.

If you have difficulty drinking the salt water

Eventually, you will find that you start to
try to imagine, though it may be difficult, that
evacuate a mixture of stool and water with
you are drinking a refreshing cup of tea.

each bowel movement.

But, don't sip the water - drink it as quickly as

Continue to drink the water and do your
possible; if you slowly sip the water it will take
asanas.

you the whole day to finish the practice. And in

As you progress, you will find that you excrete
fact you might not finish at all.

more and more water and less solid stool;

When you have drunk 2 glasses, you must
towards the end of the practice, in fact, you will
perform the 5 shankhaprakshalana asanas2:

merely release a brown or yellow liquid.

1. Tadasana - 8 times

Continue to drink water and do the asanas.

2. Tiryaka tadasana - 8 times

Continue the practice until you emit perfectly

3. Kati chakrasana - 8 times
clean water.

4. Tiryaka bhujangasana - 8 times

This is a sure sign that your intestines are

5. Udarakarshanasana - 8 times
perfectly clean, probably the cleanest they

The asanas must be performed correctly.

have been ever since you were born.

Then quickly drink 2 more glasses of salt water.

Take 2 more glasses of water, practise the

Repeat the 5 asanas 8 times each.

asanas, and again go to the toilet; this will

Then drink 2 more glasses of salt water and
make sure that your intestines are in the best
again perform the 5 asanas 8 times each.

and cleanest condition.

Now you must go to the toilet.

This is the end of the cleansing practice.

Even though you might not feel any urge to

Some people finish very quickly while others
empty the bowels, you must still go.

take as long as 4 hours.

But, under no circumstances should you strain;

On the average, between 16 and 25 glasses of
merely sit or squat on the toilet for a short
salt water must be taken before perfectly clean
time, say a minute or so.

water is evacuated. Some will take even less

Whether you have a bowel movement or not,
and some will take more.

it does not matter.

Return to the place of practice.

Supplementary techniques

Drink 2 more glasses of salt water and then

Though not compulsory, we recommend that
perform the asanas again, 8 times each.

the following two practices be done immediate—

Then go to the toilet again.

ly after completing shankhaprakshalana:

Don't use any force trying to produce a bowel

1. Kunjal kriya3
movement.

2. Jala neti4

Then drink 2 more glasses of water and repeat

In the ashram we always finish shankha—
the asanas.

prakshalana with these two practices, for we

Again go to the toilet.

have found it gives the best possible cleanliness

Continue in this way - drink salt water, perform
of the entire digestive tract. First practise kunjal the asanas and then go to the toilet - until the
kriya, then jala neti.

end of the practice. After some time, you will
have some bowel movement; it may be after 6

Thirst
glasses, 10 glasses, 16 glasses, 20 glasses or

After completing shankhaprakshalana and the
more. T h e number of glasses is not important
supplementary practices, you may feel thirsty.

some people need many more than others,

But you must not drink any water for at least
before they have any results. Don't compare
three hours; all other drinks are also prohi—
yourself with others under any circumstances.

bited. This is important for various reasons. If

Let them do their practices in their own time.

you drink cold water then this will tend to chill

Don't worry if you take much longer to get an
the digestive system, especially since the
initial motion or complete the practice, com—
digestive system has been scrubbed super
pared to others.

clean. Furthermore, immediately after com—

339
pleting the practice, the body sets to work the ghee can be warmed and melted. When
reproducing a new protective layer on the the rice and lentils are cooked, a little salt and stomach and intestinal wall; this is supple-turmeric ( haldi) can be added if necessary, mented by the ghee from the food you will
though this is not essential. Then mix in ghee
shortly eat. If you drink water then you will
abundantly so that the final preparation is
tend to dilute and further scrub away the new
reasonably liquid.

protective film.

This special food is absolutely necessary to
gently and effectively relubricate the whole

Rest immediately after completing practice.

digestive tract. Remember, shankhaprak—

When you have completed shankhaprakshalana does not only remove all waste matter
shalana and the two supplementary practices
from the digestive system, but it also removes
then you should take complete rest for forty—
all the natural mucus layers from the intestinal
five minutes. Don't sleep; merely sit quietly. If
walls. Therefore, after the cleansing practice,
you wish you may lie down, but we emphasize
the walls of the digestive tract are completely
that you take care not to fall asleep. If you do
bare. T h e ghee, in reasonable quantities
sleep you may get a thumping headache. This

(hence the mushy food preparation), is essen—
short period of time is important for your
tial to replace the natural film on the intestinal
whole digestive system to take a well-earned
walls with a temporary coating. Of course, the
rest. Rarely does your digestive system take
body will eventually produce a new layer but
total rest, for it is almost continually digesting
this takes a little time. It is a completely
food. Even when it is not digesting food, it
abnormal condition for the intestines to be
does not completely rest, for then it takes the
without this protective coating and also to be
opportunity to clean out the digestive tract of
empty. Therefore, it is essential to eat a reason—
debris, impurities and waste particles of food.

able amount of khichari. T h e ghee provides a

This forty-five minutes is a time for the digestive
temporary film on the wall, while the rice
system to revitalize itself.

provides a simple, digestible packing material.

During this period of rest you might find

T h e lentils supplement this diet by giving the
that you need to excrete more water from the
body an easily digestible source of protein.

bowels. Don't worry this is normal.

A further factor is that rice (especially white
rice, we are told) tends to create mucus. This,

Preparation of special food
of course, is just what is needed after shankha—

While you are resting after shankhaprakshal—
prakshalana in order to protect the inner lining
ana, another person who has not done the of the alimentary canal. Khichari must also be practice should be preparing the special food prepared for the evening meal.

for you to eat. You should not prepare the
food yourself, you should only rest.

When to eat

The food must be prepared from rice (white

Each person who has done shankhaprak—
or brown), pulses (mung dal) or lentils, cooked
shalana should eat the khichari preparation
with ghee (clarified butter). This is known as
after taking his forty-five minutes rest. If a
khichari. The rice should be of high quality and large group of people do the practice, it is
easily digestible. In some countries, pulses or
certain that each person will take their food at
lentils, and ghee may be difficult to obtain, but
different times. Don't allow more than one
they are available in a well-stocked health food
hour to elapse after finishing shankhaprak—
shop. Make sure that the pulses or lentils are
shalana before eating your food.

also good quality and easily digestible.

Each person should take the same diet of

Sufficient food must be prepared to fill each
khichari in the evening. Make sure that you
person, who has done shankhaprakshalana.

eat sufficient food to fill your stomach. You

That is, each person must eat a sufficient
may not feel like eating, but you must take
amount to replace the volume of food that has
food, for this is necessary to quickly reline and
been removed from the digestive system by
fill your intestines. Without its natural lining,
the salt water.

the intestines are very vulnerable to infection,

The rice and lentils can be cooked in water
so make sure that you take plenty of ghee.

together until they are soft. Simultaneously

340

Subsequent rest
cleansed the whole digestive system. If you eat

Having eaten your food, you should take the wrong food it may have adverse reactions further rest. However, it is important that you on the digestive tract, so make sure that you
don't sleep for at least three hours. You will be
follow closely the diet we have indicated.

tempted to sleep, but try not to. If you do

Furthermore, make sure the food is clean, well
sleep you will pay the penalty. One practitioner,
cooked (if this is necessary) and not poisonous.

when he first did shankhaprakshalana was fast

Alter shankhaprakshalana your digestive sys—
asleep within five minutes after taking food.

tem is more vulnerable to unsuitable, bad or

Even though he was advised otherwise, he dirty food, so take extra care to protect your could not resist the overwhelming temptation body, following the instructions we have given.

to sleep. He did not sleep for a few hours, or

To further emphasize this important point,
even eight hours. He slept from about midday
here is an example of a person who did not
on the day of the practice, throughout the
follow these regulations. He did shankha—
whole afternoon, the whole night, until noon
prakshalana under guidance, and was warned
the following day, and even when he woke up,
not to take unsuitable food for one week. But
it was because someone woke him. He felt very
he was very fond of richly cooked pancakes, so
groggy and wanted to continue sleeping; even
the day after the practice, he passed by a
for the rest of the day, he wanted to do nothing
pancake shop with a rich display of tasty
but lie down and sleep. Of course, this is only
pancakes in the window. They looked so nice
one experience, there are many other different
covered in a thick coating of syrup. He knew it
ones. We have known of some people who,
was not advisable to eat even one pancake, but
contrary to advice, have gone to sleep too
he shrugged his shoulders and thought "I did
early, and who have felt grogginess and
the practice yesterday, today is another day;
lethargy for the next few days. For some one, two or perhaps three pancakes won't do reason or another, premature sleep seems to any harm." And he went ahead and ate the
lead to a long period of physical lethargy.

pancakes enjoying them very much. But for

So don't sleep for at least three hours after
the following month his whole digestive system
taking food, if you don't want to be sluggish
was completely out of balance. He found it
during the rest of the day and the following
difficult to eat any type of food, and when he
day. For three hours you should rest without
did, he merely suffered from diarrhoea and
doing any physical or mental work. After this
nausea. It was a distressing month, caused by
time has elapsed, you may sleep if you wish. In
indulgence at the wrong time. Eventually he
this way you will avoid any side-effects.

had to resort to fasting to bring his body back
to normal. Had he waited a week before taking

Food restrictions
his pancakes, no problems would have arisen.

These apply for one week - no less. If you

So we emphasize that for one week you must
cannot abide by these food restrictions, we
use your discretion in the food that you eat.

suggest that you do not practise shankha—

There is one more factor that we would like
prakshalana.

to point out: the whole aim of doing shankha—

You should avoid the following foods: chemi—
prakshalana is to clean out the poisons and
cally processed, synthetic, pungent, acidic and
accumulated waste from the digestive system.

non-vegetarian foods. This includes alcohol,

Therefore, if you start to load the digestive
cigarettes, tea, coffee, soft drinks, milk, butter—
system with the wrong food after doing the
milk, yoghurt, spices and any characteristically
practice, you have defeated the whole purpose
acidic fruits such as lemons, oranges, grape—
of this cleansing technique. You have wasted
fruit, pineapple, etc.

your time. So if you do shankhaprakshalana

You must eat a simple, pure and reasonably
and you want to gain the most benefits from
neutral (that is not overacidic) diet. You may
the practice, then take great care to follow the
include most foods such as rice, wheat, bread,
diet restrictions.

most types of fruits and vegetables with low
acid content, nuts, lentils, pulses, soybeans, Asana practice and other physical activities etc. You must use your discretion and common You should not do your regular asana program
sense in this respect. Remember you have
on the day you perform shankhaprakshalana,

341
or the following day. A lot of energy must be Those people who feel healthy can also do
e x p e n d e d to practise s h a n k h a p r a k s h a l a n a the practice, for they can improve their health, asanas, so it is important to give your body a making them feel lighter, m o r e cheerful and
rest. T h a t is, you may continue your asanas on
exhilarated with life. Furthermore, it will help
the second day after doing the practice. For
to make their minds sharper.

two days also avoid excessive mental and

This is also a very important practice for
physical activities.

those people who intend to perform intensive
yogic techniques for higher awareness. For

Caution
example, we always insist that people who come

T h e rules of shankhaprakshalana are exten—
to the ashram to do a concentrated course of
sive. T h e r e is a valid reason, however, for each spiritual practices for a fixed length of time
rule and they should be carried out without

(anushthana) should first of all do shankhaprak-fail. If you disregard even one rule, you may
shalana. We have found that in this way they
e x p e r i e n c e h a r m f u l or disagreeable con-gain the most benefits from the course and
sequences, which is a great pity, for this
their practices. Shankhaprakshalana, by purify—
technique can give so many benefits.

ing the body, helps greatly to make the mind
and body more receptive to higher vibrations.

Frequency

This is quite a long and complex practice.

Therefore, normally, you should not practise
more than twice a year. T h a t is, you should
allow six m o n t h s to elapse b e f o r e d o i n g shankhaprakshalana for a second time. U n d e r
special circumstances however, it may be
necessary to repeat the practice after a short
time has elapsed, perhaps in the case of a
person who has chronic constipation. But don't
do it without seeking expert guidance.

Limitations

This practice is not to be done by people who
suffer from peptic or duodenal ulcers. People
with high blood pressure should not practise
alone, but should seek p r o p e r guidance.

Benefits

Shankhaprakshalana purifies the whole body.

T h e r e is no medicine or method (apart from a
prolonged fast) that can clean the small and
large intestines so thoroughly as this practice.

Many diseases are directly or indirectly
caused by accumulation of toxic waste matter
in the intestines. This practice expels all
impurities from the digestive tract and thereby
helps to purify the blood system. This can
result in a wonderful and noticeable improvement in general health as well as helping to
remove specific ailments. In particular, it has
been found useful for the treatment of diabetes,

Notes
hyperacidity, constipation, dysentery and many

1 Book I, Lesson 11, Topic 2
other ailments connected with impure blood

2 Book I, Lesson 11, Topic 3
such as bad complexion and excessive occur—

3 Book I, Lesson 4, Topic 1
rence of boils or pimples.

4 Book I, Lesson 1; Topic 2

342

Topic 1

Asanas: Practice

There are a number of asanas which are
performed from the standing position. T h e
following group is specially chosen as being
some of the most useful of the standing asanas.

One of the great advantages of these standing
asanas is that they can be practised at any time
or any place without formality. Of course, we
don't expect you to start practising in the
middle of the office or factory floor, but you
can go to a quiet place to practise them without
any preparation. Many people who sit at a
desk, machine or in any one place during their
work for long periods of time, will find the
following asanas most useful for encouraging
good blood circulation, eliminating aches and
pains in the back, neck and throughout the

To do this, you may push the left side of your
whole body.

pelvis slightly forwards.

Your arms, legs and the whole body should lie

TRIKONASANA (TRIANGLE POSE)

in one vertical plane.

When your right hand touches your right foot,

The word tri means 'three' and the word kona your left hand should simultaneously point
means 'angle'. Therefore, trikonasana can be directly upwards.

translated as the 'three-angle pose'. However,

To complete the movement, turn the head
it is usually called the 'triangle pose'.

upwards and gaze at your left hand.

There are five distinct movements involved

This is the final position and is shown above.

in the whole practice. They all start from the

Return to the standing position, performing
same standing position - that is, with the legs
the movements in reverse sequence.

wide apart.

Make sure you keep your arms in one straight
line throughout the entire movement.

Movement 1

Repeat the same movement, but leaning to

Stand erect with your feet about 1 metre apart.

the left.

Raise your arms sideways to shoulder height;

Then return to the starting position.

that is, your arms and shoulders should form

This is 1 round.

one straight line.

Do a number of rounds.

This is the starting position.

Breathing: exhale while bending the body to

Slowly lean to the right and bring the right
the side and inhale while straightening the
hand to the right toe.

body and returning to the starting position.

During this movement you may bend your
right leg slightly.

Movement 2

Your arms should remain in one straight line,

Repeat the same procedure as movement 1, as
with your head facing forwards.

far as the point where you touch your right

Don't bend forwards.

foot with your right hand, your head facing

This is important; you should bend as much as
forwards.

possible to the side.

In this position your left arm should be vertical.

343

Slowly swing your left arm downwards over

Now bend the body to the left side, repeating
the left side of your head.

the same procedure.

In the final position, your left arm should be

Return to the starting position.

horizontal and touching your left ear.

This is 1 round.

Remember, you must try not to bend forwards

Do a few more rounds.

but take great care to keep your whole body in

Breathing: same as given for movement 1.

one vertical plane.

To accentuate the influence of the asana,
imagine you are trying to touch the opposite
wall with your left band.

Slowly return to the starting position.

Repeat on the other side, leaning the body to
the left.

Return to the starting position.

This is 1 round.

Do a number of rounds.

Breathing: same as given in movement 1.

Movement 4

Stand with your feet at least 1 meter apart; in
fact, as wide as possible.

Place your hands behind your back and hold
your left wrist with your right hand.

This is the starting position.

Twist the hips to the right, keeping the feet in
the same position.

Slowly bend to the right side.

To some extent you will have to bend forwards; however, try to bend as much as possible
to the side, keeping your trunk and legs in one

Movement 3
straight line.

Stand in the same position as for movement 1.

Try to touch the right knee with your nose.

Place your palms on either side of the waist.

If necessary, you can bend your right leg

This is the starting position.

slightly at the knee.

You must face forwards throughout the whole

This is the final position; hold for a second or
practice, keeping your legs, arms, trunk and
so.

head as much as possible in one vertical plane.

Return to the starting position.

Lean to the right side, while slowly sliding the

Repeat exactly the same procedure on the left
right hand down the right hip and leg, towards
side of the body.

the right foot.

This is 1 round. Do a number of rounds.

Simultaneously raise your left hand upwards

Breathing: inhale deeply in the starting position.

towards the armpit, keeping the palm in contact

Exhale slowly as you bend your body. Retain
with the side of your chest.

the breath in the final position and inhale

Don't strain, but try to touch your right foot
while returning to the starting position.

with your right hand.

This is the final position.

Movement 5

Try to resist the temptation to bend your body

Stand erect with your feet about 1 meter apart.

forwards - the bend should be sideways from

Extend your arms horizontally to each side.

the waist.

Bend forward at the waist so that your head,

Slowly return to the starting position, bringing
trunk and arms lie in one horizontal plane.

your right hand upwards and pushing your

Look forwards.

left hand downwards to resume their original

Swivel your trunk to the right and touch your
position at the side of the waist.

right foot with your left hand.

344

given, one after the other. However, if you
lack time or particularly like one of the
movements, there is absolutely no reason why
you cannot practise any one or more of the
movements for a longer period of time.

Benefits

All the movements have a wonderful influence
in the region of the waist. T h e entire nervous
system is toned up, especially the spinal nerves.

It loosens up the muscles and joints of the
whole body; in fact, we can say it is a compound
asana that systematically revitalizes the entire
body.

DWIKONASANA (DOUBLE ANGLE POSE)

.Allow your arms to swivel so that when your
left hand touches your right foot, your right

T h e word dm means 'two' and kona means arm points upwards.

'angle'. Therefore, this is known as 'the double

At the end of the movement, twist your head
angle pose'.

and look upwards at your right hand.

This is the final position.

Stay in the final position for a second or so.

Then swivel your trunk in the opposite direction, touching your right hand to your left
foot.

Twist your body in this way a number of times.

Then face forward and return to the starting
position.

Breathing: inhale while raising your arms to the horizontal position in the initial standing
position. Exhale as you lean forwards. Hold

Technique
your breath while twisting your body to each

Stand erect with your legs one foot apart.

side. Breathe in as you resume the standing

Place your hands behind your back.

position. Breathe out as you lower your arms.

Interlock your fingers.

Without straining, twist your arms, so that the

GENERAL INSTRUCTIONS
palms face outwards away from the body; the
hands should remain interlocked.

Awareness

This is the starting position.

Maintain awareness of the movement and the

Bend forwards from the waist while simul—
breathing.

taneously bringing your arms upwards behind

All movements should be performed as your back.

smoothly as possible without excessive jerking.

Furthermore, you should try to bring your
arms upwards as much as possible, but don't

Number of rounds
strain.

This depends on the time you have available.

The arms will act as a lever, and will accentuate
try to do three to five r o u n d s of each
the stretch given to the shoulders and the
movement.

chest.

Stay in the final position for a few seconds,

Sequence
pushing the arms upwards as far as you can.

The practice of trikonasana consists of the five

Then return to the starting position allowing
movements we have described. They should
the arms to h a n g downwards and relax
preferably be done in the sequence we have
completely.

345

This is 1 round.

head and try to touch your left knee.

Do further rounds according to available time.

T h e n swing back again to the right knee.

Repeat this swinging movement 3 times in

Breathing and awareness
each direction.

Exhale as you bend forwards. Inhale as you

T h e n return to the standing position and face
return to the starting position. Hold your
forward.

breath in the final pose.

This is 1 round.

Awareness should be on the movement,

Repeat another round, but this time first of all
breathing and applying an accentuated stretch
bending to the left.

to the chest and shoulders in the final position.

Try not to bend your legs throughout the
whole practice. Even if you are unable to touch

Number of rounds
your head to your knees, you can still do the

Up to a m a x i m u m of ten rounds, according to
practice, bending only as far forwards as your
the available time, is a reasonable number.

body flexibility will allow.

Benefits

Breathing and awareness

This asana gives a wonderful stretch to the

Exhale as you b e n d forwards. Hold your
chest, thereby loosening up the associated breath while you perform the swinging motion.

muscles and nerves.

Breathe in as you raise your body.

It also helps to tone up the nerves and

Keep awareness on the physical movement,
muscles of the spine in the region of the neck,
breathing and relaxation of the lower back
helping to increase the circulation in this area.

muscles.

It loosens up the shoulder joints and is a good
asana for removing stiffness in the u p p e r back

Number of rounds
and neck.

Do at least three rounds.

DOLASANA (PENDULUM POSE)

Benefits

This asana gives the same basic benefits as

T h e Sanskrit word dol means 'to swing' or 'to trikonasana, though it has a specific influence
oscillate'. Therefore this asana can be called
on the spinal nerves and muscles of the lower

'the swinging pose' or 'the p e n d u l u m pose'.

back. It is an excellent preparatory asana for
the more difficult forward bending asanas,
such as paschimottanasana1 and j a n u sirshasana2 which require a reasonably high degree
of flexibility in the region of the lower back.

Technique

Stand erect with your feet about 1 meter apart.

Raise your arms and interlock your fingers
behind your neck.

Point your elbows sideways.

Twist the u p p e r part of your body to the right, keeping your feet firmly fixed on the ground.

Bend forwards and touch your head to your

Notes
right knee.

1 Book II, Lesson 13, Topic 2

Remaining in the bent position, swing your

2 Book II, Lesson 19, Topic 3

3 4 6

Topic 1

Pranayama: Nadi Shodhana (Stage 4)

At this stage in your pranayama practice you

This is one round. Each round should be
should start to practise outer retention. That
done in the same manner, one after the other.

is, it is time to supplement inhalation, exhala—

Remember, the ratio we have given cor—
tion and inner retention (antar kumbhaka) responds to the actual relative durations of with retention of the breathing process when inhalation, exhalation and both inner and outer
the lungs are deflated as much as is possible.

retention. That is, if you breathe in for a count

In Sanskrit, this stage is known as bahir of 5 (seconds), for example, then you should kumbhaka, or sometimes bahiranga kumbhaka, retain internally for a count of 40, exhale for a Bahir kumbhaka is a very important part of
count of 30 - and externally retain for a count
pranayama practices and will bestow many of 5. This is one example. Only you will know benefits. However, as we have already empha-your own capability, and you must set the sized, you must slowly develop the capacity to
duration of each stage in accordance with the
retain the breath externally. Don't try to hold
given ratio to suit your proficiency. Whether
the breath for too long in the beginning, even
you inhale for a count of 1, 2 or 10 seconds,
if at first it may seem easy. This applies
there should be absolutely no strain.

particularly to outer retention, for this is a
function that the lungs and associated nerves

Practical hint
are rarely required to carry out. Each of us has

You will find the practice is much easier to
held his or her breath many times, but almost
execute if you breathe out very slightly,
invariably it is with an initial intake of air
immediately before releasing bahir kumbhaka.

beforehand. That is, we generally take a deep

T h a t is, when you have completed bahir
inhalation before holding the breath. This kumbhaka, you should exhale slightly before applies in many sports, such as swimming. We inhaling. This will help to release the kind of
do not normally empty the lungs immediately
lock that the lungs take after a duration of
prior to holding the breath, but fill them to
outer kumbhaka. This small trick brings the
maximum capacity. Thus people are more lungs and the associated nerves smoothly into accustomed to inner retention.

operation once more to draw air into the body.

This little stratagem can also be used at the

NADI SHODHANA - STAGE 4
end of inner retention. That is, after com—

BAHIR KUMBHAKA
pleting inner retention you can breathe in
very slightly before exhaling.

You should continue the same ratio of breathing that we gave in the previous lesson1, but

Awareness
add the new mode of bahir kumbhaka to it.

Make sure that you maintain awareness of

The ratio will be 1:8:6:1:1:8:6:1 made up as
both breathing and mental counting. This is
follows:

essential in order to make the mind relaxed

Inhale through left nostril (pooraka) 1
and one-pointed.

Retain breath internally (antar kumbhaka) 8

Exhale through right nostril (rechaka) 6

Warning

Retain breath externally (bahir kumbhaka) 1

Once again, we would like to emphasize that

Inhale through right nostril 1
you should make sure that no irregularities

Retain breath internally 8
occur. If you notice any negative mental or

Exhale through left nostril 6
physical repercussions as a result of practising

Retain breath externally 1
pranayama, then seek advice.

347

Another point to r e m e m b e r is that those people who have any serious physical or mental imbalance must take care before attempting
to practise pranayama, especially the higher
stages. In this category we include those people
who have high blood pressure, people who
are extremely neurotic and so on.

Notes

1 Book I, Lesson 11, Topi c 4

3 4 8

Topic 1

Meditation: Aum Chanting

T h e meditational practice we will now describe

Aum according to the Mandukya Upanishad
is Aum chanting. It is possible to write an

T h e Mandukya Upanishad is a well-known
encyclopaedia on this subject, but in accordance
ancient text that is concerned solely with the
with the electrifying brevity of the mantra Aum,
meaning and significance of Aum. It says that:

we will try to reduce verbose details to a "The syllable Aum is the universe. It is Brahman minimum. If so much can be said and inferred (the absolute). It is time - past, present and
in the short, simple sound of Aum, then we will
future. It is also that which transcends time."

also try not to cause mental constipation by

T h e n it continues: "This Self, which is one
giving overelaborate explanations. In fact, the
with Aum, has three aspects; and beyond these
only t h i n g t h a t n e e d s to be said is: there is the undefinable...the Fourth."

A-A-A-A-A-A-U-U-U-U-U-U-M-M-M-M-M-M

T h e n it proceeds to assign meanings to the

This practice is so simple to explain yet the
three different parts of the Aum mantra and
benefits and experience that it can bring are
for Aum as an indivisible whole. These are
profound. T h e mantra Aum is the king of
summarized as follows, with correspondence
mantras. Experience of the meaning of Aum
on the microcosmic and the macrocosmic level:

leads automatically to the fullest understanding

It is the cosmic mantra Aum that unites the
of all other mantras, which are generally limited
limited existence with the unlimited. It is Aum
in that they are intended for specific purposes
that merges the microcosm with the macro—
or for particular types of people. Aum on the
cosm, the individual with the universal. Aum
other h a n d is totally non-specific. It can be
acts as the bridge. T h e text concludes by
practised by everyone.

saying: "The fourth, the Self, is Aum. It is

T h e mantra Aum is not merely a mono—
unutterable and beyond the mind. In it, the
syllable. It is a sound that has been realized by
u n i v e r s e is e n v e l o p e d . . . w h o s o e v e r really the ancient rishis in the highest states of knows Aum, the Self, becomes the Self."

meditation. It is for this reason that continuous

If the reader is interested refer to this short
and intense awareness of Aum can in turn take

(12 verse) Upanishad in the original. However,
the spiritual aspirant to the same states as the
we emphasize that it is important not to become
ancients who realized it.

too attached to concepts regarding Aum, for

Microcosm

Macrocosm

State of Experience

Syllable 'A'

Individual physical body
material universe
wakeful state; perception only of the
external world through the senses

Syllable V

Individual mind
cosmic mind
dream state; perception
of mental impressions

Syllable 'M'

Intuitive awareness at
consciousness substratum
deep sleep; experience of bliss
individual level
of universe
and revelationary knowledge

Syllable AUM' as a whole

Atman (Self)

Brahman
fourth state (turiya); beyond all
conceptualization

3 4 9
actually the real meaning of Aum is impossible (the absolute) through which the universe is to put into words. All the numerous meanings
created. It is the shakti of tantra. In the Gospel
assigned to it are superficial for they are mere
according to St. John, in the very first verse it
words, which tend to distort the real signifi—
says: "In the beginning was the word (Aum)

cance. The syllables A, U, M are also said to
and the word was with God (Brahman) and the
represent Brahma (the creator), Vishnu (the
word was God . . . "

sustainer) and Shiva (the dissolver) as well as

This is exactly the same as the utterances of
many other things. But actually the meaning
the ancient rishis, recorded for posterity in the
of Aum can only be known by personal realiza-

Upanishads and o t h e r Indian scriptures.

tion. And then one cannot even speak about

Compare this previous biblical statement with
its meaning . . . one becomes speechless. It is
the following quotation: "This word (Aum) is
impossible to explain the meaning of Aum
verily Brahman. It is the highest. He who knows
rationally. It is beyond intellectual concepts.

its meaning and worships it attains the supreme
goal and knows everything." (Katha Upanishad) Other scriptural references

From this and other selected verses we have

There are a vast number of other Indian given previously you will realize that we are scriptures which also mention the cosmic Aum.

talking about exactly the same thing. We could

They all speak of it in glowing terms. T h e
go on, but will stop at this point. All we want to
following are a few selected quotations: "Those say is that Aum is truly the universal mantra. It
who want enlightenment should reflect on the
is far better to start chanting Aum and reflect
sound and meaning of Aum. Aum is the on its m e a n i n g yourself than to become indestructible Brahman. Aum is the bow, the deluded by verbal knowledge. In this manner
individual being is the arrow and Brahman is
you will be on the path to finding out the real
the target. When the arrow is released from
meaning of Aum, the meaning that cannot be
the bow it goes straight towards and into the
conveyed by any book. If you do this there will
target. Like this, the sadhaka (spiritual aspirant)

be absolutely no need to read about Aum.

should reflect on Aum and thereby merge
with Brahman." ( Dhyanabindu Upanishad)

Pronunciation

"Fire, though potentially present in firewood,

Aum can be chanted slowly or quickly. Each
is not seen until one stick is nabbed against
method is as good as the other and you must
another. The Self is like that fire; it is realized by experiment yourself to find out your own
constant awareness of the sacred syllable Aum.

preference. If it is chanted quickly, then it is a

Let your body be the stick that is rubbed and
powerful method to synchronize it with the

Aum be the stick that is mbbed against it. Thus
heartbeat. In this manner, you can feel Aum
you will realize your real nature, which is hidden
resonating throughout the whole body in tune
within, just as fire, in a sense, is hidden in wood."

with the natural heart rate. U n d e r these

(Shweteswatara Upanishad)

circumstances, Aum seems to chant itself; if

"Aum is the holy sound of the universe. It is
you wish you can imagine Aum emanating
the sound form of the Self." (. Maitri Upanishad) from the heart region. Another excellent

Aum is m e n t i o n e d in n u m e r o u s other method is to coordinate the Aum chanting traditional yogic scriptures: the Bhagavad Gita, with the pulse at the eyebrow centre. This the Yoga Vashishtha as well as many of the
again is very powerful and very conducive to
tantric texts.

introspection and relaxation, and eventually

Don't make the mistake of assuming that
meditation. Fast Aum chanting is best done

Aum is confined to Indian spiritual systems. It
mentally and not verbally, for loud chanting
is found in the Islamic faith in the slightly
will tend to drown out perception of the
modified form of Amin; it is also found in the
heartbeat or pulse.

religions of Judaism and Christianity in the

If Aum is chanted slowly it can be made to
form of Amen. It does not take much imagina—
last for many seconds, depending on the
tion to see that these mantras have the same
capacity of the individual. There should be a
root. Also it is said in the ancient Indian
definite pronunciation of each of the syllables
scriptures that Aum is the first cause of the

'A', 'U' and 'M\ with a gradual transition from
material universe, it is the power of Brahman
one to the other. The syllable 'A' is pronounced

350
like 'AH' or 'a' in the word 'palm'. T h e syllable Awareness

'U' is pronounced 'oo' as in the word 'room'.

Ideally one should be aware of the following

The syllable 'M' is not sounded by moving the
two things while practising Aum chanting:

lips like the usual 'm' sound. It is sounded

1. T h e sound, whether mental or verbal;
after 'A' and 'U' like a humming sound: 'm-m2. Reflection on the meaning of Aum.

m-m-m-m-m-m-m'. This humming sound can

To do the two at the same time may be a little
be extended for as long as the practitioner
difficult at first, but if you can do this you will
wishes, but normally the 'M' sound should achieve the best results. If you wish you can be gradually taper off at the end of the chant.

aware of one of the following during your

Long Aum chanting can be both mental or
practice: either the sound combined with its
verbal, though for most purposes verbal
meaning; the sound combined with concen—
chanting is to be preferred. This particularly
tration on the symbol; or concentration on
applies to beginners, for loud chanting or
the symbol combined with reflection on its
group chanting tends to more effectively calm
meaning. Choose for yourself through experi-a disturbed mind. And because most people
mentation, or contact a competent person for
have a mind that is in a continual state of
advice as to what is most suitable for you.

conflict and turmoil, verbal chanting of Aum is

If you simultaneously practise trataka on
generally preferable and most suitable for the

Aum, then the image can be external or
majority of people. In a sense it overwhelms
internal, depending upon your capacity of vis—
one's mental attention. One is almost forced
ualization. The best is internal concentration
to concentrate on the sound and pronunciation
on the symbol of Aum, but it is a little difficult
of Aum, and the mind tends to forget its usual
for beginners. It is difficult to hold a steady
worries and mental distractions. This is why
image for a long period of time.

verbal Aum chanting is recommended for

If you concentrate on an external symbol of
beginners, if it is possible. If it is likely to create Aum you can use any that are available, or one
problems by disturbing others in your house,
that you may feel inspired to draw for yourself.

then of course you must practise mental It should not be too large, for the aim is to repetition of Aum.

focus the awareness on a limited field of

As you make progress in yoga, then you can
attention. You can alternate external trataka
practise more and more mental Aum chanting,
with internal trataka, while simultaneously
for this is most conducive to introspection,
practising Aum chanting1.

once your mind is reasonably relaxed. A

If you concentrate on an internal image of
particularly good practice is to first of all chant
the symbol of Aum, then you can create it in

Aum verbally for sometime (the longer the
the space in front of the closed eyes or you can
better) and then change over to mental Aum
create it at the heart centre as suggested by
chanting. This is a systematic method of with—
the Dhyanabindu Upanishad: "Concentrate on drawing your awareness from the outside Aum at the heart centre as though it is a candle world and directing it inwards to explore the flame the same size as your thumb." Make
mind. It also systematically calms the mind.

sure that you continue Aum chanting with

You should p r o n o u n c e Aum, whether awareness.

mentally or verbally, so that it is a harmonious

It is not compulsory to practise trataka on
sound. It should come naturally without being
the symbol of Aum. If you wish you can remain
forced. It is through continuous, melodious
aware only of the sound. This alone is very
sound that the mind will become relaxed. It
powerful and will quickly soothe away the
should be: "Like the continuous flow of an oil
tensions of the mind. This method is parti—
stream and like the vibration of a bell. This is
cularly useful for those people who have
the way to pronounce Aum and the way to
trouble practising trataka.

really know the m e a n i n g of the Vedas."

Dhyanabindu Upanishad)

AUM CHANTING

The pronunciation is so important. If you
are still not sure then we suggest that you go

Little needs to be said about the practice for it
to a local yoga school or ashram to hear the
is so simple and we have already explained
sound of Aum from people with experience.

most of the relevant points. T h e following

351
brief description is for awareness of only the Benefits
sound of Aum. T h e r e a d e r can integrate T h e benefits are profound. Firstly, it is one of concentration on the symbol of Aum and the most powerful methods of rapidly relaxing
reflection on the meaning for himself if he
the entire mind and body. As such, it quickly
wishes.

brings mental peace and can help very much

Sit in a comfortable asana and close the eyes.

to prevent or soothe away many psychosomatic

Start to intonate Aum, either slowly or quickly.

disorders. Whenever you feel tense, depressed,

Let the chanting be aloud if this is convenient.

angry or any other negative emotions, then

Tiy to be aware completely of the sound of
you should practise Aum chanting. T h o u g h it

Aum. Lose your whole being in Aum.

is a simple practice it can lead to high states of

Let the sound emanate from your whole being.

meditation and realizations of higher truths.

Feel as though your whole body and mind is

Little more needs to be said.

resonating in harmony with the sound.

I m a g i n e that you are simultaneously the Integration with other meditative practices transmitter and the receiver of Aum.

This is not the last you will hear of Aum, for it

You are like a radio station.

is widely integrated with many other medita—

Be totally aware of Aum.

tional techniques. In fact, all m e d i t a t i v e Continue in this m a n n e r for as long as possible practices can be profitably started and ended (at least 15 minutes is reasonable).

with Aum chanting. It is an important part of

T h e n stop Aum chanting and be aware of the
kriya yoga, where it is intimately combined
pulse at the eyebrow centre.

with yogic techniques.

When you can distinctly detect it, synchronize
it with the mental sound of Aum.

Be aware of the internal sound of Aum at the
eyebrow centre, vibrating in harmony with the
pulse.

Continue in this m a n n e r for as long as you
have time.

End the practice by chanting Aum loudly 3
times.

Duration

Many people practise this simple yet powerful
technique for hours. In fact some people try
to maintain awareness of the mental sound of

Aum continuously, whether they are working,
playing, eating or sleeping. It can take one to
profound meditational experiences. Practise
for as long as available time will permit.

Reflection

This is a method of j n a n a yoga and can be
practised by those people who have good
concentration and determination. If you really
want to know the meaning of Aum from the
depths of your heart, then you will find it. It
may take one week, one month, one year or
many years, but the meaning will come. It will
come like the crash of thunder, it will be like

'crashing through the sound barrier'. And
when you know its meaning, through personal
experience, then your whole being will change,

Notes
for you will know the impossible.

1 Book I, Lesson 8, Topi c 6

352

Daily Practice Program

You can now practise Aum chanting as a

The new stage of bahir kumbhaka should
meditative technique in its own right, or you
now be integrated with your p r a n a y a m a
can integrate it with trataka in the manner that
practice if you have reached proficiency in
we have described. Aum chanting immediately
performing the pranayama practice described
prior to your regular meditative practice will
in the previous lesson.

help very much to relax the mind and ending

If you have intestinal problems or feel you
your meditational session with Aum chanting need a thorough cleaning of the digestive tract, makes a final powerful impact. You should fit then you should seriously think about spending
in Aum chanting in the way that you feel is
two days doing shankhaprakshalana. As we
most suitable.

have pointed out, you can practise by yourself,

The more you practise, the longer you
but it is preferable to carry out the cleansing
practise and the more regularly you practise,
process under expert guidance.

corresponds directly with the a m o u n t of
benefits that you will obtain.

Practice

Rounds

Minutes

Program 1: duration 1 1/2 hours

Surya Namaskara

—

10

Shavasana

—

4

Bhujangasana

—

3

Shalabhasana

3 rounds

3

Shashankasana

—

3

Trikonasana

3 each part

10

Dwikonasana

5 rounds

3

Dolasana

3 rounds

3

Ardha Matsyendrasana

—

4

Shavasana

—

3

Nadi Shodhana Pranayama: Stage 4

—

14

Aum chanting with Trataka

30

90

353

Program 2: duration 1 hour Surya Namaskara

—

5

Shavasana

—

3

Bhujangasana

3

—

Shalabhasana

3 rounds

3

Shashankasana

—

3

Trikonasana

3 each part

9

Ardha Matsyendrasana

4

—

Nadi Shodhana Pranayama: Stage 4

12

—

Aum chanting with Trataka

18

60

Program 3: duration 3/4 hour

Surya Namaskara —

5

Shavasana —

3

Trikonasana 2 each part

6

Shashankasana —

3

Ardha Matsyendrasana —

3

Nadi Shodhana Pranayama: Stage 4 —

10

Aum chanting — 15

45

Program 4: duration lA> hour (for general health) is the same as the above Program 3 excluding the practice of Aum chanting.

Book II

Advanced Practices

Lesson 13

Doors of Perception

0 Yajnavalkya, which is the light of this person?

So is it indeed, 0 Yajnavalkya.

The light of the sun, 0 king, said he, by the
light of the sun indeed, one sits, walks about,

0 Yajnavalkya, which is the light of this person,
does the work and comes back.

when the sun and the moon have set and the
fire is put out? Speech indeed is his light. By

So is it indeed, 0 Yajnavalkya.

the light of the speech indeed, one sits, walks
about, does the work and comes back. Hence,

0 Yajnavalkya, which is the light of this person

0 king, even when one's hand cannot be
after the sun has set? T h e moon indeed
distinguished, then wherever speech sounds,
becomes the light. By the light of the moon
one can approach there.

indeed, one sits, walks about, does the work
and comes back.

So is it indeed, 0 Yajnavalkya.

So is it indeed, 0 Yajnavalkya.

0 Yajnavalkya, which is the light of this person,
when the sun and moon have set, fire has

0 Yajnavalkya, which is the light of the person
gone out, speech has been hushed? T h e Self
when the sun and moon have set? Fire indeed
indeed is his light. By the light of the Self
is his light. By the light of the fire indeed one
indeed, one sits, walks about, does the work
sits, walks about, does the work and comes
and comes back.

back.

Brihadaranyaka Upanishad

Topic 1

Karma Yoga (Part 2)

Karma yoga means meditative dynamism - a
a c t i o n s a n d work w i t h o u t a change in simple definition, yet with profound implica-attitude will never lead to any significant tions. One must be wide awake, and yet not
experience.

conscious of the little self. One must forget
oneself, while simultaneously being involved

Action and inaction
in intense activity. The body and mind perform

This is a subject that is commonly misunder—
multitudinous actions, yet one remains in a
stood and is the cause of much confusion.

state of contemplation, of meditative aware—

Some people emphatically state that karma
ness. This is the ideal, but it cannot occur by

(work) is the cause of bondage; that it is action
thinking about it - practice and effort are
that prevents spiritual illumination. On the
necessary.

other hand, it is also said that karma or work is

It is very easy, however, to deceive yourself
absolutely necessary for spiritual progress.

into thinking that you are practicing karma

Some people advise one to stop work and do
yoga, whereas it is really false karma yoga.

nothing, while others say that one should work

This leads to delusion and there is absolutely
incessantly. This confusion arises, as is usually
no change in your being. Many people perform
the case, by a limited, literal and over—
various types of philanthropic work: they intellectual understanding of the idea and donate huge sums of money to trusts and implications of karma and karma yoga. And of
benevolent societies, or they organize charities,
course, without deep experience, this misun—
social services, etc. Of course, these acts bring
derstanding is bound to occur; understanding
many material benefits to others; in this sense
can only come with personal experience.

they are positive and worthwhile actions. But

This particular controversy - work versus
at the same time, these benefactors don't
no work - has only arisen through misinter—
necessarily achieve meditative experiences. pretation of the teachings of the sages. Sages Why? T h e reason is simple: they are often have said that action is the cause of bondage,
doing 'selfless work' for a selfish purpose, for
but they have also said, almost in the same
an ulterior end, perhaps for admiration or
breath, that action is also the means to libera—
status.

tion. In the Bhagavad Gita, the classical text on Certainly this is not karma yoga, no matter
karma yoga, both statements are made: " . . .

how good the social repercussions. It is not
do not be attached to inaction."

necessary to be a welfare or social worker to

"Perform action, 0 Arjuna . . ." (2:47, 48) practise karma yoga. One must merely do the

Conversely: "I do nothing at all; thus would
work in hand with as little sense of ego as
the harmonized knower of truth think - seeing,
possible, whether it is farming, nursing, engi—
hearing, touching, smelling, going, sleeping,
neering, office work or whatever. It is the breathing." (5:8) attitude and feeling, not the action itself that is Another two chapters of the Bhagavad Gita
important. When work is done for a higher or
are devoted exclusively to these two seemingly
spiritual purpose then it becomes karma yoga;
conflicting ideas. Chapter 3 is called the 'Yoga
if not then it is merely work. A tribesman kills
of Action' while Chapter 5 is called the 'Yoga
an animal for food, while a hunter often kills
of Renunciation of Action'. Understanding of
an animal for sport. T h e action is the same,
this apparent riddle really comes through
but the motive is different. It is the same with
experience and not logical reasoning. T h e
karma yoga - the attitude must be changed,

Bhagavad Gita brings activity and non-activity but not necessarily the action. C h a n g i n g the together when it says: "He who sees inaction 359
in action and action in inaction is a wise man: Dharma
he is a yogi and performer of all actions."

The word dharma can be interpreted to mean

We must all act or do some form of work.

many things. In this chapter, dharma means

We have no choice. We cannot remain com—
those actions which are in accordance with
pletely inactive. This is tersely explained in the
one's mental and physical makeup. It implies

Bhagavad Gita: "None can ever remain, even those actions which come naturally to an
for a moment, without performing action; for
individual and which lead to harmony within
everyone is compelled to act helplessly by the
the whole framework of the world. It can be
very qualities of nature." (3:5)

roughly, though very inadequately, translated

Even if you do no physical work your mind
as 'duty'. Dharma is not a subject that can be
will continue to work. Even refusing to work is
discussed in depth in a general sense, for the
action, but here the action occurs through
dharma for each individual is different. All we
physical restraint; the mind still works. While
can do here is to give you a very basic guideline
lying in bed, perhaps with an illness, you are
to help you recognize and tune in to your own
still active, for your mind is still thinking. There dharma.

is no such thing as total inactivity in normal

Find and accept your dharma and do it.

states of awareness. Even while sleeping, one

When you are working think of nothing else
is acting - through dreams. Each person must
but the work and if possible not the fruits.

always be doing something, whether physical,

Merely do the work in hand to the best of your
mental or both. T h e subconscious realms of
ability. Do it as worship if you are devotionally
the mind are a continuous hive of activity. You
inclined. It is by doing one's dharma that one
think you are doing nothing, perhaps in a begins to harmonize both with the environ-state of drowsiness, but these deeper realms ment and the inner self. And it is by doing
of the mind will continue to operate. You must
one's dharma in conjunction with karma yoga
accept that activity is a part of material life, and that one can experience higher states of
having accepted this, you should perform your
awareness.

duties to the best of your ability. Better still,

Remember that in fact all work is the same;
you should try to practise karma yoga. In this
there is really no such thing as higher or lower
way, you will at least use the compulsion to act
work. Whether one uses the body or the mind,
as a means to higher awareness and knowl—
it is still merely work; none is really any better
edge.

or worse than the other. It is society that has

Don't renounce work or everyday life. It is
said that certain types of work are either good
not necessary. Try to practise selfless work.

or bad, of high status or low status. Work is

This does not only mean welfare or social work. What is the difference whether one builds work, it means doing your work, whether a house, cleans a toilet, or rules a country?

digging a road or administering a multimillion

Work is the tool of karma yoga, the aim is to
dollar building project, with intensity, detach—
become the perfect instrument. This is the way
ment and awareness. This is not easy at first,
to perfection and higher awareness.

but it becomes easier. You can only do your

The Bhagavad Gita lays down very sensible
best. But it is well worth putting into practice,
rules regarding one's dharma. It says: "A man
for it will bring many benefits that you don't
always acts in accordance with his individual
expect.

nature, even the realized man. All creatures

If you renounce, it should be renunciation
follow their nature; what therefore can one
of attachment to the fruits of your endeavours.

accomplish by suppression of one's natural

Try not to think continually of what you will
impulses or actions?" (3:33)

get as reward at the end of your work - your

Elsewhere it is written: "The perfect indivi—
pay, praise, respect, etc. This obsessive dwelling
dual, like everyone else, acts according to his
on the fruits of actions intensifies the identi—
specific physiological constitution, for he
fication with the individual ego. Don't renounce
knows that all actions are performed by nature.

work, but do it consciously and with as little

His true nature, the Self, is not the doer."

T'ness as possible. Don't worry if you make no

(18:29)

headway, because this will only lead to more

"Taking delight in his own individual actions
mental tension.

(dharma) a man can attain perfection." (18:45)

360

So if your aim is to make money, then cont-and neuroses throughout history. Sin is merely
inue making money. If you repress externally,
that which leads one away from the path to
then your mind will only do it internally. If you
enlightenment, nothing more.

have ambition then fulfil that ambition, but

It is important to accept one's limitations
with as much awareness and detachment as
and do the actions that seem most harmonious,
possible. Peace of mind or higher awareness
even if contrary to the expectations of others.

cannot be obtained by avoiding the things Too often our actions are decided by other that your individual nature demands you to people. We see others doing certain actions,
do. You will only suppress the desire and cause
and feel that we must also do the same, even
more tension and unhappiness. Dive into the
though it may be contrary to our individual
turmoil of worldly activity; live out your
personality. We feel obliged to live up to other
samskaras (mental impressions) but with full
people's expectations and try to become
awareness. This is essential in o r d e r to something that we are not capable of. Unhap-eventually j u m p out of the everlasting circle of piness is the consequence. Choose what you aimless, egotistical activities.

want and do it, but it should be positive,

There are many misconceptions about sin.

harmonious and what you feel is your dharma.

The Indian scriptures in their characteristic,

T h e more you are able to become totally
pragmatic, straight-to-the-point manner, have
involved in your mode of activity, the better.

given an excellent definition of sin or sinful

The work acts as a vehicle. It leads to one—
action. It is that which detracts or leads one
pointedness of mind. Automatically, problems
away from the path to harmony, knowledge
start to fade away. If you are half-hearted in
and higher awareness. If a person performs
your actions, then the mind loses its power -
his dharma and practises karma yoga, then
there is no concentration and it tends to dither
any action is automatically without sin. There
here and there. So do your work, your dharma,
is no absolute or fixed definition, for an action
with intensity and with awareness.

done by one person can lead another away

Choose that which seems right for you,
from harmony.

which interests you. It can even be a hobby -

"He who still retains his ego is mentally
why not? Don't worry what other people think.

active even when at rest; but the wise man who

It is better to do positive work than work
is free from egoism is incapable of sin or wrong
with negative repercussions. Positive work will
action." (18:29) Furthermore, it is perfor—
not only benefit other people, but will lead
mance of one's d h a r m a that encourages you to a more relaxed mind and disposition.

egoless and sinless actions. This is explained

Positive or good actions are more conducive
very clearly in the Bhagavad Gita as follows: "It to progress in yoga. In a sense, so-called bad is better to do one's dharma without merit,
thoughts and acts (i.e. egotistical and non—
than the dharma of another well performed.

dharmic) mould your character into a certain

He who does the dharma determined by his
pattern. This leads to a destiny which is away
individual nature incurs no sin." (18:47)

from the path to higher awareness. On the

Practise your dharma to the best of your
other hand, thoughts and actions that are good
ability. Try not to do the dharma of another

(i.e. selfless and dharmic) lead to a destiny
person, even though you could do it better, or
which permits the influx of higher awareness.

more easily. You may think that you are helping

Eventually, of course, the aim is to j u m p
someone by doing bis work, but it may lead to
beyond the fetters of both good and bad, for
less obvious adverse repercussions, perhaps
these are really relative terms. But this tran—
by making the other person lazy or lose self—
scendence only occurs in states of higher
respect. So one should adhere to their own
awareness, and its meaning is beyond the realm
dharma (swadharma). At the same time try to
of intellectual discussion. Until these stages of
practise karma yoga. In this way, one will
illumination, however, one must try to sub—
reduce 'sinful' acts and thereby move into the
stitute so-called negative, adharmic actions by
realms of higher experience and knowledge.

positive, dharmic actions. Disharmonious

Incidentally, it is so important not to become
thoughts and actions have to be replaced by
caught up in the intellectual definitions of sin
harmonious thoughts and actions. In a sense,
that have plagued people with untold phobias
one uses a thorn (good actions) to remove

361
another thorn (bad actions). Afterwards, both his greed. In this manner, the thoughts and
thorns are thrown away. People often say that
aspirations of the mind flow most easily in that
it is one's duty to help others. This is a very
direction in which it has been habituated. The
noble sentiment, but actually for most people
mountain streams of the monsoon rainfall will
this is pervaded with a strong o d o u r of follow the riverbeds that have been carved out hypocrisy. Most people help others merely to by previous downpours. All these mental
help themselves; to gain praise, social status
desires prevent the influx of meditation, for
and many other rewards. However, this be—
they tend to increase the power of the indivi—
comes less and less with increased awareness.

dual ego. The aim of karma yoga is to follow

The more aware an individual becomes, the
one's dharma, which tends to diminish ego
less selfish he will become. One actually starts
identification. T h e aim of karma yoga is to
to help other people for their sake, and less
follow the dictates of the individual constitution,
for one's own sake. But in the initial stages of
those actions which come naturally without
karma yoga it is important to realize that any
effort. This type of karma is dharma and leads
work undertaken, even that done under the
to lessening of the bondage of the ego. If you
guise of philanthropy, is more than likely do your dharma, with awareness, then you will motivated by an egotistical reason. Accept this automatically start to harmonize with your
and don't try to project the altruistic image. If
environment. There will be less mental tension
you practise your d h a r m a you will help and conflict.

yourself, by gradually purifying the mind,

An action is only correct if it is the right
increasing concentration and becoming more
action for you under the given circumstances.

contented. As a byproduct you will also be

T h e same action may be wrong for another
h e l p i n g other people, either directly or person under the same or different circum-indirectly. Don't expect praise for your work; stances. Know that your actions can lead you
it is not deserved, for you are doing the work
to higher experiences and enlightenment, if
to help yourself; your efforts to do karma
they are done as karma yoga.

yoga will lead you to higher levels of awareness,
not your fellow humans, at least not directly.

Different types of actions

Why expect praise? It is your privilege to work.

Actions can be broadly classified into three

It is your privilege to do karma yoga for your
specific modes. These modes are directly
own happiness and spiritual evolvement. Don't
related to the three gunas (roughly translated
expect anything in return.

as the three aspects of the phenomenal world)

Try not to take yourself or your work so
called tamas, rajas and sattwa. This is a
seriously. T h e world will continue without you.

fascinating subject.

Don't become fanatical but work as well as you

T h e Bhagavad Gita clearly points out the
can under the given circumstances, with as
different approaches to work according to
much detachment and awareness as possible.

individual temperaments. It defines the lowest

There is a law of karma. T h e Hindu, Buddhist,
form of action, tamasic, as follows: "Action
tantric, yogic and other scriptures of India
done in delusion and without due considera—
have written reams and reams of information
tion of its consequences and the effort and
on this subject. In the Bible of Christianity, it is materials required, and which may easily bring beautifully summed up as follows: " . . . what-harm to others, is tamasic." (18:25)

soever a man sows, that shall he also reap."

This type of action stems from general

Newton also defined the idea of karma for
ignorance. In tantra, the individual who per—
science: to every action there is an equal and
forms these types of action is classified as pasku opposite reaction. This applies to every action
bhava (instinctive man).

in life. As you do and think, so you become; at

T h e next form of action, at a higher level, is
least on a mind-body level. If you think and act
called rajasic: "Action which is done for the
selfishly, then you will tend to become more
fulfilment of personal desires, for the fruits of
selfish in the course of time. If a person is
the action; which is done with much ego and
greedy, then after a while greed will become
much effort, is rajasic." (18:24) This is the
the predominant aspect of his personality. His
most common type of action in the world today.

ego drives will be intensified in order to satisfy

In tantra, an individual of this temperament is

362
known as veera bhava (heroic, passionate and block or confuse other people, p e r h a p s active man).

because of pride or stubbornness. A sattwic

T h e highest form of action is called sattwic
man will think his way around problems as
and is motivated by understanding. "Duty or
they arise. This is the boon of egolessness.

actions done without passion, love or hatred,
without consideration of the fruits, is sattwic."

Karma yoga and other paths of yoga

(18:23) This last form of action falls within the

Karma yoga should not be divorced from other
realm of karma yoga and leads to higher forms of yoga. Other forms of yoga should be awareness. He is known as divya bhava (divinely supplemented by karma yoga, and also karma inspired man) in tantra.

yoga should not be practised in isolation; it

The aim of yoga is to gradually lead the
too should be supplemented by other types of
individual from the tamasic states to the rajasic
yoga. All the different yogic paths mutually
states, from doing tamasic actions to doing
reinforce each other. For example, karma yoga
rajasic actions, and then progressively towards
done with even moderate success will help one
a predominantly sattwic state. Of course, there
to gain more success in meditational practices.

will be fluctuations between these different

Improved concentration through karma yoga
states: one will sometimes feel tamasic (lazy will help lead one to real meditational experi-and dull), at other times rajasic (actively ence. In turn meaningful and more profound inclined) and so on. But through yoga it is meditational experiences from raja yoga, kriya
possible to become predominantly sattwic in
yoga, etc. will help one to more successfully
temperament. This is the launching pad to
practise karma yoga. It is a cyclic process, each
higher states of consciousness. T h e culmina—
helping the other. While meditational tech—
tion of yoga is to lead one to the experience of
niques help to highlight inner problems, both
that which is beyond the gunas; a state which
mental and emotional, karma yoga also helps
is beyond the classification of tamas, rajas and
to bring these problems out into the open and
sattwa. This is called gunatita in Sanskrit, which finally exhaust them.

means that which is beyond the mind, the

Asanas and pranayama not only help im-sense and the play of nature.

prove meditational techniques, they also help

At this stage it is worthwhile pointing out
one to perform karma yoga more efficiently.

that karma yoga does not result in lethargy

And in turn if you achieve even a reasonable
and lack of interest in work. It is widely believed
flow of concentration during your working
that only passion, financial benefits and other
day then your daily practice of asanas and
motives can impel people to work, and that
pranayama and meditational techniques will
without these inducements there will be a also undergo a vast improvement. You will tendency to languish in a state of total laziness automatically have a spontaneous flow of
and inactivity. Of course, anticipation of reward
concentration throughout the practice, allow—
does make people work - there is little doubt
ing the benefits to really manifest. This in itself
about this. Yet at the same time, this kind of
is an important reason for trying to practise
work leads to incessant discord both in the
karma yoga. T h e heightened experiences and
outside world and in the inner environment of
peace that one will come to know through the
the individual. On the other hand, a person
daily yogic practices will in turn make it far
who is not motivated by thoughts of personal
easier to practise karma yoga, which leads to
reward and who has clear insight (sattwic greater relaxation and concentration in daily temperament) will realize his duty and do it.

activities which again will make the daily yogic

He will follow the actions that come naturally
practice program more fruitful. It is a continu—
to his body-mind complex. He will not stop his
ous elevating process. This applies to all raja
work, for there is no need. At the same time,
yoga systems including kriya yoga.

he will do his work far more efficiently than if

If you are devotionally inclined then karma
he was motivated for selfish reasons. He will
yoga can be directly linked with bhakti yoga1.

be able to work with the least fuss and with

Karma yoga will also prepare the mind for
minimum clash of interests in association with
jnana yoga2, which requires an intense, con-other people. The sattwic type of person can
centrated mind. Karma yoga is a path for
nimbly dodge around obstacles which tend to
everyone. It supplements all other yogic paths.

363

Progress in karma yoga

Karma yoga according to the Bhagavad Gita

Though one must apply effort in the early

Though we have already given a number of
stages of karma yoga, eventually it arises quotations from the Bhagavad Gita, we feel it is spontaneously. There is an excellent Sanskrit worthwhile giving a few more selected verses.

and Hindi word called bhava. It means feeling,

This may seem a little repetitive, but it will help
an attitude that springs up from the very you to further grasp the essence of karma depths of one's being. It is not a hypocritical yoga practice.

or false feeling. It is a feeling that arises from

Attachment to the fruits of actions: "Your right is the essence of one's nature - an expression of to work only, never to its fruits. Do not be
higher knowledge. It is neither pious nor motivated by the fruits of actions and do not artificial. Because of higher awareness and be attached to doing nothing." (2:47)

realization of the deeper relationships with

Equanmity: "Do your action, oh Arjuna, with other people, one actually wants to give as
the feeling and attitude of yoga. Abandon
much as one can to others. There is no choice;
attachment and be balanced in success and
no effort is required. In the beginning karma
failure. Equanimity of mind is yoga." (2:48)

yoga requires effort and cultivation, but the

Necessity of action: "Surely, it is not possible advent of higher understanding transforms for an embodied being to entirely abandon karma yoga into a spontaneous expression of actions; but he who relinquishes the rewards
bhava. There is no longer any practice as such,
of actions is a man of renunciation." (18:11)

for one begins to radiate real karma yoga.

Egolessness: "He who is free of the feeling of Another strange thing happens: though one
the ego, who is not swayed by the feelings of
desires less and less fruits, one receives more
good and bad - though he slays these people,
and more fruits, beyond one's wildest dreams.

he does not really kill and he is not bound by

To those who expect, little or nothing comes.

the actions." (18:17)

Actually a person who thinks he is doing karma

Renunciation and enlightenment: "He who is yoga is not, because there is concern for the
totally unattached to anything, who is in control
little self. A person who is really practising
of his individual self, who is devoid of desire -
karma yoga is so absorbed in doing his work
he by renunciation (mentally) attains the

(while simultaneously being a witness), that he
supreme state of freedom from action (enin a self-conscious sense does not exist. A lightenment)." (18:49) person practising karma yoga is not really "Therefore, without attachment, always
doing anything. T h e actions happen through
perform the actions that need to be done; it is
him. If one thinks that he is doing karma yoga
by working without attachment that one can
then he is automatically operating from an
know higher awareness." (3:19)

ego level of individual existence and distinc-

Duty: "Do your duty, for action is far
tion. And this is not karma yoga in the highest
superior to inaction and even the m e r e
sense. A person practising karma yoga really
maintenance of the physical body would be
no longer exists as an individual. His mind
impossible without some form of action." (3:8)

and body work. He does not. He is inactive

T h e r e are seven h u n d r e d verses in the
amongst continuous activity. We have already

Bhagavad Gita, each of which is pregnant with discussed this apparent enigma under the
meaning. We strongly urge the reader to
heading entitled 'Action and Inaction'. It is
obtain a translation of this scripture, explore
action in inaction and inaction in action, and
the mine of knowledge for himself and take
its meaning only becomes understandable out the gold of wisdom.

through personal experience.

We have briefly discussed the higher stages

The razor's edge according to the Ishavasya
of karma yoga; in fact, karma yoga in its truest

Upanishad
sense. Don't be too concerned with what we

T h e Ishavasya Upanishad consists of only
have said, for you will never unravel the eighteen verses, yet contains sublime and mystery by logical speculation. Instead you practical teachings. It clearly points out the
should start to practise karma yoga to the best
importance - in fact the necessity - of perfor—
of your ability, so that you will really know its
ming one's duties. It emphasizes that one must
meaning for yourself.

live in the external as well as the internal world.

364

One without the other leads to delusion and Total concern with the outside world leads
away from the path to higher knowledge. Many
to intellectual knowledge. Only understanding
people who have spiritual aspiration are faced
of the internal sphere of existence will bring
with a dilemma: whether to live in the world of
about deeper understanding of the material
action, or to only practise meditational tech—
world around.

niques. T h e Ishavasya Upanishad gives a clear On the other hand, rejection of the worldly
answer. It says that one must do both simul—
life and complete concern for meditational
taneously. One must be both extroverted and
practices and the mind is also a block. How is
introverted. One must supplement and ex—
this? T h e reason is simple: without resolving
press one's inner experience with outer actions.

and harmonizing one's outer life, one can never

This is stated in no uncertain terms as follows:

really know deeper states of knowledge. Higher

"Those who follow the path of action alone will states of awareness only occur when there is
surely enter the blinding darkness of ignor—
perfect balance both in the inner and outer
ance. Furthermore, those who retreat from
worlds. Those people who tend to reject their
the world in order to seek knowledge through
activities in the world still tend to have many
constant practice of meditative techniques, unresolved problems. Rejection of the world similarly remain in the quagmire of ignor-does not remove the problems, they merely lie ance." (verse 9). This is like the razor's edge: dormant in the mind. These act as obstacles to
there must be a balance between excessive success in meditational practices. Failure to worldly interest and activity, and over-clear up the outer conflicts and concerns introspection.

automatically prevents one gaining the highest

One must try to integrate the paths of benefits from introspection. Therefore, there extroversion and introversion. If you consider must be a dual process of external activities
great yogis, saints and sages through history,
combined with periods of trying to explore
you will realize that they all expressed them—
the mind. This applies mainly to the early
selves in the outside world. Even though they
stages of spiritual life, for eventually there
experienced and probably lived permanently
ceases to be any difference between the inner
in the infinity of enlightenment, they still and outer world.

continued to express themselves in the outer

This is what Ramana Maharshi meant when
world. This applies to Buddha, Christ and many
he said: "Setting apart time for meditational
other people.

practices is only for beginners. A man who is

It applies to Mahatma Gandhi, Swami advanced (in the spiritual path) will begin to Vivekananda and so on. They taught their enjoy deeper beatitude whether he is at work
disciples, they travelled giving sermons and
or not. While his hands are in society, he keeps
tried to help people who sought their guidance.

his head cool in solitude."

Each of these illumined people continued to

This applies to a person who lives in higher
act and express themselves in the outside states of awareness. Most people must combine world according to the natural dictates of his their daily work, in the form of karma yoga,
mind-body (dharma). Some became hermits;
with daily sessions of meditational practices.

others worked ceaselessly for the general There must be acceptance, integration and welfare of fellow humans, such as Swami understanding of both the inner and outer Sivananda and Mahatma Gandhi. None of environments. For this reason, it is essential them became a human vegetable. This does that each person with spiritual aspiration
not only apply to those who live in and know
should practise introverting techniques such
the highest states of illumination - it also as raja yoga, kriya yoga, pranayama, etc., applies to you. You too must strike a balance combined with and supplemented by methods
between external action and introspection.

of harmonizing one's interaction with the

The Ishavasya Upanishad further emphasizes
external surroundings, such as karma yoga. It
this important point by saying: "That which is
is only in this way that one can start to effectively known through doing only external actions, is
harmonize with both the inner and the outer
different to that which is known through world. It is only in this way that one can really introversion. Thus it has been said by the start to tread the path and know the complete
wise." (verse 10)

oneness of everything that exists, both internal

365
and external. It is for this reason that karma are skilled for one reason: they utilize the yoga is so important, and why Swami Sivananda
available materials and themselves in the best
urged everyone to work and play in both the
possible manner. They harmonize themselves
outer and inner world. This is the reason why
with the tools at their disposal. If the muscles
everyone does some form of work in our are overused, if one is beset by worries and ashram.

tensions, if one is too egotistical, then the
work will not be the best that can be achieved.

Karma yoga in other systems

This is admirably summed up by the following

No other system documented the essence of
verse from the Tao Te Ching:

karma yoga as carefully as the Indian scriptures,
such as the Bhagavad Gita. This does not mean The man with power does not reveal that he
that other spiritual systems are ignorant of
possesses power;
the implications and utility of karma yoga. Far
therefore he keeps his power.

from it. They just did not write about the

The man of lesser power tries continually to
subject in detail. Instead, the essence was
demonstrate that he has power;
conveyed by the spiritual master to his disciples
therefore, in fact, he is without power.

on a personal basis. T h e teacher taught and

The man of real power, the expert, does not really demonstrated by personal example.

act, whereas the man of lesser power acts.

Let us look at Taoism. Intellectuals have
wrongly interpreted Lao Tse, the sage who

This is pure karma yoga. As the Bhagavad
formulated Taoism (he did not invent Taoism,

Gita says: "Yoga is efficiency in action." Things but merely put the ideas on paper). He happen in the way that they should for the expounded the idea that one should do only given circumstances. A person on the path of
that which needs to be done. Many people
karma yoga makes optimum use of the natural
thought that he was urging total complacency
abilities and things available to bring about
and laziness. Taoism was branded as the the best possible actions.

philosophy of idleness, but the critics have

Zen Buddhism has produced some very
missed its essence. Lao Tse meant that people
profound poems on what we would call karma
should act as though they are not acting. This
yoga. They are not specific but implied. Zen
is not laziness; it is letting the body-mind act in
emphasizes the importance of living every
the way that comes naturally. It is allowing the
moment to the full. This is karma yoga. A
body-mind to act in accordance with that which
positive action is seen as that action which
has to be done and simultaneously knowing
expresses the fullness of life at a particular
that the true Self (Tao) does not really act. The
time and in given circumstances that make the

Self is inactive and is the witness. This is karma
action possible. This is karma yoga. Every
yoga and is exactly the same as described in
action should be lived and pursued with the
the Bhagavad Gita. This close correspondence greatest intensity. For most persons this is
should not surprise us, for basic truths are
almost impossible, for they are beset and
universal. They are not the monopoly of any
continually distracted by mental tensions,
one creed or nation.

anticipation of results or fruits, personal

The Tao says that one should flow with the
enmities and prejudices, desire for domination
current of life. Again this has been grossly
and possession and so many other things. The
misinterpreted. It means that one should try
action becomes the means and not the end in
to act in the way that suits the situation as it
itself.

really is. Don't act from the ego. If circum—

Zen is very pragmatic and non-escapist in its
stances demand that you be industrious or
attitudes. Many people think that Zen and
protect your property, then by all means do
other spiritual systems go against the grain
so. Do that which is demanded by the circum—
and the flow of life, that they somehow oppose
stances, that which is best for the whole. Only
daily life. This idea could not be further from
then is it right action.

the truth. Zen sees the path to higher aware—

T h e Tao is very much concerned with the
ness to be through the world; it is not to be
perfection of action. T h e Fisherman, the experienced by escaping from the world. There carpenter, the builder and other craftsmen is a Zen saying that goes something like: "Not

366
escape from life, but escape into life." This is

"The Father (consciousness) and I are one,
the essence of karma yoga. Life and its but the Father is greater than I . . . the Father experiences, its ups and downs, are to be used doeth the work."

to help one know higher knowledge. T h e Zen

The implications and meaning of this phrase
masters shun logic and reasoning in the same
are wonderful to say the least. This is an
way that they would an angry cobra. They utterance of a mystic in a higher state of demonstrate through action and example. meditation. It is similar to many phrases that Every act, whether eating food, digging the are abundant in Indian scriptures. This should
garden or whatever is regarded as a religious
not be surprising for the e x p e r i e n c e of
act. They do not try to divorce spiritual samadhi is not located in one place. It is the aspiration from daily life. They are karma yogis experience of mystics throughout the world.

in the fullest sense of the word. Why waste

We could so easily write a voluminous book
valuable time with useless philosophical ideas?

on this one quotation, but we will not for we

Act, but act with intensity and awareness. Be
are presently only concerned with karma yoga.

totally involved in each and every act.

This statement indicates the highest stage of

The Zen masters did not preach one thing
karma yoga, and in fact of yoga in general. It
and then do something else. They actually
tries to describe the impossible: perfect har—
practised karma yoga (as we would call it). In
mony and union between the individual being
fact, many Zen masters seem to have carried
and supreme consciousness. In this state of
on the line of work for which they were trained,
experience, the individual does not really do
and why not? T h e r e are many stories of any work. T h e work happens through the masters who were butchers or woodcutters instrumentality of his body and mind. T h e
and the work they did was their path of Zen.

work is really done by consciousness. This is

They saw absolutely no discrepancy between
beautifully described in a similar Indian maxim,
spiritual and daily life. This is perfectly summed
which irrefutably utters: "Naham karta - Harih up by the master Huang Po: "Don't allow the karta,"- "I don't do - consciousness does."

events of daily life to bind you, but never stop

So, to summarize, we find that the idea of
doing them. Only by acting in this way can you
karma yoga is not confined to the Indian
become enlightened."

scriptures and yoga. It is common to other

In other forms of Buddhism karma yoga
systems, including ones that we have not had
does not seem to have been specifically clas—
time and space to mention. However, it is only
sified, but in Mahayana Buddhism it is strongly
in the Indian scriptures and in yoga that we
implied. It is said that the purpose of the
find a systematic formulation of its laws and
journey to nirvana (enlightenment) is not taken
aims. This, of course, has its disadvantages in
for the individual but for the benefit of all. The
that it is easily open to gross misinterpretation
necessity of unselfish motives is inherent in
by intellectual analysts, and this has happened
the system. This is karma yoga in essence.

with sad results. The other systems have left

In Christianity there is no systematized form
the transmission of karma yoga to personal
of karma yoga, but again there are powerful
instructions handed from teacher to disciple.

hints, suggestions and allusions. In fact, in This of course has meant that its relevance one short sentence the whole philosophy of and application were confined to the few, but
karma yoga is summed up. In the Lord's Prayer
at least there was less misunderstanding.

it says: "Thy will be done."

An explanation is hardly required in view of

Mahatma Gandhi - karma yogi
what we have already said about karma yoga

All great yogis, saints and sages are karma
in this topic. It means that the individual on
yogis, for they perform perfect actions, without
the spiritual path accepts what has to be done
the slightest hint of egoism. It is not necessary
and does it, but of course it implies far more
to do large amounts of work to practise karma
than this, for it says "Thy will" which implies yoga. It is the attitude and state of awareness
that the action is in tune with the cosmic
that is important. Even a hermit in his cave can
consciousness.

be a karma yogi, even though he does little

There is one more unforgettable statement
work. Yet at the same time, there are or have
which relates to karma yoga. It is as follows:

been certain people who are renowned as

367
karma yogis, for they most clearly and obvious-by external distractions or inner disturbances.

ly illustrate and epitomize the ideals of karma

It remains focused on the work in hand. Most
yoga. They do prodigious amounts of work
people waste their energy on useless, petty,
without desire of fame, without thought of egotistical arguments or heated discussions power or money. They work for the sake of about nothing. Their mental energy and in
the work and often to help other people to
turn their physical energy is dissipated in all
raise themselves above the mire of social
directions. Little or no power goes towards
conditions or spiritual poverty. Probably the
the work that is to be done.

most well known example in this century is

The combination of concentrated power and

Mahatma Gandhi. He performed incredible
detachment becomes almost irresistible. It
amounts of work, for he was very little influenc—
moves mountains, as the saying goes. Gandhi
ed by personal likes and dislikes, whims and
clearly illustrated this, and we emphasize again
fancies. His mind was free of the limitations
that detachment does not mean disdain for
that normally interfere with the actions of most
the things of the world. Gandhi, though he
people. Because of this, he was able to view the
was surely detached, nevertheless felt and
problems of India and the work that was his
expressed overwhelming compassion. De—
duty with pristine clarity.

tachment is the attitude of mind where no

Most decisions in the world are clouded
matter what happens, there is no negative
over by personal friendships and enmities.

repercussion and resulting mental disturbance

G a n d h i was able to overcome this one—
in the mind. One does the best that one can do
sidedness, and it is through this that he with one's ability, but at the same time one obtained his strength. He had no real personal doesn't allow external events to unbalance or
friends in the usual sense of the word, for all
throw the mind. T h e attitude can be slowly
people were his friends, even his so-called
developed and applied as it was so successfully
enemies. None of his actions were done as a
by Mahatma Gandhi.

favour. He acted because something needed

Gandhi saw that every action he did (or did
to be done; the situation demanded it to be so.

not do, depending on the point of view) was

He acted for the benefit of people in general
part of the divine process of the universe in
and that which was for the overall good of the
accordance with the will of the cosmic conscious—
people of India. Some people say that he was
ness. He was only an instrument, a mere witness
stubborn, but he acted because he knew his
of his actions.

own mind, could understand the mind of other

There are many other people who epitomize
people and the world situation in a clear
the essence of karma yoga. People like Swami
undistorted light. He was a politician with a Vivekananda and Swami Sivananda show that strong mind, yet he showed deep and sincere karma yoga is not just an idealistic thought,
compassion for all. By vocation he was a but that it is possible. Both of these people, as politician; by aspiration he was a great karma well as uncountable others, both famous and
yogi.

unknown, have expressed total egolessness in

Mahatma Gandhi achieved his success by
their interaction with the world - perfect
purifying his mind by continuous effort and
expression, perfect response to given circum—
karma yoga. Because of this, he achieved
stances. And what these people can do, you
tremendous amounts of work, both efficiently
also can achieve. T h e path and the possibility
and without leaving things half done. He never
are open to everyone. Each person can develop
seemed to tire of his work, unlike most other
a powerful and one-pointed mind and awaken
people who do an hour's work and then lose
their intuitive faculties. Each person can
interest or become fatigued. Why was this? become a karma yogi. All that is required is the T h e answer of course lies with the mind. n e e d to attain perfection, together with Gandhi, through relentless practise of karma relentless and continuous practice.

yoga, backed up by other forms of yoga
including bhakti and kriya yoga, was able to

Summary of karma yoga
clean his mind. A mind that is calm can do the

The aim of karma yoga is to become the perfect
most intense work for long periods of time
reflector of the cosmic consciousness in the
without fatigue. It does not become diverted
arena of the manifested world. Usually this

368
perfection is impossible to attain because of the world stage as your studio. Try to achieve personal whims. These have to be eradicated.

perfection in everything that you do. This is

When one no longer considers himself to be
karma yoga. Allow action to happen through
the doer, but merely the instrument, then the body and the mind, without any effort.

everything that one does becomes spiritualized

Ideally, they should only happen. You must
and perfect. The actions and work become
try to become the perfect vessel for the
super-efficient. He becomes the expert of
expression of consciousness in the world arena.

experts in his actions, the least effort produces

Perfect karma yoga cannot occur until the
the greatest results. T h e individual has equa—
ceaseless chattering and turmoil of the mind
nimity of mind under all situations, for how
settles. T h e mind must become as clear as a
can an instrument become angry, upset or
crystal, as calm as a still pond. T h e mind must
egotistical? It is the ego and personal desires
be emptied of conflict, then every action and
that make us react adversely with others and
thought will happen. Thoughts will arise like a
the environment.

gigantic eruption in the. endless ocean of the

Karma yoga develops the faculty of concen—
mind. They will have great power, yet will quietly
tration, which is essential in all fields, and
fade away as quickly as they arose. T h e
spheres of life. It also vastly improves the
thoughts will settle down into the tranquil
benefits that one gains from meditational depths again without leaving the slightest trace.

practices and will also improve the benefits

This is karma yoga.

that one will gain from kriya yoga in the future.

Karma yoga is impossible to really under—

H i g h e r stages of karma yoga become stand without experience. But even one meditation. While performing actions, the minute's, even one second's experience of real karma yogi reposes in the state of meditation, karma yoga, of the bliss, the perfection will
even amongst the most intense activity. The
give you full understanding of what we have
karma yogi rests, floats, dissolves in the divine
been inadequately trying to explain. No more
bliss of higher awareness. The object acted
questions or contradictions will occur, because
upon, the actions themselves and the karma
you will know. Until this profound experience,
yogi become one and the same. This is real
one must merely read carefully what we have
meditation and real karma yoga.

written, think about it and try to put it into

Awareness in karma yoga is essential. It is
practice, no matter how superficially or inad—
important to develop the ability to do the equately. T h e precepts of karma yoga seem work in hand, while simultaneously being a almost trite, but their implications are over—
witness to the actions. Aim to become a whelming, and if practised will launch you into detached, disinterested observer. Though it the realms of higher awareness.

seems to be a paradox, one is able to work
more efficiently in this manner without being

In conclusion
swayed by personal whims and prejudices, nor

For most people there has to be a balance: a
motivated by ego likes or dislikes. One does
balance between introspection and external
that which is necessary for the given circum—
expression in the form of work. The more
stances, as they really are, without favour. One
intense and compelling the work the better,
acts from the very core of being - the Self.

for it will jolt you, force you out of the rut of

Heideggar, the western philosopher, has living in the past. You will be forced to live in written: "The artist must turn himself to that the present or anticipate the future. In this
which wants to be revealed and permit the way you will be prevented from brooding over process to happen through him."

your problems. You will become alive. You will

You too must become an artist in everything
be elevated out of the morass of laziness. At
that you do. Develop the perception and
the same time, you should do a certain amount
intuition of the artist, whether you are working
of introspection, for this will allow you to
in the garden, eating food, singing, typing,
confront the contents of your mind, including
writing or whatever you do. Do everything as
phobias, conflicts, etc. Wrork combined with a
though you are an artist painting a masterpiece.

certain amount of introspection in the form of

Do your work, no matter how seemingly trivial,
meditative practices is the way to remove
as though you are creating a work of art. Treat
mental problems and gain peace. Instead of

369
brooding over your complexes etc., you will recognize the r o o t a n d in time they will disappear through expression or outlet in work
and through awareness. This is the start on
the path of higher awareness. If the work is
slowly transformed into karma yoga, then your
spiritual progress will be rapid. You will literally

'fly' into the realms of higher awareness and
knowledge.

Therefore, passion and activity are really a
means to higher awareness. They are not
negative aspects of life to be suppressed. They
should be utilized, especially in the earlier
stages of development. Your natural drives
can help you. Use them, and in the course of
time, try to transform your activities into karma
yoga.

Notes

1 Book II, Lesson 15, Topic 1

2 Book III, Lesson 28, Topic 1

3 7 0

Topic 2

Asanas: Practice

Most people find forward bending asanas means 'the back', or 'posterior'; it also means reasonably difficult. This is because their backs 'the west'. T h e word utthan means 'to stretch'.

have lost their flexibility through lack of Therefore, the usual English name of this asana exercise. This flexibility is most important, for is 'the back stretching pose'.

it keeps the spinal column and associated

The word utthan is also akin to the word
nerves in the best possible condition. In fact, a

'tan', which makes up part of the word tantra
flexible spine is often a clear indicator of good

(the mother system of yoga). In this context, it
health, while a rigid spine often signifies poor
is not physical stretching that is implied, but
health. This is illustrated in the case of children, stretching or expansion of awareness. The
who generally radiate abundant energy and
word paschima still means the back, but has
good health, and who find forward bending
greater significance if it is taken to mean the
asanas very simple. Of course, there are many
sushumna nadi. This nadi is the most important
other reasons for their wonderful health, but
psychic pathway in the body. During higher
a supple spine is a contributing factor.

states of awareness, prana ascends this nadi

If a person takes sufficient exercise, then
from the bottom of the back (perineum) to the
the spine will automatically remain flexible.

head (sahasrara). In fact, it is said that the

The problem of stiffness and rigidity of the
experience of higher awareness cannot take
spine only arises with sedentary life, where
place unless prana flows within this nadi. So
people don't use their bodies enough. Prob—
this asana has a very elevated meaning. It
ably any person who belongs to one of the
means the asana which expands awareness by
more primitive tribes in the world would be
unleashing pranic currents which flow upwards
able to do forward bending asanas without
within the sushumna nadi. This is a fitting
the slightest hesitation or difficulty. People name, for this is indeed a powerful asana.

who live close to nature keep their bodies
flexible and healthy because of their active

Scriptural references
way of life. Modern man must find other This asana is widely mentioned in many ancient methods of maintaining health and exercising texts. T h e Hatha Yoga Pradipika says: "Knees his body. One method is to do asanas, includ-straight and forehead on the knees, hands on ing forward bending poses, on a regular basis.

toes in a sitting position. It directs vital energy

The forward bending asana we will describe
into the back especially in the sushumna; the
here is called paschimottanasana. It is one of
digestive power is increased, the obesity
the best of all asanas.

reduced. Man becomes free of diseases and
maintains the body in a healthy condition."

PASCHIMOTTANASANA

It is similarly described in such books as the

(BACK STRETCHING POSE)

Gherand Samhita and the Shiva Samhita. In fact, the Shiva Samhita is more specific in This asana has many other names. The most
praising this asana. It says: "A person who
common are ugrasana (fierce or powerful pose) perfects this asana and does it daily induces
and paschimatanasana, which has the same vayu (vital or pranic energy) to flow through meaning as paschimottanasana.

the back in the sushumna."

Terminology

Technique

There are many meanings associated with the

There are various methods of performing
name of this asana. Literally, the word paschima paschimottanasana. Each m e t h o d has its

371

advantages, but the basic technique we will
back a little further forwards; you should only
give has been chosen because we feel it allows
use your arms to do this, allowing the back
maximum relaxation of the back; this in turn
muscles to remain passive.

leads to the best possible stretch of the back in

Don't use excessive force or try to bend too
the final position. Some alternative methods
far forwards; even a few centimetres forward
are given at the end of this topic.

movement of your head is more than adequate.

Make sure you firmly maintain your grip on
the legs, feet or toes.

Keep your legs perfectly straight - this is
important.

Hold this slightly accentuated forward bend.

Breathe in.

Breathe out and again try to gently but firmly

Stage 1: starting position
pull your back and head a little further for—

Sit on the floor with the legs stretched out in
wards in the direction of your knees and feet.

front of the body.

Don't strain.

Place your hands on the knees, palms facing

Breathe in while holding this position.

downwards.

Repeat the same procedure once more.

Relax the whole body, especially the back Then beginners should breathe in while slowly muscles.

raising their back to the starting position.

This is the starting position.

After a short rest repeat the whole procedure
again.

Stage 2: forward movement

Breathe in deeply.

Stage 4: final pose

Then, while exhaling, slowly bend your head

This stage is to be done by those people who
and trunk forwards.

have a supple back; that is, people who can

As you move forwards, slide your hands along
place, or nearly place, their head on the knees.

the legs towards the feet.

The aim is to gradually elongate the back

Don't bend your legs.

muscles and stretch the whole spine by gently

Bend forwards as far as the flexibility of your
pulling the head further towards the feet.

back will allow.

Gaze at your feet.

Don't strain under any circumstances.

Make sure that you have a firm grip of the toes

The aim is to hold your big toes with the or feet.

fingers and to touch your forehead to the Relax your whole back.

knees; however many people, especially begin—

Exhale and gently pull your chin towards the
ners, will find this impossible at present.

feet.

Merely bend forwards as far as you are able. If

Keep your legs straight.

possible, grasp your big toes with your hands.

Remember, the stretch of the back should be

If you cannot manage this, hold your feet at
applied by the arms, while the back remains
the heels.

passive.

Otherwise grasp your ankles.

If you are holding your big toes, then bend

If this is impossible, hold your calves.

your arms downwards and try to touch the

Stay in this position.

floor with the elbows.

Consciously relax your back muscles again.

If you are holding your heels, then bend your
arms sideways.

Stage 3: accentuation of forward stretch for

Don't try to pull your head too far forwards.

beginners

At the end of exhalation hold the new position.

Those people who can easily grasp their feet

Slowly breathe in.

or toes and who touch, or nearly touch, their

Then while exhaling, again gently pull your
forehead to their knees should proceed directly
head a little nearer to the feet.

to stage 4.

Hold the position and breathe in again.

Breathe in deeply.

Repeat this procedure three or four times,

As you breathe out, try to gently pull your
until your head will no longer move forwards.

372

Then relax your arms and the rest of your for it is so easy to strain the back and
body, but maintain the grip of your hands on
hamstring muscles. T h e muscles should be
the feet or toes.

progressively stretched over a period of

Rest your forehead or face on your legs.

days and months. Don't use undue force in

In this position, the abdomen and chest should
order to perfect and master the asana
press against the thighs and the legs should
during your first or second attempt. If you
be straight.

are unable to touch your knees, or even

Close your eyes. This is the final pose.

hold your feet, don't worry or despair, all

Breathe slowly and deeply.

that is required is time and practice.

Stay in the final pose for a comfortable length
of time. Then breathe in while slowly returning

Relaxation
to the starting position.

Relaxation of the back muscles is essential in
order to gain proficiency in this asana. Even

Breathing
the slightest muscular contraction of the back

To summarize: Inhale deeply in the starting
will impede the forward bend to some degree.

position (stage 1).

T h e more you relax the more you will be able

Exhale as you bend forwards (stage 2).

to bend forwards. It is inability to systematically

Inhale as you hold your position (stage 3 or 4).

relax the spinal muscles that makes this asana

Exhale as you puli yourself further forwards
reasonably difficult for beginners.

(stage 3 or 4).

To gain the best possible flexion of the

Continue inhalation and exhalation in stage 3
body, it is worthwhile spending a short period
or 4 as you accentuate the flexion of the spine.

of time relaxing the back muscles before

Breathe slowly and deeply in the final pose.

attempting the asana. A good method is to be

Inhale as you return to the starting position.

aware of breathing and to simultaneously
imagine that the spine is made of rubber. With

Points to remember when doing the asana
practice you should find that you gain more

Paschimottanasana is an excellent asana that
control over your muscles and will be able to
gives many benefits, if it is done correctly.

relax them at will.

Read the following instructions and carry them

Furthermore, it is important that the back
out when performing the asana:

remains relaxed when you bend forwards. To

1. Make sure that there is perfect coordination
do this, you must allow the spinal muscles to
between the breathing and physical move—
be passive, letting the arm muscles supply all
ment. This is necessary to bring about the
the effort that is required. T h e same applies to
best possible flexion of the spine.

the hamstring muscles at the back of the legs;

2. Keep your legs straight throughout the let them remain passive.

entire practice. This applies particularly to
beginners, who will be tempted to bend

Anchoring points of the hands
their legs in order to obtain a greater The final position of the hands is important, forward bend. If you bend your legs the for the hands provide the fixed point by which
asana becomes very easy and even those
the back is pulled forwards by the arms. T h e
people with the stiffest body will be able to
following are the main positions:

touch their heads to their knees. This may

1. The thumbs and index fingers of each hand
give you a glimmer of satisfaction, but you
hold the two big toes. This is the best
will obtain little or no benefit. One of the
position and should be performed by those
main purposes of the asana is to stretch the
who are able. By pulling the toes, one tends
muscles of the spinal region and the back
to simultaneously keep the legs straight by
of the legs (hamstring muscles). So keep
a levering action. T h e practitioner should
your legs straight and flat on the floor,
experiment for himself. Therefore, using
even though you may feel disillusioned at
the toes as the anchoring point simu—
your inability to bend more than slightly
ltaneously gives the hamstring muscles the
forwards.

best possible stretch.

3. Don't use excessive force or violent jerks in

2. The fingers can be interlocked and the hands
order to do the asana. This is important,
hooked around the bottom of the toes.

373

This is as good as holding the big toes.

Benefits

3. One can hold the heels. This method is

The asana stretches and tones the spinal and
not as good as methods 1 and 2, for it tends to
hamstring muscles and the associated nerves.

bend the legs.

Because it improves the efficiency of the spinal

4. T h e hands can grasp the ankles or calves.

nerves in particular, it has beneficial repercus—

This is for beginners and not very useful for
sions throughout the entire body. It loosens
keeping the legs straight and stretching the
the hip joints. It helps to remove excess fat in
hamstring muscles. As soon as your back
the abdominal region. T h e asana tones all the
becomes more flexible you should try to hold
abdominal organs, including the liver, pan—
your feet or toes.

creas, spleen, kidneys and adrenal glands. As
such it helps to remove diabetes, flatulence,

Awareness
constipation, etc. It has been found useful for

Awareness should be directed towards breath—
alleviating various types of sexual maladies,
ing, physical movement and relaxation of the
for the asana gives a direct massage of the
body while moving into the final pose. In the
pelvic region.

final pose be aware of the breathing pattern.

This is an asana that is traditionally well
known for its utility in harmonizing nervous

Duration
and pranic energies within the body. As such it

Beginners should do at least three rounds (as
is very useful for helping to bring about states
described in stage 3) every day.

of meditation.

Those who can do stage 4 should remain in
the final position for as long as they can do so

Advanced practices from the final pose
comfortably. Three minutes is a reasonable

The two following practices can be performed
time for general health benefits. If you want to
from the final pose. As such they should only
induce profound states of relaxation, try to
be attempted by people who can easily assume
hold it for longer periods, up to say fifteen
and stay in the final pose. Both these methods
minutes, but this is only for those people who
accentuate the influence of the asana on the
have been practising asanas for some time.

physical and pranic body and mind.

Sequence

Method 1

Paschimottanasana should be followed by a

Remain in the final pose for some time.

backward bending asana such as bhujang—

T h e n slowly move your head towards the
asana' or shalabhasana-. It can also be thighs, keeping your forehead in contact with practised after backward bending asanas as a the legs.

counterpose.

As you push the head backwards, try to arch

For general health benefits the asana can be
the back upwards as much as possible.

done at any time during your asana program.

Simultaneously move your hands backwards

However, we particularly recommend that this
and hold the side of the knees, with the
asana be done immediately bef ore meditational
forearms beside the thighs.

practice. This especially applies if you only

Try to accentuate the curvature of the back by
want to practise a meditational technique using the arms as levers.

without other yogic practices, perhaps because

Hold the final position for as long as you can.

of lack of spare time. Paschimottanasana is a

T h e basic practice of paschimottanasana pro—
wonderful preparatory technique, for it quickly
duces the maximum elongation of the spine
loosens up the body, removing stiffness and
and separates the individual vertebrae.

induces high states of relaxation and wake—

This alternative practice produces the best
fulness.

possible flexion of the spine.

Limitations

Method 2

People who suffer from slipped disc or sciatica

Stay in the final pose (stage 4) of the basic
are advised not to practise paschimottanasana.

technique for some time.

Allow at least three hours to elapse after food

T h e n breathe in and raise your head and
before doing this asana.

shoulders.

374

Simultaneously, you have to curve the spine

Breathing and awareness
by pushing the abdomen downwards, so that

Breathe normally in the starting position.

it remains in contact with the top of the thighs.

Inhale while taking the sitting position. Exhale

Try to raise your head and shoulders as high
while bending forwards into paschimottanas possible, but while keeping your abdomen
asana. Hold the breath in the final pose and
and navel as low as possible.

inhale while returning to the starting position.

Stay in this raised pose for as long as you can

The awareness should be on the physical
while holding the breath.

movement and breath.

Then exhale and return to the final pose of
the basic technique.

Number of rounds

Hold your breath for a short time and then

Do as many rounds as you can up to a maximum
repeat.

of ten.

Do this 3 times.

This additional practice accentuates the

PADA PRASAR PASCHIMOTTANASANA
influence on the spine, as well as all the other

(LEGS SPREAD BACK STRETCH POSE)

benefits of paschimottanasana.

This asana can be translated as 'the legs spread

Variations
back stretch pose'.

There are many variations of paschimottanasana. T h e following are a few of the most
important ones.

GATYATMAK PASCHIMOTTANASANA

(DYNAMIC BACK STRETCH POSE)

This asana loosens up the whole body, as well
as giving many of the same benefits as the
basic form.

Variation 1

Sit with your legs straight and spread apart.

Clasp your hands behind your back.

This is the starting position.

Twist your trunk slightly to the right.

Keeping your arms straight, push them upwards behind your back.

Simultaneously, bend forwards and try to touch
your head to your right knee.

This is the final position. Stay in the final
position for as long as is comfortable.

Then return to the starting position.

Repeat the same movement on the left side.

Technique

Lie flat on your back.

Stretch your arms behind your head.

Relax the whole body.

Raise the trunk to the sitting position, keeping
the arms above the head.

Bend forwards and do paschimottanasana.

Retain the final pose for a short time.

Then return to the sitting position.

Lean backwards and return to the starting Variation 2
position.

Take the same starting position as variation 1,

Repeat the whole process a number of times in
with the hands clasped behind the back.

quick succession.

While raising your arms behind your head, try

375
to touch the ground directly in front of your body with the forehead.

This is the final position.

Return to the starting position.

Variation 3

Take the same starting position as the other
two variations, but do not clasp your hands
behind your back.

Bend forwards and grasp your big toes with
your hands.

Try to touch the floor directly in front of the
body with your forehead. This is the final
position.

Remain in the final position for some time,
then return to the starting position.

Breathing for all three variations

Breathe in deeply in the starting position.

Breathe out as you bend forwards. Breathe
slowly and deeply in the final position. Inhale
as you return to the starting position. If you
remain in the final position for a short period
of time, retain your breath instead.

Further details

These three variations are m o r e difficult than
the basic f o r m of paschimottanasana, and
should not be attempted till you have mastered
the basic form.

Notes

1 Book I, Lesson 4, Topic 2

2 Book I, Lesson 9, Topic 3

3 7 6

Topic 2

Mudras: Hand Mudras

The following four mudras are traditional sound of each and every individual. This is the hand mudras. There are many other hand sound that links the individual with highest
mudras, hundreds in fact, three of which we
consciousness, like a puppet on a string. This
have already described: j n a n a , chin and is called nada, or shabda, in Sanskrit. This is chinmaya mudras1. We don't intend to go into logos in some of the western traditions. When
very much detail about these mudras for it is
the conch is blown it makes a penetrating
far better that you practise them yourself.

sound like a long Aum. This is the reason it is

The mudras that we have given here are
sounded during religious ceremonies.

particularly useful, for they can be done in

While sitting for meditational practice the
your daily meditational program with little
most comfortable method of holding this
extra effort and no extra expenditure of time.

mudra is to position the hands as shown, then

They are ideally suited for integration with
rest them on your lap.

meditative techniques, for they intensify the
power and the benefits that you will obtain.

BHAIRAVA MUDRA

SHANKHA MUDRA

Bhairava is one of the forms of Shiva, said to
be fearsome and formidable. T h e consort of

Shiva in this case is called Bhairavi (Shakti)...

that is, the power that manifests this particular
aspect of existence.

The word shankha means 'shell' or 'conch', the There is a distinct sect of tantra who worship
type that one can so easily find on a quiet
this aspect of Shiva and Shakti. They are called
beach. Therefore, the English translation of
bhairavis. There is also a well-known tantric
this mudra is 'conch mudra'.

text called the Bhairava Tantra.

The conch is an integral part of religion, for

For the purpose of meditative practice, this
many of the deities, such as Vishnu, Lakshmi
is a particularly comfortable mudra. What is
and Shiva are shown blowing or holding this
easier than placing the hands one on top of
symbolic object. Even in the opening chapter
the other in the lap, while sitting in a medita—
of the Bhagavad Gita Krishna and Arjuna blow tional asana? It is a mudra that people do
their conches: "Then, Madhava (Krishna) and
almost automatically.

the son of Pandu (Arjuna) who were seated in
their magnificent chariot, yoked with fine white

SHOONYA MUDRA
horses, blew their divine conches." (1:14)

In ancient European tradition also, the conch

T h e word shoonya means 'voidness' or 'empti-is often utilized. For example, the tritons used
ness'. It is used very much by Buddhists to
the conch as a trumpet.

describe the indescribable state of nirvana

The most obvious thing that this conch, or

(supreme enlightenment). In this context it
rather its sound represents, is the cosmic, inner
does not mean, as so many people think and

377

write, a state of nothingness; it means exactly
the opposite: a state of totality, of oneness,
devoid of ego, devoid of even the slightest
turmoil, craving or dissatisfaction.

MAHAYONI MUDRA

This is a m u d r a that is widely practised in
tantric circles. T h e word maha means 'great' or perhaps even better in this context 'supreme'.

T h e word yoni m e a n s 'womb', 'source' or

'origin'. Therefore, this m u d r a can be called
the 'supreme source mudra'.

This is such an important m u d r a for it
symbolizes the unity between the individual
and consciousness. It symbolizes the return of
the individual to his source, his origin. It is not
only a symbol, for this m u d r a is used to help
invoke this realization and experience. It is
such a simple looking practice, but it possesses
vast power of invocation, if it is done u n d e r
the correct circumstances.

To perform this m u d r a you will need to wrap
and bend your fingers in a weird combination
of directions. Having secured the m u d r a as
shown in the two figures you can either hold
the hands in front of the chest or rest them on

Notes
your lap. T h e choice is yours.

1 Book I, Lesson 8, Topi c 3

3 7 8

Topic 2

Pranayama: Practice

In Lesson 12 we introduced you to the fourth
stage of nadi shodhana pranayama called bahir
kumbhaka1. We emphasized that you should
not hold your breath for a long duration after
exhalation in the early stages of practice. This
is important. We suggested that you hold your
breath externally for no longer t h a n the
duration of inhalation. T h a t is, if you breathe
in for a count of 5 (seconds), then you should
also do bahir kumbhaka for no longer than a
count of 5 (seconds); if you inhale for 3 seconds
then outer retention should only be for 3
seconds. And so on. If you have mastered this,
and if you simultaneously have no strain or
difficulty in performing inhalation, exhalation
and antar kumbhaka (inner retention with
control), then increase the duration of bahir
kumbhaka.

T h e p r e v i o u s r a t i o given was 1:8:6:1: 1:8:6:1 for the complete practice1. If you have
mastered this ratio, then you can adopt a new
ratio as follows: 1:8:6:2:1:8:6:2 for inhalation:

antar kumbhaka: exhalation: bahir kumbhaka:

inhalation: antar kumbhaka: exhalation: bahir
kumbhaka.

Don't strain. T h e motto should be 'slowly,
slowly'.

Notes

Book I, Lesson 12, Topic 4

3 7 9

Topic 2

Meditation: Chidakasha Dharana

Each of us at one time or another has looked
to view the infinite psychic events occurring
at the sky and stars at night and felt an ineffable
within each and every human being. This is
awe at the immensity of everything. Some feel
the aim of all meditational practices, including
an inexpressible joy while others feel a sense
the practice we will now discuss, called chid—
of complete insignificance compared to this
akasha dharana.

infinite colossus called the cosmos. Some
people may become a little depressed yet this

CHIDAKASHA DHARANA
is not necessary if each and everyone of us
also looked inwards to the unfathomable This is one of the most widely used techniques depths of the internal cosmos of the mind.

in yoga. It is generally incorporated with other

This inner universe is j u s t as awesome, practices. It is concerned with the mind screen; breathtaking, stupendous and exciting as its with watching the space (chidakasha) in front
outer equivalent; in fact, it is more so. It is also of the closed eyes. T h e word dharana means infinite in extent. It is limitless. It is by knowing 'to concentrate' or 'to be aware'. This tech—
the nature of the inner cosmos that one ceases
nique can be called 'awareness of the inner
to feel totally dwarfed by the outer cosmos.

space of consciousness'.

This is the whole reason for meditational
practices.

Much ado about nothing

In Sanskrit the material universe around us

Just for a minute or so, close your eyes. What
is called the mahakasha. T h e word maha means do you see? You should see a space in front of 'great', and akasha means 'space' or 'ether'. your closed eyes. It is something you have Therefore, mahakasha literally means 'the seen many times before, but have probably great space' or 'ether'. It is the exploration of never paid much attention to it. The space
the mahakasha, the external universe, that may be black, it may be dark orange or it may almost everyone has been totally concerned be any other colour. But there should be a
with in the past and today. This applies to the
space, ether or a firmament in front of your
farmer, the engineer, the sailor and the astro—
closed eyes. It may seem rather insignificant.

naut. They are all exploring the potential of

This is the mind screen. It is on this screen that
the material cosmos in their own way.

you will, with sufficient practice and relaxation,

It is a sad thing, yet nevertheless a fact, that
see the most incredible psychic events - events
veiy few people make any attempt to explore
that you never dreamed were taking place
the inner cosmos. They don't even know of its
within, you. Watch and see for yourself by
existence. Man continues to go further and
doing meditational practices. At first you will
further into outer space but neglects the infinite
see nothing for you will be too tense. You may
within himself. Almost everyone is so engrossed
not see anything for many months, but there
in looking outwards that they forget to look
will come a time when you will be suddenly
inwards. In Sanskrit the inner cosmos is called
confronted with the most incredible psychic
the chidakasha; the word chit means 'con—
film show you have ever seen.

sciousness'. Therefore, the literal translation

This mind screen can also be likened to a
of the word chidakasha is 'the space of concave the cave or entrance to the depths of
sciousness'. In the mahakasha we see the your mind. Consider a real cave in the side of material world and the innumerable occur-a mountain. If you stand outside and look into rences and forms of the macrocosm. In the
the cave you will see nothing. You must have
chidakasha it is possible, though few realize it,
experienced this for yourself. All you can see

380
is an impenetrable wall of blackness, so black body automatically implies steadiness of the that you cannot see anything in the cave. Then
mind and vice versa.

as you start to walk in the cave and your eyes

Rotate your awareness throughout the dif—
slowly become accustomed to the murky ferent parts of your body.

darkness, you begin to see things. These things

T h e n become aware of the whole body.

were there previously, but you were unable to

There should be homogeneous awareness of
perceive them. Now you begin to see them.

the whole body sitting on the floor; not

You begin to see more and more things. The
awareness of one part of the body, but the
cave that before seemed to be only blackness,
entire body, which you can feel as a totality.

is seen to be full of so many objects: rocks,

Remain aware and feel the immobility of the
stalactites and stalagmites, litter of all types body.

and perhaps even a hermit meditating in the

Feel that your body is like a stone statue.

far corner! As you become more familiar and

Eventually there will be no need to create the
accustomed to the darkness and nature of the
feeling, it will come spontaneously.

cave, so you see things that you did not Continue to do kaya sthairyam for about 5
previously expect. It is the same with the mind—
minutes, or for as long as time permits.

cave. At first when you look into the cave of

Then proceed to stage 2.

the mind you will see nothing. You will most
probably be tempted to think that there is

Stage 2: Aum chanting
nothing there to be seen. But as you look

Chant AUM seven times . . . slowly.

deeper into the depths of the mind-cave you

Feel the vibrations resonating, reverberating
will begin to see things that previously were
throughout the whole body.

inconceivable. Things were already there -

Be completely absorbed, aware of the sound
they did not magically appear; but they were
of Aum.

there without your knowledge, without your

Feel that nothing else exists except Aum.

awareness. You start to develop awareness of

When you have finished, proceed to stage 3.

your inner being. This is chidakasha dharana.

So we urge you to explore the cave of your

Stage 3: breath awareness
mind and find out what is contained within. It

Be aware of your breathing process; if you
will be the most profitable expedition that you
wish you can practise anuloma viloma and
have ever made and will ever make.

prana shuddhi2.

Fix your attention on your own breath.

Posture

Let your breathing be natural.

Any comfortable sitting pose can be used.

Don't force or try to control it.

Be aware of the breath as it flows in and out of

Technique
your nostrils.

Make yourself comfortable in your chosen You breathe in . . .

sitting position.

You breathe out . . .

Adjust yourself so that there will be no need to

And when you breathe in, know that you are
move your body during the practice.

breathing in; when you are breathing out,

Make sure that your spine and head are erect,
know that you are breathing out.

but without excessive arching or straining of

Total awareness of the effortless, natural
the back; sit in a comfortable and upright
breathing.

position.

Usually, the breathing occurs without your

Close your eyes. Start the practice.

awareness - it occurs unconsciously. Now you
must feel it, know that it is continuously taking

Stage 1: body awareness
place within you.

Practise kaya sthairyam'.

You must be aware of it, as though you have

Be completely aware of your body.

never breathed before.

There should be a continuous flow of attention

Imagine that this is the first time you have
to the physical body.

ever breathed; feel and experience the bliss of

The more you are aware of the body, the more
breathing.

steady will the mind become; steadiness of the

T h e r e must be u n b r o k e n and unceasing

381
awareness of the breathing process.

chidakasha in the same way that you would

Listen to the sound of the breath.

take in the whole screen of a television or

Feel the breath flow in and out of the nostrils.

cinema.

Continue in this way for a few minutes.

Survey the whole screen of the mind.

Then tiy to feel the air entering each nostril

Observe . . . observe . . . and continue to
separately.

observe.

As you breathe in, the two flows of air move

You don't have to do anything, only watch.

upwards and meet at the eyebrow centre.

This is so simple, but can bring incredible

As you breathe out, the two flows of air diverge
experiences if you persist.

from the eyebrow centre and move downwards

So persevere, and find out the multi-dimen—
in the shape of an inverted V.

sional activities of the mind.

T h e air flow in each nostril forms a triangular

But don't expect . . . the less you expect, the
pathway, with the top of the triangle at the
more you will see.

eyebrow centre.

Continue in this way for about 5 or 10 minutes;

Continue to experience this alternate con—
more if you have time to spare.

vergence and divergence of breath flow as Then proceed to stage 5.

you inhale and exhale respectively.

Feel the air being sucked in . . .

Stage 5: concentration or trataka

Feel the air being gently forced out.

This stage is for those people who can mentally

Be aware.

create and easily visualize an inner symbol on

Imagine that you are merging with the breath.

the mind screen3.

Then after some minutes, leave awareness of

Visualize and concentrate on your chosen
the breath and proceed to stage 4.

symbol created on the mind screen.

You can choose any symbol that suits you . . .

Stage 4: chidakasha dharana

But you must be able to visualize a clear, steady

Look at the space in front of your closed eyes
image.

- chidakasha.

Be completely aware of the symbol.

Be relaxed; don't strain.

Try to imagine that there is nothing else but

Merely watch.

the symbol.

Be a witness to anything that may appear, any

Your whole awareness is channelled towards
visions or whatever.

the symbol.

Don't try to interpret or analyze.

This will make your whole mind one-pointed . . .

Look into the cave of your mind.

This will lead into the deeper realms of the

Look deeply.

mind.

It looks very dark . . . oh, so dark . . . but look

This symbol will be your rocket into the internal
deeper.

depths of space, into the ether of conscious—

You may not see anything, but don't worry,
ness.

just continue your practice.

Continue this practice for as long as you are

Expect nothing, only watch.

able.

Be an observer.

Then proceed to stage 6.

After some time you may see colours, streaks
of light, visions, strange forms, vivid memories

Stage 6: Aum chanting and chidakasha dharana
and so on; however, more than likely you will

Slowly repeat Aum 7 times (more if you have
continue to see only an empty screen.

time).

Whatever occurs, r e m a i n a disinterested Try to be simultaneously aware of the sound witness.

of Aum and chidakasha.

Let things happen. Don't anticipate anything.

Then at the end of Aum chanting, once again

Look into the ether of your being.

become aware of chidakasha, the space in front

Peer into the darkness as though you are trying
of your closed eyes.

to find something in a dark room.

Remain a witness to anything that takes place

Look at the totality of chidakasha; don't there. If subconscious fears or suppressed confine your attention to any one place . . .

feelings surface to your awareness, try only to

Let your vision take in the full extent of watch with detachment.

382

If you see extraordinary visions, don't become Removal of mental problems
excited for there is much more; there will come

We don't intend to become too deeply involved
a time when you will see impossible things, so
in this subject here, for we have already treated
impossible that you will be totally unable to be
it in depth4. All we want to do is to indicate that
emotionally excited.

chidakasha dharana is a powerful tool for

Continue for a few minutes.

helping to remove mental blocks, fear, etc. As

Be aware of your body a n d of the sur—
we said previously it is important to first of all
roundings.

recognize one's mental problems before they

Then open your eyes.

can be removed. The majority of the mental

This is the end of the practice.

problems of most people lie embedded in the
subconscious realms of the mind, just below

Relaxation
the level of conscious perception. That is,

Like all other meditational techniques, relaxa—
immediately behind the veil of blackness that
tion of the body and mind is essential. Without
you see when you close your eyes. It is there
this prerequisite you will not gain meaningful
that the roots or seeds of all mental problems
and profound experiences. If the mind is lie. T h e s e seeds cause u n h a p p i n e s s and disturbed or incessantly thinking about work, disharmony by erupting, by sprouting, by
family problems or perhaps anticipating the
manifesting into the conscious realms. A large
delights of breakfast, then you will achieve proportion of people remain totally unaware little or nothing. It is for this reason the of the cause of their unhappiness or dissatis—
technique of chidakasha dharana that we have
faction t h r o u g h o u t their entire lives. By
described has been combined with other regularly doing chidakasha dharana, one can meditational practices. T h e preliminary tech-see the source of mental problems and in turn niques of kaya sthairyam, Aum chanting and
remove them.

breath awareness systematically induce deep

You should clearly understand (perhaps it
relaxation. These practices are very important.

is better to find out for yourself) that the

However, don't feel obliged to stick to these
language of the subconscious mind is not
practices when performing chidakasha dhar—
words - it is the language of symbols, of psychic
ana. You can combine any other meditative
symbols. T h e subconscious mind speaks in
techniques that you feel are justified, or any
symbols, whether it is through dreams or
that you particularly like. T h e important thing
during the practice of meditative techniques
is that you attain deeper states of relaxation.

such as chidakasha dharana. Subconscious

It is in this manner that you will start to dive
problems are stored, so to say, in the mind in
into the depths of the mind-cave. If you are
the form of symbols. When one confronts
not reasonably relaxed, both physically and
these symbols in a state of relaxed awareness,
mentally, then you will never penetrate the
then they can be removed. T h e reader should
surface, the veil of the chidakasha. So make
take note that we did not say that the symbols
sure you systematically relax yourself through
should be confronted in a state of relaxation,
any yoga techniques, whether asanas, prana—
for this means sleep to most people, and one's
yama or meditative techniques.

subconscious problems can never be eradicated during sleep. T h e symbols must be faced in

Duration
a state of relaxation combined with awareness.

The practice that we have just described should

You must be fully awake when you confront
take about half an hour. You can increase or
these psychic manifestations. This is the role
decrease the duration according to available
of chidakasha dharana.

time by either extending or contracting the

In a sense, one works out one's subconscious
time of the stages, or by omitting certain stages
problems in symbolic form. It is more than
or adding stages of your choice. You must use
likely that there will be little or no intellectual
your discretion in this respect.

understanding of the cleansing process, but

Whatever meditational technique you do, the process will nevertheless take place. But try to finish off by watching the mind screen you must practise regularly.

for a few minutes.

It is essential that you merely watch the
psychic symbols with as much detachment as

383
possible. This indifference and lack of emotional response to these psychic visions in
deeper states of relaxation will tend to carry
over into daily life. In this way, things that
previously caused fear or conflict or whatever
will cease to do so. T h e scourge of subconscious
fears etc. will cease to plague you and make
your life unhappy.

T h e r e is another reason why it is important
to be a witness to occurrences on the mind
screen: it is only by watching, by being a witness
that you allow subconscious data to freely arise
to conscious perception. It is only in this way
that the subconscious bubbles of the mind can
spontaneously reach the surface. If you expect
something you will only hinder the process.

T h e r e is another important use of chidakasha dharana. Previously we discussed the
method of desensitization5. This is a method
where one purposely and consciously creates
a mental image of objects of fear or phobia on
the mind screen, while in states of relaxation.

In this manner, the more obvious psychological
problems can be purged. Chidakasha dharana
is ideally suited for this purpose, for one merely
tries to create and project tbe object of neurosis
on to the mind screen as part of the practice of
chidakasha dharana. A good time to practise
this technique would be at the end of stage 6
in the m e t h o d we have given in this topic.

Remember, the purpose of meditational
practices such as chidakasha d h a r a n a is not
only to remove your gross mental problems, it
is also to dive into the depths of the mind. T h e
psychic manifestation of subconscious mental
problems arise only from the superficial layers
of the mind. T h e grosser problems exist in
seed form just below the surface of the mind
ocean. You will confront them in the earlier
stages of meditational practices. T h e eventual
aim is to go much deeper into the depths of
the mind. Once these levels are contacted and
experienced, your life will shake at the very
foundations, not catastrophically but with joy.

Notes

' Book I, Lesson 7, Topic 6

2 Book I, Lesson 5, Topic 5

3 For a more detailed explanation on trataka refer
to: Book I, Lesson 11, Topic 5 and Book I,

Lesson 8, Topic 6

4 Book I, Lesson 9, Topic 2

5 Book I, Lesson 10, Topic 2

384

Topic 2

Tantra

This discussion is not intended to be practical.

one to the experience of the infinite through

It has been included to give you a general
the limited world of form. And once the infinite
background and introduction to tantra. Many
has been seen in one object, it is then a short
of the ideas may seem a little strange at first,
step to seeing the infinite in everything. Tantra
vet the m o r e one delves into tantra the m o r e teaches knowledge a n d experience of the
one will understand its sublimity. Its philo—
macrocosm through the instrumentality of the
sophical concepts reach up to the loftiest m i c r o c o s m . It teaches k n o w l e d g e of t h e heights in an effort to express the inexpres-unlimited through the means of the limited; sible, yet they have not lost touch with practical
knowledge of the s u p r e m e consciousness
application. Many philosophies become lost in

( p a r a m a t m a n ) t h r o u g h knowledge of the words and are not applicable to the average
individual consciousness (jivatman). T a n t r a is person. They formulate complicated concep-a means to know your divine nature and then tions that in no way relate to the individual
the divine nature of everything. It is a method
and his attempts to grapple with and under—
of utilizing the material to tune in with the
stand life. They rarely make any effort to show
immaterial, of using the manifest to know the
the individual how he can experience higher
unmanifest. It is a m e t h o d of being swallowed
awareness for himself. Tantra, on the other
into the infinite, of being sucked into the infinite hand, is a practical system. It is called a sadhana through a whirlpool of material objects and shastra, which means that it is a practice-oriented energies. T h e world is used as a stepping stone scripture. Its purpose is to give each and every
to the beyond, to that which is indescribable.

individual spiritual illumination by any means

T h e objective universe is utilized as a launching
that is suitable and available. It consists of a
pad into the eternal. Tantra aims at expanding
vast n u m b e r of different practices to suit all the experience of everyday life, of enjoying
types of people, combined with the highest
and living life to the full, as a means to higher
concepts realized by tantric sages throughout
awareness. It encompasses all aspects of life,
the ages in states of d e e p meditation. It is whether in the material world or that which is because of this combination that we have such transcendent.

high regard for tantra.

We want you to consider tantra with an

Tantra - the universal system
open mind. Do not blindly accept its ideas.

T a n t r a is in the widest sense a universal

Merely assimilate them. You must prove for
system. It has been and still is a way of life for
yourself if they are really valid through your
various diverse groups of people throughout
own personal experience and realization. T h e
the world. T h o u g h there may be local differ—
thing to r e m e m b e r is that tantra is more of a ences, the basic premise is fundamentally the
science than anything else. It does not ask you
same: that for the sake of understanding,
to believe anything on face value. It is a 'test
worship and spiritual practices, existence is
and see' system. Only when you have the divided into two aspects - the unmanifested experience can you believe what you hear.

and the manifested. In fact, the real nature of

T h e essence of tantra is personal experience
the world and existence is way beyond even
through practice.

this concept, but this must be realized in higher
states of awareness. For practical purposes it

The science of the infinite
is convenient to make this division. In Indian

Tantra is the science of seeing, feeling, knowing
tantra, the subject of this topic, these two
the infinite in and through the finite. It leads
aspects are called Shiva (consciousness) and

3 8 5

Shakti (power or energy of manifestation). For concept of Shiva and Shakti and all the other the sake of convenience and symbology, Shakti
similar personifications throughout the history
is regarded as the cosmic mother. In modern
of mankind are based on mystical experiences.

language, she is referred to as mother nature,

Another reason why the concept of Shiva
though few people who use this term realize
and Shakti is so profound is that it is easily
its origin and significance.

amenable to practical application. It was

This concept is not confined to India. In
a d o p t e d by people t h r o u g h o u t the ages Taoism of China there is Tao and Teh. The because it facilitated powerful spiritual practices Tao corresponds to Shiva (though there are
which could give an individual his own experi—
some slight reservations about this) and Teh
ence. This concept provides a base from which
is exactly the same as Shakti or the mother of
practices can be utilized to lead to union,
the universe. The ancient Egyptians worship—
communion with a power far greater than that
ped Osiris (consciousness or Shiva) and Isis
of the individual. T h e system of Shiva and

(the mother, Shakti, or the cosmic power of

Shakti, the system of tantra throughout the
manifestation). In Christianity there is the world, leads to higher awareness, knowledge Virgin Mary - a symbol of the universal and beatitude.

mother. The father, needless to say, is con—

An integral part of tantra is the use of sound
sciousness. T h e first two cards of the Tarot
in the form of mantras as a method of invoking
pack are the Magus and veiled Isis, rep—
higher forces. In English, mantras can be called
resenting consciousness and the power of incantations. Magic circles (mandalas and manifestation respectively. And so we could yantras) are also used. Both incantations and
go on giving so many other examples, but this
magic circles are an integral part of many
is not the place. What we want to indicate is
universal systems, both old and new, and
that the concept of the cosmic mother and the
especially esoteric systems. And we can still see
accompanying symbol or personification of the remains of ancient magic circles used by consciousness does not depend on time, place ancient peoples. What is Stonehenge in Britain, and race. T h e concept is universal, it is but a cosmic magic circle? What are the ingrained deeply in the collective psyche of Pyramids, but cosmic mandalas? T h e Mayan
humanity.

pyramids of Central America are surely

T a n t r a is a system that carries on the mandalas, places for the invocation of higher tradition that has been practised throughout vibrations. We could give thousands of exam—
the world since time immemorial. It is not
ples, and they would all be rather obvious
really something that has been invented; it is
ones. There are millions of small seemingly
an expression of the deeper realizations of
insignificant magic circles that one would not
man. T h e system of tantra (universal tantra,
normally look at twice and are so commonplace
not necessarily the form prevalent in India)

that they are not given any thought. For
has been practised for good reasons - the
example, here in India almost every large tree
most obvious being that this concept or has some form of altar as its base. Each and understanding of existence has been found to every one is a mandala, though more than
be true up as far as reasonably elevated levels
likely the people who built them did not realize
of awareness. This division of Shiva and Shakti
this.

is verifiable by personal experience from

To repeat: the essence of tantra is universal.

moderate states of awareness to elevated levels

It comes naturally to the psyche of man in
of awareness. This concept has been found to
general. It is not something that is imposed as
be valid by mystics in states of meditation. It is
are many other things in life. The essence of
the expression of mystical experiences of tantra comes naturally to man, even modern, countless sages, yogis, saints, etc. throughout city dwelling man, for though one can make
the ages. It has been formulated because of
superficial changes to one's life, there are
realizations in states of meditation. It is only at
certain things that stir the very depths of one's
indescribable levels of awareness that the being. The essence of tantra is ingrained in concept breaks down . . . and this is still covered the psyche of every man, as it has been in the by tantra, for Shiva and Shakti merely become
peoples of bygone eras.

one and the same. So bear this in mind - the

386

Tantra defined

1. Consciousness

We are now talking about tantra as it exists in

2. T h e creation and destruction of the physi—

India.

cal universe (shristi and pralaya)

The word tantra is made up of two words:

3. Worship of deities ( devi or deva pooja) tanoti and trayati. T h e word tanoti means 'to 4. Classification of beings expand', 'to stretch', and to 'extend', while the

5. T h e heavenly bodies - astronomy and
word trayati means 'to liberate' or 'free'.

astrology

Therefore, tantra ( tan+tra) means to expand 6. T h e different levels of awareness ( lokas)

one's experience and awareness of everything,

7. The psychic pathways and centres in the
to extend the frontiers of a p p r e h e n s i o n
human framework ( nadis and chakras)

beyond the material, and hence to attain

8. Laws and duties in society
spiritual knowledge and liberation.

9. Sacramental rites ( samskaras)

Tantra is also known as tantrica, kauladharma,

10. Consecration of forms of deities ( murtis)

kaulica or kaula. T h e word kaula is derived 11. Incantation ( mantras)

from the word Inula, which means family, society 12. Magic circles ( mandalas and yantras) or community. Thus kaula, kaulica and kaula-13. Symbolic and invocative gestures ( mudras) dharma can be interpreted as the way of the

14. Spiritual practices (sadhana)

community, the way of the family, or perhaps

15. Worship (pooja) both internal and external the way of brotherhood and fellowship. T h e

16. Consecration of houses, wells, etc.

word kula also means the fetters of the family, 17. Description of holy shrines
but this is in a different context. T h e word kula 18. Magic (yogamaya sadhana)

also means 'the cosmic power of manifestation'

19. Ceremonial rites and initiations ( diksha)

(Shakti), and akula means 'consciousness' 20. Yoga - including asanas, pranayama, (Shiva). Therefore, the path of kaula is the meditative methods, etc.

unity of Shiva and Shakti, cosmic union, or

21. Medicine of many types, including ayur-
nirvana. It is said that the system of kaula
veda which is a herbal science combined
implies simplicity of living combined with
with yogic practices
harmony of inner and outer surroundings,

22. Science.

together with understanding and acceptance

To this list we would add that tantra also
of others. T h e dormant cosmic power in man
included alchemy, the art of living a fruitful
is often known as kulakundalini. Therefore, and blissful life, and the use of sexual energy
kauladharma is a system for unleashing the
as a means to unfold higher awareness.

cosmic forces and potential (kundalini or

Thus it can be seen that tantra includes a

Shakti) in man.

wide range of topics. At one time in history, it

People who follow the path of tantra are
is said that there were 14,000 tantric texts in
called tantrics, kaulas or kaulicas.

existence. Now, only a few texts remain for

Tantra is a system intended to teach us how
most of the traditional texts have been lost or
to live life to the fullest. It is a means to
destroyed.

successfully come to terms with life and its

It should be remembered that present day
seeming complications and eventually become

Hinduism is almost entirely based on tantra; it
enlightened.

is not based completely on the Vedas as so
many people think. The principal deities of the

Scope

Vedas are Prajapati, Agni, Indra, Varuna, etc.,

Tantra is really a compendium of many other
and these are not an integral part of modern
systems, for it includes and encompasses a

Hinduism. To the best of our knowledge there
wide selection of the different aspects of human
are almost no temples erected to these Vedic
life. It is concerned with the realms of the
deities in present day India. Vishnu (the
physical, psychic, mental and spiritual. It is
sustainer), Shiva (the auspicious and the
concerned with work, play, devotion, thought
dissolver), Saraswati (patron of knowledge and
and so many other parts of human affairs. A
learning), Kali (Shakti), Durga (another aspect
tantric text called the Varahi Tantra gives an of Shakti), etc., are all key deities in Hinduism.

elaborate description of the main subject of

Temples by the thousands upon thousands
tantra. They are summarized as follows:

exist throughout India dedicated to these

387
deities. And they all stem directly from tantra.

is the same and they all fit into the system of

Of course, very few people would accept this,
tantra.

for tantra has fallen into some disrepute

T h e starting point of tantra is that one
through misunderstanding. But as far as we
should be tolerant of other people's views, for
are concerned Hindus are unknowingly closer
differences are generally only superficial.

to tantra than they believe.

Seemingly opposing viewpoints generally

The scope of tantra is vast. It is intended to
point to the same truth. Because of this attitude
cover every aspect of man's life from early
of tolerance and understanding, tantra slowly
morning to late at night, from birth till death.

encompassed and fused together various

It is intended to make life more harmonious
beliefs, forms of worship and techniques. T h e
and blissful in every action and situation. It is
main sects of tantra will be discussed briefly:

for all types of people, from housewives to
they are shaktas, shaivites and vaishnavites. They monks. It is a system that teaches us how to are all part of tantra. Even though they may
fully know and use the world we live in, as well
appear to say and believe in different things,
as to tune in with higher consciousness.

tbey really say and believe in the same thing.

Practical tantra is often summed up by three

This diversity of thought is a noticeable
main aspects: tantra (here meaning the rules,
characteristic of tantra. This arose because
principles and the system), mantra (the vehicle
tantra opened its arms and embraced a wide
of consciousness) and mandala or yantra (the
range of systems, even though they seemed
form of consciousness). This is a terse definition
contrary or mutually exclusive. It did not try
that probably will not convey much at first
to eradicate seemingly antagonistic beliefs. This
reading. But within these three aspects is attitude of tolerance can only arise when a included everything in the material universe.

system grows naturally in an environment of

This of course is taking the fullest possible
openness, joy and freedom, devoid of dogma.

meaning of the words, but we can say that This can only happen when a system brings everything around us is composed of mantra the results and experiences that it promises,
and yantra. This includes each and every when it actually produces peace and content-human being.

ment among its followers, when it actually
makes people more aware and understanding.

T h e origin and development

Dogma can only arise when people are unhap—

No definite date can be assigned to the py, when they live in low states of awareness, beginning of tantra. It was not invented or and when through lack of experience they are
formulated as such. Its nebulous beginnings
both unsure of themselves and the doctrine
lie in the mist of prehistory. It did not arise
that they follow. Tantra brings bliss and higher
through the inspiration of one person, as did
consciousness. It brings about that which it

Buddhism, Christianity, etc. It grew slowly talks about, that which it promises. It does not throughout the ages. It developed in all parts talk about castles in the sky and about things
of the world. It did not follow a fixed pattern
that people cannot actually experience for
of growth, but varied according to local themselves.

circumstances and the influence of different

Tantra is a system that grew naturally with
tantric sages or yogis. Often, the methods in
man, as he evolved (here we mean evolution in
different localities seemed to contradict each
an historical sense). It was not thrust on man.

other, but this was only on a superficial level -

It was a way of life which developed spon—
they were all a part of tantra.

taneously as man moved through and lived in

Tantra in India started to be moulded into a
the various bygone eras. A system that is
semblance of the system as we now know it
imposed on man causes disruption in the same
when man learned the art of writing. Since that
way that the Eskimo mode of life would cause
time, thousands of tantric texts have been
disruption if it was forcibly imposed on the
written, many of which often contradict each
people of India. It does not fit. Tantra, in its
other over minor points. But this is not multitudinous forms, grew and matured with surprising, for the attitudes of societies also man as he adapted to new situations and
change; what is suitable for one society is often
adopted new ways of living. It is for this reason
unsuitable for another. Of course, the essence
that tantra is both tolerant and practical - it

388
developed naturally in response to man's use; they have both been abused in various needs.

ways; both have been misinterpreted and both

Tantra is widely said to be based on the
have accumulated their cobwebs. Both systems

Vedas. This is, however, very disputable for
utilized in the way that was originally intended
there is much evidence to suggest that the
can bring harmony in all spheres of life and
root of tantra predates the writing of the Vedas,
eventual transcendence.

just as it seems that tantra in other forms

Tantra arose, not in order to renounce or to
existed in Europe long before the writing of
escape the world, but in order to experience
the Bible. This is a very nebulous subject, for
the things of the world more fully, and at the
we must also remember that the vedic system
same time to use the ways of the world to
must also have existed long before it was put
attain higher states of awareness. It is a spiritual in written form. It is probably truer to say that
system, a psychological system, a psychic
the origin of both the vedic and tantric ways of
system, a science of life - call it what you like.

life are lost in the depths of prehistory. It is

But it is a practical system that produces results
really impossible to say which arose first.

and personal experience. It has grown from

People tend to use texts as a method of
the experiences and understanding of wise
dating the origin of the tantric and vedic
men throughout the ages. Tantra is not a
systems, and this is not a very realistic indicator.

stagnant system; it is a system that adapts

The oldest known tantric texts were written
itself to the needs of the times. In fact, it is a
after the Vedas. This is clearly implied by the
tantric belief that old texts on tantra will fade
fact that the Vedas were written in Vedic
away and new ones will always be written to

Sanskrit, whereas the tantric scriptures were
replace them. T h e essence of the texts will be
written in the later Paniniya Sanskrit of this
the same, but the expression and relationship
upanishadic era. Because of this fact, historians
to prevalent social conditions will be different.

have automatically assumed that tantra comes

Tantra has changed and been developed
from the Vedas. Nearly all modern books on
throughout the ages. It has not remained
this subject have made this assumption, but it
attached to a fixed dogma. It is still growing
is not really a logical conclusion for various
and adapting itself in the present era and will
reasons. Firstly, it is a possibility that the oldest continue to mould itself to man's needs in the
tantric texts have been lost (remember the
future.

tantric belief that old texts will become redundant and automatically disappear). Secondly,

Texts and sects
the date of the oldest tantric scriptures does

Tantra consists of a large number of sects and
not necessarily fix the era when tantra started
subsects, which have characteristically different
to become a thriving way of life. Tantra must
rituals and modes of spiritual practice. This
have existed long before it was recorded in
seems a little confusing and contradictory to
written form, it is an evolved system, not a
those who are not familiar with the implications
suddenly created system. Furthermore, it is
of tantra. Basically, of course, all the sects
difficult to see how tantra arose directly from
follow the same path, for the differences, even
the Vedas when the texts are so different.

those that seem the greatest, are merely

There are many similarities also, but the different ways of expressing and eventually differences are more noticeable. T h e safest experiencing the same thing. However, one
thing that can be said is that both systems
must be careful in making generalities about
arose gradually at some indefinite time in the
tantra, for it is so easy to make one definite
past. It is almost impossible and a little statement about tantra only to find that the presumptuous to say that one arose from the opposite is clearly written in some obscure
other. There are so many facts that indicate
tantric text. This must be the case for as we
otherwise. Of course, they influenced each
have already said, tantra has embraced many
other when they came in contact... sometimes
systems witbin its fold throughout the ages.

negatively, other times positively.

Having said this, however, we can say that

This subject could be discussed indefinitely,
tantra can be divided into five sects, according
but we will close the issue at this point. T h e
to the deity which is worshipped and the basis
important thing is that both systems have their
of their sadhana. These are as follows:

389

Sect

Deity

Literature
uphold the universe. Vishnu is said to appear

Vaishnavas

Vishnu

Vaishnava Agamas
in incarnation whenever mankind is in spiritual

(or Vaishnavites)

(Pancharatra)

and material need. So far, nine incarnations

Shaivas

Shiva

Shaiva Agamas

(avataras) have come, including Rama and

(or Shaivites)

Krishna. The tenth and last, it is believed, will

Shaktas

Shakti

Shakta Agamas
come in the future. He is Kalki, and it is believed

Sauras

Surya

Saura Agamas
he will bring the present Kali age to an end

(the sun)

and bring the new golden age. T h e wife of

Ganapatyas

Ganapati

Ganapatya Agamas

Vishnu is Lakshmi, who represents prosperity
in all spheres. This g r o u p includes vast

Remember that the presiding deity can be
numbers of people in India today, though
worshipped in many aspects. For example,
very few would admit to following the path of

Shakti has hundreds of different traditional
tantra. In fact, they would probably be offend—
aspects, all of which can be included in shakta
ed if you made such a suggestion, for much
sadhana.

abuse has been heaped on tantra through

The tantric texts are often called agamas,
misunderstanding. This sect of tantra has been
and less often nigamas. T h e texts of the shaiva
absorbed into the main stream of Hinduism,
and shakta sects are generally given in the
of which it is probably the most popular and
form of a dialogue between Shiva (deva) and
most widely practised path. It is mainly a path
his consort Shakti (devi). Where the questions
of devotion (bhakti) and thousands of beautiful
are posed by Shakti and the answers given by
stirring songs have been composed and are

Shiva, the texts are known as agamas. In an sung as an expression of this devotion.

ancient text called the Agamadvaita Nirnaya it T h e two most popular avataras of Vishnu
states: "An agama is so called because it are Rama and Krishna. Rama is the main figure proceeds from the mouth of Shambhu (Shiva) of the mythological masterpiece called the
and is conveyed to Girija (Shakti, his wife),

Ramayana, in which his wife is Sita. This
having first been approved by Vasudeva wonderful epic tells the universal story, in (Vishnu)."

allegorical form, of the battle each person must

Shiva plays the role of the spiritual teacher
pass through to know higher consciousness.

(guru) and Shakti plays the part of the disciple Krishna is the subject of many books and the

(shishya). Sometimes, however, Shakti acts as central figure of the world famous masterpiece,
the teacher, as she does, for example, in a
the Bhagavad Gita. His consort is usually known scripture called the Nigama Kalpadruma. In as Radha.

this case the scripture, (shastra) is called nigama.

The literature of the vaishnavites is common—

In the Agamadvaita Nirnaya it also says: ly called the Pancharatra (five nights). It is so "Nigama is so called because it emanates from
called because this sect is associated with five

Girija (Shakti) to be heard by the ears of Girisa
special nights of worship and ritual during the

(Shiva), having been approved by Vasudeva
year. These five nights are said to be very

(Vishnu)." Thus, in the case of nigamas, Shakti auspicious on the spiritual path. In the
is the guru. What we have so far said applies

Mahabharata, an immense Indian epic, it is said mainly to the shaiva and shakta sects. This
that the sage Narada acquired the knowledge
form of dialogue between the teacher and the
contained within the Pancharatra from Rishi
disciple is significant for it shows the impor—

Narayana (Vishnu). Narayana acted as the
tance of the guru-disciple relationship. This is
guru and taught his consort Lakshmi (the deity
a fundamental aspect of tantra. T h e texts of
of prosperity).

the other sects are also usually called agamas

Pancharatra literature is said to consist of
though the form is not a dialogue between

108 agamas, but in fact the actual number is

Shiva and Shakti.

not certain. According to the Sammohanan

Let us briefly consider the five main sects.

Tantra, vaishnava literature consists of 75
tantras, 205 upatantras, as well as various

Vaishnavas
yamalas and damaras. In this context, the

The presiding deity of this group is Vishnu
tantras and the upatantras are intended for

(the sustainer), who is said to maintain and
people who are receptive to spiritual experi—

390
ences (sattwa), the yamalas for those people T h e aim of shaivism is to dissolve all mental who are more active in nature (rajas), and the
modifications so that one can see that which is
damaras are intended for those who lack any
beyond thought. To bring about this experi—
spiritual aspiration whatsoever (tamas). Most
ence it utilizes a large number of practices. In
of the Pancharatra texts have been lost or fact, we can say that yoga in its many forms is destroyed. Among the texts that are still the very essence of practical shaivism. Probab-available are the Vishnu Rahasya and the ly the most important mantra is Shivoham (I Mahasanatkumar Samhitas.

am Shiva) which is repeated over and over

The vaishnava sect has spread beyond the
again in the heart centre.

shores of India. It is very popular in many

It is said that there are twenty-eight tradi—
parts of Southeast Asia, especially in Bali, tional texts of shaivism, supposed to have been Cambodia, Thailand, Java, etc. In all these revealed by Shiva personified in an aspect with
places, many temples have been erected for
five heads. Each of the five mouths is said to
the worship of Vishnu.

have spoken and contributed to the total 28
texts. The name of each of these tantras is well

Shaivism
known but they are not readily available.

This group worships and bases its practices on

Possibly they have all been destroyed. Informa—
tuning in and harmonizing directly with
tion on them is rather vague.

consciousness. It personifies consciousness in

Apart from these traditional texts there are
the form of Lord Shiva, who is the substratum
large numbers of other texts, especially within
from which the manifested world arises by the
the two principal shaiva sects that we have
action of Shakti. It is a sect that tends more
previously mentioned. The southern shaiva
towards renunciation, both mentally and school has produced many elevating and physically; though for practical purposes it is inspiring texts that combine the highest realm
only the mental renunciation that is really
of thought with overwhelming devotion. For
important. The basic philosophy of shaivism is
example, the Shiva Rahasya (the essence of
the same as the shaktas. It says that the absolute
shaivism) is a masterpiece, especially a section

Brahman is both static and dynamic. It is all
called the Ribhu-gita. Another wonderful book pervading and transcendental (consciousness)

is a tantric text called the Tirumandiram which and dynamic (energy). T h e static is Shiva and
outlines the precepts of shaiva siddhanta. It
the dynamic is Shakti. T h e entire created was written by a great sage called Tirumular.

universe is no more than a play of Shakti. The

T h e text clearly states that the Vedas and the
whole world is not really an illusion, in a higher
agamas (of tantra) are all inspired spiritual
sense, but the expression of Shakti. Shaivites
works; they only differ in the emphasis on
worship the static aspect, whereas the shaktas
specific practice. Each of the chapters is actually
worship the dynamic aspect. T h e practices of
called a tantra. It is full of sensible instruction
shaivism are based on the static aspect, whereas
and the power of devotion. Though the text is
the shakta practices are based mainly on the
devoted to Shiva, it clearly points out that one
dynamic, manifested aspect. T h e purpose and
will eventually accept and encompass all other
the end point are the same.

deities and beliefs, for they will be seen to be

The worshippers or followers of this sect one and the same. There are a large number are called shaivites and have a particularly of other texts on shaivism in the languages of
large following in South India. There are South India. It is strange, however, that for various schools of shaivism of which the main some reason these wonderful texts have never
ones are:

received as much attention as they deserve by

1 . Northern advaita, which is also called Kashmir people outside shaivism.

shaivism and trika (i.e. the system of the Kashmir shaivism has also produced tantric
trinity - supreme consciousness, individual
texts that reach the loftiest heights of philo—
consciousness and the material world).

sophical thought combined with practical

2. Southern shaivism, which is also, called Shaiva application. Its principal scripture is called the siddhanta, the principle or doctrine of Shiva.

Shiva Sutra (science of shaivism) and is said to Other sects include nathas, kramas, bhairavas
have been revealed to the great seer Vasu-
etc.

gupta in the eighth or ninth century. It is a

391
text that fully encompasses the Samkhya philo-shaiva and shakta differ from each other: the sophy (used in the path of jnana yoga) and
shaivists say renounce and lose interest in the
adds much more. It maps out the path of world of objects as much as possible, whereas evolution of the manifested universe (which the shaktas say that the world should be used
includes each and every individual) from the
and enjoyed. T h e end point is the same -
absolute to the material. It is a masterpiece. It
transcendence.

says that both Shiva and Shakti originate from

T h e shaktas depict Shakti in a vast number
the absolute, which they call Parasamvit. You
of forms. She is widely known as Kali, Tara,
must read the text for yourself. This same Devi, Tripura, Sundari, Bhairavi, Saraswati, school of Shaivism has also produced many Lakshmi, Durga and many more. These differ—
other books, such as the Paramarthasara (which ent aspects of cosmic energy are depicted as
roughly translates as the meaning of the
feminine figures or goddesses. In the widest
supreme essence), Vijnanabhairava (science of sense, the shaktas worship everything in the
the shaivas), Pratyabhijnahridaya (the essence world, for every object from the tiniest atom
or source of knowledge of the absolute) and
to the largest star is a manifestation, an

Shivastotravali (hymn of Shiva). There are many expression of the cosmic power called Shakti.

other books, too numerous to mention here.

To the shaivite, she is the consort and insep—

Shaivism is intimately connected with the
arable half of Shiva-Shakti. To the vaishnavites,
shivalingam. This is a beautiful symbol that in
she is the wondrous splendour in the heart of
the highest sense represents consciousness. Vishnu. To the shaktas, she is the mother of all Many systems throughout the world, past and the universe, who controls the creation,
present, have also worshipped the same sustenance and dissolution of everything.

symbol or a similar symbol. It is for this reason

These feminine forms are merely convenient
that we can say that the essence of Indian
ways of representing specific aspects of this
shaivism is universal. It is only the localized
cosmic power. And of course, this cosmic power
expression that is different.

is not really f eminine just as Shiva (consciousness) is not really masculine. They are denoted

Shaktas
and portrayed in female and male forms only

Followers of this path base their practices on
for convenience of understanding. Shakti is
worship of Shakti, the cosmic power that regarded as feminine for it is within the womb creates, sustains and eventually withdraws the of a woman that new life grows and is created.

universe. This includes each and every indi—

Thus, the development of the foetus in the
vidual. Shakti is rooted in and is the active
womb of a woman is very symbolic of the
form of the passive, unchanging aspect which
continuous process where the material universe
is known as consciousness (Shiva). This split is
grows in the cosmic womb of Shakti. What
made as a convenient method of trying to better way is there to depict this cosmic process explain the unexplainable. T h e individual in terms that the average man and woman can consciousness is rooted in and is Shiva, whereas understand?

the body and mind are manifestations of

T h e path of the shaktas is to accept and

Shakti. Therefore, the sadhana of the shaktas
utilize the forces that we see, feel and experi—
is concerned with purification and use of the
ence around us. T h e aim is to create harmony
body, mind and the material world in general
between the individual and the environment.

as a way of tuning in with the underlying This will bring calmness, acceptance, and consciousness. T h e emphasis is on Shakti understanding in relation to the world we live because this is the manifestation of conscious-in. This c o n t e n t m e n t , together with the ness, and it is through the manifestation of
harnessing of cosmic forces through the use

Shakti in one's own body and mind that one
of mantras, yantras, etc. is a means to higher
can attain the supreme experience. Therefore,
awareness. It is also the means to gain control
the shaktas are worshippers of Shakti. They
of the world in which we live at all levels,
use the manifested world as a means of going
whether physical, psychic, mental or whatever.

beyond. They see the world as a place to be

The literature of the shakta sect is extensive.

utilized and enjoyed in order to merge with

Many of its texts are widely known and utilized.

consciousness. It is here that the followers of

They include the following: kularnava,

392
kamadhenu, kubjika, tantraraja, varahi, nila, There is nothing to stop a shakta also being jnanarnava, gayatri, yogini, rudra yamala and a shaivite, for Shiva and Shakti are intimately the bhuttashuddhi tantras. There are many, related. In practice, the main difference many more. The kama sutra, kama ratna and between shaivism and shaktism is merely the
other texts concerning sexual relations and
emphasis. While the shaivites lay greater stress
techniques can also be included among shakta
on the unmoving, all pervading consciousness
literature. One of the most recent and compre—
of Shiva, the shaktas lay more stress on the
hensive tantric texts is called the Maha Nirvana dynamic aspect of existence or consciousness

Tantra (supreme liberation of enlightenment).

called Shakti. Of course, they are really

It covers a wide range of subjects, covering
concerned with the same thing, and one can
metaphysics, philosophy, everyday life, as well
worship both simultaneously. If you prefer to
as the spiritual path. It deals with the creation
direct your spiritual practices to either one of
and destruction of the universe, mode of them, then this automatically implies accept-liberation from ignorance, nature of Shiva and ance and thereby worship of the other. Within

Shakti, the worship of Brahman, origin and
the realm of Shiva-Shakti is the entire range of
worship of devas (celestial beings), description
possible human existence. So what is to prevent
of the various levels of being (lokas) and many
worship of both?

other subjects. It is mainly orientated towards

We can go further: every deity of every
practise, and deals extensively with rituals, religion, all the deities of all tantric sects and in mantras, yantras, japa, yoga and other forms fact any deity that has ever been conceived is
of practice (sadhana). It also deals with
no more than one of the multitudinous forms
everyday life and prescribes rules for harmoniz—
of Shakti (or Shiva). There is nothing in the
ing an individual's interaction with society.

manifested universe that is not an expression

Traditionally, there are 64 texts of the shakta
of Shakti. So, in a sense, all religions and sects
sect, ranging from the Mahamaya Shambhar to
come under the banner of the shaktas. Of
the Devimata Tantra. These texts seem to deal course, the shaktas of India have developed
with many things that would appear rather
some characteristically far out spiritual prac—
strange to the average person of today. They
tices, but this does not detract from the essential
deal with rituals carried out in graveyards (in
universality of the shaktas. All is Shakti and
the Yogini Balashambhar), methods of fulfilling therefore everything can be regarded and
desires (in the Brahmayamala, Vishnuyamala, worshipped as Shakti.

etc.), as well as practices for experiencing and

We want to end this section by emphasizing
knowing the supreme (in the Brahmi Tantra, that the ancient people of the world were fully Maheshwari Tantra, etc.). Many of them are aware of the power of spiritual practices
concerned with magic of all types. That is, orientated towards Shakti. Let us take an methods of influencing and controlling the example. The ancient Egyptians, like tantrics
internal and external world through the power
past and present, knew that the manifested
of invocation, mantras, etc. A number of the
world is the key, the door to the beyond.

books are intended primarily for monks (san—

Instead of calling the power in the world Shakti,
nvasins), these including the Purvamnaya, they called it Isis. Only the name is different; Paschimamnaya Tantras, etc. T h e subjects that the basis is the same. It was stated: "I, Isis, am these tantras cover are vast and many of them all that has been, all that is and all that shall be; would be easily open to misuse and abuse. If
no mortal man (man of low awareness) hath
practised by the wrong people, they could be
ever unveiled me."

misapplied and used for selfish, destructive

It is only through spiritual practices that
ends; this is the realm of what is commonly

Isis, or Shakti, can be unveiled. It is only by
called 'black magic'. For this reason most of
raising one's level of awareness that one can
these texts have remained secret, for if they
pierce the veil (maya) that surrounds Isis. Shakti
were openly published, they could lead to more
was known by other names in other parts of
harm than good. T h e prime aim of tantra is
the world, for the ancient sages knew that she
enlightenment and these other subjects, if is the means to transcend. She is still the means performed for selfish ends, would merely lead in the present day.

one from the prime experience of life.

393

Saura sect

Ganapatya sect

This sect worships the sun (surya). Though

The followers of this sect venerate the chubby
they may appear to worship the physical sun,
elephant deity known as Ganapati or Ganesha.

the real object of worship is that of which the

He is the son of Shiva and Parvati (Shakti) and
sun is but a symbol: the absolute (Brahman).

represents the understanding that comes

It is a fitting symbol, for in the same way that
through the mind. In other words, it is through
the material sun illuminates and sustains the
consciousness and its manifestation (Shiva—
solar system, so the supreme illuminator Shakti) that one gains mental understanding.

sustains and is the source of everything seen

Ganesha is an aspect of the absolute and is
and unseen, known and unknown. T h e follow—
widely worshipped throughout India in almost
ers of this sect regard the sun as an emblem of
all Hindu rites and ceremonies. The worship—
the absolute. Furthermore, the material sun is
pers invoke Lord Ganesha before commencing
an indicator of the power of shakti operating
any important undertaking, for nothing can
throughout the universe, and it is a symbol of
be achieved without mental understanding.

the light of consciousness of Shiva.

This applies to everyday duties as well as

This sect has its roots in the depths of time,
enlightenment. Ganesha is the controller of all
for the sun has always been venerated by
accomplishments. Without the grace of under—
people throughout the world. Many people
standing, nothing can be achieved. It is for
have regarded it as mere nature worship,
this reason that he is such an important deity,
without really u n d e r s t a n d i n g the d e e p e r and why a specific sect has arisen around him.

significance. Yet the sun is an obvious nature

Without mental understanding how can any—
created symbol of power. Even those who
thing be initiated or successfully carried out?

lacked sophistication and who perhaps lived in

Followers of this sect are more prevalent in
primitive conditions could, like everyone else,
western India. Huge processions are entirely
feel the power of the sun. They couid gaze in
devoted to the veneration of Ganesha. How—
awe at the rising sun, feel its power and feel a
ever, this sect has really ceased to be a distinct
strange stirring within them, a feeling that
tantric group as such and has been absorbed
made them grasp a glimmer of the immense
into the mainstream of Hinduism.

power of the cosmic or spiritual sun shining

Ganesha is traditionally regarded to be the
directly through their inner being. No religious
scribe of many of the important scriptures of
system is really necessary.

India, including the tantras. That is, when

The followers of sun worship in India are

Shiva, Shakti, Krishna or any other deities,
found mainly in Assam, Orissa and Bengal. In
together with rishis, seers, etc. discoursed,
fact, there is a wonderful and world famous

Ganesha wrote everything down. He represents
temple in Konarak, Orissa which is dedicated
the higher understanding that must accom—
to Surya, the sun and all it represents. In certain
pany all scriptures before they can be written,
bygone civilizations, the spiritual sun was also
and before they can be utilized by the reader.

personified: Mithra by the ancient Persians,

In fact, Ganesha is invoked at the beginning of

Apollo by the Greeks, and so on. In fact, it
many of the tantric texts; the very first words
would seem that many religious traditions have
are: 'Shree Ganeshaya Namaha', which means
worshipped the spiritual sun in a personified

'Salutations to the blessed Ganesha'. This is
form. However, in modern times this has been
done to encourage correct understanding by
heavily disguised and people usually fail to
both the writer and the reader. There is also a
realize that a deity or form has its roots in sun
well-known tantric text called the Ganesha
worship. Without the material sun, nothing

Tantra.

could live. In the same way, nothing could

This system of tantra is simple, direct and
exist without Brahman, the light of conscious—
yet sublime and it can lead to spiritual heights.

ness (Shiva) and the power of manifestation

It is by invoking and focussing one's powers
and sustenance (Shakti). Worship of the sun is
on mental understanding (personified by
an obvious, yet beautiful way of venerating

Ganesha) that one can actually bring about a
the transcendental through means of a symbol.

high level of understanding in oneself. All that

This sect has almost faded away as a distinct
is required is the overwhelming need to know
sect in present day India.

. . . a need that springs from the very depths of

394
one's heart. This is the same as worshipping 64,108, etc. However, as a matter of interest, Ganesha, providing one understands the it is said that the following places are included significance of Ganesha. From this underin the important holy tantric centres of India: standing will come many o t h e r things, Nasik (Maharashtra), Ujjain (Madhya Pra-including illumination and bliss.

desh), Brindavan (Uttar Pradesh), Kalighat

(Calcutta), A m a r n a t h (Kashmir), Mathila

Tantric centres

(Bihar), Ratanabali (Madras), Prayag (Allaha—

There is a well-known story concerning Shiva
bad), Puri (Orissa), Benares (Uttar Pradesh),
and his consort Sati (an aspect of Shakti),

Bahula (Bengal), Kamarupa (Assam), Oddiy—
concerning the origin of the traditional centre
ana (in the valley of the Swat River - now in
of tantra. There are many versions but the West Pakistan) and Jalandhara (between India following is a brief summary of its main theme.

and Tibet). There are many more; these are

Sati was the daughter of Daksha (Prajapati).

merely a few examples. There is much un—

Much against the wishes of Daksha, who certainty and confusion about the actual sites intensely disliked Shiva, Sati yearned for and and one will receive various accounts from
eventually married Shiva. At a later time,
different people. This shows that the centres

Daksha held a vast worship and sacrificial are not so important with regard to practice of ceremony (yajna) to which all the deities were tantra, and that a person can create a tantric invited, all that is except Shiva and Sati. Sati
centre in his own home. Though there is some
came to hear of this through sage Narada,
good reason for having sacred centres, the
and she was very angry at not being invited.

essence of tantra is surely to have one's own

.After much pleading she finally persuaded
sacred shrine and to worship the holy centres

Shiva to allow her to attend. When she reached
in one's own body.

the ceremony she immediately became involved in an a r g u m e n t with her f a t h e r Tantra - the scripture of the Dark Ages regarding the non-invitation of her husband The tantric texts give elaborate descriptions
and herself. Her father said that they were not
of the different eras of the manifested world.

invited because Shiva was so dirty, never wore

It is said that the universe is manifested for the
clothes, was always adorned with a number of
duration of one day of Brahma, and that it is
snakes and was generally unpresentable to reabsorbed in an unmanifested form for the the other deities. Sati became so angry that duration of one night of Brahma. Brahma is
she j u m p e d into the fire and killed herself.

the personified form of the principle of

Shiva heard of this, and in a furious mood
creation. T h e day of Brahma is called a kalpa went to the meeting, caused havoc, disrupted
and is said to last for 4,320,000,000 years.

the sacrifice, picked up the remains of Sati's

This period is further divided into mahayugas
body and flew off into the celestial regions. He

(great ages) which periodically repeat them—
caused terrific disturbances among the deities
selves over and over again. Each of these
and nothing could be done to calm him down.

mahayugas is further divided into four yugas

Eventually, however, Vishnu, flying on his (eras):

garuda bird, sliced Sati's body into various

1. Satya Yuga: the Golden Age or the era of pieces with a discus, the weapon with which he
truth
is associated. The different parts of the body

2. Treta Yuga: the Silver Age
fell in various places throughout the Indian

3. Dwapara Yuga: the Copper Age
subcontinent. The places where they fell are

4. Kali Yuga: the Iron Age or the Dark Age
said to be where tantric centres subsequently

According to tantra as well as many other
grew. Of course the story is very symbolic, but
systems throughout the world, we are cur—
we will not discuss this here.

rently living in the Dark Age (Kali Yuga). This

The tantric centres are known as pithasthanas
age is reputed to have started from 3120 years

(holy places), which are considered sacred by
before the Christian era. This period that we
tantric worshippers and it is said that temples
are now living in is said to be an era when
to Shiva and Shakti have been erected there.

harmonious living falls to an all time low, a

The number of these holy places is not certain.

period when people are almost totally out of

Some sources say that there are 4, 50, 51, balance with themselves and the environment.

395

You must judge for yourself if this is true or taught in a way that is acceptable and most not.

easily understood in the prevailing social rules

It is said that each of the four ages has its
and conditions. Tantra has never said that any
own type of scripture to lead each individual
of its texts is the final statement on spiritual
to higher awareness if he has the aspiration.

life. It has always said that the texts are only

The tantric scriptures are regarded as ideal
suitable for a certain time, after which they
for the present Kali Yuga. In the Kularnava
become redundant. As far as we know, no

Tantra it states: "In the Satya Yuga the form of other spiritual system has ever said this. T h e scripture is revelation ( shruti). In the Treta tantras realize that the attitudes of man and

Yuga, memorized scriptures (smriti) are to be environmental conditions change with time.

followed. T h e scriptures of the Dwapara Yuga

Therefore, they realize the obvious: that the
are the puranas (scriptures in the form of instructions and methods in spiritual texts must myths), while the agama (tantra) is the most also change. It is in this way that they will help suitable for the Kali Yuga."

man not hinder him. T h e means is different,

Actually the scripture of the Satya Age does
but the aim is the same.

not lie in any book - it is the direct revela—

New tantric texts have arisen throughout
tionary experience by the individual. Books
the ages and new tantric texts will continue to
would not be necessary whether in the Satya
appear as the present Kali Yuga proceeds.

Yuga of the universe or the Satya Yuga of an

These texts will be recorded as seers have
individual's life - the point in one's life when
intuitional insights into the changing needs of
one begins to tune in with higher spheres is
man.

the Satya Yuga for each of us. Under these
conditions there is no need for any scriptures,

Unity of Shiva and Shakti
there is no need to rely on other people's

In the following discussion we are specifically
words, for one will have direct experience of
talking about the shakta and shaivite sects,
the meaning of all scriptures for oneself. This
with the emphasis on the shaktas.

is the meaning of shruti, the scripture of the

Shiva represents the unmanifest and Shakti
age of truth.

the manifest. Shiva is the formless and Shakti

In the Treta Yuga, people are said to be less
is the formed. Shiva is consciousness and Shakti
able to comprehend, experience and appreciate
is energy, not only in the cosmos as a whole,
the higher realms of knowledge and awareness.

but in each and every individual. Shiva is the

For this reason, it is necessary that the supreme consciousness pervading each indivi-experiences of seers be written down as dual and Shakti is the power that manifests the scriptures and remembered. This will act as potential contained within the consciousness
guidance for any spiritual aspirant and people
in different manifested centres within man and
in general. T h e scriptures include all the the universe. T h e roots of Shakti are in Shiva.

scriptures that have been written down by T h o u g h one is manifested and the other every religion. In India, these type of scriptures unmanifested, they are in the ultimate sense
are called smriti (remembered knowledge). one and the same. One is the principle of They are secondhand knowledge as opposed changelessness and the other is the principle
to direct personal spiritual experience. These
of change. Shakti is change within changeless—
texts would include the Koran, the Bible, the
ness and Shiva is changelessness as the root of

Upanishads, the Dhammapada and many other
change. This relationship seems contradictory
traditional texts.

in logical terms, yet the experience of perfect

Thus tantra has fully realized that different
oneness and unity of the changeless and the
periods of time require different methods of
changeable, the dissolution of duality, is the
spiritual instruction and practice to attain aim of tantra as well as yoga. There is ultimately enlightenment. Furthermore, the explanations no difference between Shiva and Shakti, but
and presentations of specific texts are suitable
this is not realizable except in states of higher
only for a particular era, after which the texts
awareness. And this realization transforms life
must be presented in another form. Of course,
into a source of wonder and joy.

the final aim of cosmic realization is the same,

Everything that you see a r o u n d you,
but the techniques and concepts must be everything that is physical, psychic, mental or 396
whatever, is Shakti both individually and the same. At the same time, Shiva and Shakti,
collectively. This includes your mind and body.

in the highest sense, are one and the same.

It includes every tree, every dog, every stone,

This is the eternal mystery, the eternal wonder,
the sun. Shakti is everything. All these mani—
which ever defies description. It is far better to
festations have come from the underlying count every stone on the beaches of the world substratum, Shiva. T h e aim of tantra is to than try to attempt to describe the impossible.

retread, in a sense, the path of manifestation,

Tantra regards the material universe as the
so that Shakti is the vehicle to reunite the
form, pattern, or expression of the totality.

individual with Shiva and know the supreme

According to tantra, both the manifested and
experience, samadhi, nirvana or whatever you
unmanifested, the background and the projec—
want to call it. Tantra aims to lead you on the
tion, the film and the screen are real. In fact, to
path back to union of Shiva and Shakti, union
tell a person that the things around him are
of the individual being (jiva) with the param—
unreal is nonsensical for his personal experi—
atman (supreme).

ence in normal levels of awareness tells him

Tantra says that Shakti, or the power of
otherwise. Also from the point of view of tantric,
creating separate centres of manifestation (i.e.

yogic or any other spiritual practice, the world
objects, individuals, etc.) is in essence con—
must be regarded as real. One must use the
sciousness itself (Shiva). However, the power
body, the mind and other aspects of the world
of the phenomenal world around us veils itself
to know that which is beyond. If one regards

(through maya), and it is not obvious at the mind and body as unreal, as do some ordinary states of awareness that it is indeed systems, then how can one practise spiritual
consciousness. Each and everything in the techniques, how can one practise with things created universe is no more than manifested that are unreal? Of course, this is a ridiculous
consciousness. But strange though it seems,
point of view in normal levels of experience.

there is no change in the nature or content of

Many other systems regard the universe as
consciousness, even though everything comes
unreal because it changes. Though it is really
from it. In the Ishavasya Upanishad it says: no more than a matter of definition, tantra
says that everything, whether it changes

That is full, this is full.

(Shakti) or is changeless (Shiva) is actually real.

From full, the full is taken,

Both are no more than two different aspects
the full has come.

of the totality.

If you take out the full from the full,

Shiva is father (pita) of all that moves and is the full alone remains.

motionless. He is said to be naked - clothed in
open space (digambara - clothed in everything The great ancient sage of Europe, Plotinus,
in the universe). Nowadays, he is usually
said exactly the same thing: "The one is every
depicted wearing a tiger skin and portrayed as
thing and also not every thing. It is not every
holding a trident which represents the three
thing because it is the source of every thing. It
qualities of nature - tamas (inertia and dark—
is transcendentally every thing, because there
ness), rajas (activity) and sattwa (light and
every thing is . . . , or, more exactly, is not yet harmony) of which he is the eternal master.

but is to be."

He is said to ride a bull called Nandi. Shiva

These two quotations are the essence of contains within himself the seeds of creation.

tantra and every religion. Don't worry if you

He is symbolized by the shivalingam. He is
don't understand their meanings, for what
totally unconditioned, in a continual state of
they are trying to convey defies intellectual
nirvikalpa samadhi, with total absence of duality,
speculation.

of this and that. Shiva is the king of all yogis

Consciousness is an inexhaustible source of

(Yogeshwara) for he represents the supreme
everything in the universe, yet ever tran—
experience. He is also known as Kuleshana,
scending the things which come out of it.

lord of the kaulas, those who have reached the

Consciousness never ceases to be what it was,
highest stage of tantra (Kaulachara).

is. and will be. From Shiva comes the universe

Shiva also means many other things, in
as a whole and everything individually through
different moods or aspects. Don't be confused
the power of Shakti. . . yet Shiva remains ever
by these. Sometimes, for example, he is called

397

Rudra, the destroyer, who seems to be more who creates the mind and body. It is through
like Shakti in nature (the dissolving aspect).

Shakti that Shiva can experience himself. Shakti

But the important thing to understand or at
is also Parabrahman, the absolute, when she least appreciate is that there is really no becomes Brahman at the time when Shiva and contradiction between regarding Shiva as the Shakti unite. Endless different forms of her
inactive, passive personification of conscious—
are worshipped in India - Uma, Gauri, Durga
ness (as we have already emphasized) and also
and so on. Her forms are infinite, for there is
regarding him as a more active personification
no end to her power and the things that she
in the form of Rudra, the destroyer. This
manifests. Her forms are as numerous as the
merely further emphasizes that the active and
reflections of the moon. She is continually
the inactive, the manifest and the unmanifest
active, creating, sustaining and then reabsorb—
are really one and the same. All these deities,
ing or dissolving everything into Shiva, only

Shiva, Shakti or whatever, really represent
to be recreated. This is a continual process
exactly the same thing: the absolute. Only the
without end.

symbol, the representation is different. And

Remember, as we have already pointed out,
why not? If you wish, you can create your own
the concept of Shiva and Shakti is not confined
deity and it will be as valid as any other. This
to India. We have already said that tantra is
widespread worship of vast numbers of deities
universal and indeed it is. For example, in a
indicates the incredible complexity (yet such
book of ancient Greece called the Phaedrus by simplicity when understood) and tolerance of

Plato it says: "What is on earth (Shakti) is
the all embracing spiritual climate of India.

merely the resemblance and shadow of

Shakti is known by many names and aspects.

something that is in a higher sphere, a

She is known as prana when associated with
resplendent thing that remains in an unchange—
the organization and growth of matter in all
able condition (Shiva)."

forms of life. She is known as kundalini - the This clearly illustrates the principle of Shiva
power that lies dormant in everything, includ—
and Shakti. There are many other examples.

ing map, and which can be unleashed through

Consider the ancient Gnostics. rhese were really yogic and tantric practices, as well as all other a European tantric sect, which interpreted
spiritual practices. She is known as Kali, the Christianity with far deeper meaning than
dissolver (not the destroyer) of the world, who
understood by most people. They interpreted
withdraws everything into her womb at the
it in the light of higher experience. But let us
end of the allotted life span. She is known and
not get distracted; we want to point out the
depicted in many pictures and statues as similarities between Shiva and Shakti and this Parvati, the epitome of the loving, faithful wife ancient system of gnosis (enlightenment). One of Shiva. She is called the primordial power -
of the Gnostic mystics, Simon the Magus, is

Adya, the universal mother - Ishwari, the reputed to have said the following: "The consort of Ishwara, the lord of the universe.

universal eons (cyclic periods of creation as

She is also known as Avidya rupini (the form of given in tantra) consist of two branches,
ignorance) for it is she who produces ignorance
without beginning or end, which spring up
and individuality. Conversely, she is also known
from one root (the absolute) . . . the invisible
as Vidya rupini (the form of knowledge) for she power and the unknowable silence. One of
is the means to removing b o n d a g e and these branches is manifested from above and knowing liberation or enlightenment. As the is the universal consciousness ordering all

Kularnava Tantra says: "By that which one things and designated male (surely this is falls, so one will raise oneself."

Shiva); the other branch is female and is the

In other words, she is the mind of each of
producer of all things (Shakti)."

us, which can either enslave us or free us. She

T h e text continues, but we will not. T h e
is known as Maya (the creator of illusion) for it Gnostics even divided human beings into three
is through her power that one fails to see unity
distinct groups, which is exactly the same as
and know higher awareness. At the same time,
tantra. T h e lowest group, in terms of aware—
it is through the power of Shakti that the world
ness, are those who worship and only know of
is experienced. Without Shakti, you would not
the existence of the material world. This group
be able to experience the world, for it is she
is called pashu, or instinctive man in tantra.

398

The second group include those who worship standing and identification. It is possible,
an underlying reality without experience, but
through worship, to know the experience of
with blind belief. This is similar though not
higher consciousness. So remember this point
exactly the same as the second classification of
well: worship is a means to an end. Worship of
tantra, namely veera, or heroic man; the third a deity or anything else should not be regarded
group of humans are those who know and live
as an end in itself. This is the mistake that
in higher awareness. In tantra these are known
countless people have made. They worship
as divya, or divine man. So the ancient system deities without understanding. They worship
of gnosticism is fundamentally tantric in nature.

blindly and dogmatically and don't realize that

There are many other systems in the world
the worship is a means to something far
that are very similar. These will not be discussed
greater. For this reason, their worship does
here through lack of space.

not take them very far. It may help a little but

Energy, including matter and consciousness
it will not lead to high levels of awareness.

are functioning together in the cosmos as well

There is another important point. One can
as in each and every h u m a n being. This concentrate on a deity or a symbol or anything combination gives rise to the world we see else without a feeling of devotion. Many people
around us; it gives rise to time and place.

in fact do this and gain wonderful experiences.

Energy is controlled by consciousness, and

But at the same time, concentration is far easier,
consciousness cannot express itself except
effective and overwhelming if the object of
through energy. In a tantric book by Shankar—
concentration, of absorption, is also an object
acharya called Saundarya Lahari it says: "How of devotion or worship. This, in a sense,
can Shiva function without Shakti?" Therefore,
transforms a 'third rate fuel into a first class,
tantra says that to merge with consciousness
high octane fuel'. Worship or devotion trans—
one must use Shakti as the means.

forms the spiritual practice into a far more

There is a supreme experience where Shiva
powerful form of experience.

and Shakti no longer exist as separate entities.

Tantra does not aim to make you consider a

Some call it Brahman, others call it 'not this,
stone idol as the truth. Tantra regards worship
not this' to show that it is inexpressible. Others
of any relative aspect of existence as the means
say that it is one without a second. It is the
to break through into the experience of the
state of nirvana, samadhi, perfect oneness and
real, as a means to fuller h a r m o n y and
so many other words. This is the stage when
knowledge.

Shiva merges so closely with Shakti that they

Anything that you choose can be regarded
become one. They embrace each other so as a form of Shakti (or Shiva, as you wish). Of tightly they cease to be separate. This is the course, this will be a slight divergence from
meaning of many of the sculptures of personi—
traditional forms of Shakti as known in India.

fied male and female Shiva and Shakti in India.

But the scope and benevolence of tantra will

It depicts the state of being, the enraptured
allow this extension of its boundaries. Such is
embrace where self-identity and separateness
its flexibility.

disappears. This is the divine embrace.

Tantra in the shakta form asks you to regard
everything that you see as a form of Shakti.

Why worship a deity?

Even though you have had no higher experi—

In the minds of modern man, worship is often
ence one should try to regard them as such.

regarded as superstition. Because of misunder—

One should try to regard all pleasant and
standing, people no longer grasp the meaning
beautiful things as Shakti, as well as things that
and reason for worship, and the purpose of
are normally classified bad such as disease,
worship is so simple, yet profound. It is to
famine and war. One should try to see a reason
focus one's whole attention on something to
or sense or divinity even in things that appear
the exclusion of all other distractions. This
to be destructive. It is the seeming contra—
brings about loss of ego and transcendence.

diction and unfairness of the world that cause
by absorbing oneself in an object with total
most people to be in a continual state of mental
attention it is possible to transcend the imbalance. They see death and illness and so limitations of the ego; it is possible to go many other distressing afflictions of the world beyond the normal fetters of human underas being unjust or unwarranted. They are 399
continually torn between ugliness and beauty.

reason for the deification of some aspect of

They see strife side by side with peace and this
existence, no matter how obscure or unlikely.

leads to mental confusion. Even on an indivi—

According to tantric texts such as the
dual basis, a person is sometimes happy, Mahanirvana Tantra, even Shakti herself in sometimes unhappy; sometimes up, some-the form of Parvati was confused about the times down; sometimes healthy, sometimes reason for worship of her many forms. She unhealthy. Tantra says you should try to see asked Shiva how worship could lead anyone to
all these things as part of the cosmic process of
the experience of Brahman or the supreme
creation, sustenance and dissolution. Regard
experience. Shiva answered: "You are the
all the pleasant and unpleasant things in the
s u p r e m e manifestation ( para prakriti) of world as no more than the power and justice

Brahman, the supreme consciousness (param—
of Shakti. Instead of seeing bad in destruction
atman) and from you has come the entire
and good in creation regard them all as facets
universe. You are its mother. You are the
of the power of Shakti. Remember, that for
origin of all manifestation. You are the form
things to be created, they must also be des—
of everything. Your root is in Brahman who is
troyed. For things to be pleasant there must
actionless. It is you, moved by desire, who
also be unpleasantness. It is not easy to accept
create, protect and withdraw this world with,
these things when they affect a person directly,
all that moves and is motionless. Therefore,
but one should try more and more to see by worshipping you your devotees will surely everything as being no more than change reach the Supreme."

brought about by Shakti. Good and bad are

Thus by concentrating on or worshipping
only human concepts. The more one is able to
any form of Shakti, the individual is in fact
accept the world as it is, without making value
worshipping Brahman. This is also widely
judgements, the more calm and contented the
mentioned in the Bhagavad Cita where Krishna mind becomes. One starts to tune in with the
says: "In whatever way men approach me, so
environment and to see harmony between pro—
do I reward them. My path men tread in
cesses where before one saw only disharmony.

different ways (that is, they choose different

One begins to see unity instead of disunity
methods and objects of worship)." (4:11)

and becomes receptive to cosmic vibrations

An individual can concentrate on anything
and in turn to higher knowledge and bliss.

from a candle to a deity. If the concentration is

In the Mahanirvana Tantra it says that sufficiently powerful and constant, then the Brahman, the absolute, is known in samadhi practice can lead to higher awareness. In the
by those people who look upon all things alike,

Agni Parana it says:

who are above all extremes, such as heat and
cold, good and bad, etc. who are devoid of all

By the worship of Rudra one becomes Rudra himself.

wandering thoughts and who are free of By the worship of Surya one becomes Surya himself.

ignorance and doubts regarding the nature of

By the worship of Vishnu one becomes Vish nu himself.

their body and the Self. It clearly emphasizes

By the worship of Shakti one becomes Shakti herself.

that o n e should try to see h a r m o n y in
everything in life without exception.

In the Bible Christ says: "None shall know Tantra makes it clear that consciousness,
the kingdom of heaven (Brahman or the

Shiva, can be known through concentration
supreme experience) but through me." These
and devotion to the manifestations of the world
are not the exact words but the meaning is
in the form of Shakti, which are really the
clear: worship of one thing (in this case Christ)

embodiment of Shiva. Most people need a will lead to something beyond. Thus blind form or an object as a point of worship or worship has come to mean and be understood concentration; and tantra says that this is as blind superstitious faith, but its implications perfectly acceptable and the way to the are far deeper and profound and not what experience of the formless, objectless con-most people think it is.

sciousness. T a n t r a says worship, absorb
yourself in any object, Kali, Durga as you wish.

Enjoyment and enlightenment

There is no Shakti without Shiva and so one

This is a continuation of what we have just said
automatically leads to the other. This is the
in the previous section. If everything that we

400
see around us is no more than Shakti, the and every life form is not the result of the manifested form of Shiva, then everything that unfoldment of previous life forms, every form
we see and utilize in life can be regarded with a
of life has evolved from the underlying source
feeling of reverence. Every act that we do in
of existence called consciousness. The subtle
life can be transformed into a form of worship
does not evolve from the gross (scientific
by merely regarding it as divinity incarnated. evolution) but the gross evolves out of the In the broadest sense there is really no subtle (spiritual evolution). Consider a movie exception, and one can feel or express venera-film. It has a story that unfolds from the tion whether eating food or practising yogic
beginning to the end; this can be compared to
techniques. There is ultimately no difference.

scientific evolution. Each scene is related to

This is the essence of tantra, especially the
the next but at the same time the story in the
shakta form.

film is not the source of the pictures. The

Tantra is called Bhuktimuktikaranika - the source of the picture is elsewhere, namely on system of enjoyment and enlightenment or the film strip. T h e film strip can be compared,
liberation through experience. It does not see
though grossly, to consciousness. It is a
any rigid demarcation or distinction between
projection of the film on to the screen from
worldly or spiritual life. It sees everything as
the film strip that tantra and other Indian
part of everything. In this sense it is different
systems regard as evolution, not the flow of
to many other systems, which tend to com-the story itself.

pletely dissociate worldly and spiritual life, often This evolution (in the tantric sense) or
inferring that enjoyment in life is detrimental
manifestation of the material world, including
to progress along the path to higher aware—
life, is in two directions: the outward and the
ness. Tantra, on the other hand, says that the
inward. In the outward direction (termed
world is here to be experienced, so experience
pravritti) Shakti plunges downwards and
it, know it, and eventually gain enlightenment.

produces the world of forms. In the inward

Tantra is possibly the most understanding and
direction (termed nivritti) Shakti moves in the least dogmatic system ever devised. It is a opposite direction from the gross to the more svstem of joy, not a system of sour, dour, subtle. The further Shakti moves outwards narrow and tyrannical restrictions. It is a system and downwards, the deeper is the veil of
of bliss, from top to bottom, from a material
ignorance. The greater the inward and upward
and physical sense to a spiritual sense. It aims
movement of Shakti, the greater the awareness,
to give the individual higher awareness here
the knowledge or the grace ( anugraha) of
and now in every action.

divinity.

There is an exact parallel concept in Taoism.

Pravritti and nivritti paths

Shakti is known as Teh which is divided intoyi n

Scientifically, evolution is defined as the (nivritti) and yang (pravritti). Yin is the tendency process where more refined life forms (vehicles to return to the source, to withdraw and
of consciousness) grow and develop from the
concentrate itself and merge itself with the
less refined. That is, more advanced life forms
substratum of consciousness. Yang is expan—
arise from lower forms, the gross produces
sion, action and creation of all things. These
the subtle. This is the theory of scientific
are two rhythms - the yang or action and
evolution. T a n t r a and Indian thought in going forth, of flowering potential; and yin is general has a completely different concept of the retracing, the return to the centre.

evolution. Tantra regards the refinement of

The aim of tantric practice is to reverse the
life forms (that is, scientific evolution) as merely downward and outward movement of Shakti
the pattern of the manifested world. It is the
and retrace one's steps along the inward and
blueprint, the design. It is not the source of
upward path to higher awareness. T h e aim is
life as we know it. T h e real meaning of to reverse the direction of evolution and return evolution, written about by Indian sages to the source: to reunite Shakti with Shiva.

thousands of years before Darwin, is the

Tantra divides people into two basic groups:

process of Shakti arising or evolving out of

1. Those who follow the pravritti path, the

Shiva, of the material evolving out of the
path of extroversion, the path of the world,
immaterial. That is, in a deeper sense, each
of activity and of sensual enjoyment.

401

2. Those who follow the nivritti path, the path things in this world than science can even for those who want to return to their source
dream about, let alone study. As Shakespeare
and know their real self.

said: "There are more things in heaven and

Most people are ideally suited to the pravritti
e a r t h . . . than are d r e a m t of in your
path. Tantra caters for both groups of people
philosophy." Tantra also knows this, for it
and prescribes special practices for each group.

utilizes systematic ritual with awareness as a

T h e path to enlightenment is first of all to
means to contact the things that science cannot
follow the path of pravritti: to exhaust and
contact, even with its delicate and complicated
fulfil all interest in the things of the world. In
instruments. The rites of tantra work, if they
this manner one will progress naturally to the
are done correctly, and the proof is not in
nivritti path. No force or effort will be required
books or theories but in personal experience.

- it will arise spontaneously. It is the nivritti

Rites are utilized for invoking and tuning in
path that eventually leads to experience of the
with levels of being - psychic, etheric, etc. which
infinite. But most people are not ready for the
are beyond normal perception and the detec—
nivritti path and must first of all tread the
tion of current scientific instruments. Actually
pravritti path and enjoy life in all its facets to
this is not quite true, for recent experiments in
the full. T h e practices of tantra are designed
various countries, including Russia, Bulgaria,
to lead the individual smoothly through both
etc. are beginning to detect and measure levels
paths to the supreme experience. Tantra of activity and being beyond man's normal recommends those practices that are most perception. Scientific experiments are clearly suitable for the personality and stage of showing the reality of human psychic fields, development of the individual. It realizes clearly pranic pathways, telepathy, clairvoyance and
that there is no point in forcing the path of
other so-called 'unscientific' phenomena. (For
introspection 'down the throats' of people who
further details refer to Psychic Discoveries behind are not ready or who are completely disinclined the Iron Curtain). Tantra aims at tuning in with towards it. Such is the depth of understanding
all these different levels of manifestation - this
and breadth of tantra. Its aim is to lead is called magic (not magic associated with everyone to enlightenment but in a natural conjuring tricks on a stage, but contacting and
manner that does not build up complexes and
utilizing the cosmic forces within and without).

do more harm than good.

These forces are beyond the range of understanding, perception and knowledge. If you

Ritualistic worship
don't believe in these different levels of being,

Much of tantra is concerned with worship in a
then don't . . . find out for yourself through
ritualistic form using incantation (mantras) and
personal experience. One of the methods of
magic circles or altars (mandalas). This is not
contacting these forces is through ceremonial
done for superstitious reasons or in a blind
magic or ritualistic worship.

manner. There is a very good reason for this

T h e reader should again remember that
form of spiritual practice, namely, eventual magic or rites have been and still are an integral transcendence. All religious systems use this part of all forms of religions and mystical
method, but generally the aim of ritualistic
systems throughout the world. The explana—
worship is lost sight of and it degenerates into
tion in rational or scientific terms is not
mere automatic and meaningless actions. important; they bring results and experiences, Because of this, little or no benefits result and and if one experiences something then it must
in fact many people eventually come to regard
be so, no matter what science says. What does
ritual as mere ignorance, which it is indeed in
one believe: one's own experience or a scien—
most cases. There must always be a clear under—
tific statement that says it cannot be so? You
standing of the purpose of ritual, to know that
can choose as you wish, but we prefer personal
it is a means to go beyond. This is a point that
experience as being the most important.

tantra constantly bears in mind.

Rites are concerned with worship, set actions,

Modern man tends to scoff at rites and
mantras, mudras and other actions. These
worship as mere superstition, and because make the mind calm, receptive and one-there is no basis for worship in m o d e r n pointed. This is conducive to the experience
scientific thought. But there are stranger of meditation, which will transform one's 402
understanding and relationship with life, leads to meditation. Tantra worship is not oneself and other people. Thus we repeat again confined to the temple. It is done from the
that rituals are the means to something else.

moment one gets out of bed in the morning to

The object of worship is usually a deity. This
the moment one returns to bed in the night.

represents the whole purpose of the practice.

Its purpose is to intensify awareness. It leads

It is a symbol of that which is to be invoked. In
the aspirant to a continuous stream of medita—
a sense, it is the power incarnated. This symbol
tion throughout the day.

represents Shakti, the power of a particular
aspect of existence. This Shakti is to be invoked

The mandala and yantra
by feeling or devotion (bhava), concentration

A mandala is a magic circle, in which one

(dharana), incantations (mantras), symbolic performs tantric rites. It is a focus of cosmic gestures (mudras) as well as other practices.

powers. During worship and other tantric

This brings about a change in one's being.

practices a mandala becomes the centre of the

One becomes receptive to that power sym—
universe in a symbolic sense and in a far deeper
bolized by the deity. This is difficult for most
sense beyond normal comprehension. A tantric
people to appreciate without experience, so
mandala is usually laid out according to a fixed
we will illustrate with an analogy. Consider a
plan; in fact the making of the mandala is a
string of a musical instrument. When it is
tantric rite in itself.

plucked it can bring about a change in one's

As we have already pointed out under the
feeling or being. A symbol of Shakti can do the
heading entitled 'Tantra - T h e Universal
same thing, but it does not merely bring about

System', everything in the manifested world is
a change in one's feelings . . . it also brings
in essence a mandala. Each and every object is
about a change in one's level of awareness.

a focal point of consciousness. There is not

This is not a very good example, for the
one thing that is not a mandala. Everything is
experience we are trying to explain is far greater
a point of manifestation of Shakti... an expres—
than any analogy.

sion of the underlying consciousness. It is for

Tantra aims to transform every action in life
this reason that deep concentration on any—
into a ritual, so that the individual performs
thing, and we mean anything, can bring about
every action and thought with a feeling of
higher awareness and realization of the deeper
worship and awareness. T h e action of bathing,
nature of that object. But almost every person
dressing, sitting for worship, offering various
lacks sufficient power of concentration to do
symbolic sacrifices, sexual relations, stages of
this. Instead, the power of the mind is dissipat—
development from inception in the womb,
ed in all directions. But the power is there to
birth to marriage, etc. are transformed into
be used when the individual is ready; it only
worship.

needs to be tapped. It is for this reason that

The aim of tantra is to unleash the cosmic
devotion is an important, though not indis—
energy in man, so that he rises to higher levels
pensable, part of tantric meditative practices.

of awareness. This is often done by self—

It increases, supercharges the power of
identification with a particular devata, which
concentration. Concentration becomes far
represents or personifies a particular cosmic
more powerful and piercing when it is backed
force. Such is the power of mental concen—
up by emotional feeling or reverence.

tration. Perfect one-pointedness and merging

Each person is a mandala, each thought is a
of one's entire mind flow towards the devata
mandala, each deity, each chakra . .. each and
leads to transcendence, something that is everything. The guru too is a mandala - a very totally beyond the devata itself.

powerful one in fact. This may be a little far

Tantra is a system which tries to make the
away from the normally accepted meaning of
individual more aware of every action and
the word mandala, but as far as we are
every thought. Every ritual requires attention,
concerned the guru is indeed a mandala. He in
whether it is a set ceremonial ritual of worship,
a sense, draws down cosmic consciousness,
or an everyday chore or duty. Each ritual has
acting as a magnet through which this conto be done with attention. They cannot be
sciousness expresses itself most obviously and
done mechanically or unconsciously. They have
clearly. He radiates the inner light of conto be done with awareness, which eventually
sciousness to everyone . . . he glows with it. It is 403
through the guru that cosmic powers are realizes the nature of the yantra, and simul-unleashed, attracted and transmitted to the taneously the nature of the sadhaka himself.

disciple. This is the grace of the guru mandala.

All you have to do is to concentrate on the

Sexual union is also a powerful mandala.

yantra and plunge through the middle.

That is why it can be a means to meditation.

Mandalas and yantras are an indispensible

When a man and a woman make love, then
part of tantra; without them tantra would not
they are creating a magic circle, a mandala.

be tantra. Without them tantra would fail to

T h e definitions that we have given are wide.

give the result that it does. We are not asking

For the sake of tradition and simplicity, we will
you to believe in the power of mandalas and
define a mandala more specifically as a centre
yantras, but at least keep an open mind and in
or special place, possibly consecrated by special
the future practise for yourself, so that you
rites, which is used for tantric practices. This
can know from your own experiences.

means, when you are d o i n g your yoga
practices, you are really creating a mandala, a

Mantras
magic circle. You are creating a centre and

Mantras on a gross level are special sound
trying to tune in with, invoke and harmonize
patterns. On a deeper level they are much
with higher consciousness. Do you realize this?

more. Together with mandalas and yantras,

You are really performing a rite when you do
mantras are the most important aspects of
asanas, pranayama and other practices. Of tantra. They are the essence of practical tantra.

course, there is probably no worship involved

Almost invariably, mantras and mandalas or
as such, but it is nevertheless a form of rite.

yantras are utilized in conjunction with each

Remember this point if you have a tendency to
other to form powerful combinations. A
scoff at rituals.

mandala, yantra or devata is the form of

What is a yantra? A yantra is a specific form
consciousness, while the mantra is the vehicle
of mandala, which consists of geometrical
of consciousness. T h e mandala, yantra or
shapes and figures, and sometimes diagrams
devata is the manifested form, configuration
of deities (especially in the Buddhist tantra
of Shakti, while the mantra, which is also Shakti,
system). This is also a deified form of an aspect
is the link between consciousness and form.

of existence, though it is less obvious. A yantra

This applies to everything in the world around
is a particularly powerful form of mandala and
us. The visible form is the expression while the
deep concentration on it can lead to higher
mantra is the vehicle of expression. The mantra
realization of its nature.

is the direct link with the beyond. The world

The Sanskrit word y ant r a is such a descriptive we know is materialized and shaped through
word and is perfectly apt for the name of this
mantras, through sound at all levels and
form of mandala. According to the dictionary,
degrees of subtlety, generally way beyond one's
it means an instrument, a machine, an appara—
usual perception of sound. T h e mantras
tus, an implement. And this exactly sums up
originate in the consciousness substratum of
the mystical diagram in all ways. It is indeed an

Shiva. And there is absolutely no reason why
implement, a machine (though not an electrical
mantras cannot be used to retrace the direction
or mechanical one) because it acts as an of manifestation so that one again merges instrument for tuning in with consciousness.

with consciousness. A train that goes from

It is indeed a machine - a machine to induce
here to Delhi can also be used to return. A
states of meditation. It is a spiritual machine.

mantra is therefore a means to make a U-turn

One yantra we have given at the end of this
and retrace one's footsteps, one's path back to
topic is called shree yantra. It is the most well the source. A mantra can and does transport
known of all yantras and is a particularly one from low levels of awareness to higher powerful tool for inducing meditation. It acts levels.

as a powerful point of focus for spiritual

Most people are unfamiliar with the science
aspirants. If your concentration is intense of mantras. Conversely, if a person is familiar enough, then it can bring higher realization.

with m a n t r a s they usually lack personal

At first it is a mere geometrical configuration,
experience, or even worse, they associate
but by deep concentration and reflection one
mantras with sorcery and witchcraft. People
is sucked through the centre, so to say. One
often have concepts and visions of witches

404
chanting incantations and making spells while systems, though it is usually hidden in esoteric stirring some evil brew in a big round pot,
language and symbols.

intent on some mischief, perhaps with the
broomstick ready so that they can quickly fly

Magic
off into the nether worlds. Such is the non—

Magic occurs in the realm of the material
sense, superstition and misunderstanding that
universe (maya). Everything that happens
surrounds the use of mantras. And this is a
around us in the world, whether the birth of a
great pity for they can help to transform one's
child, the growth of a tree, a flying bird or the
life. Like mandalas, mantras imply far more
digestive process, it is really magic. What can
than is understood on first impression. They
be more magical than the incredible phenom—
can bring about experiences that cannot even
ena occurring around us every second of the
be talked about. They are often described as
day? All that magic rites involve is the
specific sound structures, but there is far more
manipulation of the universal magic around
inherent in mantras for they extend their and within us. Modern science, in a sense, influence into the realms of the subtle. In a does this through various energy manipula—
sense, their roots are in the subtle and their
tions: electrical, mechanical, biological and so
branches are in the more gross levels of forth. The tantric, yogi or magician invokes existence. It is only at low levels of awareness cosmic forces, psychic forces, etc. by means of
that they are seen and understood as mere
mantras, mandalas, rites and other tantric
sound patterns. They are far, far more.

practices. If you don't think this is possible,

Actually, the use of mantra is a science, a
then we don't intend to persuade you other—
very wonderful science. In the past this science
wise. In fact, we again point out that there is
was widely practised in all parts of the world.

no reason why you should believe anything

In recent years it has been sadly neglected as
without personal experience. Only keep an
people become more and more attached to
open mind to possibilities, and remember that
gross and materialistic explanations of phe—
magic rites have been practised throughout
nomena. But the science of mantras is being
the history of mankind.

revived and will bring vast repercussions in

T h e basic premise of magic is that the
the world of the future. This must happen, for
macrocosm is reflected in the microcosm,
it is the power of mantras that can unlock the
though in fact the relationship is far deeper
secrets of nature and the universe. Mantras than this. Therefore, change in the outer world, will be used as a scientific tool, in the same way in the p h e n o m e n a l universe and in the
that light and lasers, and electron microscopes
individual himself can be invoked by magical
are currently used to peer into the deeper
means. T h e microcosm is the gateway to the
realms of nature.

macrocosm. Undertaking of the inner leads to

The inner being of every individual is in
understanding of the outer. Understanding
continual contact with something much greater
of maya leads to its mastery.

than the limitations of individuality. Most

In tantra, magic is to be used to bring about
people are never aware of this; it is beyond
positive changes in one's being and sur—
normal levels of awareness. Mantras bring roundings. Unfortunately, magic is easily open about a state of 'resonance' between the to abuse in the form of black magic. This leads individual and the depths of the inner being.

to a person's downfall, for negative actions

Psychologists would say that the individual
lead to negative repercussions on the magician.

tunes in with his collective unconscious. There is a tendency for the misapplied use of Mantras are the means to harmonize with these magic to rebound. Tantra, of course, dis—
inner cosmic forces. Specific mantras are used
courages misuse of magic. It advocates that
to contact particular realms of the inner being.

magic should be used to bring about harmony;

Again don't make the mistake of thinking
it should be in accordance with one's nature
that this power of mantras is confined to tantra,

(dharma). This is often called white magic. But
for it definitely is not. It is an integral part of
magic is magic; it is only misappropriate or
many eastern systems, including Buddhism,
appropriate use that transforms it into black

Jainism, Sikhism, etc. It is also a part of systems
or white magic. T h e power is there in each
throughout the world, including western
individual; it is the way that it is used that is

405
important. If it is used properly then it can do is to point out the role of the guru in
lead to extraordinary experiences, higher tantra'. It is the guru who pushes and inspires awareness and knowledge. If used wrongly, his disciples to higher levels of awareness. In
for personal gain or for purposes of revenge,
the higher stages of tantra, he is indispensable.

then the practitioner will suffer.

He is the very essence around which every—

Most people are either very sceptical about
thing else revolves. He is the sun from which
magic, or they regard it as supernatural. But
all the planets in the form of disciples draw
actually it is no more than an extension of
their energy and aspiration.

one's natural faculties beyond the range that

When tantra was widely practised in India
most people comprehend and experience. (and other parts of the world) it seems certain Magical power is real . . . as real as anything that each tantric community had a spiritual
else that exists. But it is beyond the normal
centre, a focal point, a p i v o t . . . a guru. Without experience. T h e power of magic stems from
a guru, tantra in the higher stages cannot be
the dictum of the Vishvasara Tantra which says: practised. This does not mean that you cannot
practise tantric techniques without a guru, for

What is here is elsewhere;
it is possible in the early stages. This is the

What is not here is nowhere.

reason why we are starting to introduce you to
tantra; if you needed a g u m to practise then

It stems from the dictum of Hermes Tris—
there would be no point in publishing details.

megistus of ancient Egypt, who said: "What is

But at a certain stage one needs a gum. There
below is an image of that which is above; And
comes a point in a person's life when he is
that which is above is an image of that which is
ready to surrender himself to a gum. And
below for the purposes of magic or miracle."

when you are ready, when you reach a certain

All tantric and yogic practices are a form of
level of awareness, then your g u m will find
magic invocation, for they are trying to tune
you. You will not find him, he will find you.

you in with something else, whether it is inner

T h e n he will initiate you into the higher stages
peace, knowledge or whatever. And the of tantra. You will not meet your gum, whoever greatest form of magic is nirvana, samadhi, he is, until you are ready, until you have
kaivalya or whatever you want to call the state
reached a certain point. Perhaps you will not
of enlightenment.

even be looking for a gum, perhaps not even

Christ was a magician, for he performed
know the meaning of the word gum, but at a
miracles. Buddha was a magician, Mohammed
certain stage your g u m will appear. That is the
was a magician, Moses was a magician, together
starting point of higher tantra; even if you
with an innumerable number of yogis and
have not practised tantra before.

saints t h r o u g h o u t the ages. A guru is a

Until you are ready, until you meet your
magician, let there be no doubt about this.

gum, then you must practise yoga and tantra

And so on. Magic merely covers the aspects of
and wait for the g u m to appear and lead you
existence which are beyond normal low states
up the ascending stairway to higher awareness.

of awareness. It is magic brought about by

T h e guru, the right guru for you, is so
spiritual practices that will take you to indes—
important. Many people listen to other people
cribable states of consciousness, knowledge in order to know the path, but often the and bliss.

instructor is at the same level of awareness as

Magic is the process of spiritual alchemy,
the student and under these circumstances,
for it fuses the individual consciousness with
little or nothing is gained. It is a case of the
the supreme consciousness. It transmutes the
blind leading the blind or as it is so succinctly
mortal into the immortal. Man finds his real
put in the Bible: "If the blind lead the blind, nature. It is by looking inside that one discovers both shall fall into the ditch." ( Matthew 15:14) the secrets of the universe and the supreme

It is only a person who is at a higher state of
secret. This is magic.

awareness who can successfully guide the
disciple along the narrow path, often described

The guru
as the razor's edge. A guru is a g u m because

We don't want to go into the details of the
he is at a higher level of awareness and as such
guru-disciple relationship here; all we want to
can clearly see the disciple's pitfalls and blocks.

406

Because of this higher awareness he can take defined as a whole, which actually is a point in steps to remove these mental obstacles.

its favour, for it allows tantra to adapt to the
continually changing conditions and not

Tantra and yoga
become frozen with fixed dogmas.

How is tantra related to yoga? Yoga is well

Actually, as we have already pointed out,
known, yet tantra is surrounded and veiled in
tantra is probably the only system that fully
an aura of superstition and mystery. This in a
realizes that its written texts become semi—
way is very strange, for in fact yoga and tantra
redundant in the course of time. People's
are in essence the same system. They are
tastes and attitudes, social rules and conditions
intimately related. To be more specific: yoga is
change and so forth. Each society has specific
a part of the more encompassing, wider system
characteristics with which the individual has to
of tantra. All practices such as asanas, prana—
come to terms on the path of physical and
yama, all yogic paths such as karma yoga,
mental well being and higher awareness. It is
bhakti yoga, kundalini yoga, hatha yoga,
for this reason that tantric tradition says that
mantra yoga, kriya yoga and so on, are all an
new tantric texts will be revealed and recorded.

integral part of tantra. All the practices that

These will automatically replace archaic texts
you know as yoga are also part of tantra. You
that have lost their relevance. This is not merely
have already been practising tantra and you
an idea, for it has actually occurred; most of
have not known it!

the age-old traditional tantric texts are no

Some people say that the science of yoga
longer available; they have either been lost,
originated from Samkhya philosophy, but this
hidden or destroyed. Most of the tantric texts
is not really true. Yoga as it is widely known
that are now in circulation are comparatively
and practised, the yoga that has been practised
new. That is, they have been written during
in India for thousands of years, comes directly
the last few hundred years. T h e old texts seem
from tantra. Even Samkhya, which is a wonder—
to have faded away according to the edicts and
ful system of classifying the material world as a
predictions of tantric traditions.

means to enlightenment (a way of jnana yoga

One might wonder why tantra, being such a
to be more specific) is an integral part of certain
fundamental and life-enriching system, is not
sections of tantra, namely Kashmir Shaivism.

now widely practised in India. Actually tantra

In a wider sense, yoga has its roots in all
is still practised, but it is disguised and has
religious systems, whether the path of the
been absorbed into Hinduism, the compen—

Vedas, Christianity, Buddhism or whatever.

dium of religions which has tended to absorb

Yoga is an integral part of all religions. But the
everything into its bosom. Its significance
classified system of yoga as you know it, the
however has been widely forgotten, or even
form of yoga that originated, developed and
worse, it has been extensively misunderstood
flourished in the rich environment of India,
and abused. For this reason, tantra has tended
comes almost completely from tantra. All the
to be regarded with some contempt; it is
practices in this book are basically tantric.

associated with mad sorcerers and so many

To sum up: tantra covers a vast range of
malpractices. But this reputation is harsh, to
interests, from rituals to rules of regulating
say the least, and is generally unfounded. T h e
one's life, from astrology to ayurvedic medi—
reason for this reputation is complex, but one
cine. Yoga on the other hand is more specific;
of the main reasons is that many of the tantric
it is in general concerned with directly influenc—
texts are written in the so-called meaningful
ing the mind and body as a method of attaining

'twilight language'. That is, the practices of
good health, mental peace and eventually tantra are explained in symbolic terms, which higher awareness. Tantra has the same aim, can only be understood with personal guid—
but it includes within its fold a greater range of
ance from a guru. This was done to protect the
methods and interests. We can say: tantra is
contents of the tantric texts from misinter—
the mother and yoga is the son.

pretation, misuse and abuse. This ruse or device
did network, however, and tantra was misap-

Suitability for the present age
plied and misconstrued on a wide scale. You

Tantra has grown naturally throughout the must remember that some of the tantric rituals past eons. It has never really been rigidly are very technical and complex. It is therefore 407
so easy to m i s i n t e r p r e t t h e m without the guidance of a competent teacher.

And it came to pass

T a n t r a encompasses all aspects of life. Its
philosophical basis reaches the loftiest heights
of comprehension, yet at the same time is
a m e n a b l e to practical application. It has
different levels of meaning and significance
which only u n f o l d t h e m s e l v e s g r a d u a l l y through personal experience.

Modern man is looking for something, but
does not know what it is. We feel that tantra,
including yoga, is the answer that you are
looking for. It is based on the wisdom and
experiences of thousands of tuned in enlightened sages, throughout the ages. It is tested
by time.

W i t h o u t j o y a n d e x p e r i e n c e o f h i g h e r awareness, life is dull, frustrating and often purposeless. Even one small glimpse of a
t r a n s c e n d e n t a l e x p e r i e n c e will inject new aspiration, new joy into even the most unemotional person. Tantra promises just this: higher awareness, happiness and knowledge. Tantra
is a method of instructing and leading you to
material a n d spiritual fulfilment. Cosmic
awareness can come through participation in
the world; it is not necessary to reject life and
become an ascetic. This is the way of tantra.

Tantra is a system for those people who are
not ascetically inclined and who are intimately
involved in the activities of the world. It is
therefore most suitable for m o d e r n man. It is
a means for removing inhibitions and complexes. Tantra says that life should be an expression
of joy, though the acts of joy should of course
be dharmic (harmonious) and not adharmic

(disharmonious). Tantra takes the individual
by the h a n d and slowly leads him towards
higher awareness. T a n t r a says: "Why suffer guilt about actions and thoughts; every act
should be a form of worship, for everything is

S h a k t i . . . which is Shiva."

Notes

1 Guru - Th e guiding light: Book I, Lesson 10,

Topic 1

4 0 8

Addendum

Tantra: Yantras

Hereunder we give you some of the best known

SHIVA YANTRA
and powerful tantric yantras, the mystic
diagrams which, when properly concentrated
and meditated upon, or trataka practised
thereon, bestow both bhukti and rnukti (enjoyment and liberation). We have given the name
of the yantra, its mantra, and its presiding
deity. Mantra, yantra and devata are the
essence of tantra yoga.

SRI YANTRA

Sri Tripura Sundari Dhyanam

He is beyond the seed of creation. He dispels
fear of the universe. He has five heads, each of
which has three eyes. He sits in padmasana

(the lotus pose) on a tiger skin. All the gods

She radiates like the aura surrounding the
pray to him who performs the vara mudra
rising sun. She has three eyes and four hands.

(dispelling of fear) and abhaya mudra (granting

She holds the pasha (noose of bondage),
of boons). In his other hands he holds an axe
ankusha (hook), bow and arrow. I meditate on
and a deer. He is always cheerful and graceful.

you who is the form of Shiva.

I meditate on the form of Shiva, whose body is
like the silver mountain and on whose head is

Mantra
the crescent moon.

Mantra

4 0 9

YANTRA RAJ

TARA YANTRA

She places both feet on the heart of a corpse,

I meditate on that form who is seated in the
in pratyalidha (as if about to shoot an arrow).

fully blossomed red lotus, with red garments,

She laughs with the frightful laugh of a horse.

whose complexion is dark, who has three eyes

She who manifests from the humkar (bija
and the crescent m o o n shining in the mantra) holds a sword, a small sword, a blue forehead, who enjoys the play of mahakala lotus and a bowl. She is small in stature and
intoxicated with madhvika madya, who is the
blue in complexion, having voluminous matted
bestower of boons and dispeller of fears; to and braided hair decorated with snakes. She is Kalika I offer my salutation.

called Ugratara (the fierce one) who is able to
stir the world in its three spheres into activity.

She preserves and destroys.

410

DURGA YANTRA

BAGALAM U KHI YANTRA

She is decorated with various kinds of orna—

She wears yellow coloured garments, a garments and is riding a lion. She wears a serpent
land, and various types of ornaments. She is
as the sacred thread. She has four hands and
sitting on a throne on an altar of precious
wears blood-coloured garments. Her body jewels surrounded by the ocean of nectar; on radiates like the rising sun. Munis like Narada that Devi I meditate. She holds a club (mud—
always show devotion: "Oh Bhavagehini, gara) and is pulling the tongue of the enemy. I whose navel is a beautiful junction having three prostrate myself before her who firmly holds
parallel lines in the great island of jewels, sitting the tongue of the enemy with her left hand
on the throne of a lotus blossom, I meditate
and strikes him with that club.

on Thee who is the root of the world."

411

KALI YANTRA

CHHINNAMASTA YANTRA

Standing on a corpse, the great and fearful

Kali has grotesque teeth. She is laughing wildly.

In two hands she holds a sword and a head;
with her other two hands she shows the vara
mudra (for granting boons) and the abhaya
mudra (for dispelling fear). She wears a garland
made of heads; her tongue is outstretched
and her body naked. Kali lives in the cremation
ground. I concentrate on her form.

She stands in pratyalidha and holds her own
disembodied head and gladly drinks her own
blood as it streams from her neck. Her clothes

are the four directions. She has three eyes and
wears the serpent on her forehead. She is in
the position of the union of Rati and Kama. I
meditate on that form which radiates like a red
flower (Java). On her right side the nayika
holds a small sword and a bowl. She is Varnini
by name and is produced out of rajoguna. She
joyfully drinks the blood streaming from the
chopped head of the Devi. On her left side is
the nayika Dakini who also stands in the
position of pratyalidha, and drinks the blood
streaming from the Devi. She can digest all the
worlds at the time of dissolution.

She is very pale, fickle and wicked. She has
dirty clothes and unkempt hair. She is cruel,
the brahmin widow riding on a chariot whose
flag is a crow. She is haggard, has pendulous
breasts, holding a shurpa (a bamboo basket).

She is crooked and mischievous, she is always
hungry and thirsty. She is a dreadful and
quarrelsome aspect of Shakti.

He is calm and sleeps on the snake Ananta
from whose navel there rises a lotus. This is
the God of gods, the support of the universe,
who is like an infinite sky. He has a beautiful
physique and is the husband of Lakshmi. His
eves are like full-grown lotuses. I meditate on

Vishnu who is the remover of all fear in this

She is enthroned on a jewelled throne, her
universe.

complexion is black, and the crescent moon is
in her crown. She has three eyes. In her hands
she holds sword, mace, pasha (noose) and
ankusha (hook).

4 1 3

I meditate on the Devi whose complexion is as
bright as gold. Four elephants pour nectar on
her holding four jars made of gold. Her hands
hold two lotuses and the other two are in vara

(granting boons) and abhaya (dispelling fears)

mudras. She wears a most precious jewelled
crown, and sits on a lotus.

414

Daily Practice Program

At this stage you may feel a little overwhelmed

Continue your pranayama practice in the
but you should not, for we don't expect you to
manner that we have explained in the text.

do all the practices, only the ones that you like,

In a way, we feel we are swamping you with
or the ones suggested in our list of practice
meditational practices. But you must choose
programs. You must use your discretion.

only the practices that you like. Don't try to

For those people who have become really
practise more than one or two distinct tech—
involved in their yoga practices and want to
niques, unless you have time that is. Regularity
increase the duration of their program, we
in one practice is the key to higher awareness,
have changed the length of the practice not knowledge of large numbers of techniques programs. From now on we will still give four or superficial attempts to try all of them. Stick
programs but they will be for 2, 1 1/2, 1 and 1/2
with any that you like, persevere and in this
hour respectively.

way know from personal experience what they

Include paschimottanasana into your daily
can bring you.

practices, as it is such an important asana.

If you like trataka, then you can, if you wish,

We have introduced you to some new hand
concentrate on the Sri Yantra2. Otherwise
mudras. We have chosen these particular
practise chidakasha dharana. They are all
mudras, not only because they are aesthetically
excellent meditative methods.

beautiful and expressive, but because they

And lastly we cannot emphasize enough the
can easily be utilized while doing meditation
importance of karma yoga. Try to practise
practices. You don't need to do them all; merely
karma yoga every day. This is not easy, we
choose any that you like and practise them. Of
realize this, but only try. Even a moderate
course, if you prefer to use jnana, chin or
degree of success can transform your life.

chinmaya mudra, then continue to do so1.

Practice

Rounds

Minutes

Program 1: duration 2 hours

Surya Namaskara

—

10

Shavasana

—

5

Bhujangasana

—

4

Shalabhasana

—

4

Shashankasana

—

4

Marjariasana

—

4

Ushtrasana

—

3

Paschimottanasana

—

4

Ardha Matsyendrasana

—

4

Shavasana

—

4

Nadi Shodhana Pranayama: Stage 4

—

24

Aum chanting

—

20

Chidakasha Dharana

—

30

120

415

Program 2: duration 1 1/2 hours Surya Namaskara —

9

Shavasana —

4

Bhujangasana —

4

Shalabhasana — 4

Shashankasana —

4

Ushtrasana — 3

Paschimottanasana —

4

Ardha Matsyendrasana —

4

Nadi Shodhana Pranayama: Stage 4 —

24

Chidakasha Dharana —

30

90

Program 3: duration 1 hour

Surya Namaskara —

7

Shavasana —

3

Bhujangasana —

3

Shalabhasana — 3

Shashankasana —

4

Paschimottanasana —

4

Ardha Matsyendrasana —

3

Shavasana —

3

Nadi Shodhana Pranayama: Stage 4 —

10

Chidakasha Dharana —

20

60

Program 4: duration 1/2 hour for general health Surya Namaskara —

5

Shavasana —

3

Bhujangasana —

3

Paschimottanasana —

3

Ardha Matsyendrasana —

3

Shavasana —

3

Nadi Shodhana Pranayama: Stage 4 —

10

30

Notes

1 Book I, Lesson 8, Topi c 3

2 Topi c 6 of this lesson

416

Lesson 14

All the problems that you face in life, all the
ups and downs are really the means to your
personal evolution. Everything that you face
in life, whether pleasant or unpleasant, is really
the means to higher awareness. They really
help you. Though they may seem to hinder
you from a limited and personal viewpoint at
this stage, they are really the tests, the means
to your eventual transcendence and total
u n d e r s t a n d i n g of reality. T h o u g h mental disturbances during meditational practices,
during everyday life may seem obstacles, they
are really the things that help you to become
aware of, to confront and remove the personal
blocks or hindrances that prevent the flight
into higher awareness. Without these apparent
obstacles you would never become aware of
the imperfections in yourself that prevent
higher experience. It is only through your
enemies that you can recognize personal hangups. It is only through unhappiness that you
can recognize seeds of disharmony within
yourself. Without day to day problems, you
would never try to overcome obstacles. All the
turmoils of everyday life are the indicators
that stimulate you to overcome your own
imperfections. So recognize your problems and
use everyday life as the means to attain
perfection.

Swami Satyananda Saraswati

Topic 2

Hatha Yoga: Moola Shodhana

If someone advised you to stick your finger in

'action'. Therefore, this name can be translated
your rectum, you would probably be offended. as the 'elephant action'. Ganesha is closely Yet this is exactly what we will ask you to do in connected with mooladhara chakra (the psychic
this topic. T h e following practice, moola centre near the region of the anus). This is one shodhana, is concerned entirely with cleaning reason for the name ganesha kriya. Also the anus and rectum with one's finger. It may
elephants wash themselves thoroughly with
seem a most unlikely yogic method, but in fact
their trunk; possibly they also clean their anus
it could help to transform your life, especially
in the same manner, at least externally. This
if you suffer from constipation or haemor—
practice is also called chakrikarma, which means rhoids. It is a simple practice, yet it has
the 'rotation practice'. It is so called because
numerous beneficial repercussions. Overcome
the finger is rotated within the anus and rectum.

your hesitancy and try it for yourself.

This practice comes more easily to eastern

Scriptural references
people who habitually clean their anus with

This practice is widely mentioned in yogic texts.

water after passing stool. In fact, in countries

The Gherand Samhita says the following:

such as India, there is almost a general

"If a person does not practise moola shod—
tendency to regard the use of paper as unclean,
hana, then the apana (function of elimination)

which is exactly the opposite attitude to does not pass freely." (1:43) western people. Each method has its good "Clean the anus with the finger. T h e n
points: the use of paper prevents direct hand
repeatedly wash it with water." (1:44)

contact with the stool. Water, on the other

"This practice removes the hard, fermented
hand, undoubtedly cleans the anus more stool from the lower colon. Abdominal ailments thoroughly. In either case, one has to wash are removed, the body becomes graceful and
one's hands afterwards. Therefore, we feel
healthy and one's digestive fire improves."

that water washing of the anus is best, for it

(1:45)

ensures that the anal region is perfectly clean.

However, this is true only if there is sufficient

Turmeric root or finger?

water available; if there is not, then paper is

Traditionally, a turmeric root is recommended
probably better. We are not really interested
for this practice. This plant is widely available
in changing your habits in this respect for
in India and has great medicinal value as an
there are far more important things.

antiseptic, blood purifier and general cleanser
of physical impurities. It has astringent

Definition
properties and it is for this reason that it is

The Sanskrit word moola literally means 'base'

used in moola shodhana. It tends to stimulate
or 'root'. In this context, it means anus and
the nerves of the inside of the anus and rectum,
rectum. T h e word shodhana means 'purifica-which helps to encourage bowel movement
tion'. Therefore, moola shodhana can be (peristalsis) and a free flow of blood. Thus it translated as the practice which 'purifies the physically removes waste material and also
anus and rectum'.

stimulates the natural function of the bowels.

This technique has various other common

Turmeric is not widely available to many
names. It is called moola dhauti, which means countries, but one's finger can be used instead
anal cleansing'. It is also called ganesha kriya.

for moola shodhana. This is as good as tur—

Ganesha is the name of the plump elephant
meric, for though it is not astringent, there is
deity of India, and the word kriya means more facility for manipulation. The essential 419
point to remember is that your nails should be Precautions
short and you should carefully clean your

1. Make sure that you cut the nail of the finger
hands after the practice.

that you insert. T h e anus and rectum are
very sensitive, and long nails could easily

Position
cause damage. If you don't want to cut

T h e best position to practise in is a squatting
your nails, then you will have to use a
position. This again is ideally done in the
turmeric plant.

Indian squat toilet. Incidentally, it is worthwhile

2. Make sure that you scrupulously wash your
pointing out that the squatting position is the
hands after the practice.

best for elimination of stool. This is widely

3. If you suffer from haemorrhoids, then you
accepted in modern medical circles and can be
should take great care when you insert your
tested by personal experience. T h e seat toilet
finger. This practice will help to remove the
may be very comfortable, but this position
ailment but you must insert and massage
does not e n c o u r a g e the best possible
carefully. As your condition improves with
evacuation. If everyone adopted squat toilets,
practice then you can increase the pressure
there would be far fewer cases of constipation.

of massage. Your own common sense will

The squat allows the anus to open and function
guide you in this respect.

more freely. Furthermore, the squat position
applies a firm pressure on the abdomen; this

Muscle contraction
tends to help push the stool towards the anus

If you wish you can intensify the practice by
for expulsion.

alternately contracting and releasing the anal

If you use seat toilets, then you can at least
sphincter while your finger is inserted. This
adopt the squatting position for moola shod—
will increase the stimulation of the nerves and
hana. We see no reason why you should not
the blood supply in the rectum, which in turn
try to squat by standing on top of the seat,
will lead to improved health and functioning
though it may look a little strange. Make sure
of this important part of the body.

you don't harm yourself.

Water

MOOLA SHODHANA

When you wash your hands during the practice
use cold water. Also, if possible, try to wash the

Assume a squatting position.

anus with cold water. This is important, for

Insert one finger (either middle or index) into
cold water specifically stimulates blood flow to
the anus.

the region. This further tones the anal sphinc—

If necessary, you can use ghee or some other
ter and prevents stagnation of blood and the
type of oil as a lubricant; or you can use soap
possibility of haemorrhoids. Cold water also
or water.

contracts the blood vessels which helps to alle—

Push your finger inside to a depth of about 2
viate extended veins. Hot water is not to be
cms as first.

used for it tends to act in the opposite manner.

T h e n gently rotate your finger in both

This, incidentally, is another good recom—
directions.

mendation for washing one's anus with cold

By doing this you will slowly be able to push
water after passing stool: it tones up the entire
your finger further into the rectum.

anus and rectum.

Don't force. The sphincter muscles will relax.

Continue to rotate your finger, inserting it as

When to practise
deeply as possible; this will stimulate the nerves

This depends on your personal circumstances.

and functions of the rectum.

T h e stimulation induced by moola shodhana

Then remove your finger and wash it.

is sufficient to start off a chain reaction of

Reinsert your finger and again rotate it for
peristalsis. Therefore, those who are consti—
some time.

pated are advised to practise before trying to

Again remove and wash.

defecate.

Repeat a number of times.

If you have a regular motion then you can

Make sure you apply a firm but gentle pressure
try moola shodhana after passing stool. This
on the walls of the anus and rectum.

will further stimulate the associated nerves

420
and muscles and lead to the best possible The elimination of constipation is important
ev acuation and cleanliness of the anus and
for it has repercussions on other parts of the
rectum. T h e best time is early in the morning.

body. When the flow of faeces is constant,
then the rest of the digestive tract will also

Benefits
work more efficiently. This is because the entire

Let us first of all briefly discuss the anatomy of
tract functions as a whole, even though each
the area. There are two parts: the anus proper
organ has a different name. It is an integral
and the rectum. The anus is comprised of two
system. If the process of defecation is normal,
sphincters, which can be dilated and contracted
then the associated organs such as the liver,
at will. You can test this for yourself. These
pancreas, etc. will also be able to work more
sphincter muscles seal the exit of the anus
easily and effectively. T h e whole system is less
until the time of defecation. T h e anus is about
susceptible to ailments. We recommend that
two centimetres long, after which it merges
sufferers of constipation follow the sugges—
with the rectum. The rectum continues upwards
tions previously given, and start to regularly
for a short distance to join the lower part of
practise moola shodhana1. It will only take a
the descending colon.

few minutes daily, yet the benefits will be vast.

If you insert your finger you will feel

Haemorrhoids is also a common ailment
striations or projections. There are seven or
associated with constipation. It can arise direct—
eight of these, and are about one centimetre
ly from constipation. It also arises through
in height. There are also valves in this area.

coagulation of blood through bad circulation.

There is a rich supply of nerves and blood

This is related to lack of exercise and is similar
vessels. It is these blood vessels that so easily
to varicose veins. Near the end of the rectum,
distend to form haemorrhoids. This region is
the numerous blood vessels group together
directly supplied by nerves from the sym—
to form bunches or plexuses. During constipa—
pathetic and the parasympathetic nervous tion, hardened stool accumulates in the rectum, svstems.

exerting a pressure on these vessels, which

So how does moola shodhana help us? It
are very thin-walled. This causes the blood
acts as follows:

flow to slow down, stagnate and even congeal.

• Stimulates the nerves and blood vessels -

This congealed blood (thrombi) forces the
this encourages the whole eliminative system
blood vessels to expand in order to allow some
to function efficiently.

blood flow to take place. This distension occurs

• Encourages regular and strain-free defeca—
inwards towards the centre of the rectal cavity.

tion.

It initiates a vicious circle. The dilated vessels

• Cleans the whole area of hard, encrusted
expand against the hardened stool. If the stool
and putrid waste matter.

moves it produces irritations, inflammation

• Removes and prevents ailments such as and pain in the vessels. Because there is a constipation and haemorrhoids (piles).

large amount of blood in this region, and

• Helps to change one's attitude towards life.

because the walls of the stretched veins are

The wonder of a regular free motion leads
even thinner than normal, bleeding occurs
to a more relaxed disposition. Such a simple
very easily and scabs tend to form. This is the
practice, but it has far reaching effects.

trauma of haemorrhoids.

Constipation is an ailment of sedentary

For haemorrhoids we specifically recom—
modern life1. It is caused by excessive worry
mend inverted asanas to help drain the blood
and frustration and by insufficient exercise. It
and also alternate contraction and relaxation
is caused by irregular toilet habits, straining,
of the anal muscles (ashwini mudra)2. Also
and stodgy food such as white bread, dump—
fasting is recommended. We suggest that you
lings, etc. There are other causes but these are
practise moola shodhana regularly, taking
the main ones. Sedentary life leads to insuf—
special care, and using some form of lubrica—
ficient blood flow and nervous stimulation of
tion. This will encourage smooth movement.

specific areas of the body. T h e body processes

Also this lubricant will prevent the area
lose their strength and efficiency. In the case
becoming too dry. This dryness, which is most
of constipation, it is the region of the large
common in old age, leads to irritation and
intestine that suffers.

clogging of faeces in the rectum. If this

421
clogging becomes serious, then the whole system becomes totally blocked. This leads to
ill health of the whole body. Therefore, we
especially r e c o m m e n d moola shodhana for
those people who suffer f r o m constipation
and haemorrhoids.

Moola shodhana is a simple yet effective
technique. It is well worth your while to
o v e r c o m e all hesitations a n d d o u b t a n d experience the benefits for yourself.

Notes

1 For further details on constipation refer to

Book I, Lesson 9, Topic 1

2 Book II, Lesson 16, Topic 3

4 2 2

Topic 2

Asanas: Practice

The asana we will describe in this topic is called

Furthermore, it is not only an expression of
yoga mudrasana. Though it is known as a mudra, a feeling, but it is also a means, if properly it is really best described as an asana. In a used, of invoking inner power and realization.

sense, it is a combination of There are far, far more implications, but this is paschimottanasana1 and padmasana2. Those not the place to discuss them. This asana is so
people who can sit in padmasana will have
called because it is said to unite the practitioner
little difficulty in doing yoga mudrasana. with his inner being.

Others however, who still find it difficult if not

In English, this asana is usually called the
impossible to sit in padmasana, even though

'symbol of yoga' or the 'psychic union pose'.

they have been practising earnestly and These are in fact inadequate translations, for regularly for some time, will not be able to do the two words 'yoga mudrasana' convey far
the full form of yoga mudrasana at this stage.

more and have vast implications. We much

Instead, you should try the simpler alternative
prefer the Sanskrit name.

method done in ardha padmasana, that is
described at the end of this topic. Further-

Loosening up exercises
more, you should spend more time practising

Before sitting in padmasana and doing yoga
the premeditative exercises, in o r d e r to mudrasana the legs should be loosened up.

eventually master p a d m a s a n a and yoga This also applies to people who have no mudrasana3.

difficulty sitting in padmasana, for the legs

Many of the people who can sit in padmasana
quickly stiffen up. Stiffness can be most
will not be able to do so for more than a few
effectively removed from the legs by doing
minutes without extreme discomfort. Yoga the following simple exercises: (i) half butterfly mudrasana is an excellent practice for further (ii) hip rotation, together with other useful
loosening up the knees and the hip joints and
exercises previously described3, you can
thereby allowing you to sit in padmasana as
choose any that you wish to practise, though
well as other meditative sitting poses, for we recommend the above two. Of course, if prolonged periods of time. This is most your legs are not stiff, it is not necessary to important in order to gain the most out of practise these preliminary exercises.

meditational practices in general, and kriya
yoga in the future. It is essential in order to be

Position of hands
able to forget the body and to be able to

During the performance of yoga mudrasana
introspect. It is impossible to introspect or
the hands can be held in a variety of positions.

even think about doing meditational practices

You should experiment to find the hand
if your attention is overwhelmed by pain in the
position that you prefer.

legs. Yoga mudrasana is useful for overcoming

1. Arms behind the back, with the fingers of
this initial hurdle, as well as helping to promote
both hands interlocked.

the right mental attitude.

2. Arms behind the back, with the left hand
holding the right wrist.

YOGA MUDRASANA

3. Same as 2 but with the right hand doing

(PSYCHIC UNION POSE)

jnana mudrasana4. Any other suitable hand
mudrasana can also be utilized.

The Sanskrit word yoga needless to say means 4. Hands in front of the body. Fold your
union'; and a mudra is a 'mental or physical fingers and place both fists on your lap,
expression of an inner feeling' or 'attitude'.

with the wrists facing upwards and the

423

thumb slightly out and downwards. T h e
is held for a short duration in the final pose,
fists should be held in contact with the soft
after which the body is returned to the starting
part of the abdomen, just below the ribs.

position. That is, instead of staying in the final

This hand position will apply extra massage
pose, the body is lowered and raised a number
to the abdomen.

of times. This is particularly useful for those
people who have a stiff body and who cannot
touch the floor with their forehead.

Basic technique

Take care that the physical movement is

Sit in padmasana2. Close the eyes.

synchronized with breathing.

Hold the hands behind the back in the way
described in variations 1, 2 and 3 under the
previous heading.

Variation 2: for elongating the spine

This is the starting position.

This technique can be practised by those people

Relax the whole body.

who can touch their foreheads to the floor.

Breathe slowly and deeply.

Take the final pose of yoga mudrasana as

T h e n inhale deeply. Exhale while slowly described in the basic technique.

bending the trunk forwards.

Immobilize the body and inhale.

Try to touch your forehead on the ground in

While exhaling, try to touch the floor with the
front of your body; if this is impossible, merely
chin and push it away from the body.

bend forwards as far as you can comfortably.

Immobilize the body and inhale.

This is the final pose.

Exhale and again try to push the chin as far as

Relax the whole body, especially the back, as
possible away from the body.

much as possible. Breathe slowly and deeply,

Repeat this procedure. Don't strain.

feeling the expansion and contraction of the

Then relax the whole body and remain in the
abdomen.

final pose breathing slowly and deeply.

Stay in the final position for as long as you can.

After a comfortable period of time return to

Then slowly raise the body to the starting the starting position while inhaling.

position, while breathing in.

This is the basic technique.

Variation 3: for optimum massage of the
abdomen

This variation is ideal for those people who
suffer from wind, constipation or various other
abdominal ailments.

Place the hands in front of the body in the way
described in the previous heading 'Position of

Hands' for alternative 4. That is, the fists should

Breathing
be placed on top of the upturned heels, the

The breathing should be synchronized with
right fist on the left sole and the left fist on the the physical m o v e m e n t d u r i n g yoga right sole.

mudrasana. This is important. For clarity, the

T h e method is exactly the same as given for
breathing sequence is listed below.

the basic technique.

Breathe normally in the starting position,

This variation gives a powerful compression
while relaxing the mind and body. Then inhale
of the abdomen though it does not stretch the
deeply once before bending forwards. Exhale
back as much as the other techniques.

as you lean forwards. Breathe deeply and
slowly in the final pose. Inhale as you return to

Leg joint realignment exercises
the starting position.

After completing yoga mudrasana or padmasana the leg joints tend to lock. If you

Alternative techniques
straighten your legs too quickly you might

There are useful variations to the basic tech—
experience pain or injure your joints. This
nique. They are as follows:

seems to apply to some individuals, and not to
others. Therefore, you should take great care

Variation 1: ideal for beginners
to slowly unfold your legs from padmasana,

Same as basic method, except that the breath
allowing the joints to realign themselves.

424

When the legs are straightened in front of Duration
the body, 'there may still be stiffness. T h e best Try to remain in the final pose for as long as
way to remove this is to slowly bend each leg in
possible. During your practice program, two
turn, so that the knee comes towards the chest.

or three minutes is a reasonable duration. Of

You can do this once or twice with each leg. If
course, beginners should not stay in the final
you hear a slight cracking don't worry, for this pose for a long time; the duration should be is merely the joints clicking into position. If slowly increased with practice. Beginners,
you hear a crunching sound, however, then
especially those who are stiff, should do
you can start worrying, but this is most unlikely variation 1 for a few minutes, alternately raising to happen if you carefully follow the advice we and lowering the body to the final pose. If it is
have given.

difficult to sit in padmasana for more than a

If you wish, you can also rotate your feet
few seconds then there is no reason why you
from the ankles a number of times to remove
should not unfold your legs, do the exercises
stiffness in this region, or gently move the legs
given u n d e r the h e a d i n g 'Leg j o i n t Re-up and down, keeping the heels on the floor.

alignment Exercises', refold your legs into
padmasana and repeat yoga mudrasana. This

General advice
can be repeated a number of times. It is an

• There is no reason why beginners should
excellent method of loosening up the legs for
not place a cushion or folded blanket under
those persons who can sit, though uncom—
the buttocks, because this will make the
fortably, in padmasana.

asana much easier to perform. Of course,

After a long period of mental work, about
when you become proficient then this aid
fifteen minutes in the final pose of yoga
should be discarded.

mudrasana quickly brings revitalization and

• Do not under any circumstances strain the
calmness to mind and body.

legs and back. Immediately stop the forward
bend if you feel excessive pain.

Limitations

• Make sure that the breathing is perfectly

If you suffer from sciatica, high blood pressure,
coordinated with the physical movement.

hernia or any other serious abdominal ailment,

• If possible, ensure that the heels (or fists in
you should not attempt to do yoga mudrasana,
variation 3) press firmly into the abdomen.

unless you have sought expert advice.

This will allow maximum efficacy of the
asana.

Precautions

• Try to remain as relaxed as possible, Stiffness of the legs, particularly the knees, especially in the final pose.

may initially prevent one from doing yoga
mudrasana. Don't strain, for the anatomy of

Counterpose
the knee joint is such that it is designed

Yoga mudrasana is a forward bending asana.

specifically to move in one plane. Its design is

Therefore, it is ideally preceded and followed
simplicity itself and its strength and support
by a backward bending asana, such as ush—
comes mainly from ligaments. If used properly
trasana5, bhujangasana6, shalabhasana7 as well
its strength is more than adequate for normal
as many other asanas that we have yet to use, yet misuse can easily tear the ligaments. If describe. T h e counterpose will bend the spine this happens many months are required for
in the opposite direction, and stretch and
full repair. So be careful.

compress the associated muscles and nerves
in the opposite sense. This will encourage the

Benefits
best possible health of the body.

Yoga mudrasana may be a little difficult at
first, but the benefits it will give are well worth

Awareness
the effort. It is particularly useful for massaging

Awareness can be directed to relaxation of the
the abdominal organs and helping to remove
back, the abdomen and breathing. T h e last is
various associated ailments from constipation
preferred, especially in the final position, com—
to diabetes. T h e upturned heels apply good
bined with awareness of the physical movement
pressure, which is transmitted to the inner
during the lowering and raising of the body.

organs. Variation 3 is especially powerful for

425

the massage is accentuated by means of the
between the knees again; you should find
fists.

increased flexibility.

T h e asana reduces the blood flow to the

On resuming the starting position, straighten
legs and diverts it to the abdominal and pelvic
the legs and remove the stiffness in the joints
region, which further helps to improve the
in the way described under the heading 'Leg
functioning of these organs and can help to Joint Realignment Exercises'.

alleviate various types of sexual disorders.

Then fold the left leg on top of the right leg in

During the practice, the individual vertebrae
ardha padmasana.

are separated from each other. This helps to

This is an excellent method of loosening up
release pressure on the spinal nerves as well as
the legs in order to eventually attain pad—
giving them a profound stretch and massage.

masana as well as simultaneously obtaining

These nerves connect the entire body to the
many of the benefits of yoga mudrasana.

brain and their improved health and func—

If one of your legs is stiffer than the other,
tioning will have beneficial repercussions then you should spend a longer duration doing throughout the body.

this practice with that leg uppermost.

The legs are not stretched as with other
forward bending asanas, yet the articulations

BADDHA PADMASANA
of the joints are loosened. With regular practise

(LOCKED LOTUS POSE)

these joints will become permanently loosened
and one will be able to sit in padmasana for

Baddha padmasana is a wonderful asana for
many hours.

those persons who find yoga mudrasana easy

Yoga mudrasana, as we have pointed out
to do; It is an asana that really deserves a
already, is most useful for relaxing the whole
totally separate treatment. However, we have
mind and body. As such it is an excellent
introduced it at this point because of its close
prelude to meditative practices, especially if
similarity to yoga mudrasana. It accentuates
there is no initial program of asanas. That is,
the benefits of yoga mudrasana and can in a
there are times when there is no time or it is
sense be regarded as an advanced form.

unsuitable to do a number of asanas before

T h e Sanskrit word baddha means 'bound',
commencing meditative practices. Under these

'locked' or 'tied'. Therefore, this asana can be
circumstances yoga mudrasana should be called the 'bound lotus pose' or the 'locked practised as a prelude.

lotus pose'.

Supplementary practice for beginners

Some people may have reasonable leg flexibility, but not sufficient to sit in padmasana and
thereby do yoga mudrasana. Under these
circumstances, there is absolutely no reason
why you should not sit in ardha padmasana
and practise a modified f o r m of yoga
mudrasana2.

The procedure is as follows:

Fold your right leg on top of the left in ardha
padmasana.

Perform yoga m u d r a s a n a in the m a n n e r Technique described for the basic technique, bending Sit in padmasana.

down between the knees.

Place the feet as high as possible on the thighs

Resume the starting position.

so that the toes are near each side of the waist.

Now go down to the right knee, trying to

Place the right arm behind the back and try to
touch the floor with the forehead; don't strain,
grasp the big toe of the right leg.

only try.

To do this, it is best to breathe out deeply, lean

Come up.

forward slightly and push the shoulder blades

Down on the left knee. Come up.

towards each other behind the back.

Repeat the same procedure bending down

Grasp the left big toe with the left hand crossed

426
behind the back. This is not easy at first but becomes easier with practice.

Having g r a s p e d both toes, sit u p r i g h t in padmasana. Breathe normally and relax the
whole body.

Repeat the same p r o c e d u r e that we have
described for the basic technique of yoga
mudrasana.

Try to stay in the final pose for as long as
possible, breathing slowly and deeply.

After finishing the asana straighten the legs
and do the exercises given u n d e r the heading

'Leg Joint Realignment Exercises' for yoga
mudrasana.

General details

All o t h e r details a r e as given f o r yoga
mudrasana. Baddha padmasana gives all the
benefits of yoga m u d r a s a n a a n d more. In
particular it produces a good chest expansion
and thereby encourages chest development.

T h e internal massage of the abdominal organs
is particularly profound because of the position
of the heels; this is notably enhanced if one
breathes deeply in the final pose. Baddha
padmasana is particularly useful for alleviating
back a n d neck ache. It is excellent as a
preliminary for meditative practices.

Notes

1 Book II, Lesson 13, Topic 2

2 Book I, Lesson 7, Topic 2

3 Book I, Lesson 1, Topic 3 and Book I, Lesson 6,

Topic 4.

4 Book I, Lesson 8, Topic 3

5 Book I, Lesson 6, Topic 3

6 Book I, Lesson 4, Topic 2

Book I, Lesson 9, Topic 3

4 2 7

Topic 2

Bandhas: Jalandhara Bandha

Bandhas are a small but very important group
helps to eliminate these blocks permanently.

of yogic practices. They are an essential part

In yogic language, these granthis prevent the
of kriya yoga, where they are combined with
flow of prana into the main pranic passage of
various other yogic techniques. It is therefore
the body - the sushumna. When they are
necessary for the reader to master each of released, prana immediately begins to flow them before beginning kriya yoga. It is for through sushumna nadi, which leads to increas—
this reason that we have introduced them at
ed receptivity of the mind and in turn higher
this early stage in the course. Furthermore,
experiences.

the practice of nadi shodhana pranayama has

These granthis are located in the following
reached a level whereby it can be powerfully
parts of the body:

combined with bandhas1. This will intensify

Brahma granthi - pelvis (mooladhara chakra)

the entire practice by increasing the duration

Vishnu granthi - heart (anahata chakra)

of breath retention.

Rudra granthi - centre of head (ajna chakra)

T h e word bandha means 'to hold, 'tighten'

Remember, these so-called knots are in the
or 'lock', and this exactly describes the physical
psychic body, not in the physical body, but
action necessary to perform these practices.

physical manipulations such as bandhas can

Specific parts of the body are gently yet
unlock them. Each level of manifestation has
powerfully contracted and tightened. This has
repercussions on other levels. It is not realistic
vast repercussions. First of all various parts of
to rigidly separate the physical body, pranic
the physical body are controlled. Organs, body and the mind body. They are all inter-muscles, nerves and physical processes within related and really part of a whole. They are
the body are massaged, stimulated and only divided or categorized for convenience brought under the will of the practitioner. The of explanation.

physical contraction or lock in turn has an

Therefore, the physical body influences the
extensive influence on the psychic body (pranic
mind and pranic body. T h e pranic body
body). The flow of prana that continuously
influences the mind and physical body. And
streams through our subtle body is redirected
the mind influences the pranic and physical
and even stopped. This has direct influences
body. If you doubt this then you should read
on the mind. T h e whole body and mind is
the book entitled Psychic Discoveries Behind the tranquillized and made receptive to higher

Iron Curtain, where scientific evidence is given.

states of awareness. Such is the power of

Better still you should practise yoga, develop
bandhas when they are perfected.

sensitivity and find out f r o m your own

Traditional yogic texts speak of the three
experience.

granthis called the brahma, vishnu and rudra Bandhas, like all other yogic practices, act
granthis. These represent psychic blocks and
on and influence different levels of individual
mental problems that prevent an individual
being. They have profound effects on the

'soaring' into the realms of meditation. These
physical, pranic and mental levels.

blocks or knots have to be removed if one
wants to know the experience of higher

JALANDHARA BANDHA
awareness. T h e y can be removed either

(THROAT LOCK)

permanently or temporarily. Bandhas are
particularly effective in breaking open or The Sanskrit word jalan means 'net'. The word removing these blocks, at least for a short dhara means 'stream', 'mass of flowing fluid'.

period of time and this temporary removal

This leaves the meaning of the word jalandhara

428
open to various interpretations. The most likely bandha. T h e Yoga Chudamani Upanishad also is that it means 'net' or 'cluster of nadis' or has much to say on jalandhara bandha:

pathways'. T h e r e f o r e , j a l a n d h a r a is the

"The sadhaka (aspirant) should sit in pad—
practice or physical lock that controls the net
masana with hands folded across his lap. The
or network of nadis in the neck. These nadis
chin should be firmly pressed against the
can be either blood vessels, nerves or pranic
throat. One should reflect completely on
passages. T h e 'fluid' or stream can cover all

B r a h m a n (the supreme) with the breath
these different levels of subtlety, for jalandhara
retained. In this manner, the sadhaka will attain
bandha will influence all of them.

immense power and knowledge." (verse 40)

There is another explanation of the mean-

"He who is able to retain the element akasha
ing. There are sixteen specific centres in the

(ether) and the fluids which have a downward
body called adharas. This word means 'base'

tendency, will remove all frustration and
or 'substratum'. They refer to chakras which
dissatisfaction." (verse 50)

are located in the following sixteen regions of

"By the practice of jalandhara bandha, the
the body: toes, ankles, knees, thighs, peri—
nectar amrit which tends to flow downwards
neum, coccyx, navel, heart, neck, tonsils, from the centre of the head is restrained. T h e tongue, nose, eyebrow centre, eyes, back of nectar does not fall into the fire (is not burned
the head and crown of the head. In various
up) and the pranic forces of the body are
practices one's awareness is rotated through
prevented from moving hither and thither."

these centres. Prana flows through these (verse 51) regions within the pranic body. Therefore,

There are many more quotations in other
jalandhara bandha can also be defined as the
texts, but this is sufficient to give you an idea
practice that locks the pranic network in the
of the importance of this practice. We leave it
neck. This prevents flow of prana between
to the reader to fully understand the meaning
these centres and directs prana into sushumna
of these verses through personal experience.

nadi.

Kumbhaka

Scriptural references

The breath is to be retained during jalandhara

There are numerous scriptural references to
bandha. T h e retention can either be antar
jalandhara bandha. T h e following are a select—
kumbhaka (inner retention) or bahir kum—
ed few from the Hatha Yoga Pradipika.

bhaka (outer retention) or both, depending

"Contract the throat and firmly press the
on the practice and integration with other
chin against the chest. This is called jalandhara
techniques2. That is, one can either breathe in
bandha and helps to prevent old age and deeply, fully inflating the lungs and then do death." (3:70)

jalandhara bandha, or one can exhale deeply

"It blocks all the nadis in the neck, checks
and then do jalandhara bandha. Both methods
the fall of amrit (divine fluid) which drops
have their use in association with other
from the heavens. It should be done to cure
practices.

throat ailments." (3:71)

We have already emphasized that the

"The contraction of the throat d u r i n g duration of kumbhaka should not be more jalandhara bandha prevents the amrit falling than is comfortable. This also applies to
into the digestive fire. In this way prana is jalandhara bandha. Don't strain under any conserved (that is, the prana is controlled and circumstances. Increase the duration of breath
directed only into the sushumna; flow of prana
retention over a period of weeks and months.

in the other nadis ceases)." (3:72)

If you have been regularly practising nadi

"This contraction of the throat also im—
shodhana in the way that we have suggested,
mobilizes the flow of prana in the ida and
then you will find no difficulty doing jalandhara
pingala nadis (associated with the flow of breath
bandha for a reasonable period of time.

in the left and right nostrils). Again this blocks
the flow of prana to the sixteen adharas and

Position
directs it into the sushumna." (3:73)

Jalandhara bandha can be done in a large

These four verses give fertile ground for
n u m b e r of different positions. T h e best
thought and indicate the importance of this
positions are padmasana, siddhasana or siddha

429

yoni asana3. In kriya yoga it will be necessary

Breathe normally.

to practise jalandhara bandha while sitting in

When your breathing rate returns to normal
siddhasana or siddha yoni asana. At this stage
you can repeat another round.

however, you can practise in any pose that you

Note: This practice can also be done with the find comfortable. This includes ardha pad-breath exhaled immediately before doing the masana, swastikasana and vajrasana3. It is bandha. That is, it can be done with the breath essential that the knees touch the ground, retained externally.

therefore sukhasana is not suitable. Jalandhara
bandha can also be done in the standing Awareness position but this is not so commonly used.

Maintain awareness on the region of the throat

Your aim should be to eventually master
and on mental counting of the duration of
jalandhara bandha while doing either pad-breath retention.

masana, siddhasana or siddha yoni asana.

Precautions

Don't exhale or inhale, whatever the case may
be, until you have released the chin lock, arm
lock and the head is raised. Slowly develop the
length of breath retention over a period of
time. This will allow your body mechanism to
slowly adapt and accustom itself to the new
duties. Don't strain under any circumstances.

Number of rounds

Technique

You can do as many rounds as you wish
f a k e a comfortable sitting pose.

providing you e x p e r i e n c e absolutely no

Make sure the knees are firmly in contact with
discomfort. Beginners should slowly increase
the ground.

the number of rounds, starting from five.

Place the palms of your hands on the knees.

Close the eyes.

Conjunction with other practices

Relax the whole body.

As we have already pointed out, jalandhara

Inhale deeply.

bandha can be combined with various other

Retain the breath inside the lungs.

practices of yoga. It is particularly suitable and

Then bend the head forwards and press the
powerful when combined with nadi shodhana
chin tightly against the chest, in particular
pranayama1. In your daily yoga program, it is
against the sternum.

best to practise jalandhara bandha after asanas

Straighten your arms so that they are locked;
and immediately before meditational practices.

that is, you have to gently but firmly push

This will help you to relax, and also to be
your elbows towards each other as though
attentive and awake, allowing you to gain the
you are trying to bend your arms inwards most out of the meditative techniques.

instead of outwards.

Your hands should remain on the knees.

Limitations

This action will tend to intensify the pressure

People who suffer from high blood pressure
applied in the region of the neck.

or heart ailments should not do jalandhara

Simultaneously, hunch your shoulders up—
bandha. Though it initially reduces blood
wards and forwards - this will help to ensure
pressure, the release of the bandha brings
that the straight arms are firmly locked.

some fluttering of the heart.

Stay in the final position for as long as you can
comfortably hold your breath.

Physiological viewpoint

Then relax the shoulders.

Jalandhara bandha compresses the carotid

Bend the arms outwards and release the lock.

sinuses. These are bodies located on the

Slowly raise your head.

carotid arteries in the neck, which are the main

Then exhale.

arteries supplying blood to the brain. These

This is 1 round.

carotid bodies are called baroreceptors and

430
help to regulate and match the heart rate and is, overpressurization of the carotid bodies blood pressure with the respiration system. could easily bring into mobilization the emer-These receptors feed messages to the brain gency activities of the body to induce greater
through the sinus nerves, which in turn takes
flow of blood to the brain. This will tend to
the necessary actions to balance the circulatory
increase the heartbeat again which is exactly
and respiratory systems. T h e carotid bodies
the opposite to that which is required. So care
become compressed if the blood pressure rises.

must be taken.

This sends a message to the brain which takes

We have not discussed the carotid sinuses
steps to prevent this high blood pressure. In
to encourage you to tamper with them. We
jalandhara bandha, these receptors are arti—
have discussed them to show how j a l a n d h a r a ficially compressed. This tends to prevent a
bandha acts directly on the physical body, and
sudden rise in blood pressure which would be
how o n e must be careful of overexertion
expected when the breath is held for some
during the practice.

time. This increases the duration of breath
retention and so increases the effectiveness of

Benefits
practices such as nadi shodhana pranayama.

J a l a n d h a r a b a n d h a influences the individual These carotid sinuses were well known in
at all levels: physical, psychic and mental. It
ancient times, as were also the sinus nerves. In
controls the flow of prana in the body. This
the Shiva Samhita it says: "Stop the flow of the induces mental relaxation and can help to
vijnana nadis (sinus nerves) with the second
induce meditation. T h e pressurization of the
fingers (that is, press the side of the neck with
carotid sinuses also helps to bring mental
your fingers). This gives siddhi (perfection) in balance by slowing down the heart. Further-the form of happiness and bliss." (55, 56) We more, this encourages introversion - one tends
don't suggest you try this for you will m o r e
to become oblivious to the outside world. T h e
than likely become unconscious if you are not
whole nervous system and brain become sedat—
careful. This is caused by reducing or prevented. O n e tends to become more one-pointed.

ing the blood flow to the brain. But the All this is a great help in meditational practices.

implications of the above verses are obvious;

J a l a n d h a r a bandha allows one to hold the
if you gently press these carotid sinuses then
breath for longer periods of time. Normally
you will become very relaxed and perhaps a
decrease of oxygen and increase of carbon
little faint. This can be a help in various other
dioxide in the system lead to an increase of the
yogic practices that lead to m e d i t a t i o n a l heart rate and harder breathing to compensate.

experience.

This is initiated through the carotid sinuses.

These carotid sinuses are widely known in

T h e artificial pressure of these sinuses during
m o d e r n times. Many people have fainted by
j a l a n d h a r a b a n d h a prevents this tendency.

mere pressure of these bodies. Some people

Therefore, one is able to hold the breath for
seem to be more sensitive than others; a slight
much longer periods. This also helps to induce
pressure is sufficient to put some people on
one-pointedness of m i n d for meditational
their back. It is also widely known in wrestling,
practices.

boxing, etc. where through discreet pressure

This bandha closes the windpipe and com—
on the opponent's neck, it is possible to almost
presses various organs in the throat. Notably
instantly finish the match. This is regarded as
it massages the thyroid gland which is located
foul play.

in the cavity of the throat. T h e whole body

It is also interesting to note that these carotid
depends on this gland for perfect development
sinuses can be pressed to prevent or counteract
and maintenance. J a l a n d h a r a bandha mas—
tachycardia (fast heartbeat beyond the normal
sages this gland and helps to render it efficient.

limit). This is often used in medical circles. A
gentle massage of the carotid sinuses slows Notes down the heart rate and brings about a faster

1 Topic 4 of this lesson.

normalization. However, this is not always the

2 Antar kumbhaka - Book I, Lesson 8, Topic 4;
case. It depends on the ability to select exactly

Bahir kumbhaka - Book I, Lesson 12, Topic 4
the right place for massage and to do it gently

3 Book I, Lesson 2, Topic 5 and Book I, Lesson 7,
enough to prevent an increase in tension. T h a t

Topic 2

431

Topic 2

Pranayama: Practice

T h e r e is a very close relationship between

Integration of jalandhara bandha and nadi
p r a n a y a m a a n d m e d i t a t i o n a l techniques. shodhana stage 4

Control of prana through pranayama evenIn the previous lesson we gave the ratio of
tually leads to cessation of t h e ceaseless

1:8:6:2: 1:8:6:2 for the complete practice of
fluctuations of the mind. Systematic damp—
nadi shodhana. Now while retaining the same
e n i n g a n d calming of the m i n d t h r o u g h ratio begin to integrate jalandhara bandha.

meditational techniques leads to control of

Eventually you can practise the b a n d h a for
the prana. T h e mind and p r a n a are directly
both antar kumbhaka and bahir kumbhaka,
related. If the mind is like a restless monkey
but at this stage the practice of jalandhara
j u m p i n g from one thought to another, how
only with antar kumbhaka is sufficient.

can meditation be successfully practised? T h e

T h e basic technique is as follows:

aim of both p r a n a y a m a a n d meditational Sit comfortably in any position.

techniques is the same: perfect receptivity and

Breathe in t h r o u g h the left nostril for a
quiescence of mind so that one can know higher
duration fixed by the ratio . . . 1
experience.

T h e n b e n d y o u r h e a d f o r w a r d s a n d d o In the state of samadhi the p r a n a ceases to j a l a n d h a r a bandha.

flow in the body. Pranayama, therefore, tries

Retain your breath inside for a duration fixed
to bring about samadhi by directly controlling
by the ratio . . . 8
and eventually stopping the flow of prana.

On completion, release the bandha.

This leads directly to samadhi. In the monu—

Breathe out through the right nostril for a
mental yogic scripture called the Yoga Vashishthu duration fixed by the ratio . . . 6
it says: "Through these practices (pranayama

Retain the breath outside for a duration fixed
and meditative practices), the prana can be
by the ratio . . . 2
controlled. In this m a n n e r one is freed from

Breathe in through the right nostril for a
sorrow, filled with divine ecstasy and becomes
duration fixed by the ratio . . . 1
enraptured with the supreme experience. If

Do jalandhara bandha.

the p r a n a is controlled, the mind will also

Hold the breath for a duration fixed by the
b e c o m e very calm. T h e r e is an i n t i m a t e ratio . . . 8
connection between the mind and prana. If T h e n release the bandha.

the mind is rendered perfectly quiet, then only

Breathe out through the left nostril . . . 6

Brahman (the supreme) remains."

Retain your breath outside according to the

Therefore, don't regard pranayama as mere
ratio . . . 2
breathing exercises - it has far greater implica—

This is 1 round.

tions. But it will only bring results if you practise Continue for as many rounds as you have
carefully and regularly. Pranayama should be—
time available.

come an important part of your daily practice.

Asanas, pranayama and meditation all affect

Warning
the differing aspects of your personality.

If you feel any tendency towards suffocating
then you should immediately stop the practice.

Practice

Start again when you feel perfectly normal.

In this lesson we have explained the technique
of jalandhara bandha1. This is perfectly suited
for integration with the stages of kumbhaka of

Notes
nadi shodhana pranayama.

1 Topic 3 of this lesson

4 3 2

Topic 2

Meditation: Japa (Part 1)

Many people are in a hurry for the experience

The universal system
of meditation. This is understandable, yet no

J a p a is probably the most widespread and
amount of haste or aspiration will bring the
universal meditative system. It is an integral
experience unless the tricky and tempestuous
part of yoga and tantra as well as Hinduism in
mind is calmed. Meditation is a spontaneous
general. Many traditional scriptures describe
process that can only occur when the mind has
the practices and merits of japa, especially
been brought to a certain level of harmony
tantric texts. Many of the ancient yogis are
and one-pointedness. This applies whether the
pictured practisingjapa. According to tradition,
mind is calmed for a short or a prolonged

Brahma, the creator of the universe caused
time. It must be harmonized. Without this,
everything to be created by continual japa of
meditation cannot arise. One of the simplest,
the mantra Aum. Such is the importance of
safest and most systematic meditative practices
japa in the spiritual life.

is called japa. It is a method that is suitable for

J a p a is not only confined to India. T h e
everyone without exception.

Buddhist path of Mahayana widely uses japa

T h e prime concern of most people should
with a mala of 108 beads plus 3 extra beads,
be to confront and exhaust inner conflicts and
which represent the refuge in the Dharma,
suppressed desires. J a p a is a useful method of

Buddha and Sangha respectively. T h e more
slowly drawing out the negative aspects of the
orthodox systems of Christianity also widely
subconscious part of the mind, with much less
use japa. Anyone who has been to a Roman
likelihood of possible nasty or unpleasant side

Catholic monastery, nunnery or school will
effects. It relaxes the personal arena of the
have seen the monks or nuns rotating their
mind, which in turn can lead to the natural
rosaries. Anyone who has been to Greece or
occurrence of meditation. J a p a is an excellent
other Balkan countries, where the Greek
preparatory technique for kriya yoga, for it

Orthodox Church is prevalent, will know that
tunes the mind so that one can gain the most
nearly all m e n carry a rosary with them.

out of the practices. Furthermore, japa in itself

Whatever they do, whether walking, talking,
is an integral part of kriya yoga. Therefore, if
sitting or working they continually rotate their
you practise japa then you will be laying a
beads wherever it is possible. Whether most of
valuable foundation for the future.

these people realize the reason for the rosary

J a p a generally requires the use of a mala
is uncertain, but nevertheless the tradition

(set of beads).

continues. It seems more than a possibility
that this system was introduced so that each

J A P A - P A R T 1
individual could practise japa throughout the
whole day.

The Sanskrit wordj a^a means 'to rotate'. T h e practice is so called because it involves continu-Rationale ous rotation of a mala, synchronized with a

Concentration is impossible for most people
mantra. Generally the practice is done for a
for there are too many inner a n d outer
fixed number of mantra repetitions, or for a
disturbances. During meditative practice one
set period of time. T h e chanting can be aloud
is either overwhelmed by a continuous stream
or silent. J a p a can be further defined as of inner mental chatter, worries, etc. or on the rhythmical mantra chanting with mala rotation other hand, one is unable to break away from
and with awareness. For maximum benefits it
external noises and other disturbances. Both
must be practised regularly.

of these distractions prevent meditation. Of

4 3 3
course, the inability to shut off outer noises is face with cold water. Of course, if you totally really a byproduct of inner turmoil; if there is
lapse into deep sleep then the breaking of the
inner peace then one can automatically shut
rhythm will not help. You will be dead to the
off outer influences.

world. But in this case you are probably very—

Another trap in meditative practices is sleep.

tired and need sleep. So there is no harm

It is so easy for the practitioner to gain a little
done. But the main point to remember is that
relaxation and, because this is such a rare
the breaking of the rhythm of the mantra and
thing, immediately start feeling drowsy and
the mala rotation tends to help you to be
fall asleep. One must relax but remain wide
aware of sleepiness and then you can rectify
awake. We have said this so many times before,
the situation.

but we are repeating it because this is a trap

2. Preoccupation with the outside world: T h e that many people fall into. Another trap is
rotation of the mala and the chanting of the
forced concentration. Many people realize the
mantra will quickly and automatically tend to
importance of concentration and try to force
make you introvert. This is particularly true if
it, which causes tension and is not real you chant the mantra with feeling and intensity.

concentration. Real concentration arises

3. Absorption with the inner thought process:

naturally through a relaxed mind.

T h e important thing is that you don't suppress

So we have a dilemma, either:

the thoughts. Let them arise, but you must be

1. One does not try to concentrate. This aware of them. You must not be totally lost in generally leads to the pitfalls already them. Don't become identified with them. You mentioned - namely sleep, absorption in must watch them as a witness. Japa is an excel—
outside noises, etc. or forgetfulness in the
lent method of being able to watch the thoughts
inner bubbling thoughts of the mind.

without becoming totally lost in them. T h e

2. One forces concentration in an endeavour
method is as follows. You must, in a sense,
to prevent sleep or the tendency to lose
split your awareness. That is, you should simul—
oneself in the outer world or the thought
taneously be attentive to all the continuous
process. This generally leads to mental
thoughts that arise, as well as the mantra and
tension.

the rotation of the mala. Let the thoughts

Both of the above approaches are incorrect
come, but also be aware of the practice ofjapa.

and will tend to lead one away from gaining

If you start to become lost in your thoughts,
the benefits of the meditative practice. The
then you will stop rotating the mala, or the
answer as we have already said is not to rotation of the mala and the chanting of the concentrate, but instead remain aware1. Japa mantra will become uncoordinated. Whatever
is a wonderful system of maintaining individual
happens, you will quickly notice this loss of
awareness. F u r t h e r m o r e , it prevents the awareness in the japa and you can then again practitioner becoming lost either in the outer equally split your awareness. You must keep
world or in the inner world of thoughts. It also
on doing this.

helps to prevent sleep or drowsiness. Let us

Eventually, if you practise correctly and for
discuss how this is achieved.

a sufficient length of time, the thought process

Duringjapa, one has to do two things: chant
will tend to exhaust itself. Mental turmoil sub—
a mantra and rotate the beads of the mala.

sides. There is a gradual transference. T h e

These act as a point of reference for awareness.

mind becomes overwhelmed by the repetitive

After a short time of practice one gets into a
mantra, instead of the bubbling thoughts. T h e
rhythm; the movement of the mala becomes
mind automatically becomes calm and more
synchronized with the chanting. Your mind
one-pointed. Your awareness will become rivet—
and body (one hand) have to do something.

ed by the mantra and the process ofjapa. This

This prevents the pitfalls that we have already
is exactly what is required. At this stage the
mentioned in the following manner.

mind will have become very relaxed, not by

1 . Sleep: If one tends to fall asleep then the suppression, but by exhaustion of the surface
mantra repetition and the movement of the
thoughts and a gradual weaning away of one's
mala will become unrhythmical or will stop
tendency to lapse into a reverie of thoughts.

altogether. This will tend to bring about This state of natural thoughtlessness combined wakefulness and if necessary one can wash the with awareness is the prelude to meditation.

434

Actually the continual bubbling of the
rudraksha beads. The mala that most sadhakas
thought processes is positive, especially when
use today for their japa is made of tulsi wood.

they come from the deeper realms of the

Crystal stones can also be used among various
subconscious mind. These are your inner other materials.

problems. By watching them you will remove

Malas with different numbers of beads can
them. But the thoughts that most people be used. In yoga the usual number is either become lost in during meditative practices tend 108, 54 or 27. T h e latter is called a sumirani to be very superficial thoughts. These have to
mala and is used for japa practised during
be gradually wiped away, through japa, so one's daily activities. We will discuss this later.

that one can see deeper. So japa initially acts to

T h e beads are generally strung on strong
systematically wean away one's attention from
thread and are separated from each other by a
these superficial thoughts, which are merely a
special type of knot called a brahma granthi
distraction.

(knot of brahma).

When your mind becomes one-pointed and

Each mala has an extra, bead called the
you become deeply absorbed in the mantra,
sumeru (junction or summit). This bead is offset you may be suddenly confronted by a vision
from the main loop of the mala at the point
or thought that arises almost unexpectedly. where the two ends of the mala are joined. The This represents one of your deeper problems bead is an essential part of the mala. It acts as
and it is this that needs to be removed. Mere
a reference point, so that the practitioner can
awareness will do this. It is at this stage, where
know the number of mala rotations he has
you are going below surface thoughts, that
made. That is, the practitioner starts the japa
you are starting to clean out the mind.

practice from the sumeru bead and proceeds

4. Concentration: This will arise automatically, to rhythmically rotate the mala, bead by bead.

when you have exhausted the continuous There is a smooth flow and rotation of the bombardment of your thoughts through japa.

mala until the obstruction of the sumeru. This

That is, awareness leads to concentration of
will immediately tell the individual that he has
mind. When you have exhausted the disruptive
completed one round of the mala. It also has
thoughts of the mind then you will have no
another use: it is easily possible, as we have
choice but to concentrate. You will be almost
already explained, to forget that one is doing
forced to concentrate.

japa. The mind wanders, even though the mala

Japa is a simple, yet effective method of
is being rotated. T h e mala is rotated auto—
overcoming all the pitfalls that we previously
matically without awareness. When the fingers
mentioned. This is why it is such a widely
reach the offset sumeru bead awareness is
practised m e t h o d . It provides a balance once again returned to the practice in hand.

between absorption in the outside world and

There is a special method of holding the
its opposite, total loss in the world of thoughts.

mala: the mala should be

It helps to bring concentration t h r o u g h held in the right hand.

awareness. It provides a method of calming

Support the mala by a loop
the chatter of the mind, not by mental suppres—
formed by joining the tip
sion, but by allowing the thoughts to arise,
of the thumb with the ring
while anchoring awareness to a mantra and
finger. T h e middle finger
mala rotation. It is a very sensible, scientific
should be used to rotate
method. It is a useful tool for people who
the mala. The second fin—
don't have a concentrated mind . . . which is
ger and small finger should
most people.

not be utilized but held
clear of the mala.

The mala and its use

You should count the

T h e mala is an essential part of most of the
number of times you rotate
techniques of japa. As we have already stated,
the mala. This can be done mentally or it can
it is mainly a tool to maintain awareness. It can
be done by using the left hand as follows: after
be made of various types of material, depending
one mala rotation place the left thumb on the
on the tradition. T h e malas widely used in
first joint line at the base of the left little finger; yoga are made of either sandalwood, tulsi or
after the second mala rotation, raise the thumb

435
to the second joint line; after the third, place 1. Your g u m gives you another mantra.

the thumb on the upper line of the little finger.

2. T h r o u g h attaining an elevated state of

Then on the fourth rotation, transfer the left
awareness you realize another mantra,
thumb to the first line of the ring finger. And
which is so overwhelming and compelling
so on. In this manner you can count twelve
that you know beyond a shadow of a doubt
rotations. This allows you to direct all your
that it is your mantra. This often happens
awareness to the ongoing practice of japa.

and the new mantra should be adopted.

Traditionally, japa is practised while holding

3. You receive a mantra in a dream. In this
the right hand in front of the heart. There is a
case, it is advisable to consult a g u m for
lot of sense in this if you chant your mantra in
verification of the suitability of the mantra
rhythm with your heartbeat, and this is some—
for your own use. It is too easy to autothing that h a p p e n s automatically almost
suggest oneself into dreaming up a mantra,
without effort. Or it does if you chant a one
and this is definitely not the correct mantra.

syllable mantra such as Aum. It does not apply

If you have not received a personal mantra
with polysyllable mantras. Also, holding the
from a gum, or if you have not realized your
hand in front of the heart seems to intensify
mantra in an intense flash of insight, then you
the feeling with which one chants the mantra.

should use Aum. You can also use its equiva—

Feeling comes from the heart, so it is said.

lents: Amin and Amen. It is a universal mantra

If you prefer to hold your right hand in any
and is suitable for all types of people. It is an
position you can do so. T h e choice is yours.

ideal mantra for japa practice.

According to tradition, it is also said that a

Don't disclose your mantra to anyone, even
mala used for japa should not be worn during

Aum.

the day, and that when it is not being used for
japa, it should be carefully wrapped in a piece

The three modes of japa
of cloth. This is done to prevent any negative

There are three basic types of japa, defined as
change in the vibrations associated with the
follows:

mala. Also it is said that other people should

1 . Baikharijapa (also called vachika) is audible not even see your mala. You can adhere to
or articulated japa. The mantra can be chanted
these rules if you wish; again the choice is up
as loud as you wish. This is the most suitable
to you.

form of japa for beginners and those people
who have a disturbed mind. In fact, when you

Which mantra?

feel depressed, tense, angry or unhappy, this

There are innumerable mantras. Common
is one of the most effective methods of making
ones are: Aum, Kreem, Hreem, Shreem, Aim, the mind peaceful.

Dum, Hum, Aum Namah Shivaya, Rama,

Incidentally, baikharijapa is widely practised

Krishna, Durga, Aum Mani Padme Hum and in groups throughout the world. It is very many more. T h e sound patterns of a mantra powerful. If the reader has been to an ashram
will stimulate a certain effect on the mental
and heard fifty people chanting early in the
and psychic nature of the individual. Each morning in a meditation hall, he will under-mantra will tend to create (or perhaps draw stand the power of collective chanting. The
out is a better term) a specific symbol within
whole atmosphere is charged with positive
one's psyche.

vibrations. In some ashrams, baikhari japa is

Ideally the m a n t r a should be received practised continuously day in, day out. Various directly from a g u m or a person with elevated people take it in turns to keep the j a p a
awareness, for as it says in the Kularnava resonating throughout the ashram. In the Tantra\ "Only the mantra which is received Sivananda Ashram, home of the Divine Life from the guru will release its power." (15:19)

Society, the maha mantra Hare Rama, Hare

If you have received a mantra through Rama, Rama Rama Hare Hare, Hare Krishna, initiation in this manner, then you should Hare Krishna, Krishna Krishna Hare Hare has continue to use it in japa. It is best if you don't been going unceasingly since 1943.

change it except for a very good reason. The

2. Upanshu is whispering or inarticulate japa.

following are the most valid reasons for In this form, the lips are moved, but they changing your mantra:

create no loud external sound. Only the

436
practitioner can hear the mantra. This is the Pronunciation and speed
stage which leads from the simpler baikhari

T h e mantra should be chanted rhythmically
japa to the more subtle manasik japa. This
and with clear pronunciation. It should be
mode of practice is often done by people who
chanted with feeling and intensity. It should
practise long periods of japa perhaps ten or
be synchronized with the rotation of the mala.

nvelve hours a day for a fixed period of time.

This applies whether the mantra is whispered,

It is particularly useful in cases where one is
aloud or mental. Chant quickly if the mind is
unable to do baikhari japa to avoid creating
disturbed, slowly if the mind is more relaxed.

disturbances in your environment, perhaps
for fear of waking your sleeping children in

Anushthana
the morning or late at night. If loud chants of

The Sanskrit word anushthana means a vow to

Aum will disturb your family or neighbours
accomplish or perform a specific act. Japa
then practise upanshu japa.

anushthana is widely practised. It means that

3. Manasik is mental japa. No audible sound one resolves to do japa for a fixed period of
is emitted, yet the mantra is clearly heard
time or for a specific number of mantra
mentally. This is the most subtle of the three
repetitions. Its purpose is to discipline the
modes. It should be done when the mind is
individual so that he actually carries out what
calm and reasonably free of thoughts. If you
he intends. Many people often start a project
do manasik japa with a disturbed mind, then
with intensity and interest, but this quickly
you are most likely to sink into a pleasant
fades away with time. As such they fail to
sleep, or become lost in the thought process.

accomplish their aim. This applies also to japa.

If practised with a calm state of mind, manasik

T h e enthusiasm disappears and they don't
is the best mode to delve deeper into the
continue to practise. So this vow is a help in
mind.

over coming this lethargic tendency.

These anushthanas are very popular in India

Combination of the different modes
and are usually prescribed for people with

The practitioner need not only use one mode
fickle minds, which is nearly everyone. They
of japa. He can transfer from one to the other
can be practised for one day, one week, one
to suit the circumstances, during each practice
month, one year or however long one originally
program. It is a good idea to always start japa
chooses. The duration, however, should be
with baikhari, whether your mind is calm or
realistic. One should be sincere. Traditionally
tense. If your mind is tense, then you should
anushthana is associated with various rules.

certainly chant aloud until it becomes peaceful.

1. Total silence or at least a reduction in one's

The loud vibrating sound, in a sense, over—
speaking habits.

whelms one's attention and gradually soothes

2. Cutting off one's contact with family, friends
the mind into a state of reasonable tranquillity.

and responsibilities.

If you are calm then you can quickly transfer

3. Diet restrictions.

to upanshu or manasik japa. Baikhari is best

There are other rules, many of which would be
for calming the gross tensions of the mind,
impractical for the average, busy person of
and manasik is most suitable for exploring the
today.

deeper realms of the mind.

If you really want to take up an anushthana

If you are doing manasik japa and the mind
seriously then we suggest you seek the advice
is wandering too much or becoming drowsy,
of a competent teacher on a personal level,
then you should immediately transfer to who can prescribe rules to suit your nature baikhari. When you have brought the mind and circumstances. We do feel, however, that
under some control again, then you can once
each person could make a vow to practise a
more return to manasik japa.

certain amount of yoga every day, whether for

As a general rule we can say the following:

half an hour or three hours; and to practice
beginners and people with tense minds should
karma yoga throughout the entire day. This is
practise mostly baikhari and a little manasik;
not an arduous anushthana, but will help to
when one makes progress in controlling the
ensure that you practise daily.

mind, then the baikhari should be reduced

Concerning japa, you can make a resolve
and the manasik japa increased.

that you will chant your mantra a specific

437
n u m b e r of times over a set period. For Move each bead in turn so that it is synchroniz-example, you could decide to chant 100,000
ed with the mantra repetition.

Aums in 50 days. To do this you would have to

Be aware of the mantra and the rotation of the
chant 2,000 daily. If you can chant at a rate of
mala, while simultaneously watching the
one Aum per second, then you can chant 60
thoughts that arise.

Aums per minute; therefore, the time required

Don't reject any thoughts; let them arise, but
to chant 2,000 Aums would be 2000/60 which
be aware.

is about 35 minutes daily. This of course

All you have to do is watch the process of the
depends on the length of your mantra, if you
mind while simultaneously keeping in touch
don't use Aum, and the speed of your chanting.

with the practice of japa, the mantra and the

Or you can make a vow to chant 1080 Aums,
mala movement.

or any other mantra, every day. This would be

The same applies to outside disturbances; be

10 rotations of a 108 bead mala. Or you can
aware of them, but maintain awareness of the
vow to complete 50,000 mantras, by chanting
mantra and mala.

for one hour every day for as long as is Continue in this way until you return to the required. There are so many possibilities and sumeru bead.

combinations. You must decide on a suitable

Don't cross the sumeru, but reverse the
figure for yourself.

direction by turning the mala through 180

This method of anushthana is an excellent
degrees with your fingers.

method of cleaning and calming the mind. We

Continue the practice.

recommend anushthana in association with

Many ideas or distractions will arise; let them
japa, but you must not think that it is absolutely
for this is the nature of the tempestuous mind.

essential. If you don't want to commit yourself

Simply remain a witness.

to a vow, then you can still do japa regularly or

After some time the thoughts will slowly reduce.

occasionally. It will still bring benefits.

Your concentration will automatically increase.

If you go deeper visions may appear.

Sitting position

Be aware of these.

Any comfortable meditative sitting pose can

Let them arise, but observe them.

be used for japa. Traditionally it is said that

Continue in this manner for the time that you
you should face north or east.

have assigned to the practice.

Make sure that you keep count of the number

VARIATIONS OF JAPA
of mala rotations.

There are a vast number of variations of apa.

At the end, watch chidakasha for a short time2.

We don't intend to give all of them, merely a
representative few which we consider parti—

Method 2: pulse japa
cularly useful and effective. The methods need

There are various types of pulse japa. It is to
little explanation for they are very simple and
be done in association with manasik (mental)

we have already described many essential japa. T h e method is basically the same as details.

method 1, except that the mantra and mala
rotation are synchronized with the pulse or

Method 1: vak shuddhi
heartbeat.

Take your sitting position.

T h e most useful places to feel the pulse are:

Keep your spine and head erect, but without

1. the eyebrow centre
strain.

2. the heart

Be aware of your body; feel how steady and

3. the throat
relaxed it is.

4. the navel

Do not be in a hurry.

You can choose any other place, but it should

Try to imagine that you are free from worries,
be a place where tbe pulse beat is clearly felt.

or at least they can be held in abeyance for the

We especially recommend awareness of the
duration of the practice.

pulse with manasik japa, after a duration of

Then begin to repeat your mantra and rotate
baikharijapa. This seems to intensify the clarity
your mala, starting from the sumeru bead.

of the pulse. We especially recommend awareness of the eyebrow centre (trikuti japa).

438

Awareness
the mind is calm do manasik. If the mind

Awareness should be on the mantra, mala and
wanders too much while doing manasik,
the activities of the mind. Also be aware of the
then change to baikhari.

pulse if you practise method 2.

Pronounce your mantra clearly and rhythmically. If your mind starts to wander then

When and where to practice
the speed can be increased.

You can practise j a p a at any time and in any

Don't disclose your mantra to anyone.

place. However, in order to discipline the mind,

Try to practise j a p a regularly in accordance
it is best to practise at a regular time every day.

with an anushthana.

T h e best times are early m o r n i n g and evening Reflect on the m e a n i n g of the m a n t r a
before sleep.

whenever you have time to spare.

J a p a can also be d o n e as a preparatory
practice b e f o r e d o i n g o t h e r m e d i t a t i o n a l techniques. This will calm the mind so that one gains the most out of the concluding practice.

Benefits

J a p a gives the same benefits as all other
meditative practices. It calms the turbulent
mind and helps to expel complexes, neuroses,
etc. It does this slowly without disrupting one's
life. J a p a charges the mind with positive sound
vibrations and this is wonderful therapy for
even the most disturbed mind. It brings about
one-pointedness of mind, without resorting
to forced concentration. It helps to release the
incredible d o r m a n t faculties and power that is the inheritance of us all. Finally it leads to
meditation.

General rules and suggestions

For clarity, we will summarize the basic points
on j a p a that we have already discussed:

• Use a mantra that has been given by your
guru. If you have no personal mantra, use
the universal mantra Aum.

• Rotate your mala with your middle finger,
u s i n g t h e t h u m b a n d r i n g f i n g e r for support. Use your right hand.

• Don't cross the sumeru bead while rotating
the beads; turn the mala so that it is rotated
in the opposite direction.

• Relax your mind and body but don't sleep.

• Don't concentrate. Be aware. In concentration one withdraws the attention from
all sides to one point. In awareness, one
pays attention not only to that one point,
but to all the thoughts that arise. O n e does
not wrestle with the mind, but slowly tames
it by being a witness to all activity.

Notes

• If necessary, alternate your practice be—

1 For details on the subject of awareness refer to
tween baikhari, upanshu and manasik japa.

Book I, Lesson 3, Topic 5

If the mind is disturbed stick to baikhari; if

2 Book II, Lesson 13, Topic 5

4 3 9

Daily Practice Program

If you have been practising surya namaskara

Try moola shodhana. Overcome your trepi—
regularly you should be able to perform the
dation and test it. If we did not think that it is a whole movement without the slightest hesi-useful practice then we would not have tation1. To this dynamic exercise you can now
discussed it at such length. It is a practice that
add the associated mantras, if you have not
everyone can do physically; it is only mental
already done so. These will transform the entire
disinclination that stops most people from
practice and make it far more powerful.

trying it. If you suffer from constipation, then
you should definitely practise it regularly.

Practice

Rounds

Minutes

Program 1: duration 2 hours

Surya Namaskara

—

10

Shavasana

—

5

Bhujangasana

—

4

Shalabhasana

—

4

Shashankasana

—

4

Ushtrasana

—

3

Paschimottanasana

—

4

Ardha Matsyendrasana

—

4

Yoga Mudrasana

—

4

Shavasana

—

3

Nadi Shodhana Pranayama with

Jalandhara Bandha

20

—

Aum chanting

10

—

Japa

30

—

Chidakasha Dharana

15

—

120

440

P r o g r a m 2: duration 11/2 hours Surya Namaskara

—

10

Shavasana

—

4

Bhujangasana

4

—

Shalabhasana

—

4

Shashankasana

—

4

Ushtrasana

—

3

Paschimottanasana

—

4

Ardha Matsyendrasana

4

—

Yoga Mudrasana

4

—

Nadi Shodhana Pranayama with

Jalandhara Bandha

20

—

Aum chanting

4

—

J a p a

20

—

Chidakasha Dharana

5

—

90

P r o g r a m 3: duration 1 hour

Surya Namaskara

—

7

Shavasana

—

3

Bhujangasana

—

3

Shalabhasana

—

3

Shashankasana

—

4

Paschimottanasana

—

4

Ardha Matsyendrasana

—

3

Yoga Mudrasana

—

3

Nadi Shodhana Pranayama with

J a l a n d h a r a Bandha

—

10

J a p a

—

15

Chidakasha Dharana

—

5

60

Notes

Book I, Lesson 5, Topic 2

4 4 1

Lesson 15

Once a wandering sannyasin (parivrajaka)

Brahmin became very angry and wanted to
entered a village and a pious Brahmin called
know the reason for the delay.

out to him: "Swamiji, please take bhiksha (food) The following day the sannyasin came again
at my home." The sannyasin did so and after
to the Brahmin's house for bhiksha but as he
the meal, the Brahmin begged that he be given
was about to place the food in the bowl he
diksha (initiation). T h e sannyasin told him to
noticed something that looked like urine in
wait some time and continued on his way.

the vessel. He said: "Swamiji, I can't put food After some years the sannyasin again came to
in your bowl, there appears to be urine in it."

the village. The Brahmin was very pleased and

"What if there is?" replied the sannyasin. "But again invited him to take food. He did so, and if I do that it will be polluted, useless!" "Similar after the meal the Brahmin again asked for
is the state of your mind," explained the
diksha. Again the sannyasin replied, "Don't be
sannyasin. "While it remains even a little unclean in a hurry; continue your karma yoga," and
my diksha will be of no value."

went on his way.

Some disciples, even though they may be

Many years passed, then again the sannyasin
initiated, cannot proceed on the spiritual path
came to the same village. The Brahmin was
or gain spiritual experiences, for the same
overwhelmed. He thought that this time he
reason. They blame their guru, yet it is only
would definitely get diksha. After the usual
because of their unfit state that no progress is
meal he raised the matter again, and again the
made. When the mind is cleansed and pure,
sannyasin told him to wait. This time the
then progress is assured.

Swami Satyananda Saraswati

Topic 2

Bhakti Yoga (Part 1)

Bhakti yoga is the yoga of love and devotion.

behind the path of bhakti yoga than one can

It is devotion to the divine, in whatever form,
imagine. Another thing to remember is that
or non-form you care to see him (or her). It
many people would have once laughed and
can be devotion to truth, God, the supreme,
walked away from a person talking about

Brahman, the absolute reality or any other
bhakti. But it is amazing how we change, but
name that you want to call the ineffable. It can
the change does not come through mere blind
be devotion to Christ, Buddha, Mohammed,
acceptance, but through greater understand—

Krishna, Rama, Hanuman, Mahavira, Shakti,
ing and realization of the deeper significance

Shiva, Vishnu, Kali, Durga, Ahura Mazda or
of bhakti yoga.

even Zeus if you wish. You can express devo—

Another thing to remember is that many
tion to any form which you regard as divinity
great yogis, if not all, expressed bhakti. This
incarnated. It can be a great saint, whether
was either their path or bbakti came as a result
dead or alive. It can be your gum. The specific
of other paths. Some of them could not stop
form is u n i m p o r t a n t . . . it is the devotion that talking about bhakti. Were they misguided?

you personally feel that is essential. Without

This is most unlikely, since these were the very
this devotion, whether great or small, it is people who were regarded by others as wise impossible to practise bhakti yoga.

men. If wisdom can lead to bhakti, or if bhakti

Bhakti can easily be labelled blind dogma
can lead to wisdom, then there must be
and in many cases it has degenerated into
something behind the path of bhakti that is
exactly this. In the past and in the present day,
not immediately obvious. Furthermore, these
bhakti has been totally misunderstood and
great yogis were clear indicators and examples
misused. This has led to fanaticism and intoler—
of what the path of bhakti brings: tolerance,
ance. This is not what bhakti is all about. Bhakti
peace, understanding, love of fellow man and
is not something that is easily acceptable to
many other attributes. It is to these people
the modern intellectual world. This is a great
that you should look if you want to see clear
pitv, for bhakti yoga is an incredibly powerful
proof of the benefits of bhakti yoga, not those
method that can lead to higher knowledge who become bigots and fanatics.

and transcendence. Not only this, bhakti yoga
can help you to harmonize your life and make

What is bhakti?

life the joy that it should be. People have seen

The word bhakti comes from the root bhaja, the misuse and corruption of bhakti and have
which means 'to adore', 'serve', 'love', 'to be
mistaken this for the essence of bhakti yoga.

devoted'. And this is exactly what bhakti yoga

Bhakti yoga has vast implications which can
is all about. It is the path of devotion. The
transform your life. This topic has been written
word bhakta comes from the same root and
in an attempt to remove the cobwebs of means 'a person who practises bhakti yoga, misconceptions and to show you how bhakti who feels devotion'.

yoga can transform your life. It will be quite a

Bhakti yoga implies two things: both the
lengthy discussion.

path and the experience. A person can be on

If you are sceptical, there is nothing wrong
the path of bhakti yoga and yet have no
with this; we don't ask you to believe anything
positive experience of intense bhakti. At the
that we write with blind acceptance. Why should
same time, a person can experience intense
your .All we ask is that you read these pages
bhakti, and yet not profess to be on the path
with a reasonably open mind, always remem—
of bhakti yoga. Let us illustrate this more
bering that there are far greater implications
clearly by taking two examples:

445

1. If one is devotionally inclined, then one can The mechanics of bhakti
follow the path of bhakti yoga. This involves

The purpose of bhakti is to develop intense
intense concentration of one's entire being
concentration towards one object. This occurs
on an object of devotion. This method of
spontaneously if there is a feeling of bhakti
bhakti yoga can eventually lead to a towards that object. All one's energy is focussed transcendental experience of overwhelming in one direction. This in turn leads to higher
bhakti. Associated with this bhakti is tran—
sensitivity and receptivity of the mind-body to
scendental knowledge. This bhakti will higher forces. One becomes a bhakta through become stronger and stronger with time experience and not merely through belief.

and more experience.

This method of bhakti has been used by

2. If one is not devotionally inclined, then the
many religions, notably Christianity and
other paths of yoga can be followed instead.

Hinduism. In these religions, the whole pur—

These other paths will eventually lead to
pose is to encourage the expression of bhakti
spiritual experience. This in turn will auto—
in the followers. To do this, specific figures are
matically lead to bhakti, for you will realize
given as objects of adoration. If this adoration
something that you did not know before.

is sufficient, then one can know intense bhakti.

Whichever method you adopt, the result is
bliss and transcendental experience. The
the same. The paths of the devotional and
method is very powerful, and has led many
the non-devotional individuals will even—
people to the highest states of awareness. But
tually join.

there has to be strong devotion to obtain the

Bhakti is both the means and the expression
final results.

of higher awareness. It is both the practice

All of these bhakti religions have used the
and the spontaneous expression of higher
same method. They have only differed in the
knowledge. One leads to the other. Until a
specific form (or forms) to which the followers
certain point on the path of bhakti yoga, there
are recommended to devote themselves. The
is more faith than experience, but once one
basic mechanics are the same in all cases. they
has had a definite experience then the whole
have all used bhakti yoga as a powerful means
situation changes. One comes to know that
to transcendence.

there is indeed a direction to one's aspirations

The method and purpose of bhakti yoga is
and practices. Bhakti becomes an experience.

to take you away from identification with the

From then onwards, one knows that one is not
little 'I', the body-mind. The aim is to reduce
chasing a mirage like a man in the desert.

personal whims, conflicts, disharmony, etc.,

This bhakti increases . . . increases . . . and
which tend to imprison and severely limit
goes on increasing.

awareness. The aim is to make the mind a

This bhakti spans the infinite chasm between
perfect reflector, a perfect mirror of experi—
mere faith and divine realization. And it also
ence. It is under these circumstances that one
covers the period when the bhakta attempts to
can know higher awareness and bliss.

live and express this realization in everyday
life. Bhakti bridges the abyss between lack of

Bhakti - balance for the intellect
divine knowledge backed by faith, and the The intellect is a severely limited form of personal experience and knowledge of divin-gaining knowledge yet it is the power of the ity. Bhakti is not a subject for discussion. It
intellect that the modern world seems to most
must be felt, known and experienced for
admire. There is nothing wrong with this,
oneself. Real bhakti arises spontaneously providing one can understand its limitations.

through higher awareness and knowledge, And it is this that most people don't appreciate.

because of realization of something not known

In fact, this will never be appreciated until one
before. Bhakti is the expression and experience
experiences something way beyond the intel—
of joy at realizing the impossible, at being
lect, which clearly shows the insignificance of
confronted with direct perception of that which
logical thinking as a means to knowledge.

is beyond words. Bhakti, real bhakti that is,

Bhakti is an excellent method of providing a
cannot be created artificially, for it is an balance to over-rigid attachment to the intellect.

expression of bliss, of something beyond the

It is a great help in removing intellectual
wildest flights of the imagination.

constipation and is a means of giving direction

446
and release to emotions and feelings. One of other forms of yoga and eventually you will
the biggest problems in the modern world is
have no choice but to become a bhakta.

the inability for intellectual people to express

Those people, however, who have some
emotions. These emotions become pent-up form of devotion or belief should definitely and suppressed. People forget how to laugh follow the path of bhakti because of their very
and release their emotions in a positive and
personality. They may lack any form of higher
non-destructive manner. Emotions are often
experience, but they spontaneously feel
expressed in outbursts and violence. T h e path
devotion towards something. If you are one
of bhakti provides a perfect method of expres—
of these people then you should direct your
sing these unruly emotions. Furthermore, the
emotion towards the object of devotion. For
emotions are not only released, they are chan—
you bhakti yoga can be the express train to
nelled towards making the mind one-pointed.

expanded awareness. But make sure that you

This is a positive utilization of emotional forces.

are honest with yourself. If you have to sit

The emotions are directed towards the goal of
down and think what shall I be devoted to,
higher awareness and experience.

then this is a sure sign that you don't really

The emotions are such a powerful force in
have an object of devotion. You should not
human beings. Most people are completely
need to sit down and ask yourself the question.

ruled by them. They are buffeted to and fro

If you feel devotion for something, then you
according to the dictates and whims of their
will know. There will be no doubt - your heart
emotions. If these emotions can be channelled
will immediately tell you the object which
and concentrated, then one's whole being will
captivates your bhakti. If you feel strong
also be channelled and concentrated. It is devotion to one thing, without doubt, bhakti impossible to calm the mind if the emotions is the path for you. If you don't feel this
are turbulent. It is like trying to calm the sea
overwhelming devotion for something, then
when there is a typhoon or hurricane in the
at this stage bhakti is not for you. Under these
area. But if you can calm the mind, the circumstances, bhakti yoga will probably lead typhoon, then the sea will automatically become to mere ritual and self-deception, rather than
much calmer. So it is with the emotions:

transcendence. Practise other types of yoga
harmonize them and one's whole being will
and bhakti will come in the future.

automatically follow suit. This is the boon of
bhakti yoga.

Bhakti combined with karma yoga

Karma yoga can be practised as an entirely

Not everyone is devotionally inclined
separate path of yoga. It is not necessary to

Those people who don't feel any form of practise karma yoga with a feeling of devotion1.

devotion to any deity or to any person, do not

But if you combine karma yoga with bhakti
need to cultivate devotion or belief. Why force
yoga, then the whole process becomes intensi—
or artificially create belief or devotion without
fied; it becomes supercharged. Karma yoga
substance? You would merely be fooling alone is a powerful sadhana, but bhakti stimu-yourself, and it is not necessary. All you must lates and accelerates the whole process. This is
do is to practise other forms of yoga with
the main teaching of the Bhagavad Gita.

intensity. Eventually bhakti will arise spontane—

If you are already devotionally inclined, then
ously as a consequence of higher awareness
you should definitely combine karma yoga
and experience. Eventually you will have no
and bhakti yoga. What better way is there to
choice but to be a bhakta (devotee) because of
worship, to express bhakti than through your
what you know. It must happen, just as surely
work? It is also a very productive form of
as night follows day. This applies to everyone
worship that contributes directly to others.

without exception. It applies to those people

The essence of karma yoga is awareness,
who at present feel not even the slightest sign
detachment and renunciation of the fruits of
of emotion. They will become bhaktas in time,
actions'. When bhakti and karma yoga are
for bhakti is an expression of indescribable
combined, it becomes almost easy to renounce
bliss, joy and knowledge.

attachment to the fruits or rewards of one's

Therefore, if you don't feel devotional, don't
actions. One merely sacrifices all actions and
practise bhakti yoga at the moment. Practise
endeavours to the object of bhakti, whether it

447
is the supreme, the guru or whatever. Actions, this is remembrance. Most people are unaware food, thoughts, objects, pleasures, etc. are all
because of sleepiness or forgetfulness. If you
done for something outside yourself. All feel devotion towards something then you are rewards, praise and fruits of one's work are more likely to remember. You are more likely
dedicated to the object of devotion. Though
to be awake. And certainly you are more likely
one may enjoy or use the fruits, they are not
to be aware. So a bhakta who remembers his
done specifically for oneself, but as an act of
guru, or personal form of the supreme, or
bhakti. This is the way to rapidly harmonize
whatever, is automatically more aware in all
the mind and reduce egoism.

situations in life. This applies to work and

This attitude of devotion also brings about
karma yoga. The greater the devotion, the
detachment, for actions are not done for greater the awareness.

oneself, but for something outside one's

In the Uddhava Gita, Krishna said: "Surren-individuality. The more the surrender of one's
der all fruits of actions to me and maintain
actions, the greater will be the detachment.

ceaseless remembrance of me .. ." There is an

One will cease to be swayed or upset by the
old saying: "It's not what you do but the way
ups and downs of life. One will do one's best in
that you do it." This applies exactly to bhakti work and life, but there will be less buffeting.

and karma yoga. It does not matter whether a

This is particularly powerful if you adopt the
bhakta is rich or poor. A poor person can offer
following attitude: "I do not serve . . . the
even the meanest object as devotion, yet if this

Supreme alone serves." When you feel that
is given with total feeling and sincerity, then it
you are not really acting but the tool, the is far better than a rich man who gives vast instrument of something far greater, then you wealth, but without the slightest devotion. It is
must become detached, and because of this
the same with all acts and work. It is not the
you work much better and more effectively1.

acts in themselves that are important, it is the

This feeling of non-doership has been
feeling and sincerity behind them.

summed up in the following quotations:

You can work and play in any way that comes

"Think that you are not you; that you do not
naturally, but always remember your mantra,
exist. Think that it is that power which works in
your guru or your personal deity or whatever.

all things, also working through you. Practice

And it is bhava that is the keyword. This means will eventually reveal this secret to you."

intense feeling of devotion. It is this that can

Also: "One must realize through experience
supercharge karma yoga and transform your
that it is He who makes us do everything.

life.

Never believe that you are the doer; you will
gradually realize this through experience of

Bhakti and the other yogic paths
the doer."

We have discussed bhakti yoga integrated with

"Always cherish the thought that you are
karma yoga. Now we will briefly discuss the
nobody. Whatever there is, it is only the power
other paths in relation to bhakti yoga.

. . . you are only the medium." This attitude

Firstly we want to emphasize one more time
may be merely intellectual in the beginning,
that all the paths of yoga lead to the same
but eventually you will discover through experience. T h e realization is the same; it is experience that it is a sublime truth. Whether only the means that are different. All the paths
you feel this non-doing through the intellect
of yoga aim at reducing and eventually elimina—
or through personal experience, it leads ting the compulsive grip of the mind-born directly to detachment. One becomes detached ego. Bhakti does this by identifying and
in all situations of life. This is the means to
relegating all one's impulses towards an outside
harmony, happiness and higher experience.

object of bhakti. Eventually one surrenders

What about awareness? This is the other
the ego to the guru, the supreme or whatever.

vital aspect of karma yoga. How does bhakti

This is not easy, but this is the aim. J n a n a yoga relate to increasing awareness? We have partly
on the other hand, attains the same result by
covered this in the subject of detachment, for
intuitive realization that the ego is not the
the attitude of not being the doer automatically
totality of our being. This automatically
increases awareness. But there is another factor
reduces the hold of the ego and eventually
in bhakti yoga which intensifies awareness -
dissolves it2. Karma yoga attains the same end

448
when one ceases to be the doer. Raja yoga after one's real nature is one definition of
reduces the power of the ego by exploring the
bhakti yoga. Enquiry into the truth of one's
mind. This leads to understanding of the vast
being is devotion . . ." (verses 31, 32)

underlying substratum of each human being
and every manifested object. The ego autoT h e focal point of devotion
matically drops away when one starts to know

You can devote yourself to anything. But it
the nature of the mind.

must be something for which you spon-

.All the paths merge with each other, for
taneously feel bhakti, love or devotion. The
they are like different petals on the same flower.

object is a means to an end. The object should

Jnana (revelatory knowledge) leads to bhakti
not be imposed on your character. It should
and bhakti leads to jnana. Karma yoga leads
not be foreign or unnatural to your personality.

to bhakti and vice versa. In the beginning

It should be something for which devotion
however, the aspirant must tread that path (or
arises spontaneously. This is so important;
paths) that suits his or her temperament. In
but it can be anything. In the Uddhava Gita, a the Bhagavad Gita, Krishna says: "I welcome section of the Srimad Bhagavatam, it says: "The all men, no matter how they approach me.

Supreme can be worshipped in whatever image

Men pursue me from every direction, 0 Partha."

or medium for which the worshipper feels

(4:2)

reverence and devotion, for being the soul of

Some people say that bhakti yoga is the
the universe, I (Krishna) dwell in all things."

quickest and the best path. Well, this may be

You can choose anything, for whatever you
true if you are devotionally inclined, but if you
worship is a form of the supreme. In the case
are not, then it is not the quickest path. If you
of devotees of Krishna, he represents, symbol—
are more inclined to actions or to thought,
izes and is everything. He is the essence of all
then other paths are probably more suitable
things. Though he is usually depicted in human
at present. Bhakti is powerful, no doubt, but
form, playing a flute and with a peacock feather
only if you automatically and naturally feel
in his hair, be can actually be represented by
devotion. Eventually, bhakti will arise, for it is
any form, any object. The well known form of
inherent in everyone. Each path is powerful if

Krishna is highly venerated by large numbers
practised and if it suits the personality of the
of people in India. Many people feel over—
aspirant.

whelming bhakti for this h u m a n form of

Deeper knowledge of existence does not Krishna. He captivates their hearts and all arise separately from bhakti or devotion. They their aspirations. And this is wonderful, for it
arise simultaneously. As one gains more can easily lead to higher experience and knowledge, so bhakti increases. As both e x p a n d e d awareness. But Krishna is not
knowledge and bhakti increase, so actions restricted to this form. He can be anything. It become more incisive, powerful and efficient.

is the focus of attention that is important. If

This is karma yoga. Also as these other you feel devotion for one particular form then attributes arise, so one is more able to explore use it as a means of expressing bhakti.

and know the mind (raja yoga). These are all

In Christianity, the focal point of bhakti is
interrelated. As all these things increase, so

Christ or the Virgin Mary. These can also lead
does the experience of beatitude; one becomes
to transcendence if the bhakti is great enough.

enveloped in a cloud of intoxicating bliss. This

In fact, this is the method that many great
is the wine of the tantras and the soma of the

Christian saints have utilized in order to know

Vedas. It is the nectar . . . the amrit . . . the
the unspeakable. Saints like St. Bernard, St.

divine fragrance. Therefore, remember these

Teresa, St. Francis and so forth were all bhaktas.

paths are not rigidly separated, they are all

They all used their love of Christ as a means to
intimately connected.

deeper understanding of existence. In this

They show that bhakti (devotion) and jnana
way, they harmonized their whole being. From
knowledge) are not really very different; this arose cosmic understanding and bhakti.

various sages have cleverly defined them. For

In tantra, there are vast numbers of forms
example, in the Viveka Chudamani by Shankar—
of Shakti, the cosmic mother. They all represent
acharya it says: "Among things conducive to
the various aspects of existence. They all
liberation, bhakti is most important. Seeking
represent the absolute. It does not matter

449
whether it is Kali, Durga, Chhinnamasta, Islam, however, is a bhakti religion. The

Tripurasundari, Saraswati, Dumavati, Sho—
bhakti is directed towards Allah, the all
dashi, Bhuvaneshwari, Annapurna, or any of
embracing Lord. He is worshipped as an
the hundreds of other traditional forms of abstraction.

Shakti. If you feel bhakti to one of these forms,

What we have said about Islam also applies
and many people do in India, then you should
to Judaism: the bhakti is directed to a nebulous
direct your emotional and mental energy or formless form of the supreme. So, you can towards it. This will channelize all the forces of use a specific form as a focus of devotion, or
your being.

you can use an abstraction. It does not really

Incidentally this is why the spiritual climate
matter. The important thing if you feel some
of India is so extraordinary. There are count—
type of bhakti is that you express it and channel
less numbers of different deities, all of which
it in one direction towards the form, or non—
are perfectly acceptable as a focal point of
form of the supreme.

bhakti. Such is the tolerance and freedom of

You can express bhakti towards anything . . .

worship. The worship of the supreme can be

Krishna, Christ, Rama . . . anything that spon—
directed towards anything. Why not? All these
taneously creates a feeling of devotion from
different images act as a centre through which
your heart. You can use a symbol such as Aum
one can expand awareness. But there must be
or the cross. You can use a mantra; in fact this
compelling devotion. There must be attraction
is an excellent method, especially if you are
towards a particular form. Without this, there
attracted by the specific sound of a mantra
cannot be bhakti.

and that which it represents. You can express

Even certain systems of Buddhism utilize bhakti towards a great saint, or yogi or a sage, deities as a means to higher awareness. and best of all towards a guru. A guru will not Actually, Buddha was against the use of deities, only act as a focal point of bhakti, he will also
for he knew that they could so easily lead to
inspire you in your practices and give direct
superstition, ignorance and dogma. This is
guidance. This is the personal grace of the
partly true, and was certainly the case in guru.

Buddha's time when religion had totally

T h e object of devotion should be something
degenerated into mere ritual without meaning,
that attracts you as a lamp attracts moths. It
purpose and understanding. But this will not
should be something that you cannot stop
occur if one keeps in mind the purpose of
thinking about. It should be something that
bhakti and is tolerant of other forms of worship.

you can relate to, identify with. The aim is that

Bhakti can lead to expanded awareness. Many
the object of bhakti overwhelms your whole

Buddhists after the death of Buddha realized
attention. If there is something or someone
that there was justification for the use of deities.

who acts as a magnet for your bhakti, then

Because of this, many deities were introduced
adopt this as your object of devotion.

into such sects as Tibetan Buddhism - Amogh

This bhakti towards a particular form leads

Siddhi, Tara, Avaloketeshwara and others. to other things which transcend the external These represent different aspects of existence nature of the object. With experience, your
and states of awareness. They can be used as
bhakti will transform itself so that it encom—
objects of bhakti. They can invoke power well
passes more and more. Eventually, there is no
beyond their material form.

need to confine oneself to devotion of a limited

In Islam, M o h a m m e d discouraged the figure, because a feeling of devotion or worship of images of the supreme for the veneration for everything develops. But this same reason as Buddha, because a m o n g must arise spontaneously; there is no need to superstitious people it can so easily lead to cultivate any feelings. It should arise naturally
mere idolatry. This again was certainly true
from the very depths of your being.

when Mohammed was alive. People worshipped
idols in a blind fashion. Rituals were performed

The form of the supreme
in mere lip language without any real feeling,

People often say: "How can Krishna, Rama,
which led to ignorance, exactly the opposite

Christ, etc. possibly be the supreme? Why
purpose of worship and bhakti. There has to
should we worship the supreme in a limited
be an attitude of understanding.

form?" But this misses the whole point of

450
worship and bhakti. If the supreme, the feet, height and all other features of each absolute is everywhere in everything, then why person. It determines the pattern of growth
not also in the form of Krishna or Christ? It
from childhood to adulthood. It is the molecule
does not matter whether it is Crishna or Christ,
that fixes our mode of life and we have to
or whether it is Krishna or Krist! There is no
follow its dictates on a physical level. But there
difference. It does not matter what form you
is much more. Scientists are beginning to tell
choose. Furthermore, this worship or bhakti
us, with the awe of mystics, that this molecule
to a specific form, this personalization of the
contains the entire knowledge of our
supreme, is a means for you to know the higher
evolutionary past. It contains the collective
experience for yourself. Everything and unconscious of the human race. It contains anything is simultaneously the absolute and the memory of events that occurred thousands
not the absolute. This seems a contradiction in
and millions of years ago. It contains the entire
logical terms, and it is. But you must under—
history of existence. The scientists probably
stand the implications behind this statement
find it hard to believe the facts for themselves,
for yourself. Forms or deities such as Krishna
but they are forced to this conclusion through
and Christ are both the supreme and not the
experience and research. It is something that
supreme. It depends entirely on one's level of
the conditioned mind cannot easily accept or
awareness. T h e important thing, however, is
grasp.

that anything for which you feel overwhelming,

So science is looking and pointing in the
intense bhakti can be the means to go beyond
same direction as yoga and religions. Science
the normal, mundane levels of awareness and
is also starting to revise its attitude towards
experience.

atoms. Many top scientists have already

They say that Krishna, Christ, Rama, etc.

discarded the mechanical model of the 'simple'

are avatars (divine incarnations), but actually
atom. They no longer regard an atom as merely
everything and everyone in the universe is a
a collection of electrons buzzing and whirling
divine incarnation. You are yourself a divine
around a central nucleus. This may be a
incarnation, but probably don't know it. T h e
reasonable picture, but tests and experiments
idea and aim is to go beyond the limitations of
indicate beyond doubt that the nature of the
one's individual self and to know the transcen—
atom is much more than the mechanical model.

dental nature of one's real self.

There is a substratum, an essence that lies

Therefore, the best advice we can give here
hidden behind each and every atom. Each
is that you discard all rational, intellectual atom seems to be like a whirlpool a centre thought and discussions about the validity of where cosmic forces are focussed. So where
worshipping a certain form of incarnation of
will this type of thinking and such discoveries
divinity. The answer to the question is way
take us? Possibly to the point where yoga and
bevond the intellect - the answer is transcen—
science hold each other's hand and realize that
dental. All you have to do is to express and
they are basically talking about the same thing.

channel bhakti to any form that comes naturally

What we are trying to point out is that each
to your personality. The answer will come in
particle in the universe is connected to the
time. All doubts will be dispelled. You will in
infinite. Therefore, is it inconceivable that any
time, realize the real, ineffable, unspeakable
point, any object, any focus, any deity can lead
nature and purposes of worshipping a specific
us to transcendental experience? You must
form.

answer this question for yourself through per—

Scientifically, this idea of the unlimited in
sonal experience, but this in a sense gives
the limited or the infinite in the finite is not
scientific validity to the idea and method of
new. Let us give an example. Scientists have
bhakti yoga. One concentrates on a specific
been amazed at the implications behind re—
point. This leads to the beyond. Devotion of
search into the nature of the DNA molecule. If
one's mental and emotional powers to a limited
you have forgotten what the DNA molecule3
object can lead to transcendence. If you are
is. it is the so-called molecule of life. It is the
scientifically inclined and you are following
molecule of incredible complexity, which modern discoveries, then you should be able moulds individual characteristics in human to see a glimmer of sense in the idea of attaining
beings. It is the blueprint of hair colour, size of
the infinite through the finite.

451

T h e explanation we have given is not inten-One should try to see divinity in everyone
ded to explain the power of bhakti. There is
no matter what their faults and propensities.

far m o r e b e h i n d experiencing the tran—

In the Uddhava Gita it says: "One should treat scendental by means of the finite, than can be
all others with respect and honour, in the same
explained in current scientific terminology. But
way that one shows devotion to the supreme
what we have tried to do is to show that the

(here in the form of Krishna). This leads to
worship of a finite object or deity is not totally
f r e e d o m from hatred, envy, malice, self—
alien to science. If science can tell us that each
conceit." This is not easy to put into practice and every DNA molecule contains the im-without a definite transcendental experience.

measurable collective unconscious, then is it

But if you do this, even to a small degree, then
absurd, to suggest that bhakti or devotion to
your mind will become more and more relaxed.

an object can also lead directly to the awareness

Moreover, it will also be wide awake and alert
of the infinite consciousness?

because of the remembrance. This is a rapid

In the Bhagavad Gita, Krishna says: "A bhak-means to meditation.

ta can worship me in any form; whatever form

The Uddhava Gita continues: " . . . Believing he chooses, I will justify and accept his bhakti."

the Lord to be in all things, he (the bhakta)

This sums up the whole subject. Follow your
should worship all things, whether a pariah,
own feelings of devotion, if you have them.

dog, or a donkey until he experiences the real

Don't feel obliged to worship only traditional
meaning of divinity in all things." This can lead forms. You can choose aspects of nature if you
to the experience of the great Bengali poet,
wish, as did so many poets such as Wordsworth.

Rabindranath Tagore when he wrote: "The

Worship can be in so many different ways. T h e
same stream of life that runs through my veins
great scientist George Washington Carver night and day runs through the world and expressed his bhakti when he said: "When I dances in rhythmic measures. It is the same
touch that flower I am touching infinity. It life that shoots in joy through the dust of the existed before there were human beings on earth in numberless blades of grass and breaks
this earth and will continue in the millions of
into tumultuous waves of leaves and flowers.

years to come. Through that flower, I talk to

It is the same life that is rocked in the ocean
the infinite which is only a silent force."

cradle of birth and death, in ebb and flow. I
feel my limbs are made glorious by the touch

Love of everything
of this word of life. And my pride is from the

Needless to say, it is not easy to love and feel
life throb of ages dancing in my blood this
bhakti towards everything. In fact, it cannot
moment."

arise until one wallows in states of higher

The aim is to see the supreme divinity in
awareness. When one is in perfect tune with
every face, to worship everyone and every—
the infinite, whether for a second or a lifetime,
thing, because eveiything is indeed divine.

then one spontaneously feels love for every—

But you should feel bhakti towards things not
thing without exception or stipulation.

because they are different, but because every—

At the same time, it is a very useful practice
thing is in fact the essence of yourself.

in bhakti yoga to superimpose divinity in any

It is when you start to feel this bhakti towards
form that you conceive, whether tangible or
everything that you start to harmonize with
intangible, on everything that you see in the
others and with yourself. It is under these
world. That is, you can tiy to worship every—
circumstances that you will gain happiness from
thing, seeing all as a manifestation of divinity.

the happiness of others. There is a saying that

That is, if you are a devotee of Krishna, then
goes something like: "to find joy in another's
you can try to see Krishna, in form or essence,
joy, is the secret of happiness." It doesn't mean in everything. At first this attitude and feeling
that you have to walk around joking and
is more intellectual than anything else. But laughing with everyone. This is more likely to with practice, bhakti will arise automatically in be show and falsity than anything else. It means
the light of personal experience. Then you will
living your life, but being tolerant of others,
truly see divinity in everything not through
trying to understand others, trying to increase
faith or belief, but through personal knowledge
the happiness level of those people that you
and experience.

meet if it is possible. A man's life has meaning

452
when a little more love and light comes into In every place are you,
the world through his efforts. This bhakti

In eveiy shape are you.

towards fellow beings was expressed power-

Your names are many,
fully by St. Francis of Assisi when he wrote the

But you are really only one.

following poem:

Your playground is this visible universe.

In all this play, in all this carnival,

Lord, make me an instrument of Thy peace.

There is verily only you.

Where there is hatred, let me sow love.

Where there is injury, let me sow pardon.

T h e r e is another beautiful Sanskrit song

Where there is doubt, to sow faith.

called Shyam Ki Madkuri, which means the

Where there is despair, to sow light.

'sweetness of the supreme'. It is a song that

And where there is sadness, let me sow joy.

names all things of the world as being the

Oh, Divine Master, grant that
essence of sweetness of the supreme. T h e song

I may not so much seek to be consoled,
expresses the feeling of the person who feels

As to console.

madhura bhakti - divine love of everything.

To be understood as to understand,

Bhakti is like being in love with everything

To be loved as to love.

continuously, from humans, to the birds, the

For it is in giving that we receive,
flowers . . . everything. You have no choice, for

It is in pardoning that we are pardoned,
you realize their real nature and the nature of

And it is in dying (to the ego) that we are
yourself and with this 'impossible' relationship,
born to eternal life (expanded awareness).

how is it possible not to feel love for everything? When you gain a peep, a glimpse of the

This is t h e way to r e d u c e t h e fetters of essence of everything, the essence that is
selfishness. It is also the way to make the mind
normally hidden from the eyes of most people,
more receptive to higher experience.

bhakti must result. Find out your real nature

T h e r e is a state of bhakti called madhura
and the nature of everything and you will feel

(divine sweetness). This is love of the divine in
bhakti. You will never be the same person
everything. O n e sees beauty and perfection
again.

everywhere. Wherever one looks one sees the

But this state comes only when one has the
form of the divine. There is love for everything.

grace of e x p a n d e d awareness. Once you have

O n e looks outwards and only sees the work
had a taste of the divine kiss from the lips of
and essence of the supreme. This is an intoxica—
the beloved, then you will feel unquenchable
tion of bliss. O n e becomes saturated with bliss,
thirst and aspiration for the supreme confor there is nothing that is not the supreme
sciousness. T h e bhakta will chase and worship
essence. It can be compared to the love that a
the supreme like a m a d m a n . O n e will forget man feels towards a woman, his beloved; or
everything except the divine. O n e divine kiss
the love a woman shows towards her beloved.

and one's whole life is transformed.

But this love is directed towards everything,
vet, and this is the strange thing, it is simultaneously love that is non-directional; it is
merely love and bliss in itself. It is not directed
towards anything in particular, for this implies
separateness and difference. It is both love for
everything and love for nothing specifically.

In India, there are wonderful devotional
songs which try to depict this indescribable

Notes
state of all-encompassing bhakti. T h e great

1 This has previously been explained in Karma
bhakta T u k a r a m wrote a song, one a m o n g

Yoga, Part 1 and 2: Book I, Lesson 12, Topic 1
many, called Virat Bandana in the Maharash—
and Book II, Lesson 13, Topic 1
trian language of West India. T h e r o u g h

2 Book III, Lesson 28, Topic 1
translation of the title is 'world prayer'. T h e

3 For further details on the DNA molecule refer
first verse is as follows:

to 'Meditation and the Mind': Book I, Lesson 8,

Topic 2

4 5 3

Topic 2

Amaroli

In this topic we intend to describe various

The whole process is solemnly explained to
aspects of amaroli, or urine therapy. Many Parvati by her husband Lord Shiva.

people have actually used urine as a means of

In the Hatha Yoga Pradipika, a traditional
removing certain ailments. We have read of
tantric yogic text, it says: "The first and last almost miraculous cures of chronic diseases
portion of shivambu (urine), which is pungent,
attributed solely to amaroli. We cannot vouch
should not be taken. T h e intermediate flow
for the cure of leprosy, cancer, etc. through
should be consumed daily. This is called
amaroli, for we lack the actual experience, but
amaroli according to the Khandakapalika."

at the same time we are prepared to keep an

There are many more ancient references.

open mind on the subject. We will present the

Amaroli is widely mentioned in ayurvedic texts
facts as we see them, so that you can decide for
such as the Susruta. So there is nothing new yourself whether amaroli is valid or not.

about drinking urine.

The wisdom of the ancients

Is urine a poison?

Many ancient and tested traditional systems

One of the prime functions of the kidneys is to
have praised the benefits of amaroli. In tantra
maintain the fluid balance of the body. That is,
there is one whole text devoted to it. T h e text
the body must be kept at a reasonably fixed
is called the Damara Tantra and the process is level of alkalinity (ph); to do this the kidneys
called shivambu kalpa vidhi. The word shivambu
remove acid from the body. This occurs
has various meanings; in this context, it means
especially after meals. Associated with this

'urine'; the word kalpa here means 'to change', elimination are various other constituents, one
or 'to revitalize' and vidhi means 'process' or of which is ammonia. It is this ammonia that

'technique'. Therefore, shivambu kalpa vidhi can some people would object to, as it is poisonous
be translated as 'the practice of using urine to
in certain quantities. However, in the amounts
regenerate the body'.

that the body produces, especially from a

There are 108 verses devoted entirely to vegetarian low-protein diet, it is not a problem.

amaroli. It is suggested that the urine be either
taken alone or with various types of herbs. If

Contents of urine
you wish to find out more you should read the

Urine contains: urea, creatinine (protein), uric
text yourself. We will quote three verses that
acid, amino nitrogens, ammonia, sodium,
summarize the whole process:

potassium, calcium, magnesium, chloride com-

"A sensible man gets up early in the morning
pounds, sulphate compounds (organic and
when three quarters of the night has passed
inorganic), enzymes, hormones, trace elements

(about 3 or 4 o'clock) faces the east and passes

It contains various other constituents, the
urine." (verse 6)

amount and concentration of which depends

"The initial and concluding flow of urine is
on diet and health. Most of these materials are
to be discarded. T h e intermediate flow is to be
essential substances for maintaining the body
consumed. This is the most suitable method."

and can be recycled. This is one of the reasons

(verse 7)

why amaroli may give so many benefits.

"One should take one's own urine. T h e

However, this is still subject to experimental
mouth and tail of a snake contain poison. In
verification and as yet no real scientific proof
the same way, the first and last portion of flow
has been given to substantiate the claims of
tend to be unwholesome. This is widely
proponents of amaroli.

accepted." (verse 8)

454

Overcoming fear
also useful for alleviating mosquito and other

If you want to start to practise amaroli, the
similar insect bites. All these points make
biggest obstacle is your own mind. It is difficult
regular washing with urine a worthwhile habit.

for most people to even touch urine, let alone

Don't waste your urine - use it.

take the first sip. This has to be overcome

People suffering from measles, chickenpox
gradually.

and other similar ailments can bathe in their

T h e best m e t h o d of overcoming your own urine. Alternatively you can use urine phobia is to first of all wash your hands in packs. Urine packs can also be kept on wounds,
urine. Then the following day, or after a few
boils, lumps and swollen areas of the body for
days, start to wash different parts of your
prolonged periods of time. For small burns,
body. Eventually you should be able to wash
ice or cold water is recommended, but for
your whole body in urine. Of course you should larger burns urine packs should be kept on for also wash afterwards with water.

short durations. T h e pack should consist of a

Then, during washing with urine, tentatively
folded cloth, soaked in warm urine. These
put a drop on your tongue. You will find that it
packs can also be utilized for certain internal
is not as bad as you think it is. In fact, you may
diseases.

even find it tasty. There is one man in the

Urine can also be associated with massage.

ashram who says that it reminds him of This applies to a full treatment of massage as Jamaican beer (not mm).

well as massage during your daily bath. The

Eventually you will find that you can take a
massage should be directed towards the heart
sip of urine without the slightest hesitation. It
to stimulate the return flow (venous) of blood
is then a short step to actually consuming a
to the heart. This massage will stimulate the
glassful of urine. It is only cultural brain—
local blood circulation, remove toxins and
washing that makes us nauseous at the thought
squeeze impurities out of the skin.

of consuming urine.

Internal therapy

PRACTICE

There are some people who praise and worship
amaroli, claiming urine to be the divine nectar

External therapy
of life. Ardent supporters give a long list of

Many people wash themselves thoroughly with
diseases which can be treated with urine,
urine every morning. After a minute or so this
including diabetes, kidney diseases, heart
is all washed off with water. The effect is to
ailments, high blood pressure, oedema,
remove inlaid dirt, grease and toxins from the
malaria, general fevers, colds, asthma, mens—
skin. It has an osmotic and solvent action which
trual disorders, piles, intestinal diseases, cancer
draws out impurities. This is aided by the
and many more. If you suffer from any of
warmth of urine opening the pores of the
these diseases then you have nothing to lose
skin; your body produces its own hot water,
and everything to gain by trying amaroli. If
why not use it? At the same time, salts from the
possible, you should contact a doctor or nature
urine are taken in through the pores of the
healer who has empathy with amaroli, to obtain
skin replacing lost salts.

advice on the method to be employed for your

Anyone who has cuts, grazes, sores or similar
circumstances. The therapy can be used for
open wounds can use urine as a disinfectant.

both chronic and acute diseases, but in the

Not only does it keep the wound clean and
case of acute disease, such as gastroenteritis, it
free from infection, but it also seems to aid the
can be used as an adjunct to conventional
speed of healing. If you suffer from boils,
therapies.

pimples or fungus infections such as athlete's

Those people who have read the topic on
foot, then you can use urine as a means of
shankhaprakshalana1 will appreciate the simi—
drawing out the underlying impurities. If you
larity between the salty water used in that
burn or scald yourself you can also use urine
practice and salty urine. The salt content of
as a method of disinfecting and drying up the
urine varies greatly. The first flow of urine in
weeping sore. This also applies to blisters. It is
the morning is about two to four times more
said that a mixture of urine, ginger and salt
concentrated than urine passed in the daytime.

rapidly removes ringworm and eczema. It is

This solution is hypertonic (that is, containing

455
more salt than normal body fluid). U n d e r these c o n s u m e d f r o m a n e a r t h e n o r c o p p e r circumstances, the osmotic pressure may draw vessel.

water out of the body into the intestines. This

If you are ill you can take urine throughout
flushes the system and has many beneficial
the day. If you are healthy, three times
repercussions. This directly helps to relieve
daily - in the m o r n i n g and then after meals
constipation and indirectly other c o m m o n
is sufficient. It is approximately one hour
ailments.

after meals that there are said to be many

Depending on the diet, the amount of salt in
valuable enzymes, and other chemicals
the diet and the amount of water consumed,
present in urine.

your urine during the day will tend to be

You can use urine for gargling, especially
hypotonic (that is, containing less salt than the
for a sore throat.

body fluid) or isotonic (containing the same

Do neti with urine (. wamootra neti). T h e quantity of salt as the body fluid). T h e urine
method is the same as for neti with salt
will be hypotonic if you consume sufficient
water2 and can help to clear eye, ear, nose
water. This urine will be quickly absorbed into
and sinus ailments, as well as headaches
the blood to flush the kidneys, muscles, etc.

and so on.

You must use your discretion when you

Amaroli and fasting
practise. If you are u n s u r e consult an

For removal of disease, amaroli is usually
expert.

combined with fasting, either partial or total.

We suggest you combine amaroli with yoga

T h e fasting in itself is a wonderful method of
practices to give a more integrated approach
removing many types of diseases. All the
to health.

energy of the body is directed to rectifying
defects. U n d e r n o r m a l circumstances it is largely preoccupied with processes of digestion.

When you stop taking food then the energy is
redirected to healing the body and purging
waste material. However, we issue a warning:

before u n d e r t a k i n g a p r o l o n g e d fast with amaroli you are strongly advised to seek expert guidance.

If you have no illness, then you can merely
practise amaroli without fasting, or if you wish,
you can fast for a regular short duration,
perhaps one day a week. For example take
your lunch, and then eat nothing until lunch
on the following day. During fasting you can
consume all your urine, taking care to discard
the head of the first few flows. Even missing
one meal can help to rest the digestive system,
especially if you are a big eater.

Amaroli in combination with simple, balanced
and vegetarian food is also recommended.

T h e following are the basic rules and techniques of amaroli:

• If you intend to combine amaroli with
fasting then you should reduce the intake
of processed foods, meat, salt, spices,
starches and heavy foods a few days before.

Notes

Start to eat more fruits and vegetables.

1 Book I, Lesson 12, Topic 2

• On arising in the early morning drink the

2 For details of neti with salt water refer to Book I, intermediate portion of the urine. It is

Lesson 1, Topic 2
traditionally said that the urine should be

4 5 6

Topic 2

Asanas: Benefits

When describing the benefits of asanas there
the pranic and mental bodies. It is these
is always the tendency of oversimplification.

influences that can bring about remarkable

The concrete benefits that we attribute to each
improvements in one's overall health and
asana in this book, though definitely valid, are
attitude towards life.

only scratching the surface. We are actually

Ideally, asanas should be done amidst con—
underselling the vast benefits that can be ditions of peace and harmony. It is in this obtained from them. We generally confine manner that they will most effectively purge
ourselves to listing the physical benefits and
the system of all types of abnormalities, wheth—
pointing out the parts of the body that are
er physical, pranic or mental. This is one of the
specifically influenced. These benefits are true
reasons why a sojourn in a quiet haven, com—
enough, but asanas act in far greater depth.

bined with yogic practices such as asanas, is so

They don't actually affect specific parts of the
therapeutic. Furthermore, asanas give greatest
body to the exclusion of all other parts. Every
benefits if you simultaneously change food
asana has positive and harmonious repercus—
habits, sleep habits, etc. so that they are more
sions on the whole being of the practitioner.

conducive to well-being. The habits here are

They act on the gross and easily perceivable
the ones that are obviously detrimental to
physical body, but far more important in
good health. We won't discuss them here for
relation to maintaining or improving health
you are more than likely fully aware of them.

and removing disease, they act on the psychic

Even if you don't change inharmonious habits,
i pranic body) and personal mind. It is the
asanas will still help to bring about good health,
influence on these far more subtle aspects of
but they work less successfully and efficiently.

being that bring about the main benefits of

In fact, without this effort to reorientate your
asanas. But it is these more subtle planes that
way of life, they will probably only manage to
cannot be discussed in concrete terms. They
maintain the status quo and prevent you going
have to be experienced. It is imbalance in the
further down the road to ill health. We don't
flow of prana and mental disharmony etc. that
want you to become a faddist, or to suppress
are the root causes of disease. Asanas help to
your natural inclinations. All we want you to
harmonize both these spheres.

do is to bear these factors in mind when you

Asanas don't really act in a specific sense,
try to gain good health and when you utilize
but in a total sense. That is, they tend to asanas as an aid.

harmonize the entire subtle instrumentation

Think of your body as an iceberg, the physical
of the individual being. This in turn helps to
body being the part that lies above the waves
rapidly bring about vibrant health, or at least
of the sea. T h e greatest bulk of the iceberg lies improved health. Of course, we could say more
unseen, submerged in the depths of the sea. It
about the effects on the mind and the pranic
is the same with your individuality; most of it
body, but the relationships and interactions
lies unseen in the more subtle layers of the
are very subtle, and any attempt to be specific
pranic and mental body. It is this hidden aspect,
only leads to gross overgeneralization and
the majority in fact of the total, which has the
eventually more confusion. It is for this reason
greatest control and influence on your mode
that we stick to describing benefits that come
of life, health, etc. During the practice of asanas, from asanas through direct physical reasons,
it is only the physical manipulations that are
such as massage, stretching the nerves, etc.

seen. One also becomes aware of increased

But the greatest and more profound benefits
flexibility etc. Yet while doing asanas (and here
come through the influence of the asanas on
we mean correctly with awareness and relaxa—

457
tion), there are vast harmonizing processes is also a feedback so that the physical aspect occurring below the normal levels of percep—
influences the more subtle spheres. Let us
tion in the mind and pranic body. These are
illustrate this with the analogy of the iceberg
the most important revitalizing influences of
again. The greatest control, in a sense, comes
asanas, yet also the least obvious. It is only
from the ice that lies below the sea. That is, the
with increased awareness that one becomes
top section floats according to the dictates of
more and more familiar with these processes.

the submerged part. But conversely, the top

The pranic flows are harmonized. These are
also affects the lower portion. If you start
the intermediaries between the mind and the
changing the contour or nature of the ice
physical body and they have a controlling above the sea there will be repercussions below influence on the processes occurring within the waves, because it is a whole unit. There are
the physical body. They are very real . . . they
interactions. It is the same with the direct action
only seem unreal because they cannot be of asanas on the physical body: there are perceived in normal states of awareness.

repercussions in d e e p e r realms, beyond

To do asanas correctly, there must be normal perception. This is the important point awareness. This leads to relaxation of the to remember. Asanas affect your mind, psychic
subconscious mind and the eventual purging
body and physical body. You may not be aware
of mental conflicts etc. The mind is also acted
of the subtle influences, but they take place.

on through the physical body. The physical

So when we list the benefits of asanas,
practice induces harmonious flows of nerve
remember that far more is implied. Every asana
energy, breathing, heartbeat and so forth.

has an influence on one's whole individuality,

These in turn help to harmonize the pranic
whether small or large. This even applies to
flows within the pranic body, which in turn
the simplest asana. It is unrealistic to define
helps to calm the mind.

rigid boundaries where asanas work and don't

T h e physical, pranic and mental bodies are
work, give benefits and don't give benefits.

only arbitrary classifications. They don't really

They affect and help to harmonize your whole
exist as watertight compartments. They are
being. We give specific benefits only because
part of the same totality of individual existence.

they are obvious from the physical nature of

It is only through limited awareness that one
the asanas, can be easily felt in oneself and can
sees oneself as mainly a physical body with an
be easily described. But the deeper benefits
accumulation of a few thoughts. The being of
take place way below the level of perception of
an individual extends from the physical, most people. You must experience them for through the pranic and into the mental. And yourself. So when reading the benefits that we
even much deeper again beyond limitation briefly describe remember that there is much, and definition, but at this stage we don't want much more that we don't mention.

to go further than the personal mind. It is the
same with the iceberg. We all accept, at least
most of us, that there is far more than the part
that protrudes above the water. The totality is
both above and below the sea. T h e totality of
the iceberg is both visible and not visible. It is
the same with individual existence; the physical
body is the only part that most people see. In
states of higher awareness these other realms
can be perceived.

Our main purpose in this topic is to point
out and emphasize that asanas act on deeper
spheres of our individual being. Though they
are predominantly physical, they have positive,
harmonious repercussions on the more subtle
realms of our being. Of course, most of the
control and influence on the physical body
comes from the more subtle layers, but there

458

Topic 2

Asanas: Practice

Having already described bhujangasana and
shalabhasana1 we will now describe dhanur-
asana (bow pose), which combines the benefits and features of both these backward bending
asanas and also has some specific physical
benefits of its own. Ideally, all three asanas
should be done together, one after the other.

However, those people who are short of spare
time can practise dhanurasana as an alternative

Reach back with your hands and grasp the
for the other two.

ankles of each leg.

Hold the feet together so that the big toes are

DHANURASANA (BOW POSE)

in contact.

Place your chin on the ground.

The Sanskrit word dhanu means 'a bow'. Relax your whole body, especially your back.

Therefore, this is called 'the bow pose', because

This is the starting position.

in the final pose the body resembles a bow, the

Breathe out deeply while on the ground.

trunk and thighs representing the wooden

Breathe in deeply.

part of the bow and the lower parts of the legs

T h e n tense your leg muscles and try to
and the arms representing the bowstring. This
straighten your legs.

is a perfect description of the asana.

This is of course impossible because of the
anchoring effect of the arms.

Scriptural references

The result will be that you will arch your back

This is a well-known asana and mentioned in
and lift thighs, chest and head off the ground.

various yogic texts. To save unnecessary T h e only muscular contraction should be in repetition we will merely quote a verse from the legs.

the Gherand Samhita: "While lying on the The back, the arms and the rest of the body ground, stretch your legs as straight as sticks.

should be relaxed as much as possible.

Catch hold of your feet with your hands behind

The arms should remain straight and passive;
the back. Adjust your body so that it takes the
they take no part in the actual raising of the
shape of a bow. Rock to and fro. This is body but act as tie bars.

dhanurasana according to the yogis." (verse

Hold the head back and raise the chin.

1:19)

You should adjust your position so that the
soft part of the abdomen (the belly) supports

Basic technique
the weight of the entire body on the ground;

There are a number of variations of dhanur—
this can be achieved by adjusting the height of
asana, all having their own good points. T h e
the head or by slackening or tensing the legs.

method that we will describe as the basic Hold your breath in the final pose.

technique is the one most widely practised and

Stay in the final pose for as long as it is
taught. Try this technique and also the comfortable.

alternative methods described later. Compare

Don't strain.

them and choose the variation that suits you.

Then slowly relax the leg muscles and return

Lie flat on the floor, facing downwards.

to the starting position.

Bend the legs at the knees and bring the heels

When you reach the ground, breathe out.

as close as possible to the back.

Relax the whole body for a short period of

459

time until the respiration returns to normal.

Then return to the ground.

Then you can repeat the practice.

This method is a little more difficult, but it
gives an accentuated massage to the abdominal

Breathing
organs.

First exhale and then inhale deeply in the
starting position. Hold your breath as you

Variation 2 - for beginners
raise the body, stay in the final pose and return

The following is a simplified version of dhanur—
to the ground. Exhale when you have returned
asana. It is called saral dhanurasana (easy bow to the starting position.

pose). It gives basically the same benefits as
other forms but at a slightly reduced level. It is

Mistakes to avoid
a good asana and is ideally suitable for

This is an asana that is often done incorrectly.

beginners and for people who cannot do the

Take care to avoid the following mistakes:

other forms of dhanurasana.

• Tensing the back in order to raise the body
into the final pose. Only use the leg muscles
and let the back be passively bent backwards. This is a little difficult for many
people, but with practice it will become
easier.

• Holding the feet instead of the ankles. Make
sure that your hands wrap around the
region of the ankles, not the feet.

T h e technique is as follows:

• Separating the feet. Keep the feet together

Take the starting position described for the
so that the big toes remain in contact
basic technique.

throughout the entire practice. Beginners

Place both the knees and feet together.

will find it easier to keep the knees apart. If

Relax the whole body.

you wish you can try to bring them closer

Breathe out deeply.

together while in the final pose. This will

Breathe in deeply.

intensify the effect of the asana.

Tense the leg muscles and bend the feet

• Resting the weight of the body on the ribs
backwards towards the head as far as possible.

instead of the soft part of the abdomen in

Keep the knees and the thighs on the ground
the final pose. Adjust the balance of your
throughout the entire practice; don't raise
body so that the belly lies in contact with
them.

the floor. This is easily done by adjusting

Try to raise the head and chest as high as
the height of the head, by either tensing or
possible off the ground, using only the leverage
relaxing the leg muscles, accordingly.

of the legs.

• Bending the arms. Keep the arms straight

Let the back muscles remain passive.

throughout the entire practice.

This is the final position.

In the final pose, the breath can either be held

Variation 1
or can be deep and slow.

This method is essentially the same as the

That is, the breathing can be as given for the
basic technique already described, but with
basic technique or for variation 1. Choose
one notable difference: the breathing is deep
that which you like best.

and slow in the final pose.

Stay in the final pose for a comfortable length

The technique is as follows:

of time.

Do all the actions described for the basic Then slowly lower the head and the chest to technique as far as raising the body into the the ground by relaxing the leg muscles.

final position. Instead of holding the breath,

Repeat the practice when the breathing has
breathe slowly and deeply. Try to accentuate
returned to normal.

the rhythmical expansion and contraction of
the abdomen with the breathing.

Variation 3 - rocking

Stay in the final pose for as long as possible

While in the final pose one can rock to and fro
without strain.

on the abdomen. This increases the massage

460
of the inner organs. To initiate this rocking asana respectively1. It should be followed by a movement it will be necessary to both:

forward bending asana as a counterpose.

1. .Alternately tense and relax the leg muscles
slightly,

Benefits

2. Breathe in and out.

Dhanurasana roughly duplicates the benefits

Both of these actions change the position of
of bhujangasana and shalabhasana. However,
the centre of gravity and induce a forward and
there are notable differences. In shalabhasana,
backward movement. At first the movement
the back muscles are tensed, while in dhanur—
will be slight, but it will increase as the body
asana they are passive. In bhujangasana, the
gains momentum. When in full motion, the
back muscles should also be relaxed, but the
chin will nearly touch the floor at one extreme
main influence is on the small of the back in
and the thighs will touch the floor at the other
the region of the sacrum. In dhanurasana, the
extreme. Needless to say, the back must be
main influence is the intense intra-abdominal
tensed during this variation.

pressure. Each of these asanas has its place in

Do as many rocking movements as you can
an asana program. They complement each
without excessive strain. Men should be careful
other. It is for this reason that they should be
not to injure themselves by compressing or
done one after the other.

squashing their testicles. Beginners will prob—

Dhanurasana is very useful for overcoming
ably find it easier to separate the knees while
lethargy and sluggishness in mind and body.

rocking to and fro. This rocking motion cannot

It has a direct effect on the solar plexus at the
be done in variation 2 - saral dhanurasana.

navel, which is a large sympathetic nervous
centre so important for healthy functioning of

Awareness and duration
the organs of the body.

Direct your awareness to the breathing and

These nerves are brought into maximum
relaxation of the back. In variation 1, you can
efficiency, which in turn leads to improved
be aware of the alternate inflation and deflation
functioning of the whole body, especially the
of the abdomen in the final pose. In the rocking
digestive, eliminative and reproductive organs.

variation you should be aware of the coordina—

It decongests the entire abdominal region
tion of breathing and the flexion of the legs to
and its organs. The liver, the multi-duty organ
induce the rocking.

of digestion is massaged, which leads to an

Remain in the final pose for as long as
overall improved digestion. The pancreas is
possible without strain. Do it as many times as
toned up so that it secretes the correct amount
you wish providing there is no excessive drain of glucagon and insulin at the right time. The of energy. We recommend 3-5 rounds.

entire alimentary canal is reconditioned, as
well as accessory glands. Blood is encouraged

Limitations
to flush through the whole system and this

People who suffer from a weak heart, high
acts as a cleaning process. T h e kidneys are
blood pressure, hernia, peptic or duodenal
rendered more efficient, which leads to better
ulcers, appendicitis, colitis and other abdomi—
fluid balance within the body. It helps to
nal ailments, should not do this asana.

alleviate constipation, dyspepsia, sluggishness
of the liver, diabetes and excess fat.

Precautions

The spinal column is realigned and rejuve—

Don't practise dhanurasana after meals; wait
nated. The ligaments, muscles and nerves are
for at least three or four hours.

given a good stretch, especially on the front

It is advisable not to do d h a n u r a s a n a

(anterior) surface. This relieves stiffness and
immediately before going to bed at night, as
the spine is made more supple and healthy.

this asana stimulates the adrenal glands and

The deep muscles of the back are exercised
the sympathetic nervous centre in the navel.

which recirculates stagnant blood.

You may find this prevents the onset of sleep.

Dhanurasana massages the heart. This is
done via the diaphragm, which is pushed

Sequence
towards the heart by the extra pressure in the

In your asana program, dhanurasana is ideally
abdomen. It is also useful for alleviating various
practised after bhujangasana and shalabh—
chest ailments. For example, it is suitable for

461
removing the hunching tendency of asthmatics, which aggravates ill health. D h a n u r a s a n a realigns the back and thereby improves the
breathing processes. This in turn leads to free
flow of air through the nasal passages.

Various endocrinal glands are massaged and
toned, notably the thyroid and the adrenals.

T h e secretions of the adrenals are regularized.

Blood is flushed through the glands. It is this
effect that quickly removes tiredness, for
cortisone is secreted to give you the required
lift; or if you are overactive, the secretion of
cortisone is reduced so that the body attains
balance. This also helps to alleviate various
types of rheumatism.

Notes

1 Book I, Lesson 4, Topic 2 and Book I, Lesson 9,

Topic 3

4 6 2

Topic 2

Pranayama: Practice

One of the main aims of pranayama is to induce
a deep state of mental and physical tranquillity.

T h e slower the breathing rate the better. T h e
sound should be imperceptible, or nearly
imperceptible. But the breathing must not be
forced, if you find difficulty in breathing slowly,
then you should reduce your duration of
retention.

T h e r e is also another factor to r e m e m b e r if you are practising reasonably long breath
retentions a n d p r o l o n g e d inhalations a n d exhalations. You will find it difficult if you are
eating large meals. You should reduce your
intake of food if you find that pranayama is
uncomfortable. This will not only enhance the
benefits of pranayama but also make it far
easier to do. If you feel any negative effects
from the practice then you should stop for
some time. If necessary contact a qualified
yoga teacher for further guidance. It is better
to be safe than sorry.

Integration of jalandhara bandha and nadi
shodhana stage 4 (continued)

In the previous lesson we combined nadi
s h o d h a n a with the practice of j a l a n d h a r a bandha. T h e internal retention (antar kumbhaka) was done while locking the chin in jalandhara bandha. T h e previous ratio was

1:8:6:2. T h i s is quite an a d v a n c e d ratio especially when combined with j a l a n d h a r a
bandha1. Therefore, for this lesson you should
continue the same practice. Remember that
the ratio for inner retention is 8. It is during
this period that you should practise jalandhara
bandha. At this stage don't attempt to do
j a l a n d h a r a b a n d h a with outer retention of breath. This will come later.

Notes

1 Book II, Lesson 14, Topic 4

4 6 3

Topic 2

Meditation: Japa (Part 2)

As the subconscious mind is progressively
heartedly. Each mantra has vast power which
cleaned out a n d o n e makes headway in you have to u n f o l d . You have to m e r g e meditational practices, one is confronted by yourself with the m a n t r a and experience
the enormity of the psyche and overwhelmed
everything that the m a n t r a evokes. Each
by incredible visions, premonitions of the mantra represents something that cannot be future and many other things. Though one spoken about. It has to be experienced. This is
should watch these infinite numbers of psychic
why we are not very interested in explaining
manifestations, it is so essential not to become
the meaning of mantras. This is bound to be
too enraptured, enthralled and enslaved by
superficial. You must find out the meaning of
them. Watch them by all means, but don't be
a mantra for yourself. No person can ever
distracted from going deeper into the more
explain the real m e a n i n g of a m a n t r a to subtle realms. And it is possible to go deeper,
a n o t h e r p e r s o n . C o m m u n i c a t i o n c a n n o t much deeper than even the imagination dares bridge the chasm between verbal meaning and
penetrate.

direct experience.

Don't become attached to the psychic world.

This process of reflection on the meaning of

Watch, experience, but always try to remain a
a mantra intensifies the whole process o f j a p a
witness. Be detached . . . be aware. This is the
sadhana. However it is really for people who
means of not becoming ensnared and distrac—
have penetrating powers of enquiry and who
ted from going deeper into one's being. Of
have a one-pointed calm mind. You are not
course, at this stage you may not be exploring
obliged to reflect on the meaning of a mantra
the psyche, but you will in time, if you
during japa. J a p a will give wonderful results
persevere. We give this warning so that you
without tbis reflection, but it can lead to the
bear it in mind when you start to delve into the
highest fruit of japa sadhana.

incredible realms of the psyche below the
subconscious (or, perhaps beyond the subcon—

Devotion
scious is a better term). Don't be waylaid too

Devotion is a n o t h e r powerful m e t h o d of
long by the pleasant scenery, and it is really so
intensifying the practice of japa. It is to be
beautiful, on your way back to the source.

practised by those people who are naturally

Always remember that the aim is to reach and
inclined towards worship. It is for those people
experience the essence of your being. Don't who are notably emotional in character.

get lost. In the previous lesson we gave an

Each mantra is shakti, each mantra is a direct
introduction to j a p a , together with a few link to the divine. Therefore, when you chant practices'. In this topic we want to give a few your mantra, try to feel that you are commun—
more techniques.

ing with the divine essence. Feel love in your
heart. Be aware of all the associations of the

J A P A - P A R T 2
mantra. Let this welling-up of feeling (bhava)

fill your whole being. Eventually the heart will

Reflection
recite the mantra spontaneously. This will

T h e practice of j a p a can bring wonderful
intensify the whole process o f j a p a .

benefits if you reflect on the meaning of the
mantra. This can be done during the actual

J a p a sahita dhyana
practice or throughout the day. This need to

'Fhe Sanskrit word sah i ta means 'together with', know must come from the very depths of your or 'combined with'. T h e word dhyana means heart. It will not bring results if you do it half-

'meditation'. T his practice is a combination of

464
lapa and awareness of an inner symbol (antar As you write each mantra, you should
trataka)2.

mentally chant the associated mantra. This

If you chant the mantra Aum then you can
may not seem to be a meditational practice,
use the corresponding symbol as a focus of
but it is nevertheless. If you write pages and
attention. If you have a personal mantra and
pages of symbols and simultaneously chant

\ on know its symbol then you should use this,
the mantra, then you will induce one-pointed—
otherwise you can choose any other symbol in
ness and harmony of mind. If you associate
association with your mantra. If you have an
this writing with devotion and/or reflection on
ishta devata, then you can use this for trataka.

the meaning, then this is even better. This is a

If you are not too sure on this point contact a
well-known practice in India. During the month
qualified teacher.

of Shravana, Hindus traditionally pick numer—

Incidentally, each mantra is inseparably ous leaves from the bilva tree. T h e mantra associated with a definite symbol or form. Aum Namah Shivaya is written on each leaf with Therefore, if your mind attains a deep state of red powder and offered to Lord Shiva. This
relaxation and one-pointedness and recep—
practice continues for a month and generates
tivity, and if the whole mind is filled with the
great devotion.

sound of the mantra, then the specific psychic

This is a practice you may like to try on a
symbol will spontaneously arise to conscious
quiet Sunday afternoon, instead of reading a
perception. In this way, you will find out the
newspaper or sleeping.

exact form or symbol of your mantra.

The method is basically the same as we have

Sumirani japa
already described in the previous lesson1, but

This form of japa is designed to be practised

YOU must visualize your chosen symbol in front throughout the whole day. It is usually done
of your closed eyes. If so inclined, you can feel
with the aid of a mala with 27 beads. This is
devotion or reflect on the meaning of the
carried around by the individual on all occa—
symbol and mantra.

sions. Of course, this may not be very

If your mind is not one-pointed it is quite
practicable for most people, but this is the
difficult to visualize a clear picture. Therefore,
traditional method. With people who undertake
we recommend that you first of all calm clown
full time sadhana, this practice is often done
your mind and remove distracting thoughts
continuously. That is, whatever the circum—
by practising methods 1 and 2 described in
stances, the mala is rotated and the mantra
the previous lesson1. When the mind becomes
mentally chanted. It is said that this should
concentrated, then you can start to practise
also be done during sleep. The aim is that
japa sahita dhyana. This is a more difficult
eventually the mantra arises spontaneously
practice, but it is also more powerful. Your
from the very depths of your being. You don't
awareness must flow towards the mantra, the
need to chant the mantra - the mantra chants
symbol and the japa rotation. If you find it
itself. Your whole being resonates with the
difficult to maintain a fixed inner image, mantra. T h e mala rotates itself. This makes practise the method previously explained1.

the mind incredibly one-pointed and powerful,
and helps in gaining success in other spiritual

Likhit japa
practices and can induce meditation in itself. It

The word likhit means 'written'. Therefore,
is very powerful, but it is also very difficult and
this practice is called 'written japa'. It involves
impractical for the average person. It is a little
writing the form of the mantra down in a difficult to continuously rotate your mala while notebook hundreds of times. For example, talking to your boss, while driving the car,
you can write the symbol of Aum as follows:

while attending a meeting or whatever, but it

You can of course choose any
is at least a practice you can try when you have
symbol that you wish.

a holiday, when you are walking or when you

The letters should be as small and as neat as
have some spare time. If you chant your mantra
possible. This will increase the concentration.

regularly during all spare time, then eventually

Write each symbol with the utmost care, the mantra will manifest itself automatically at proportion and sense of beauty. Let each any time when you are free of tasks or commit—
symbol be a work of art, at least to you.

ments. It will repeat itself in the background of

465
all your actions. This is very powerful and will quickly lead you to higher experiences.

Ajapajapa

T h i s is s p o n t a n e o u s j a p a which arises in harmony with the natural rhythms of the mind-body complex. We will introduce this subject later in the book'.

General note

J a p a only becomes overwhelmingly powerful
when it is done regularly without fail.

Notes

1 Book II, Lesson 14, Topic 5

2 Book I, Lesson 10, Topic 7

3 Book II, Lesson 20, Topic 5

4 6 6

Daily Practice Program

We have introduced you to two subjects that
bhakti yoga. It is the high octane fuel rocket to
are regarded by many people as suspect: bhakti
expanded awareness, if and only if, you are
yoga and amaroli. All we want you to do is
inclined towards bhakti. If you don't feel that
keep an open mind to both these topics. If you
bhakti yoga is your path, then follow other
are uncertain, then don't commit yourself, but
paths, but at least keep an open mind.

at least be open to the possibility of their

In Lesson 14 we introduced the meditative
validity. Many people have used them and
technique of japa. Continue to practise it and
praised them, not because they were deluded
also continue with pranayama in the way
but because they obtained benefits. If you feel
described in the text.

any disinclination to practise amaroli, then

Little needs to be said about the other
don't. We have introduced this subject more
practices that we have introduced, namely
to open your eyes than for a specific practical
dhanurasana, only that it should be practised.

application. We have the highest regard for

Practice

Rounds

Minutes

Program 1: duration 2 hours

Surya Namaskara

—

10

Shavasana

—

4

Bhujangasana

—

4

Shalabhasana

—

4

Dhanurasana

3 rounds

4

Shashankasana

—

4

Paschimottanasana

—

4

Ardha Matsyendrasana

—

4

Yoga Mudrasana

—

4

Shavasana

—

3

Nadi Shodhana Pranayama and

Jalandhara Bandha

—

20

Aum chanting

—

10

Japa

—

30

Chidakasha Dharana

—

15

120

467

Program 2: duration 1 1/2 hours

Surya Namaskara

10

—

Shavasana

—

3

Bhujangasana

4

—

Shalabhasana

4

—

Dhanurasana

3 rounds

4

Shashankasana

—

4

Paschimottanasana

—

4

Ardha Matsyendrasana

4

—

Yoga Mudrasana

4

—

Nadi Shodhana Pranayama and

Jalandhara Bandha

15

—

Aum chanting

4

—

Japa

25

—

Chidakasha Dharana

5

—

90

Program 3: 1 hour

Surya Namaskara

7

—

Shavasana

3

—

Bhujangasana

3

—

Dhanurasana

3 rounds

4

Shashankasana

4

—

Paschimottanasana

—

3

Ardha Matsyendrasana

3

—

Yoga Mudrasana

3

—

Nadi Shodhana Pranayama and

Jalandhara Bandha

10

—

Japa

15

—

Chidakasha Dharana

5

—

60

Program 4: duration 1/2 hour for general health

Surya Namaskara

5

—

Shavasana

3

—

Bhujangasana

3

—

Dhanurasana

3 rounds

3

Paschimottanasana

—

3

Ardha Matsyendrasana

3

—

Nadi Shodhana Pranayama and

Jalandhara Bandha

10

—

30

Try to find more time so that you can practise the very important meditational techniques.

468

Lesson 16

That which can be told is not the Truth.

That which can be named is not the Name.

Lao Tse - Tao Teh Ching

Topic 2

Bhakti Yoga (Part 2)

You should remember when reading this topic
their guru without the slightest feeling of
that it is only words. Words, no matter how
bhakti. It is only habit, an automated action.

cleverly woven and constructed can never

Be careful not to fall into this rut and if you are
convey the meaning of bhakti. Bhakti is an
already in it, then quickly get out of it.

experience that you must know for yourself. If

Incidentally, faith (shraddha) is often con—
you try to understand bhakti through words
fused with self-deception. They are totally
and concepts then you will miss its essence and
different. Faith means belief in something
merely become lost in a whirlpool of verbal
which is yet to be experienced or known
ideas. You will delude yourself. This discussion
personally. This is not self-deception. It is
can only indicate the direction of the path . . .

merely accepting that there is a purpose to
you must walk along the path and discover the yoga practices. Faith implies believing that the destination for yourself. Bhakti comes from sages, yogis, saints, etc. were not misguided
the heart, not the mouth or the head.

and that they experienced something that is at

Bhakti does not only depend on the outer
present beyond one's normal experiences. So
expression. It depends on the inner feeling. A
faith and self-deception have totally different
person who quietly does his daily work can
meanings. Self-deception implies that one
lust as easily be a bhakta as a person who sings
deceives oneself and in this way blocks out
devotional songs throughout the night and
receptivity to new experience. Faith, on the
day. Only the bhakta can know that he is a
other hand, implies, or at least it should,
bhakta.

openness to new experience in the future.

In this second discussion1 we want to delve

Those who have faith should take great care
into the more fundamental aspects of bhakti
not to become caught in the web of self—
yoga, especially the pitfalls.

deception. They must merely believe that there
is something beyond current experience and

Hypocrisy and self-deception
that they are not chasing castles in the sky or

Don't become lost in false feelings or superficial
empty myths. This is one form of faith. It is
showy expressions of bhakti. Don't try to completely different from hypocrisy and self-impress other people with false displays of deception.

devotion. Only express and follow that which

There are many parables and stories that
comes directly from your heart. Be true to
illustrate this point. T h e following are two ex—
your personality. If you feel no bhakti at the
amples: A wealthy landowner was performing
present time, don't worry, it is something that
ritual worship on the banks of the Dwarka
will arise spontaneously if you sincerely practise

River. T h e saint Vamakshepa happened to be
other forms of yoga.

bathing in the river at the same time. He

As Shakespeare so wisely said: "To thine
watched the landowner and after a few minutes
own self be true." This is important. Why began to splash water on him. T h e landowner express devotion to anything unless it springs tolerated this treatment for a few minutes, but
directly from the depths of your being? If you
then became annoyed and shouted at Vamak—
express devotion without the corresponding
shepa: "Are you blind? Can't you see that I'm
inner feeling, then this is hypocrisy and self—
doing worship? Why are you disturbing me?"

deception, which are two of the greatest The saint laughed aloud and asked him: "Are obstacles on the path of bhakti yoga. They are you saying prayers or buying a pair of shoes
major blocks on the path to expanded aware—
from Moor & Co. of Calcutta?" The saint then ness. Many people worship a deity, a sage or
continued to splash water over him with even

471
greater force. T h e landowner was dumb-deceives himself while praying or performing
founded and humbled by this rude exposure
rituals for twenty-four hours a day. It is the
of his inner mind, for indeed the saint was
sincerity that is important.

perfectly correct. He had been practising

Another trap is to attach great importance
outward worship, but inwardly he was mentally
to empty cliches and generalities. It is easy to
walking the streets of Calcutta intent on buying
speak of God this, Bhagavan that, Hari Ram
a new pair of shoes. He bowed before the saint
this and Christ that, and to seriously think that
and asked his blessings so that he could be
there is meaning in the words. Most words in
more sincere in his worship.

this context are empty, yet many people think

Guru Nanak once accepted an invitation that their words have great significance. It is from a Muslim ruler and his minister to attend easy to consider oneself a great sage by merely
a service at a local mosque. It was a large
learning the contents of various scriptures.

congregation and when the prayers were

A good example immediately springs to
offered everyone knelt. Only Nanak remained
mind, told by a visitor to the ashram regarding
standing and took no part in the service. When
his guru in the Himalayas. One day, bis guru
it was over, the ruler and his minister turned
was visited by a very learned pandit who had
to Nanak and said angrily: "You are an studied many of the Indian scriptures. they imposter! You said that you would offer talked about many things, but tbe visitor was prayers along with us." "Yes, that is true" said more intent on displaying his knowledge than Nanak, "I did promise to pray with you, but
seriously discussing anything. After some time
since you were not praying, how could I?" they started talking about the Bhagavad Gita.

"Such blasphemy, explain yourself!" they cried.

T h e scholar immediately made it clear that all

"Does praying merely consist of kneeling and
the verses and knowledge were on the tip of
bowing?" asked the guru. "No, of course not"

his tongue. With perfect spontaneity the guru
replied the minister, "that is only the outer
said: "Be careful not to cboke on it." In fact, expression. It is the inner worship that is this sharp statement almost made him choke, important." "That is exactly what I meant,"

for his ego was very much deflated.

said Nanak. "While the service was going on

This story clearly illustrates how easy it is to
you were thinking of your mare and the birth
fool oneself into thinking that one knows all
of its foal. You were thinking that the foal
that needs to be known, and this is an obstacle
might fall into the well." The minister bowed
on the path of bhakti. It is important not to be
his head in shame. It was true. "And what
intoxicated by book learning or empty,
about me?" asked the nawab. "Oh you were
meaningless statements. Words only have
busy with the horse which your agents are
meaning if they are backed up by personal
purchasing in Kabul." T h e nawab confessed
experience.

that this was perfectly true and the whole

Before one starts polishing the floors of a
congregation was struck d u m b with house it is first of all necessary to sweep out all amazement.

the accumulated dust and rubbish. It is the

It is so easy to fall into this trap. And the
same with the path of bhakti: first of all one
trap is not that you think about other things.

must clean out all the dross. When this is done,

No, there is nothing wrong with these everyday
then one becomes a suitable vehicle for the
affairs. The trap lies in the fact that one can so
expression of bhakti.

easily fool oneself into believing that this is
worship, or that this is bhakti yoga, or that one

Faith and bhakti
is an ardent bhakta. This is the trap of self—

Faith and bhakti are different. Faith implies
deception. It is far better to think of all these
that one believes that there is some good
things while simultaneously knowing that the
purpose for doing something. That is, though
worship is not really an expression of bhakti.

there may be lack of personal experience, one

This is honesty and is far preferable to self—
has sufficient faith to accept that the experience
deception. In fact, a person who is honest with
does exist. Without faith we would be nothing
himself and his motives and who practises no
in life. Without faith we would not practise
yoga or follows no religion is more likely to
asanas, pranayama, meditative techniques or
expand his awareness than a person who
any other yogic practices. If we did not have

472
faith that there is a good reason behind them, all these forms as divinity. This is the paradox then we would never practise them. When
that you must understand for yourself.

practice is translated into experience, then faith

It is only in the early stages that bhakti can
drops away. It becomes superfluous. Faith is
seem to be a form of indoctrination. But this is
associated with the instructions of the guru.

not the purpose of bhakti yoga. T h e aim is to

Without faith one would not follow his instruc—
reach states beyond indoctrination. T h e aim
tions. Without faith a guru-disciple relationship
of bhakti yoga is to lead to something that
cannot exist.

removes present indoctrination and concepts

Faith leads to the experience of bhakti. This
and leads to perfect freedom of being. So let
is not blind faith, but acceptance that certain
us not repeat the errors of history and corrupt
actions and efforts need to be done in order to
bhakti yoga by making it sectarian and narrow.

tread the path to expanded awareness, to that

T h e aim is much higher than dogmatism,
which is presently beyond comprehension.

fanaticism and indoctrination. T h e aim is

Faith implies that your practices of bhakti
knowledge and bliss. Bhakti yoga is the means
yoga and other forms of yoga will lead you
and bhakti is the experience.

somewhere, that they will not lead you into the
depths of ignorance. There has to be faith that

The importance of no expectation
the path of bhakti yoga does lead to higher

Don't expect anything from your practice of
awareness and bliss. You have to have faith in
bhakti yoga. This also applies to any other
the efficiency of the sadhana. Without this
form of yoga. If you practise asanas, prana—
faith you would never do anything. The darshan
yama, meditational practices and so forth, try

I meeting) with a great sage or your guru will
not to expect anything. It is a strange thing
intensify faith, for you will see a living example
that the more one expects, the less one will
of a person who has travelled the path that
receive. This is because expectation implies
you are presently travelling. This is a great
ego and the greater the ego, the less one will
source, inspiration and intensifier of faith.

make progress in yoga. This is very important.

So in bhakti, don't expect anything in return

Dogma, fanaticism and indoctrination
for your feeling of bhakti. Merely project your

The problem with bhakti yoga is that it can
devotion without expectation. This is not easy,
easily lead to blind dogmatism combined with
but try. This point is clearly explained in many
fanatical enforcement of one's beliefs on scriptures. Tlie following are a few examples: others. This is not bhakti. Throughout history "My devotee desires nothing, not even tran—
bhakti has been totally misunderstood and
scendence if offered to him by Me, for
misapplied. Bhakti is the path of love and
desirelessness is the most direct route to
devotion, yet it has often tended to develop
liberation." These are the words of Krishna in
along the path of dogmatism and fanaticism.

the Uddhava Gita of the Srimad Bhagavatam.

This is exactly the opposite of bhakti. On the

In the same text, it is also said: "I am ever
path of bhakti yoga one can devote oneself to
present with him who is devoid of all expecta—
a specific form of divinity, any form of one's
tion, who is given to contemplation on Me,
choice. It does not matter, but at the same who is serene, free from hatred and sees Me time, one has to be tolerant of any other form everywhere." In the Uddhava Gita, expectation of divinity worshipped by other people. is also related to the three basic modes of Tolerance lies at the very core of bhakti yoga.

nature: sattwa, rajas and tamas. It says:

At first bhakti yoga involves focussing one's

"Worship of Me without expectation of reward
whole attention on the object of worship or
is sattwic (purified aspect of nature); that done
love. This is the stage where bhakti can easily
with expectation is rajasic (active and pas—
become intolerant and corrupted. This narrow—
sionate aspect of nature); whereas that done
mindedness automatically disappears when
with the intention of harming others is tamasic
one's devotion leads to expanded awareness

(inert or dark aspect of nature)." Lack of
and spontaneous bhakti arises from the very
expectation is important, but it is not easy. If
depths of the heart. One realizes an underlying
you have expectations, don't worry. These will
essence behind all individual deities and comes
automatically disappear as you progress along
to a point of understanding where one accepts
the path of bhakti yoga.

4 7 3

This non-expectation also applies in every-transformation into giving and more giving.

day life. If you help someone, don't expect

Devotion increases as the awareness of the
thanks. You don't deserve it. You should bhakta increases, as he recognizes and actually thank them, for they have given you progressively removes his limitations and
an opportunity to help them. They have given
imperfections. T h e feeling of bhakti is intensi—
you a chance to serve them, so thank them and
fied. The level of awareness is correspondingly
don't expect praise.

intensified. T h e greater the level of bhakti, the This world is a playground, a school where
less the ego. T h e aim is to reach a point where
you can learn about yourself, where you can
there is total identification with the object of
recognize and eradicate your imperfections worship. It is at this point that one can say the and problems. Every person and everything is same thing that Hanuman (the monkey deity
your teacher. Without interactions with other
and the epitome of a bhakta) said to Rama: "0
people and situations you would never be able

Rama, when I identify with my body I am your
to know your own hangups and limitations.

servant. When I identify myself with the

Every second of the day you are understanding
individual jiva (soul) then I am part of you. But
more about yourself. Sometimes this is obvious,
when I lose all these identifications, I realize
usually it is less obvious and operating more
that I am you." Valmiki Ramayana
subconsciously than consciously, so actually

Once bhakti starts to affect the heart, every
you should thank every person you meet for
experience becomes a lesson, a means to
teaching you something. You should view reduce pride and power of the ego. It is easy every situation as a lesson. Though you may to attain some kind of success in something,
be helping another person physically, they are
work, study or whatever and think: "What a
also helping you to understand yourself. If clever person I am." The ego is so easily you help a person in distress, they are giving inflated, but it is a strange thing that when one
to you as well as you giving to them.

feels egotistical, there quickly occurs something

Non-expectation is a fundamental aspect of
which deflates the ego. That is, while one is
bhakti yoga. This was tersely stated by wallowing in a feeling of ego pride, something Chaitanya, the great Bengali bhakta. He said: generally happens to highlight this false sense
of pride so that one realizes how the ego was

I pray not for wealth; I pray not for honours;
playing games and how it overpowered one's

I pray not for pleasure, or even the joys of poetry.

being. On the path of bhakti yoga something

I only pray that during my whole life
always seems to occur to prevent this ego

I may have love and devotion . . .

complacency. This is the grace of being a

That I may have pure love to love Thee."

bhakta, even if only slightly. This is the way
events seem to flow, continually knocking the

This is bhakti without expectation. This is the
bottom out of egotistical mental status.

epitome of bhakti. We do not expect you to

Pride must be one of the greatest obstacles
live up to this elevated level of non-expectation,
on the path to expanded awareness. There is a
no ego bhakti, but bear it in mind as the aim.

wonderful and very practical book called The

Let your aspiration be directed towards this

Dark Night of the Soul, which deals with this perfect selflessness.

subject in great detail. It was written by the

Christian mystic, St. John of the Cross. He

Shattering the ego
says that aspirants have to pass through the

Bhakti implies that you feel devotion. From
so-called dark night of the soul. As they gain
this comes effacement of ego and from this
some experience they become greedy for more.

comes expanded awareness. Usually love and

They become egotistical or think themselves
devotion are associated with and dependent
more advanced spiritually than other people.

on reciprocation; one loves and expects love

They become caught in many ego traps. These
in return. This is ego-centred love, not bhakti.

are blocks to expanded awareness, and they

Bhakti is love that expects no return. Bhakti
occur in this so-called 'dark night of the soul',
means not taking, but giving.

where one's imperfections are purged.

As one treads the path of bhakti yoga, self—

This false pride, although an obstacle, is
interest automatically starts to fade. There is a
actually an important part of spiritual life.

474

These obstacles are a form of grace for without knowing and facing these ego distractions we would never know their existence and so would
never remove them. There would be no progress along the path to expanded awareness.

It is during this dark night of the soul that one
comes to terms with one's faults, recognizes
them and takes steps to eliminate them. So
these egotistical states are both obstacles and
a necessary part of spiritual life. It depends on
the point of view. In fact, St. J o h n of the Cross says: "Aspirants are led into the dark night of the soul to be purified of imperfections. It is in this manner that they can progress further
onwards." So in a sense, these feelings of pride, achievement, status, etc. are necessary on the spiritual path. It is during this dark night of
the soul that one's imperfections are realized.

This leads to more humility, which in turn
leads to greater bhakti and communion.

Strangely enough, it is often during spells
of this dark night, or during periods of spiritual
regression or backsliding that one's bhakti
can be intensified. One is confronted clearly
with a block or a misconception or a strong
sense of ego, which was not obvious before.

One realizes that one has come face to face
with a further imperfection that can be purged.

One realizes how important it is to experience
these strong ego feelings. One's darkness leads
to more bhakti. This dark night of the soul
eventually leads to more light. The ego is
humbled so that one can know more bliss and
harmony.

S u m m a r y

In this topic we have been concerned with
some of the pitfalls of bhakti yoga. T h e aim
has been to point out the more obvious and
common misconceptions and traps. For this
reason, this is probably the most important of
this series of discussions on bhakti yoga2, for
without recognizing these blocks it is very easy
to lose one's way on the path. Once one loses
the way, especially with tbe more gross pitfalls
such as hypocrisy and self-deception, it is very
difficult to find the right direction again and to
make progress.

N o t e s

1 Bhakti Yoga: Part 1; Book II, Lesson 15, Topi c 1

2 Bhakti Yoga: Part 3 - Book II, Lesson 17, Topic 1; Part 4 - Book II, Lesson 18, Topic 1

475

Topic 2

Asanas: Sarvangasana

So far in this course, we have described various

The word sarva means 'whole', 'all' or 'entire', types of asanas: those that twist the spine and
the word anga means 'limbs', 'parts', 'organs'

those that bend the spine backwards and
or 'members'. Sarvangasana is so called
forwards, as well as standing asanas and
because it is an asana which influences the
meditation asanas, but as yet we have not whole body and its functions. T h e Sanskrit discussed any asana which inverts the body. In name is perfect, as it exactly describes the fact
this topic we intend to rectify this situation by
that the asana affects the entire h u m a n
describing sarvangasana (shoulder stand pose).

organism. This total effect is achieved mainly

Sarvangasana has beneficial effects on the
by harmonizing the endocrinal system, es—
entire body. It drains stagnant blood from the
pecially the thyroid gland. This subject will be
legs and abdominal organs, thereby increasing
described shortly.

the general health of these areas. It tones up

T h e most common English name of the
the thyroid gland, which again has positive
asana is 'shoulder stand pose'. It has various
repercussions on the whole body. It improves
other names, including salamba sarvangasana
respiration and massages the organs concern-

(supported shoulder stand pose) and the pan—
ed with digestion, elimination and reproduction
physical pose.

and gives many more benefits, which will be
discussed subsequently. This asana should be

The thyroid
an integral part of every asana program.

Sarvangasana has a profound and charac—

Many people who start basic yoga practices
teristic influence on the thyroid gland. Because
are instantly attracted to sirshasana (the head—
of the importance of this small gland, it is
stand pose). They hear that it gives many worthwhile giving a brief description of its benefits and therefore immediately feel obliged anatomy, functions and relationship with
to practise it. Often they practise sirshasana
various types of disease.

for too long and their body is insufficiently

T h e thyroid gland is an important part of
prepared and full of toxins. U n d e r these the endocrinal system. It is a small butterfly-circumstances, sirshasana can do more harm shaped organ located just below the voice-box
than good. It is for this reason that we advise

(larynx) in the front part of the neck. It has
people to practise sarvangasana as a substitute
two lobes, each of which is about 4 cms long
for sirshasana. It gives essentially the same and weighing 10 grams. These lie on either benefits and is far easier to perform. Further-side of the windpipe and are joined by a narrow more, incorrect practice of sarvangasana is band or bridge of tissue which crosses in front less likely to cause harm than incorrect practice of the windpipe.

of sirshasana. It is a good idea to include at

T h e thyroid gland produces thyroxin (as
least one inverted asana in your daily practice
well as tri-iodothyronin), a powerful hormone
program, but let it be sarvangasana instead of
that affects practically every cell in the body.

sirshasana. This applies mainly to beginners.

Its main function is to regulate the rate at

You can start to practise sirshasana when you
which food and oxygen are utilized by the
have purified your body and developed more
various cells of the body. This is known as
control of your body and sense of balance1.

metabolism.

This gland has a profound influence on

Definition
physical, emotional and mental development.

T h e Sanskrit word sarvangasana is made up of

In a healthy person, the correct amount of
three separate words: sarva, anga and asana.

thyroxin hormone is produced and secreted

476
to meet his or her particular needs. This is This can be caused by a sedentary life and
clearly shown by abundant energy and the general lack of exercise. If the blood in the ability to work and play without undue fatigue.

thyroid gland (as well as any other part of the

If the thyroid is out of balance then it can
body) is devitalized or insufficient, then it
secrete too little thyroxin hormone. This cannot receive proper nourishment and it condition is known as hypothyroidism. It tends cannot flush out impurities. It becomes
to make the individual sluggish and sleepy. All
ineffective and consequently the health of the
the bodily functions slowdown. T h e intellectual
body suffers. It is here that sarvangasana
faculties are dulled T h e individual tends to
contributes directly to improve the efficiency
become fat, constipated, apathetic, and indo—
of the thyroid and in turn the entire body. T h e
lent. If this malfunction occurs in children, it
inverted position of the body directs a good
can lead to dwarfism, deformity and a generally
blood flow to the thyroid gland under the
retarded mental development.

action of gravity. Furthermore, the curvature

On the other hand, a malfunctioning thyroid
of the neck in the final pose tends to restrict
can also produce too much thyroxin. This is
the normal flow of blood to the brain through
called hyperthyroidism. This leads to a speed—
the external carotid arteries. This flow is
ing up of all the bodily functions. A person
redirected into the thyroid gland. Thus for the
with this ailment tends to be continually duration of the asana, the thyroid is flushed overactive, both physically and mentally, and and nourished with an extra supply of blood,
is unable to relax. There is a general loss of
which helps to improve its functioning.

weight, diarrhoea, increased blood circulation

A third important factor in faulty functioning
and respiration, extreme nervousness and of the thyroid is emotional stress. Many people excitability and often psychotic symptoms. If start to develop thyroid problems after they
this malfunction occurs in children, then it can
have suffered emotional shock or when their
lead to excessive physical growth, so that the
stress level in life becomes too great. The social
child becomes abnormally large. This has led
pressures of exams, business, worrying about
to persons growing to heights of two and a what the neighbours think and so many other half meters.

factors of modern life tend to upset the balance

We have indicated only the basic symptoms
of the body. T h e thyroid is directly controlled
of a faulty thyroid gland. There are a multitude
by the pituitary gland, the master controller of
of specific diseases that can occur, too numer—
the endocrinai system. T h e pituitary gland, in
ous to mention in this brief summary. T h e
turn, is controlled by the brain and the mind.

important thing that we have tried to indicate

Thus mental stress and dissatisfaction lead to
is that disease can result if the thyroid produces
imbalance of the pituitary gland, which leads
either too much or too little thyroxin. For to general disruption of the entire hormonal perfect health there has to be perfect balance.

system, including the thyroid gland. It is here

Why does the thyroid cease to function
that yoga can again help to normalize the
correctly? There are various reasons. Some system and bring the thyroid into balance.

people say that lack of iodine in one's diet can

Through all yoga practices one can attain
lead to enlargement and faulty operation of
deeper states of relaxation, whether tempor—
the thyroid. An essential constituent of thyrox—
arily or permanently, which helps to harmonize
in is iodine. If this is not sufficiently abundant
the hormonal system, including the thyroid
in the food that one eats, then the thyroid is
gland. The body has an innate tendency to
unable to manufacture suitable amounts of
repair itself and establish equilibrium if, and
thyroxin to meet the needs of the body. There
only if, it is given a chance. It receives this
seems to be a lot of truth in this idea, for in
chance during periods of yoga practices. It is
areas of the world where the iodine content of
also worth pointing out that sarvangasana is a
the soil is low, there are higher incidences of
simple and yet effective asana for inducing
thyroid problems. There are various iodine
quick relaxation. It is for this reason that
tablet supplements on the market which sarvangasana helps to integrate and normalize overcome this problem.

the operation of the thyroid gland.

Another cause of malfunctioning of the

Thus we can summarize by saying that the
thyroid is bad or sluggish blood circulation.

thyroid is a vital organ of the body. If it starts

477
to function incorrectly, then the whole body brain has to rise from the level of the heart will also suffer. Sarvangasana brings about
against the pull of gravity. T h e heart is usually health of the thyroid in two ways: firstly, it
able to meet the blood demands of the brain
directly improves the physical condition and
even against this adverse condition. However,
functioning, and secondly, it helps to reduce
a short practice of any inverted asana injects
excessive emotional and mental stress, which
the brain with an abundant supply of blood,
tend to interfere with its operation. It is not
and is assisted (instead of opposed) by the pull
without reason that sarvangasana is regarded
of gravity. This helps to flush out impurities
as one of the best of the yoga asanas, for its
and irrigate the brain cells, improving both
benefits are many.

general health and the coordination between
the brain centres and the different parts of the

The parathyroid glands
body.

These four small glands are not so well known

T h e master controller of the endocrinal
as the thyroid gland, yet they are also vital for
system, the pituitary, lies in the brain and also
perfect health of the body. They are oval—
receives an extra supply of blood during
shaped masses of cells, each weighing about
inverted asanas, helping to improve its eff—
thirty milligrams. They are located outside the
iciency and functioning. This, together with
thyroid gland and have an independent blood
the improved operation of the brain in general,
supply. They secrete a hormone called para—
leads to greater harmony and balance in the
thyroxin (also called parathormone) which
entire hormonal system. Many ailments are
controls the calcium level in the blood. In this
caused by disequilibrium in this highly sensitive
manner these tiny glands influence the growth
system, and inverted asanas help to prevent
and regeneration of the bones in the body. If
the occurrence of these ailments or remove
they function incorrectly, then the bones can
them. This is a subject that will also be more
either become too soft or too brittle, either of
fully discussed with sirshasana later1.

which can have disastrous effects. Sarvang—

Inverted asanas help to remove deoxy—
asana improves the efficiency and health of
genated blood, especially in the lower limbs.

these glands in the same way as was explained

Supply of blood to the lower limbs of the body
for the thyroid gland.

is of course assisted by gravity. However, on
the return journey to the heart the force of

The mechanics of inverted asanas
gravity tends to impede the blood flow, which

All inverted asanas have a characteristic can cause stagnation of blood in the lower influence on the functioning of the body. In regions of the body, resulting in (or at least
order to appreciate the benefits obtainable aggravating) such ailments as varicose veins.

from sarvangasana and all inverted asanas, it

Physically active people generally suffer less
is worthwhile explaining the basic manner in
from stagnation of blood because extensive
which they affect the body. T h e following muscular contraction during exercise tends to explanation is not intended to be compre-encourage the blood to move upwards in the hensive, for it only describes the gross effects.

blood vessels. It is a type of milking action that

Sarvangasana and all inverted asanas have slowly causes the blood to move upwards more profound and subtle influences on the against the force of gravity. Stagnation of
human organism which have to be experienced
blood is predominantly a problem with seden—
to be understood.

tary people who do little exercise. T h e lower

Inverted asanas improve the blood circula—
organs don't receive adequate nourishment;
tion to the brain. This is a subject that will be
they tend to become clogged with devitalized
discussed more fully when we describe sirsh—
blood and waste products; the legs become
asana later on1. Without a proper nourishing
easily and quickly fatigued; the digestive
blood supply the brain cannot function effec—
organs-lose their efficiency and so forth.

tively. If the blood supply is stopped for even

Regular practice of at least one inverted
a short period, then the brain quickly under—
asana helps to alleviate this problem. T h e
goes irreparable damage. The efficiency of
inversion of the body allows the blood in the
the brain depends upon an adequate supply
legs, abdomen, etc. to drain freely to the heart
of blood. Normally, the blood reaching the
for purification and eventual recirculation.

478

This means that the entire circulatory system Normally the abdominal organs are below
operates more effectively. Blood that was
the diaphragm. During inverted asanas they
previously inoperative in the lower limbs is
are located above the diaphragm. That is, the
able to supply nourishment to the different
weight of the abdominal organs resists the
regions of the body. Furthermore, on terminat—
movement of the diaphragm during inhalation
ing the inverted asana, revitalized blood and assists during the period of exhalation.

returns to the legs and supplies nourishment

This tends to slightly increase the air pressure
that may have been previously lacking.

within the lungs during both exhalation and

As we have already mentioned, the digestive
inhalation, helping to expand the tiny alveoli
system is greatly improved t h r o u g h the

(air cells) in the lungs where the interchange
practice of inverted asanas. T h e main organs
of oxygen and carbon dioxide takes place.

of digestion, such as the liver, pancreas, This improves the general health of the body intestines, etc. are easily p r o n e to blood for the interchange is rendered more efficient.

congestion, which reduces their efficiency and

T h e abdominal organs also benefit directly
ability to digest food. Inverted asanas help to
from this increased resistance during inhala—
drain this accumulation of blood, so that it can
tion. T h e liver in particular is sandwiched
be replaced by a fresh supply of blood. Food is
between the diaphragm and the other ab—
digested into the body by means of the
dominal organs. Therefore, the movement of
bloodstream. F u r t h e r m o r e , nutrition is the diaphragm moving upwards against the distributed to all parts of the body by means weight of the other digestive organs gives the
of the blood circulation. This is the body's
liver a powerful massage, greater than it
transportation system. Without a good blood
normally receives.

circulation, the body can neither adequately

Many people suffer from displacement of
absorb nor distribute the food. All the digestive
the abdominal organs. A common complaint
blood flow must pass through the liver via the
is visceroptosis, in which the abdominal organs
portal vein. This organ is easily susceptible to
are displaced downwards from their normal
congestion, which impedes efficient assimila—
location. Regular practice of inverted asanas
tion of food. Inverted asanas in general for a reasonable duration can be a great help improve digestion by allowing blood to drain in rectifying this type of ailment.

from this organ. This removes congestion and

Inverted asanas have many o t h e r less
in turn encourages new oxygenated blood to
obvious effects. They can improve the function—
flow to these vital organs, helping greatly to
ing of the eyes a n d ears u n d e r certain
improve general body health.

circumstances, especially where the blood

What we have already said also applies to
circulation is insufficient. They can help to
the excretory and reproductive systems. T h e
prevent falling hair and improve the skin
organs of these systems are also liable to complexion of the face by improvement of the become congested with devitalized blood. blood supply. There are many other positive Inverted asanas help to recirculate this blood, effects of inverted asanas, but we will not
preventing and alleviating various types of discuss them here. If you want more informa-associated diseases, especially functional tion you must contact an experienced person ailments.

or find out for yourself. As we indicated in the

The respiratory and digestive systems are
beginning, inverted asanas have many subtle
intimately related in many ways. Furthermore,
influences which cannot be easily discussed
it is the up and down movement of the
for they are more general. In particular,
diaphragm with inhalation and exhalation that
inverted asanas help to harmonize the bio—
ensures the abdominal organs maintain opti—
plasmic or pranic flow of energy in the body,
mum health. This continual motion of the
which has repercussions on one's entire health,
diaphragm (the flat muscle separating the for this is the sheath that controls the func-lungs from the abdominal organs) applies a tioning of the physical body. If the pranic
gentle massage to the liver, pancreas and other
body is harmonized then the physical body
digestive organs, keeping them in good will also be in a state of healthy equilibrium.

condition. This is one reason why abdominal

Furthermore, inverted asanas, if done cor—
breathing is so important2.

rectly, with awareness, induce tranquillity of

4 7 9

the mind, which also helps to induce positive
abdominal muscles for this action will help to
psychological and physiological changes within
strengthen these muscles.

the human framework. This influence, togeth—

If this is impossible, however, you can help to
er with the physical and pranic effect, makes
raise your legs by pressing the arms against
inverted asanas very useful for maintaining
the ground.

general health, removing or alleviating various

At the end of the movement, the buttocks and
ailments and generally improving one's sensi—
back should be on the ground with the legs
tivity for gaining the most from more advanced
pointing directly upwards.

meditational techniques. So good in fact are

Remain in this position for a short time.

some of the inverted asanas, that many people
use them as meditative techniques in their

Stage 2: taking the final pose
own right. Of course, the same can be said of

In this stage the arms and hands should take
all asanas, but inverted asanas seem to have
an active part in assuming the final position.

something extra.

Elevate the legs further off the ground by
pressing the hands and arms against the
g r o u n d and contracting the a b d o m i n a l
muscles.

Raise the buttocks and legs slowly; don't jerk
or fling.

Keep your legs and feet together throughout
the movement. Eventually your back should
be almost vertical, with the body supported by
the two arms and hands, the nape of the neck,
back of the head and the shoulders.

Transfer the pressure of the arms to the elbows
and upper arms.

Then fold the forearms upwards, placing the
hands on the back and side of the chest.

Gently push the chest forwards so that it firmly

SARVANGASANA
presses against the chin.

(SHOULDER STAND POSE)

Straighten your legs so that they are vertical.

This is the final pose.

Stage 1: raising the legs

T h e body should be supported as much as

Place a folded blanket on the ground.

possible by the shoulders, nape of the neck

Lie flat on your back with both legs straight
and back of the head.

and together.

The purpose of the arms is mainly to provide

Straighten your arms and place them beside
stability and to check the body if there is any
the body, palms downwards.

tendency to overbalance.

For a few seconds completely relax the whole

Close the eyes.

body.

Try to relax the whole body.

During the next movement, raising the body,

Breathe deeply and slowly.

the breath can be retained inside or outside;

Be aware of the breathing.

that is, you can either breathe in deeply and
raise the body or breathe out deeply.

Stage 3: returning to the starting position

It does not matter, but you should hold the

Stay in the final position for a comfortable
breath.

length of time.

Slowly raise your legs by contracting and

Then fold the straight legs over the head so
utilizing the abdominal muscles.

that the feet are above and behind the back of

The movement should be gradual and with
the head.

control; it should take at least 10 seconds for

Slowly release the position of the hands behind
the legs to reach the vertical.

the chest and place the arms flat on the floor.

Keep the legs straight and together.

Slowly lower the buttocks to the floor.

If possible tiy to raise the legs using only the

Then gradually rotate the straight legs over

480
the top of the head and lower them to the benefits for the blood flow is not directed
ground; again try not to use the assistance of
specifically towards the thyroid gland.

the arms unless it is necessary. Completely

However, if your neck is stiff, then you may
relax the body when it is once again flat on the
find a little difficulty in doing this. Don't
ground.

strain or force, but slowly loosen the neck
joints and stretch the associated muscles

Then practise the counterpose.

over a period of weeks. Often, however,
people are unable to press the chest against

Mistakes to avoid
the chin because they don't raise the trunk

One should take care to avoid the following
as vertically as it should be. In this case, the
errors:

arms should be used to further elevate the

• Don't do the asana too quickly like a physical
trunk, and the hands should be placed lower
jerk. T h e movement of the body during
down at the back of the chest near the
raising and lowering should be slow, grace—
shoulders.

ful, controlled and without sudden spasms.

• T h e chin should not be pressed towards

Many people forcefully propel themselves
the chest. T h e chest should be pressed
into tbe final position and nearly break
towards the chin. This is important.

their necks in the process. Slowly elevate

• Keep the legs straight a n d t o g e t h e r
the legs and raise the body, being aware of
throughout the entire practice. There is no
the operation of each relevant muscle and
need to separate or bend them.

the progressive movement of the body.

The same applies to the lowering of the

Alternative method for beginners
body. T h e legs should touch the floor in

Some people may find difficulty raising their
the same way that a falling leaf would touch
legs from the starting position while keeping
the ground.

them straight. Under these circumstances,

• Don't raise the head off the floor through—
there is absolutely no reason why you should
out the entire practice.

not bend your legs in the starting position to

• Don't tense the legs in the final pose; let
make it easier to elevate them.

them relax and don't point the feet. This is

The method is as follows:

important, for tension of the legs implies

Lie flat on the ground facing upwards.

contraction of muscles, which prevents free

Bend your legs and place the soles of the feet
drainage of blood from the legs.

flat on the ground with the knees pointing

• Don't hold the legs perfectly vertical in the
upwards.

final pose if this requires muscular effort.

Ideally the legs should be vertical but this

Then raise your trunk to the vertical position
does not suit the constitution of every
by contracting the abdominal muscles and
person. If you find it easier to hold the
pushing the lower back with the hands and
pose comfortably by inclining the legs over
arms.

the top of the head, then by all means do

Keep the legs bent.

so. In fact, if you find that you can more

Adjust the position of the trunk so that the
easily press the chest against the chin by
chest presses firmly against the chin.

suspending the legs over the head, we

Place the hands on the side and rear of the ribs
r e c o m m e n d that you a d o p t this pose. with the elbows on the ground.

However, there has to be a compromise;

When you feel sufficient stability then slowly
don't incline your legs too far over your
straighten the legs to attain the final pose.

head for you will be doing another asana
and not sarvangasana. Your legs should be

Breathing
reasonably vertical, but so that you feel

Retain the breath either inside or outside while
comfortable in the final pose.

raising and lowering the body. Breathe slowly

• T h e chest (sternum or j u g u l a r notch) and deeply in the final pose.

should be pressed against the chin, but
without straining the neck. This is an Awareness important aspect of the asana. Without

Be aware of the smooth execution of the raising
doing this, the asana loses many of its
and lowering of the body while adopting the

481
final pose and then resuming the starting ly practising other asanas for a year or so.

position.

There is no reason why you should not practise

In the final pose be aware of the slow and
for fifteen or thirty minutes. But again we
deep breathing. If you wish you can feel the
advise you to seek expert guidance.

breath moving in and out of the throat region
and charging the thyroid with vitality.

Counterpose

It is essential that you practise a counterpose

Duration
after any inverted asana. In the case of

T h e r e are conflicting opinions expressed sarvangasana, the counterpose can be any r e g a r d i n g the most suitable duration of asana which bends the head backwards in the sarvangasana. But actually there should be no opposite manner to that which it takes during
contradiction, for the duration depends on
sarvangasana. T h e best asanas are bhujang—
many factors. Beginners should practise asana3, ushtrasana4 as well as various other sarvangasana for no more than a minute for asanas such as chakrasana5, supta vajrasana
at least two or three weeks of daily practice.

and matsyasana6. These should be performed

Then this duration can be increased by thirty
for at least a minute or so in order to remove
seconds every week. If you like you can increase
the tension in the neck.

by a few seconds every day - this is your
choice.

Sequence

For general health benefits, and for a person

Sarvangasana can be d o n e either at the
with reasonable purity of body, we recommend
beginning of your asana program (after surya
no more than three to five minutes in the final
namaskara and shavasana) or at the end of the
pose. If you want to increase the duration
program. T h e choice depends on various
then we suggest you seek the guidance of a
factors.

suitable yoga teacher who can assess your

If you practise only asanas, then it is best to
physical suitability. Often a person is recom—
practise sarvangasana in the beginning, for it
mended to practise prolonged periods of is an excellent asana for intensifying the power sarvangasana to remove specific illnesses. of awareness and wakefulness throughout the Under these circumstances, again you should ensuing asanas. This will allow you to gain the
seek expert guidance. If you practise sarvang—
most out of the asana program. Many people
asana for too long and your body is not practise asanas in an automatic, sleepy manner prepared or is full of impurities, then the asana and due to this they fail to reap the full benefits.

may cause harmful results. Sarvangasana and

If you practise pranayama and meditation
other inverted asanas can give wonderful
techniques after your asana program, then
benefits if, and only if, they are done correctly
you should do sarvangasana at the end. In
and for a suitable duration for the particular
this case, the other asanas slowly loosen up
individual. It is when people practise them for
the body and relax the mind, while sarvang—
excessive lengths of time that they cause asana intensifies awareness and wakefulness themselves harm.

for the following pranayama and meditational

T h e best rule is to follow the dictates of your
practices. This is most important, for without
body. If you feel tired or any form of discom—
awareness, pranayama and meditation also fail
fort, then this is a sure indication that you
to give their fullest benefits. If you have time,
have stayed in the final pose for too long. In
you can perform sarvangasana both before
this case immediately terminate the asana. But
and after the asana program.

this is the upper limit; long before this point of

Many people do halasana7 (plough pose)

tiredness you should have finished the asana.

immediately after sarvangasana. This is per-You may wish to practise sarvangasana for
fectly valid, for it is natural and easy to drop
a prolonged duration in order to increase directly into the final pose of halasana from brain power, or as a meditational technique, the final pose of sarvangasana. If you already
or as a preliminary to other meditational tech—
know and practise halasana, we suggest you
niques. There is no harm in this" providing
adopt the following sequence:

your body is healthy, the blood reasonably

1. Sarvangasana starting position
purified and providing you have been regular—

2. Sarvangasana final pose

482

3. Halasana final pose

• Until at least three hours have elapsed after

4. Halasana variations (if you know them)

food.

5. Sarvangasana starting position

• During menstruation and advanced stages

6. Counterpose for sarvangasana
of pregnancy.

This is an excellent combination.

Sarvangasana should be immediately terminated if you experience the following:

People who should not practise sarvangasana

• Excessive perspiration.

The following people should not perform

• Dizziness.

sarvangasana without seeking expert medical

• Palpitations of the heart.

guidance:

• General discomfort.

• Those who have weak hearts or excessively

Sarvangasana can be done by people of all
high blood pressure. Though after a short
ages, young or old, male or female. Elderly
time the blood pressure is greatly reduced
people, however, should proceed carefully if
in sarvangasana, initially it is increased. It is
they are learning the asana. Many people say
the initial increase of pressure that can cause
that children should not practise sarvangasana
harm.

for fear of upsetting their normal growth

• People with an excessively enlarged thyroid.

pattern determined by the thyroid. We don't

Though sarvangasana is a wonderful asana
agree with this belief, for sarvangasana does
for alleviating and removing an enlarged
not alter the functions or duties normally
thyroid, it can cause harmful effects if the
carried out by the thyroid gland. The asana
thyroid is too swollen and if it is toxic. A
merely improves its operational efficiency so
person who has an excessively large thyroid
that it can carry out its functions m o r e
should first practise other asanas and yoga
effectively and smoothly. The normal opera—
techniques under guidance to reduce the
tion of the thyroid is in no way altered. You
swelling. When the thyroid has reduced in
must also remember that children are con—
size, sarvangasana can be done with great
tinually twisting their bodies into strange
benefit.

positions and probably turn their body upside

• People who have weak blood vessels in the
down a number of times daily. Thus most
eyes.

active children are unknowingly stimulating

• Sufferers of arteriosclerosis.

the blood flow to the thyroid in the course of

• Sufferers of cerebral thrombosis.

their play while suffering no ill effects. It is

• People with excessively impure blood. This
understimulation and lack of exercise, especial—
is something that you must j u d g e for ly in adults, that causes more harm. Moreover, yourself. If you are not sure then seek if a child is sluggish and disinclined to play, we guidance. A person with experience will be recommend that he or she practise sarvangable to tell immediately if your blood is asana to ensure that the thyroid functions pure or impure. If you are severely consti-correctly to give normal growth patterns.

pated or your skin is covered in boils, then
this is an indication that your blood is Benefits excessively toxic.

T h e benefits of sarvangasana are vast. T h e

• People with slipped discs. It is advisable not
following is merely a brief resume.

to practise sarvangasana if you have this

T h e direct influence on the thyroid gland
ailment for you may aggravate the disloca—
helps to remove many diseases and generally
tion of the spine when raising and lowering
maintain good health of the entire body. T h e
the body to and from the final pose of
ageing process is very much associated with
sarvangasana.

the endocrinal system. O n e can help to
maintain youthfulness and rejuvenate an

General limitations
ageing body by regular practice of sarvang—

One should not practise sarvangasana under
asana.

the following conditions:

T h e thyroid gland controls the metabolism

• If you feel physically tired.

of the body. Therefore, by improving the

• During periods of illness and fever, such as
efficiency of the thyroid gland t h r o u g h
during coughs and colds, influenza, etc.

sarvangasana one can maintain the correct

4 8 3
body weight. Of course, this assumes that one tone of the nerves that pass through the neck does not consume excessive amounts of food.

to and from the brain. Furthermore, the nerves

Many p e o p l e are overweight because of in this region receive a fresh supply of hormonal imbalance, not specifically because oxygenated blood, which helps to keep them
of overeating. Sarvangasana helps to norin good condition. These nerves penetrate the
malize the body weight by balancing the entire body and so their good health again endocrinal system.

leads to improved health of the whole body.

T h e endocrinal system is in a continual state

T h e bending of the spine at the neck also
of fluctuation because of adaptation to both
helps to remove backache and headache.

the inner and outer environment. If the endo—

T h e pressure of the chin against the chest in
crinal system is malfunctioning, then the body
the final pose forces the practitioner to breathe
is unable to adjust to these continual changes
abdominally. It is physically impossible to
and illness can result. Sarvangasana acts on
breathe from the chest in this position. Most
the thyroid gland, the pituitary and the brain.

people breathe very superficially and suffer

All these are mutually interdependent organs.

bad health as a consequence. They don't

By simultaneously balancing them Sarvang—
breathe from the abdomen, and it is this type
asana helps to balance the entire endocrinal
of breathing that is most important in the
system as well as all the systems that are
breathing process. This abdominal breathing
dependent on the hormonal system, such as
during sarvangasana encourages the individual
the circulatory, respiratory, digestive and
to breathe abdominally throughout the day.

reproductive systems. T h e body is a total unit

This is merely a matter of training, nothing
and though it is composed of different systems,
more. But this simple training can radically
they are all mutually dependent on eacb other.

improve health. Firstly, it improves the intake

They do not act separately. They are only
of air and secondly, it ensures that the
discussed as distinct systems in books for easy
abdominal organs are given the continual mas—
understanding. If one system is out of balance
sage that they require. T h e improved
then the other systems will also become respiration is of great help in treating unbalanced. Sarvangasana integrates all the bronchitis.

body systems, improving health and removing

Sarvangasana is very useful for asthmatics.

disease.

These people tend to breathe superficially by

Sarvangasana improves the blood supply to
moving their shoulders and their chests - they
the brain. This is the master controller of the
tend to avoid abdominal breathing. Sarvang—
entire body - organs, muscles, nerves, etc. If
asana helps to rectify this situation and habit.

the brain cells are not healthy, how can the

Some asthmatics have also said that sarvang—
rest of the body be healthy? A motor car, for
asana should be done immediately before an
example, cannot run without the engine. If attack as a preventative measure.

the engine does not receive sufficient oil or

Sarvangasana reduces blood pressure by
petrol then its body, the car shell and moving
acting on the carotid sinuses in the neck8.

parts cannot possibly work. It is the same with

Therefore, sarvangasana is a useful practice
the human brain. If the brain is malfunction—
for those people who have slightly high blood
ing then the rest of the body must also function
pressure. However, those people who have
incorrectly. Sarvangasana helps to rectify this
excessively high blood pressure should not
situation and in this way, many seemingly do the asana for initially the blood pressure is obscure ailments can be eliminated.

increased.

T h e influence of sarvangasana on the para—

Sarvangasana is very useful for treating piles
thyroid glands helps to ensure normal bone

(haemorrhoids) and varicose veins, for it helps
growth and regeneration and can prevent pre—
to drain accumulated blood from these areas.

mature ossification (hardening) of the bones.

People who suffer from these ailments should

Many asanas bend the spine forwards, but
practise in the morning and evening for at
few of them specifically bend the cervical (neck)

least five minutes, more if possible. Those who
region of the spine in a forward direction.

have piles should rhythmically contract and

Sarvangasana does this very effectively and
relax their anal muscles, for this helps to
improves the flexibility of the vertebrae and
remove the blood from the area9.

484

This asana is also very useful for toning the

They should only be attempted after mastering
legs and removing fatigue.

sarvangasana.

Regular practice helps to remove various
types of digestive ailments, especially where

PADMA SARVANGASANA
they are caused by blood congestion or general

(SHOULDER STAND LOTUS POSE)

inefficiency of the organs. Diabetics are advised
to practise sarvangasana for it not only In English this asana is known as the 'raised influences the pancreas, but also the entire lotus shoulder stand pose'. It can be done in
endocrinal system. If you suffer from viscerop—
two ways as follows:

tosis (displacement of the abdominal organs)

1. Perform sarvangasana. Then in the final
then you should practise sarvangasana to help
pose fold the legs into padmasana.

rectify this situation.

2. Do padmasana. Then lean backwards and

Sarvangasana tones the reproductive organs
lie fiat on your back. Elevate the legs to the
and helps to prevent degeneration of the
vertical pose. In both methods the final
testes, gonads and ovaries as well as the other
pose is tbe same.

sexual organs, male and female. It has been
found useful in helping to relieve menstrual,
menopausal and other general sexual disorders. It helps to alleviate hydrocele, leucorrhea,
spermatorrhea, etc.

During sarvangasana the whole region of
the neck, throat and face is flooded with fresh
oxygenated blood which helps to improve the
nourishment of this entire area and the many
organs in the vicinity. T h e tonsils (important
lymph nodes for ensuring protection against
infection), the ears, the eyes, the lungs, the

T h e benefits are the same as for sarvang—
thymus and so forth all benefit from the asana, except that free drainage of blood from improved blood supply. The thymus is believed the legs is impeded. Therefore, people who
to play an important part in the normal growth
want to treat piles or varicose veins should do
of children. It also has an immunological role
the basic sarvangasana and not this variation.

and so sarvangasana increases the resistance

This asana gives an excellent stretch in the
of the body to disease by influencing both the
pelvic region and compresses the internal
tonsils and the thymus. T h e salivary glands in
organs. It is useful for toning up the sexual
the mouth also work more efficiently, which in
organs, especially in women.

turn aids digestion. Wrinkles and spots on the
face are also reduced by the improved blood

NIRALAMBA SARVANGASANA
supply. Facial complexion is generally improv-

(UNSUPPORTED SHOULDER STAND POSE)

ed. In general, we can say that sarvangasana
helps to eliminate and prevent various types

In English this asana is known as the 'unsup—
of throat and nose ailments, including the
ported shoulder stand pose'. It is similar to
common cold.

sarvangasana, and differs in only one way: the

Finally sarvangasana is an excellent method
arms and hands are not held behind the back.

of tranquillizing the mind and helps to bring

T h e arms can be held in any one of the
harmony and peace into one's life. This is also
following positions:

useful for obtaining the most out of other

1. Straight and vertical so that they lie in line
yogic practices. If you perform sarvangasana
with the raised legs and the trunk. In this
before meditational techniques it will greatly
variation there must be perfect balance of
help you to benefit fully from your practices.

the entire body. If necessary you can
practise near a wall to prevent falling and

Variations of sarvangasana
possible injury. T h e body is supported only

T h e following two asanas are well-known
on the shoulders, nape of tbe neck and
variations of the basic form of sarvangasana.

back of the head. You should not try this

485
asana until you can do the basic form of sarvangasana without applying pressure
from the elbows.

2. T h e arms are extended directly behind the
head so that they are parallel to each other
and flat on the floor.

3. T h e arms are placed flat on the floor,
parallel with each other and pointed in the
opposite direction to the head.

All these three forms of niralamba sarvangasana should be done slowly from the final
pose of the basic form of sarvangasana.

Notes

1 Sirshasana: Part 1 - Book II, Lesson 21, Topic 4; Part 2 - Book II, Lesson 22, Topic 3

2 Breathing - Book I, Lesson 1, Topic 4

3 Book I, Lesson 4, Topic 2

4 Book I, Lesson 6, Topic 3

5 Book III, Lesson 26, Topic 4

6 Book II, Lesson 20, Topic 4

7 Book II, Lesson 24, Topic 3

8 Book II, Lesson 14, Topic 3

9 Ashwini mudr a - Topic 3 of this lesson

4 8 6

Topic 3

Mudras: Ashwini Mudra

An integral part of kriya yoga techniques is

Method 1: rapid contraction
the practice of moola bandha'. To do this Sit in a comfortable sitting pose.

bandha correctly one must have sensitivity in

Relax the whole body.

the region of the anus and the perineum (the

Close the eyes.

area between the anus and the sexual organs).

Breathe normally.

An excellent technique for developing this

Rapidly contract and relax the anus.

sensitivity is called ashwini mudra. Without first Try to confine the contraction to the area of
of all mastering ashwini mudra it is very difficult
the anus though you will find that other pelvic
for most people to practise moola bandha
muscles will come into action.

correctly. It is for this reason that we have

Let the muscular contraction and relaxation
introduced ashwini mudra at this stage.

be rhythmical.

.Ashwini mudra also gives many benefits in

Don't strain.

its own right as we will shortly explain.

Repeat the practice for as long as you have
time available.

.ASHWINI MUDRA (HORSE GESTURE)

In this method there is no synchronization
between breath and contraction.

The word ashwini means 'horse' and in this
context the word mudra means 'attitude'. Method 2: slow contraction and retention T h e r e f o r e , this practice can be literally Sit in a comfortable pose.

translated as 'the attitude of the horse'. It Contract the anus as you inhale.

does not take much imagination to understand

At the end of inhalation hold the breath and
the reason for the name; if anyone has ever
also the contraction.

watched the anus of a horse, he will see that

Let the contraction be as tight as possible but
the horse very often does the yogic practice of
without strain.

ashwini mudra. That is, the horse rhythmically

Release the muscular contraction as you
contracts and relaxes the anal muscles.

breathe out.

This is 1 round.

Posture

Repeat as many rounds as possible.

.Ashwini mudra can be done in almost any

This method requires synchronization between
asana, including any of the meditational asanas
the breath and the movement of the anus.

previously described2. You can integrate it with
any asana that you do in your asana program.

Note

However, since we have introduced sarvang—

It is impossible to confine the muscular
asana3 in this lesson, we suggest that you
contraction only to the small area of the anus.

definitely perform it in the final pose of Other pelvic muscles and muscles associated sarvangasana. Not only does this mean that with the sexual organs will also contract. But
you can do two practices at the same time, but
try as much as possible to concentrate on the
this combination happens to be very beneficial,
contraction at the anus. At first this is difficult, as we will explain later.

but with practice it becomes easier and easier.

Technique

Awareness

T h e r e are two methods. For the sake of In method 1 the awareness should be on the explanation we will assume that ashwini mudra muscular contraction and relaxation at the
is performed in a meditational asana.

anus.

487

In m e t h o d 2 one should be aware of the muscular systems in the pelvic region. This is coordination between the breathing and the
i m p o r t a n t for eventual mastery of moola
muscular contraction and relaxation.

bandha.

Duration

Combinations with other practices

T h e r e is no limit on the duration of practice. It As we have already recommended, ashwini
is only limited by the time that you have
m u d r a can and should be integrated with
available. However, b e g i n n e r s should not
sarvangasana. Either method 1 or 2 can be
overstrain their muscles. Increase the duration
used.

of the practice as the anal muscles become

Ashwini m u d r a m e t h o d 2 can also be
stronger and you gain more control over them.

integrated with nadi shodhana pranayama, so
that you hold the anal contraction during

Which method to practise?

retention of breath4. T h e reader can adopt

You can practise whichever m e t h o d you like
any other combination that his imagination
best, or whichever is most appropriate for the
will permit.

pose in which you practise. However, method

1 is easier and therefore m o r e suitable for
beginners. If you find it reasonably easy to
locate the area, you should start to practise
method 2.

Benefits

Many people have weak anal muscles (sphincters). T h i s is closely associated with such
widespread ailments as constipation and piles

( h a e m o r r h o i d s ) . Ashwini m u d r a helps to stimulate intestinal peristalsis (the wavelike
motion that propels the stool through the
intestines to the anus for evacuation) and
therefore is a great help in alleviating constipation and thus improving the general health
and well-being of the practitioner.

Piles are characterized by an accumulation
of blood in the region of the anus. T h e practice
of ashwini m u d r a helps to squeeze this stagnant blood away from the anus. This process is
intensified if the m u d r a is combined with
sarvangasana3. Ashwini m u d r a physically
draws the blood away f r o m the anus a n d
sarvangasana allows the blood to drain downwards back to the heart. Every sufferer of piles
should definitely practise this combination
daily.

Those people who suffer from prolapse of
the anus or rectum should also do ashwini
mudra. By strengthening the associated muscles, these ailments will slowly disappear.

As we have already pointed out, everyone
who is seriously intending to practise kriya

Notes
yoga in the future should definitely perform

1 Book II, Lesson 19, Topic 4
and master ashwini mudra. In this m a n n e r

2 Book I, Lesson 7, Topic 2
you will develop sensitivity in the anal area

3 Topic 2 of this lesson
and be able to isolate the muscles from other

4 Topic 4 of this lesson

4 8 8

Topic 3

Pranayama: Practice

Pranayama is an essential part of kriya yoga.

rhythmical contraction and relaxation of

That is, to do many of the practices of kriya
the anus. This will improve the intensity of
yoga it is necessary to exhale and inhale with your awareness and greatly improve the control and to retain the breath for prolonged pranayama practice.

periods of time. It is for this reason that we are

2. When you have developed sufficient control
spending so much time developing the practice
over the anal muscles then you can retain
of nadi shodhana pranayama.

the muscular action for the entire duration
of each breath retention. If you wish you

NADI SHODHANA - STAGE 4
can integrate your mental counting with

W I T H JALANDHARA BANDHA
the blood pulse that you will detect at the
region of the contracted anus.

Current practice

This is a very useful combination of practices,

In the previous two lessons we suggested that
but please don't strain.

you practise a ratio of 1:8:6:2:1:8:6:2 for
inhalation: inner retention: exhalation: outer
retention: inhalation: inner retention: exhalation and outer retention respectively1. We also
s u g g e s t e d t h a t you p e r f o r m J a l a n d h a r a bandha with each inner retention. If you have mastered this practice then you should proceed
to the next practice.

New practice

Retain the same ratio but now try to perform
jalandhara b a n d h a with both outer and inner
retention. This is not an easy practice and we
emphasize that you should not strain. In fact
we prefer that you reduce the ratio rather
than hold your breath beyond its capacity.

Combination with ashwini mudra

This is an extra practice that you can combine
with nadi s h o d h a n a p r a n a y a m a . It is not essential. If you want to integrate the practice, we suggest you do so in the following manner:

1. Until you develop control over the muscles
of the anus, practise stage 1 of ashwini
mudra2. This should be practised during
the periods of j a l a n d h a r a bandha in conjunction with breath retention. During the
breath retention you have to mentally count

Notes
the duration so that you can maintain the

1 Book II, Lesson 14, Topic 4; Book II, Lesson 15, fixed ratio. We suggest that you syn-Topic 5
chronize the mental counting with the 2 Topic 3 of this lesson 4 8 9

Topic 3

Shivalingam

T h e shivalingam can be used as an object of

T h e r e is an excellent practice in shaivism
concentration. It can be used as a focus of
which uses a small, well-polished lingam and a
your awareness, to draw you into the deeper
candle. T h e candle is placed behind and above
realms of your being. It can be used as a your left shoulder so that it shines on the vehicle to higher experience.

shivalingam held in front of the face. This

T h e shivalingam is a widely v e n e r a t e d
produces a tiny dot of light on the surface of
symbol in India. It is a tantric symbol, as well
the lingam, which can then be used as a fixed
as being an integral part of Hinduism. But the
point of concentration. This is a method of
veneration of the lingam is not confined to
trataka, but it is more refined for it is combined

India. It has been revered throughout every
with ritual worship, and mantras and other
part of the world, especially in bygone ages. It
refinements that heighten the effectiveness of
is a symbol which is buried in the deeper layers
the practice. We have not given full details, for
of your psyche. Even though you may not
a specially m a d e lingam is necessary, and they
know this, it is nevertheless there, waiting to
are not readily available. We have only men—
rise to the surface, to conscious perception,
tioned the practice from the point of view of
together with all the knowledge that surrounds
interest. It is an excellent technique that is
it. If you bring the symbol up from the depths,
practised a m o n g the shaivites (tantrics) of
t h e n you will simultaneously realize the India.

incredible reality that it represents.

T h e lingam implies much more than seems

If you have time, concentrate on the lingam,
obvious and far m o r e than can be conveyed
reflect on its meaning. And if your concen—
by words. It was realized by sages in deep
tration and reflection is sufficiently intense
states of meditation. You can use it as a method
and one-pointed, then you will bring a veri—
for reaching the same state and experience.

table jewel of knowledge to your awareness, a
prize to the surface of the mind. Or we can put
it another way: if you submerge yourself into
the mind by intense concentration on the lingam, then you will start to plummet, to explore
the depths of the mind. Whichever way you
look at the process, the result is the same.

T h e word lingam means 'symbol' or 'sign'.

In the tantric sect of shaivism (followers of

Shiva) the lingam is the most important symbol.

It represents consciousness or Shiva. T h e r e is
a beautiful song about the shivalingam in

India, called 'Lingasthakam'.

Concentration on the lingam

T h e picture that we have included can be used
as an object of c o n c e n t r a t i o n , u s i n g the meditative practice of trataka1. If you can
visualize the lingam in front of your closed
eyes (in the chidakasha) then this is an even

Notes
better practice.

1 Book I, Lesson 8, Topic 6

4 9 0

Topic 3

Meditation: Practices for Visualization

Everyone has the ability to mentally create
possibility of inner mental experiences in terms
and visualize any chosen object. However, most
of visions.

people lose this ability through lack of practice

All yoga practices help to increase this
and a tendency to overload the mind with
receptivity to psychic manifestations of the
verbal concepts. T h e capacity to visualize
mind. A particularly good method of unfolding
internally remains, but it is dormant. It is only
this faculty is by consciously creating mental
the artist or so-called primitive people who
pictures. This is the purpose of the following
retain this ability to think in terms of pictures
practice - object visualization at will. It
as opposed to words. Many anthropologists
supplements a similar practice called recall by
who have studied aboriginal and seemingly revisualization1.

uncivilized people in different parts of the

At first you may find this practice difficult.

world, have noticed a fundamental difference

Please do not worry. Most people will have
in the way they relate to their surroundings
this problem, especially those who are intel—
and to life in general. They have noticed that
lectually inclined. You have been habituated
these people tend to think or conceptualize in
to thinking only in terms of words, but with
terms of mental pictures. They have much less
practice and time you will find this technique
tendency to think in terms of words, ideas and
easier and easier to perform. Furthermore, as
theories than does modern, scientific man. The
you relax m o r e and harmonize your life
whole mental process of perception appears
through yoga practice, you will also find that
to be different. But actually the only difference
the practice becomes progressively easier.

is that these primitive people function and
perceive from a more fundamental level of the

OBJECT VISUALIZATION AT WILL
mind. That is, whereas modern man functions
and lives on the surface of the mind, these

Purpose
other people function from deeper layers. They

We have already briefly discussed the purpose
are more in contact with their own psychic of the technique. It is a method of developing levels.

the faculty of visualization as a method of

There is nothing wrong with thinking and
opening up the realms of the mind which are
working in terms of ideas and concepts. This is
currently inaccessible to your awareness. Also
an integral part of modern day life. Without
many meditational techniques, including kriya
this, science and the modern world could never
yoga, require visualization of an inner object.

have evolved and you would be unable to read

This acts as a focal point for awareness and
these words. But at the same time, continuous
confines one's awareness to a limited field,
functioning at this level tends to limit the
removing it from the tangle of outer and inner
awakening of the powers of the mind. T h e
turmoil. This one-pointedness, even for a short
deeper levels of the mind do not function in
time, results in many benefits. It brings
terms of words. They function in terms of relaxation and acts as a focal point for looking psychic pictures. Therefore, to expand one's into the mind. It is the prelude to the experience awareness of the inner workings of the mind, of meditation.

to explore the deeper realms, it is necessary to

Many people are told that they must be
open up this ability to perceive mental impres—
aware of only one object d u r i n g certain
sions in terms of psychic visions. It is necessary
meditative techniques such as trataka2, but
to develop receptivity to pictorial mental they do not know which object to choose. They impressions. One must remain open to the change from one to another, but once you

491
find the object that is ideally suited to your difficult, especially for beginners. T h e tech-temperament there will be no doubt. You will nique is as follows:

cease to even consider other objects, but first

Take a comfortable sitting position.

of all you must find your symbol. This takes

Close the eyes.

time, practice and aspiration. Visualization

Look at the blank space that you see in front
practices, such as the one we will shortly of your closed eyes.

describe, help you to find the most suitable

Think of any object.

symbol. This can happen in two ways:

Try to visualize this object in chidakasha.

1. Either during the willed visualization of You may find this difficult; don't worry.

various objects, one object will suddenly and

Watch the image for a short time, say up to 30
almost inexplicably manifest deep meaning to
seconds.

you. It will stimulate feelings that you did not

The image can be stationary or moving.

before appreciate. This could be the most Then wipe out the image and think of another suitable object for meditational purposes.

object. Create a new image.

2. Or during the practice or any other practice,

Continue in this manner for as long as you can
you will suddenly be confronted with a symbol.

spare time for the practice.

It will spring up from the depths of the mind
to conscious perception. Your sensitivity to Choice of objects inner perception has allowed it to surface. This There is no limit to the objects you can choose.

too can be the object of awareness during The scope is inexhaustible. It is only limited by meditative practices. So this practice is very your imagination. To help you, we will give the
useful for increasing your receptivity and
following suggested list. They are only our
perception of inner psychic symbols.

suggestions and it is not necessary to restrict

This visualization also has a more basic yourself to them. Create any objects that you purpose: it calms the mind. If you have been wish from your own mind.

buffeted by the storms of life, what better way

Living things: a swooping bird, a graceful
is there of relaxing the mind and finding a
cat, a thoughtful elephant, an alert deer, an
little peace, than by creating beautiful inner
agile monkey, a peaceful contented cow, a sly
objects or scenes? If you see an inner picture
fox, a fluttering butterfly, a proud peacock, a
of a white swan, or a peacock, it is very difficult
gliding fish, a basking crocodile, a beautiful
for the mind to remain angry or worried. So if
lotus, a blood red rose, a large yellow sun—
you feel tense or emotionally upset, we suggest
flower, a blade of grass swaying in the breeze,
you try this practice. No special preparations
a shady oak tree, a leaf dampened with dew
are necessary. You can practise in almost any
and many other objects.

place and at any time.

Deities and famous people: your guru, any
great saint, Christ, Buddha, Mohammed,

Where to visualize?

Rama, Krishna, Durga, Kali, Ganesha, Shiva

T h e best place is chidakasha. That is, the space and other deities.

that you see in front of your closed eyes3.

Objects of nature: the sun, the moon, any of Some people say that you should visualize
the signs of the zodiac, any precious stone
the objects in the hridayakasha, the space in the such as diamond, onyx, sapphire, topaz, ruby,
region of the heart. Others suggest that one
cat's eye, pearl and so forth, a towering
should visualize in the daharakasha, the space mountain, a floating cloud, an oasis, rolling
in the region of the pelvis at the mooladhara
hills, green valleys, a sandy beach, rugged
chakra. These spaces can be utilized for this
cliffs, a quiet forest and so on.

practice and any other meditational practice,

Buildings: a temple, a church, a mosque, the but most people will find difficulty in perceiving
pyramids of Egypt, an ashram or monastery, a
these spaces. For this reason we recommend
pagoda in a beautiful sculptured garden, a
visualization in chidakasha.

stupa, old ruins, a shrine or any holy place, a
hermitage in the forest, etc.

Technique

Traditional symbols: a yin yang sign, a cross, a T h e explanation of this technique is very
shivalingam, shaligram, the eternal flame,
simple, but the actual practice is a little more
menorah, the chalice, a prayer wheel, an Aum

492
symbol, a trident and any other symbol that you can think of.

Time of practice

You can practise object visualization at any
time. If you feel tired, angry or tense during
the day there is absolutely no reason why you
should not practise this technique as a way of
harmonizing the mind. Even five minutes will
help to calm the mind.

T h e best time to practise in order to attain
clear visualization is after pranayama. Pranayama heightens sensitivity and makes inner
visualization much easier.

Once again we remind you that you may
find this technique a little difficult at first. Don't become frustrated for this will only lead to
mental tension. Merely persevere and the
technique will become easier. But time and
regular practice are necessary.

Notes

1 Book I, Lesson 6, Topic 6

2 Book I, Lesson 8, Topic 6

3 Book II, Lesson 13, Topic 5

4 9 3

Daily Practice Program

In this lesson we have discussed bhakti yoga, inner and outer breath retention. We suggest ashwini mudra, sarvangasana, object visualiza-that you integrate these practices into your tion at will and nadi shodhana pranayama yoga practice program in the following manner.

combined with jalandhara bandha with both

Practice

Rounds

Minutes

Program 1: duration 2 hours

Surya Namaskara

—

10

Shavasana

—

4

Shalabhasana

—

4

Shashankasana

—

4

Paschimottanasana

—

4

Ardha Matsyendrasana

—

4

Yoga Mudrasana

—

4

Sarvangasana with Ashwini Mudra

—

4

Bhujangasana

—

4

Shavasana

—

3

Nadi Shodhana Pranayama and

Jalandhara Bandha with

Antar and Bahir Kumbhaka

—

20

Aum chanting

—

10

Japa

—

30

Chidakasha Dharana with object
visualization

15

—

120

Program 2: duration 1 1/2 hours

Surya Namaskara

—

10

Shavasana

—

3

Shalabhasana

—

4

Shashankasana

—

4

Paschimottanasana

—

4

Ardha Matsyendrasana

—

4

Yoga Mudrasana

4

—

494

Sarvangasana with Ashwini Mudra

4

—

Bhujangasana

4

—

Nadi Shodhana Pranayama and

Jalandhara Bandha with

Antar and Bahir Kumbhaka

—

15

Aum chanting

4

—

Japa

25

—

Chidakasha Dharana with
object visualization

—

5

90

Program 3: duration 1 hour

Surya Namaskara

—

7

Shavasana

—

3

Shashankasana

—

4

Paschimottanasana

—

3

Ardha Matsyendrasana

—

3

Yoga Mudrasana

—

3

Sarvangasana with Ashwini Mudra

—

4

Bhujangasana

3

—

Nadi Shodhana Pranayama and

Jalandhara Bandha with

Antar and Bahir Kumbhaka

—

10

Japa

—

15

Chidakasha Dharana with
object visualization

5

—

60

Program 4: duration 1/2 hour for general health Surya Namaskara —

5

Shavasana —

3

Paschimottanasana —

3

Ardha Matsyendrasana —

3

Sarvangasana — 3

Bhujangasana —

3

Nadi Shodhana Pranayama and

Jalandhara Bandha with

Antar and BahirKumbhaka —

10

30

Try to find more time in order to do the very
important meditational techniques.

495

Lesson 17

There was once a famous sculptor. One day he
was visited by some people who wanted to see
his work. He took them to his studio and
showed them a number of pieces of stone that
had been partly chipped away. None of the
stone blocks resembled anything tangible and
were far from being beautiful. The visitors
were a little disappointed, for they came
expecting to see aesthetic pieces of sculpture.

Then the sculptor said: "This is where I start
work on my creations; now let us go to the
next room." His visitors went to the next room
and were confronted with objects that were
beginning to look more shapely. They were
more impressed. Then the sculptor led them
to another room and he showed them exquisite
works of art. The visitors were delighted and
exclaimed that they had never seen such
delicate pieces of sculpture. But the sculptor
explained that he had not finished work on
them; they had yet to be polished before they
reached the stage of perfection.

T h e gradual transformation that the visitors
saw in the sculptures is analogous to the
transformation that takes place in an individual
when he practises yoga. At first his character is
gross and unrefined. Something is lacking.

T h e n in time, his attitude towards life, himself
and others changes. His sensitivity increases.

He starts to radiate that which is already within
him. Yoga unfolds the inner being of the
individual, in the same way that the sculptor
slowly exposes the shape of his works. The
shape is already inherent within the stone -
the sculptor only cuts away the extraneous
material that hides it. In the same way, the
inner potential of the individual always exists

- yoga merely cuts away the dross to allow it to
show itself.

Swami Satyananda Saraswati

Topic 3

Bhakti Yoga (Part 3)

The seed of bhakti lies in the heart of every

Secondly, there is egoless love. This is love
person. It is something that is hidden away
for the sake of love, without any expectation
deep within each one of us. It has been planted
of love in return. This form of love is bhakti
in the fertile soil of individual being and waits
and is felt even when it is not returned. This
to be germinated and to grow, but first it must
type of love may exist for some inexplicable
be watered with aspiration. In time it will sprout
reason; or it may exist because of some natural
and arise spontaneously. Nothing needs to be
resonance or compatibility; or perhaps the
added. Everything is already inherent within
love exists because of the realization of the
the seed. It needs only the chance to grow.

deeper nature of the other person, deity, etc.

Each person is potentially a bhakta. General—

In a higher sense, there cannot be love for
ly, however, this bhakti is not able to blossom,
another person, for other people, for a deity
for it is hidden and covered with mental
and so forth because of the understanding
misconceptions, problems, dogmas and un—
that everyone and everything is really one's
happiness. Each person should be an ecstatic
own self. Others do not exist. This is non—
bhakta, because everyone has the potential to
directional love; love that goes out and returns
tune in with the inner world beyond the to the bhakta.

limitations of individuality. Each of us has an

Ego-centred love will chain one to the finite,
individual mind. This mind is the centre of
whereas bhakti, intense non-expectational
consciousness. Most people always live on the
love, leads to the infinite. One limits, whereas
periphery of consciousness, yet the possibility
the other leads to the unlimited. Bhakti or
of functioning nearer the centre always exists.

egoless love does not depend on beauty, wealth

And when this potential exists then bhakti
or reciprocation of love. Bhakti should be felt
must also exist in potential form. The nearer
even if one is rejected. This is a test of the
one moves towards the centre, the greater will
sincerity of devotion. T h e great Indian bhakta
be the feeling of bhakti. So every person is

Rasakhan (born a Muslim, but who worshipped
really a bhakta, but this is not manifested or

Krishna) said: "Bhakti is the fountain of all
experienced because of lack of knowledge and
sweetness. It is not dependent on youth, virtue,
a fog of misconceptions.

beauty or riches, nor is it tainted by self-interest Bhakti does not need to be artificially created
or thoughts of personal gain."

or cultivated; it already exists within each

Ego-centred love tends to quickly subside
person in seed form. All you have to do is to let
with time, whereas bhakti increases and grows
the seed grow into a beautiful flower. As Swami
with every passing minute.

Sivananda said: "Love is the law of life. To love is to fulfil this law. And fulfilment of this law

One-pointed bhakti
leads to eternal peace and everlasting What is the way to success in bhakti yoga? It is happiness."

overwhelming devotion to your deity or guru.

T h e greater the aspiration, the quicker you

Egoless and ego-centred love
are likely to transcend and the quicker you are

There are two distinct forms of love. Firstly,
likely to come face to face with something
there is ego-centred love, in which one loves
beyond everyday experience. This is perfectly
another person, deity, saint or whatever with
illustrated by the following well-known story
the expectation of love in return. This is the
by Ramakrishna. A disciple asked his teacher
most common form of love and is really a love
how he could see the supreme. T h e guru told
of oneself, not of someone or something else.

him to follow him to the nearby lake. Beside

499
the lake the guru suddenly took hold of the you think of the supreme in the same way that
disciple and pushed him under the water. He
oil is smoothly p o u r e d from one pot to
held the disciple under the water for several
another; when the thought is continuous, then
minutes, while the disciple put up a furious
there arises unspeakable love and bliss." This
struggle. Then the disciple was released and
is intense bhakti. There are no thoughts of
he came spluttering to the surface. T h e guru
one's limited self, only thoughts of one's deity,
asked: "How did you feel?" "I was panting, one's gum, one's symbol or thoughts of one's
gasping for breath - I thought I was going to
unlimited nature.

die. I was desperate!" was the reply. The gum

When the aspiration and bhakti reach such
then said: "When you have that same over—
an intensity, then you will automatically invoke
powering feeling for the supreme, then you
the grace of illumination and bliss. Alter this
will know that you are not far away from seeing
point there will be a total transformation in
his form (darshan)."

one's whole being. This is the power of

There must be an intense quest. There has
concentrated bhakti. This illumination will in
to be aspiration. According to Swami Ramdas:

turn increase bhakti and reduce the ego. The

"Unless you have a burning aspiration for the
grace will repeat itself. T h e circular feedback
supreme, the mind cannot be fixed on him.

will be repeated, but will include more and

Where your love is, there your mind also is.

more. T h e power of the ego decreases while

Just as the miser constantly thinks of money
bhakti and understanding become greater and
and money alone, so a bhakta has exclusive
greater. When you have tasted the sweetness
devotion to the supreme."

of divinity even once, you will never forget.

This is the way to expanded awareness. One

You will become a slave, unable to do anything
must try to act, feel and think while being
but remember.

aware of divinity, the deity or the gum. Always
know that it is divinity that makes you feel, do

Bhakti - the means to harmonize the mind
and think. You are not the doer. This recol—

If you naturally feel some kind of bhakti, no
lection will reduce the hold and the power of
matter how small, then you are well on the way
the ego. This is called surrender, and it is the
to cleaning out the mind of conflicts and
way to higher states of consciousness.

phobias etc. You should follow the path of

Strangely enough, it is anguish that can lead
bhakti, for this is the means to calm the
to intensification of bhakti. Distress and fluctuating mind, remove mental problems and t o r m e n t at being separated f r o m divine make it more one-pointed. You will transmute communion can lead to an upsurge of bhakti a cloudy, murky personality into one that is as
and heightened awareness. But this anguish
clear and sparkling as a crystal.

must come from the very depths of one's being.

Live and take whatever comes, whether good

The dissatisfaction leads to this intensification.

or bad, for actually there is really nothing that

The bhakta accepts all that comes to him as a
is either good or bad. These are merely relative
gift intended to lift him into the deeper realms
concepts. Everything is. Do and accept. This
of awareness. Whether it is anguish, joy or
leads to peace of mind. Many of the tantric
whatever, it is all intended to raise the level of
deities are depicted performing abhaya mudra.

awareness of the bhakta, to speed him along

This is a mudra that indicates that everything
the path to higher knowledge. You too must
will be all right. Everything that you are
feel the pain of separation and have the same
thinking now is incorrect and in time all your
intense longing for union that the gopis felt
misconceptions and fears will disappear. These
for Krishna. This is one-pointed bhakti.

deities are indicating a great truth but without

Bhakti grows steadily and naturally as you
words. They are speaking through this mudra.

become more and more aware. It becomes

Listen to them. In time you will find that they
stronger as misconceptions progressively drop
are 'speaking' the truth.

away. T h e greater the awareness, the greater

Bhakti purifies the mind. There is a beautiful
the bhakti. One becomes enveloped in a analogy given by St. John of the Cross in his continuous stream of bhakti. It flows unceasing-book Dark Night of the Sold. He says: " . . . this ly and spontaneously like the River Ganges in purgative and loving knowledge acts upon the
full flood. In the Devi Bhagavata it says: "When mind which it is purging and preparing for

500
perfect union in the same way that fire acts mind, my devotee is not overpowered by them,
upon a log of wood in order to transform it
being shielded by his strong devotion to me.

into itself. Fire, acting on the wood, first of all

Just as fire steadily grows from a small flame
begins to dry it by driving out the moisture
to a blazing fire and burns fuel to ashes, so
and causing it to shed water. Then it begins to
does devotion to me, O Uddhava, blaze forth
make it black, dark and unsightly, and even to
and consume all obstacles."

give off a bad odour . . . and finally, the fire

This makes the mind one-pointed and the
begins to kindle the wood and give it heat. At
fit receiver for the grace of illumination and
last, it transforms it into itself and makes it the
bliss. But first of all the heart and the mind
same nature of the fire."

should flow in one direction. Bhakti trans—

This is indeed the process that each bhakta
forms, transmutes one's individual being from
and in fact any person on the spiritual path
the gross to the more refined. It changes tamas
must go through. T h e whole body and mind

(inertia and ignorance) into rajas (intense
must be transformed and purified. Bhakti yoga
activity). T h e n it changes this rajas into sattwa, is a powerful method of reducing the ego.

the purified state of calmness and receptivity.

Most of this mental debris is usually unrecog—

One becomes progressively sensitive in per—
nized. It is only when one becomes more
ception and feelings. In fact the state of sattwa
sensitive and aware that these mental aber—
is closely associated with bhakti. Shankar—
rations and impurities are seen. At this point
acharya points out: "The characteristics of pure they can be slowly whittled away. Without
sattwa are cheerfulness, realization of one's
removing the mental disturbances it is not
self, peace, contentment, bliss and steady
possible to become consumed with expanded
bhakti towards the atman, by which the aspirant
awareness, in the same way that the wood
enjoys eternal bliss." (Vivekachudamani v. 119) cannot be consumed by the fire until it has

So there is a direct relationship between the
been purged of moisture. This is one meaning
clarity of the mind and bhakti, and here we
of the word purgatory in Christianity; it is the
mean spontaneous bhakti, not artificial bhakti.

stage in spiritual life where the mind is purged

The cleaner the mind the greater the flow of
of all dross.

bhakti and the mind becomes intensely one—

This process of purging the mind is not
pointed. In the Srimad Bhagavatam Krishna
constant, but rather it fluctuates. One experi—
says: "The unceasing flow of the mind-stream
ences peak periods of awareness and of bhakti,
towards me at the mere mention of my virtues,
after which one is again subjected to purging.

combined with motiveless love (prem) for me

St. John of the Cross says: " . . . the fire of love is the characteristic of the real bhakti yoga."

once m o r e attacks that which has to be

Of course this bhakti need not only be felt
consumed (the mental dross) for more purifi—
towards Krishna; it can be felt towards any
cation." This drop back into a state of anguish deity, any saint or your guru. This powerful
and mental disturbance is absolutely necessary,
one-directional bhakti leads to wonderful
so that the aspirant can be further purified.

things. In the Bhagavad Gita Krishna says: "I More and more mental dross of a subtle
take great care of those devotees who always
nature is purged in the course of time. One
think of me." (9:22) And there it is . . . a
feels more and more bhakti. St. John of the
promise. Such bhakti leads to mental harmony

Cross says: " . . . the soul does not attain a and more. T h e intense bhakta soars into the
sublime sense of love until it has passed realms of h i g h e r awareness, bliss and through many trials, tribulations and a great knowledge.

part of the purgation."

The aim of bhakti yoga is to channel all

Divine love allegorized
one's desires, ambitions, all one's emotional

Many mystics have allegorized divine love or
responses into the feeling of bhakti. This will
bhakti in terms of human love. They have
eradicate the fluctuations of the mind and
done this so that people can gain some idea of
induce one-pointedness. This is clearly describ—
the meaning of the word bhakti. Most people
ed in the Uddhava Gita when Krishna said:

know about the love between a man and a

"Though attracted by objects of desire and
woman. Therefore, it is easier to explain the
though he has not yet gained control over the
path and experience of bhakti in terms of

501
male-female love, in terms that most people have been, and will be exactly what you really can relate to through personal experience. are. This is realization of one's real inner nature.

The problem is, however, that people forget
that stories and poems in this form are

You know my friends, with what brave revelry
allegories and they take them too literally.

I made a second marriage in my house;

Many allegories of bhakti are totally mis-

Divorced old barren reason from my bed,
understood. A good example is the well-known

And took the daughter of the vine for a spouse.

poem Rubaiyat by the Persian poet Omar

(v. 55)

Khayam. Most translators of this masterpiece
have interpreted it as a series of wine drinking,

Here the narrow confines of the intellect are
women frolicking escapades.

discarded and the aspirant becomes a bhakta,

The introduction to this poem in a book in
experiencing intoxicating joy (wine or the
the ashram library says: "He was a poet of
daughter of the vine).

revolt, preaching the unbeliever's pessimism
and the creed - let us eat and drink now for

For 'is' and 'is not' though with rule and line
tomorrow we die." This misses the whole point.

And 'up and down' by logic I define,

Omar Khayam was neither a believer nor a

Of all that one should care to fathom, I
non-believer. He was a bhakta, tuned in with

Was never deep in anything but. . . wine.

higher states of consciousness and knowledge.

(v. 56)

He was in communion. There is nothing wrong
with eating and being merry; if you want to do

In this beautiful verse the bhakta points out
this, then do it. But Omar Khayam is not
that hidden in the fog of concepts and defini—
suggesting this at all. He is depicting bhakti
tions is his real nature . . . wine or bliss.

through divine experience. T h e story really
depicts the life and love of a bhakta.

The grape that can with logic absolute

The poem talks much about drinking wine.

The two and seventy jarring sects confute;

But this is not the alcoholic wine. It is the

The sovereign alchemist that in a trice
divine nectar of bliss. This is the intoxicating

Life's leaden metal into gold transmute.

experience of expanded awareness, known as

(v. 59)

amrit (nectar or immortality) in many Indian scriptures, as soma in the Vedas, and as wine in T h e conclusive certainty of one's own personal the tantric texts. In the poem the main preoc—
experience of transcendental awareness (the
cupation seems to be drinking wine, day in
absolute logic of the grape) through devotion
and day out. This does not mean that the hero
overcomes all contradictions and differences
of the p o e m is in a continual state of in life and in religious sects. Through the drunkenness or semi-consciousness through alchemy of bhakti, life is transmuted from a consuming too much alcohol. It means rather whirlpool of dissatisfaction into a magical
that the bhakta was always in a state of divine
blissful experience.

intoxication, of heightened awareness. He was
in a continuous state of meditation through

Surrender
drinking the inner wine of bliss.

Who wants fame? Who wants money? Who

Let us illustrate what we have said with a few
wants beauty? Who wants to be learned? Who
quotations from the poem:

wants any of these things when one surrenders
to the divine? T h e only thing that is important

A nd if the wine you drink, the lips you press
is the surrender. Yet, and this is the strange

End in what all begins and ends in - yes;
thing, all these things come even if you don't

Think then that you are today,
want them.

What yesterday you also were -

T h e bhakta becomes the happiest of people.

Tomorrow you shall not be less.

He becomes the real king of the world. Few

(v. 42)

wealthy people or kings have known real
happiness, but the bhakta knows supreme hap—

The wine is the bliss of increased awareness
piness whenever he thinks of the nature of
and the poem points out that you are, always
everything, when he thinks of his deity or his

502
guru. He needs nothing more. He has every-Whatever you may do . . . I thank you.

thing.

I am ready for all. I accept all.

Who wants liberation or perfect spiritual

Let only your will be done in me
freedom? If one is liberated then to whom or

And in all your creatures.

what does one surrender? It is better to remain

I wish no more than this, 0 Lord.

a bhakta, for one can know the bliss of

Into your hands I entrust my being;
surrender. What is the point of liberation if

I offer it to you with all the love of my heart, this is taken away? If the jivanmukta (liberated For I love you, Lord, and so I need to give myself, being) is perfectly united, then who is there to To surrender myself into your hands,
feel bhakti towards? For the bhakta each second

Without reserve and with boundless faith.

is an adventure, each second of time is the
eternal moment of the cosmic play - the rasalila.

This was written by the Christian bhakta Frere

Each moment is lived and experienced with an

Charles de Jesus. Very few people could
intensity that makes the heart pound with
honestly say these words with the
excitement. If one is really no longer part of
corresponding intensity of feeling and under—
this play, this adventure, then where is all the
standing. First of all the m o m e n t u m of
fun? This is the way a bhakta should think.

egotistical tendencies must come to a halt.

People have a multitude of desires for These tendencies have to be worked out in the different things, which can never be satisfied.

course of time through practise of other types

Because of this one becomes frustrated. Bhakti
of yoga.

brings about satisfaction of all desires. T h e

For the last word on the subject of surrender
unquenchable thirst of desires is completely
we refer to the classical raja yoga scripture
satiated. As Christ said: "But whosoever
called Yoga Sutras written by Rishi Patanjali.

drinketh of the water that I shall give him shall

Without wasting words he says: "Surrender to
never thirst; but the water that I shall give him
the supreme (ishwara pranidhana) leads to
shall be in him a well of water springing up
samadhi." (2:45)

into everlasting life." (John 4:14)

In the state of atma nivedanam the individual, Grace
the bhakta surrenders to the divine will. Grace is a much misunderstood word. In Everything that happens, whether pleasure or Sanskrit it is translated as anugraha. Grace is pain, is seen as the divine law. T h e bhakta is a something that is always existent, but most
mere puppet. He owes his existence to the
people never feel it because of insufficient
cosmic will. This is following the biblical dictate: receptivity. It is only when the mind is calm,

" Thy will be done."

one-pointed and receptive that this grace can

All work, actions and experiences are regard—
arise, b r i n g i n g with it t r a n s c e n d e n t a l ed as tests and trials of the divine process, as a knowledge.

means to remove imperfections. At this point,

Grace is also that which makes us recognize
the supreme can do nothing but help his our faults, mental blocks and so forth. It is bhaktas. In the Srimad Bhagavatam it says: "I grace that leads to the meeting with the guru.

am under complete control of my bhaktas.

It is grace that causes you to begin yoga. It is
they have taken over my heart. How can I
grace that initiates many other events in life
leave them when they have totally dedicated
that lead to expansion of awareness. It is also
themselves to me?" Such is the power of total
grace when the guru helps the disciple to
surrender. One becomes receptive to divine
overcome mental conditioning. Grace means
grace: the grace of knowledge and bliss. This
many other things, but these tend to merge
arises automatically when there is surrender
into the realms of the undefinable. T h e
and effacement of ego.

important thing to remember is this: grace is

But this surrender is not easy. How many
ever present, but most people are rarely aware
people could say the following from the depths
of it or tuned into it. When a person becomes
of their being?

open to everything, then the grace automatically flows. This receptive state of mind

Father - I abandon myself into your hands.

cannot be created merely by thinking about it

Do with me what you will.

or willing it. You can be told a thousand times

503
about the necessity of mental receptivity but continued to live their lives in a state of
this will never bring about this state. It can
calmness. Each action and each thought
only arise spontaneously through yoga prac—
however is permeated with awareness of the
tices, including bhakti yoga. These practices
divine. Every act becomes blissful. Every act is
transform the mind by slowly eliminating all
done as worship, without a sense of limited
the mental dust and cobwebs. When the mind
ego, but according to the dictates of the
attains a certain degree of purity, then grace
situation, with intuition. He looks into the
will flow spontaneously. T h e greater the mirror of the world and sees the image of awareness, the more one will know and recog-himself. Actions become perfect.

nize this grace. Everything becomes grace.

Many people may not seem to be bhaktas
for they don't sing devotional songs, but

Bhakti - the means to heightened sensitivity
actually they could be bhaktas blissful with the

T h e emotions heighten all experience. They
love of the totality. Bhakti need not necessarily
intensify power in thought and action. Every—
be associated with wild, abandoned singing. It
one knows this from personal experience. can be felt in many people without obvious Normally, however, the emotions are scattered outward expression. It depends on the dharma
in all directions. They rarely have force, except
or personality of the bhakta. Some bhaktas
in cases of intense anger or intense fear. They
seem to mellow with time. They become less
are generally expended on many interests and
obviously expressive. It is like someone who
sentiments. On the path of bhakti yoga the
takes his first bottle of wine (alcoholic wine,
emotions are concentrated on one thing. that is). T h e initial intoxication makes him do Emotions are transmuted into devotion.

crazy things. He says crazy things and jumps

This concentrated emotion leads to height—
around like a madman. This is the expression
ened sensitivity. One's whole mind and body
of new experience. The seasoned drinker, who
becomes highly tuned, like a radio antenna.

has been drinking wine for many years, is

This leads to heightened sensitivity to other
unlikely to do such things. He is more likely to
people, their thoughts, feelings and so forth.

sit quietly and enjoy the wine and the effects of

It leads to sensitivity to the inner environment
the intoxication. T h e intoxication is the same,
of the mind. If leads to peak experiences.

but the expression is much less dramatic.

Even one peak experience is enough to

Actually, every saint, yogi, tantric or sage is
transform one's whole attitude and undera bhakta. This applies whether they appear to
standing of life. It moves through an angle of
be karma yogis, jnana yogis, raja yogis or
one hundred and eighty degrees. One realizes
whatever. They must be bhaktas, for the
that what seemed so obvious, true and knowledge, the realization that they have in acceptable before was totally wrong. One's higher states of awareness must automatically relationship with life undergoes a total change.

lead to bhakti.

It is completely reoriented. These peak experi—

A Christian gospel singer, a Hassidic Jew at
ences are on the route to perfection. They are
the wailing wall in Jerusalem, a dancing Sufi, a
signposts on the path.

Hindu chanting or singing bhajans, a Buddhist
of the bhakti sect of the Fair Land School

Expression of bhakti
reciting 'namuamidabu', a Muslim facing

What does a bhakta do? Many people think

Mecca and praying on his mat and so forth can
that bhakti has to be expressed by wild singing
all be expressing bhakti. It depends on the
or emotional prayers or utterances. And inner feeling and attitude (bhava). In the indeed this can be the case; many great bhaktas Srimad Bhagavatam it says: " . . . the devotee have sung the most soulful songs and created
loses all sense of etiquette. He moves around
the most beautiful poems in order to express
the world without attachment. He always
their joy, devotion and realization. Others have
chants the name and his heart melts through
been famous for their joyful dancing. The Sufi
love. He is like someone possessed, sometimes
dervishes are good examples. Every move—
laughing wildly, sometimes weeping; and then
ment, every action is an expression of bliss
he sings aloud and dances ..." (2:2)

and devotion. But this is not necessarily so.

This description of the expressions and

Many great bhaktas were less dramatic. They
actions of a bhakta is as good as any. But a

504
bhakta need not conform to this pattern. He

"The sky, the air, the fire, water, earth, stars, will express himself according to the dictates
planets, all the directions of the compass, trees,
of his personality, d h a r m a and the given rivers, the seas and all living things constitute situation.

the body of the supreme." Therefore, the
bhakta should mentally bow down and worship

The methods of unfolding bhakti
everything, knowing that he is worshipping

There are many methods which the aspirant
the forms of the supreme.

will find out for himself through his own

7. Dasyam (the feeling of being the servant experiences. In the Srimad Bhagavatam nine of the divine). One tries to do only the will of modes of unfolding bhakti are given as follows: the divine with the attitude of being the servant.

1 . Shravanam (hearing stories about the div—

This helps very much to reduce the strangle—
ine incarnations such as Rama, Krishna, Christ,
hold of egoism.

Buddha and so forth).

8. Sakhyam (the attitude of friendship). At 2. Kirtanam (chanting the names of divinity).

this stage the bhakta feels as though he is on

3. Smaranam (continual remembrance of personal and intimate terms with the supreme.

divinity in any form),

He treats the supreme as a close friend who is

These three modes of expression - shrava—
always in his company.

nam, kirtanam and smaranam - tend to

9 . Atma nivedanam (total surrender). We have harmonize the mind and remove any mental
already discussed this under another heading.

blockages, helping the mind to become more

This leads to perfect union where the lover,
sattwic. Tension, excessive egoism, etc. all tend
loving and the loved become one.

to drop away and the aspirant becomes more

This is a very comprehensive list and includes
and more one-pointed. T h e aspiration to almost all methods of awakening bhakti. All develop divine qualities is unfolded. Smaranam other forms of yoga also unfold bhakti but
is especially powerful and has been the main
these don't seem to be included. Actually they
spiritual practice (sadhana) of many great are included but in less obvious ways. Raja bhaktas, such as Kabir. It is continuous japa yoga and hatha yoga can be grouped with
and continual remembrance. It is the remem—
archanam, if you stretch your imagination and
brance and feeling that is important. This
accept these forms of yoga as really forms of
intensifies awareness and induces one-pointed—
worship. This applies whether you are a theist
ness of mind. This topic of remembrance will
or an atheist, for in both cases you are refining
be discussed shortly.

your body so that it becomes a perfect instru—

4. Padasevanam (service of the guru or ment. You may be doing hatha yoga (including service done in the name of the divine). This asanas and pranayama) and raja yoga (includ—
involves serving one's guru or doing work in
ing all meditational practices) for reasons of
the name of the divine. It means doing karma
physical and mental health, but you are still
yoga, working earnestly to the best of one's
worshipping. You are harmonizing your body
ability. This also reduces the power of the ego
so that it becomes a perfect part of the whole.

and makes the mind one-pointed.

Karma yoga is included in the m o d e of

5. Archanam (ritualistic worship and offer—
padasevanam, where you serve the guru, etc.

ings). This mode of expressing bhakti generally

It is only jnana yoga that does not easily fit in
follows prescribed rules and formulas. It is a
with any of the groups, yet this path eventually
method of unfolding inner potential. These joins the path of bhakti.

ritualistic forms of worship can be powerful

A few important aspects of unfolding bhakti
when done with awareness and feeling. This is
are not clearly indicated in the list. Meeting
an integral part of most religions including
great yogis and saints is an important way of
tantra.

intensifying bhakti2. It is implied if you serve a

6. Vandanam (mental worship of everyone
guru in the mode called padasevanam. This
and everything as being the form of divinity).

will be discussed shortly. Also important is

This is mental worship of everything. It in—
constant reflection on one's nature and study
volves mental prostrations to every being,
of the scriptures. This is called swadhyaya. It is everything which is really the finite form of the part of jnana yoga, though it is also included
supreme. In the Srimad Bhagavatam it says: in Patanjali's Yoga Sutras.

505

There are many sadhanas for awakening concentrate on your guru if you have one.

bhakti. T h e sadbana of the great bhakta The choice is yours, but there must be devotion.

Ramdas was called mantra upasana (worship

In the Uddhava Gita Krishna instructs his
through mantra). It includes the following four
disciple Uddhava: "Having withdrawn the
practices:

senses (pratyahara) from contact with the

1. Continuous mental and verbal chanting of
surroundings, the devotee should concentrate
a mantra. In his case it was Sri Ram Jaya
on my form, especially one part such as my

Ram JayaJaya Ram.

smiling face. Then he should be aware of mv

2. Visualization of the form of the guru in
all pervading self which is free like the sky.

your heart.

Leaving that after some time, he should feel as

3. Identification of every object on which the
though he is one with me, and stop thinking of
mind dwells with divinity. Whatever you
all other things. He will see me, the antaryamin think of, remember that it is the form of the

(the inner being) in himself, and himself in me
supreme.

like the light that is united with the fire. All

4. Observation of the mind. Take the attitude
doubts about matter, knowledge and action
of watching the processes of the mind. This
will completely cease."

is awareness.

Use any symbol of the supreme. This will

You will note the great similarity between
take you beyond the symbol itself, if you have
his sadhana and the list we have given from
intensity and sincerity. It is difficult for most
the Srimad Bhagavatam. His method was a people to feel love (prem) for something condensed version.

intangible or impersonal. It is for this reason

Another great help is to study and think
that a concrete form is utilized. Total absorp—
about the infinite events occurring in nature.

tion in the limited form or name will lead to the

The sun rises and sets. T h e moon waxes and
unlimited.

wanes. The flowers bloom, each variety almost
simultaneously. T h e birds sing. T h e clouds

Ceaseless remembrance
float across the sky. Babies are born. An infinite

Sleepiness is one main reason for low aware—
number of magical events are occurring around
ness. During or after yoga practices many
us. A million pages could be written on this
people experience a feeling of joy, whether
subject. Each event is a miracle. How do they
slight or intense. This comes because of the
happen? What is the force, the intelligence
wakefulness, calmness and awareness which
behind these multitudinous occurrences? the practices give them. But this feeling is Everything is a marvellous miracle. Let these quickly lost when one continues on with one's
things continually remind you of the wonder
daily duties. One becomes ensnared again in
of existence. Let these things remind you of
the ups and downs of everyday life, but this
the supreme.

need not be the case. Through bhakti and

Try to do every action as a worship of the
continuous efforts to remember the object of
supreme. Let every thought be an expression
devotion this awareness and joy can be
of devotion. Offer your actions and thoughts
maintained. Remembrance helps to prevent
to your guru or to the incarnation of the
the relapse into automated living patterns and
supreme that stirs your heart. This is the way
thought.

to perfection.

This ceaseless remembrance is a powerful

Visualize and concentrate on a picture of
practice for expanding awareness but it is not
any great saint, bhakta, yogi, sage, incarnation
easy without devotion. Love and bhakti make
such as Guru Nanak, Kabir, Chaitanya Maha—
a person remember. There has to be a natural
prabhu, Paramahamsa Ramakrishna, Swami attraction to the sweetness of the name (mantra) Vivekananda, Ramana Maharshi, Adi Sai Baba, of one's deity. Bees are automatically attracted

Sri Aurobindo, Swami Sivananda, Swami to the nectar in a flower.

Ramdas, Mohammed, any of the Sufi saints,

This remembrance must be spontaneous. A

Christ or any of the Christian saints such as St.

man who is in love with his girlfriend or his

Francis or St. Teresa, any of the Jewish saints,
wife cannot stop thinking about her. He does

Buddha, Mahavir, Krishna, Rama, Milarepa
not need to try, he automatically thinks of his
and anyone you care to choose. Or you can
beloved. He has no choice but to remember. A

506
bhakta must remember God, his guru, his and powerful. This continual remembrance mantra or whatever with the same intensity.

will break down the ego, body and mind

This remembrance must permeate one's whole
identification. It will lead to knowledge and
being twenty-four hours a day. There are many
fulfilment. The great bhakta Kabir sang:

cases of great bhaktas who were unable to
stop remembering even when they were killed.

I declare to the loud beat of a drum,

It is said that when Mahatma Gandhi was

That with every breath that passes,
assassinated he said only one thing: "Ram,

Without remembering the name of the Lord,

Ram, Ram." His ceaseless remembrance contin-

Thou art losing the chance to conquer
ued even when he was dying. T h e following
the three worlds,
story illustrates the same thing.

The chance to reach those spiritual heights.

T h e Great Indian Mutiny took place in

1857. Indian soldiers revolted against the This continual repetition of a mantra is called British Government, which quickly took steps japa3. Try to repeat the mantra continuously.

to quell the uprising. When people heard that

Try to remember throughout the whole day

British troops were advancing, whole villages
and night. If you cannot do this then at least
were deserted in panic. At one place the fleeing
remember the name with devotion in the
villagers saw a sadhu coming their way. They
morning when you awake and when you sleep
warned him that the soldiers would kill him
at night. This will saturate the whole mind with
mercilessly if they saw him. But the sadhu paid
positive thoughts and vibrations. With intensi—
no attention and continued on his journey.

ty, aspiration and bhakti the remembrance will

When the soldiers reached the village, one of
become natural and spontaneous. You will
them in blind fury bayoneted the sadhu. He want to remember, for the name is associated was fatally injured. As the soldier withdrew his with your prem. It is the focal point of all your
bayonet, the sadhu whispered with his last emotions and feelings. One becomes intoxi-dying breath: "And you also are He." Even in cated with the very thought of the ishta devata the agony of death the sadhu saw his murderer

(personal deity). You must tiy to hear and feel
as a form of divinity. Such is the power of
divinity everywhere. This is what the Sufi Hafiz
continual remembrance.

meant when he said:

Many of the great poets have beautifully
illustrated this continual remembrance. For

On the tablet of the universe is no letter save
them the supreme is a helper, a dearest and

Thy name.

nearest friend, nearer than breath, nearer than

By which name, then shall we invoke Thee.

their own mind. This is beautifully expressed

Thine, Thine alone!

by Lord Tennyson:

You must try to see divinity in every part of

Speak to Him, thou, for He heareth
the world around you without exception. You

And spirit to spirit can speak.

must try to feel this in your heart. This is the

Nearer is He than breathing,
way to u n i o n with the i n n e r world of

Closer than hands and feet.

knowledge.

It is not necessary to read countless numbers

When a person has this intensity of feeling,
of scriptures. You don't need to practise one
how is it possible not to remember? And this is
thousand and one different yogic practices.

the express train to expanded awareness. The

Only saturate yourself with relentless repetition
great bhakta Ramdas said: "The quickest and
and remembrance of any holy name of the
easiest way to the supreme is to remember
supreme. Your whole being has to be sub—
him always by repeating his sweet and powerful
merged, soaked and overwhelmed with the
name." This name is a mantra. If you chant it
continuous repetition of the mantra. There
verbally or mentally with awareness of its
has to be complete surrender. You have to
meaning, then it harmonizes the whole mind.

feel divinity everywhere. Love intensifies this

One is less influenced by the ups and downs of
remembrance. Love means constant aware-the tumultuous world. One becomes more
ness. And this devotion means that there will
aware. The whole mind becomes concentrated
be unceasing thirst, unforgettable remem—

507
brance and unswerving aspiration to unite with Bhakti and the guru
one's ishta. This practice should not be done

If you have a guru then bhakti is essential. It is
occasionally during prayers, but twenty-four
the essence of the relationship. Without bhakti
hours a day. You should remember each and
the guru-disciple relationship cannot exist. If
every moment, with every heartbeat, with every
you have a guru and you feel no devotion,
breath and with every action. This is the path
then he is not really your guru. It is better to
of bhakti yoga.

find another one. Without bhakti, the disciple

It is said that when you unceasingly chant
is not receptive to the instructions and vibrat—
the name of the supreme, he will chase you.

ions of the guru and the guru is not able to

Kabir sang:

transmute the gross nature of the disciple into
a more subtle form. At first this devotion may

I have regained my pristine condition,
be unconscious; you may not recognize it, but

It is indescribable.

it must exist. T h e r e has to be a natural

My mind has become crystal clear,
attraction.

like the water of the Ganges.

T h e path towards perfection is difficult and

God himself keeps following me
hazardous. If has been aptly described as the
and calling 0 Kabir.

razor's edge: if you go too far to one side or
the other you fall into the chasm of delusion.

Only a person who has merged in the exalted

T h e path is straight and narrow. It is the guru
state of samadhi could say this. His main who shows the disciple how to avoid or sadhana was continual remembrance, but it overcome obstacles and blocks. It is easy to
seems that when he sang the above song he
become lost in false, unrealistic thoughts and
had left all sadhanas behind. His path of feelings. This applies not only to bhakti yoga devotion with continual remembrance had but all other paths as well. It is easy to become launched him into the transcendental realms.

sidetracked into blind alleys. T h e guru must
lead the way. As Kabir said ecstatically: "If the External and internal worship

Lord and the guru were to stand in front of us

People often wonder whether it is best to at the same time, at whose feet should we worship inside or outside, that is, mental prostrate ourselves? T h e answer is definite -
worship or the worship of external forms. we should prostrate at the guru's feet, for it is Actually one should do both. However, most he who has shown us the Lord. This would
people cannot practise internal worship by never be but for the guru's grace." Such was visualizing an inner image so they worship the feeling of bhakti that Kabir had for his
external forms. They go to the temple and
guru.

worship. There is nothing wrong with this at

In the Kularnava Tantra it says: "The fire of all. T h e purpose is to lead to devotion to a
devotion to the guru burns away all taint of
particular form. If the external worship bad thought." "As steady devotion to the gum develops bhakti towards a specific form then grows, so does one's self-knowledge." (ch: 8)

this is a good way to begin on the bhakti path.

Such is the power of bhakti towards gum. But

This specific form can then be worshipped
this bhakti must be spontaneous. It cannot be
internally. T h e purpose of both external and
created. In this respect it is the same as bhakti
internal worship is the inducement of medita—
towards a deity - it must arise directly from the
tion. From this will come spontaneous worship
heart. It cannot come from mere logical
of both the inner and outer environment. It
analysis.

will be seen that there is not really much

So if you have a gum, surrender all your
difference between them.

actions and aspirations to him. Actually he

T h e best approach is to worship both in the
does not need anything from you, but you
outside and the inside worlds, but with
have to offer all to him. Attend satsang with
awareness. One should act and worship in the
the gum2. This has been praised by scriptures
outer world through detached work - karma
throughout the world. Whenever a wise man,
yoga. At the same time one should try to a saint, a yogi or any person with higher introvert awareness through hatha yoga and awareness is in your area, go and visit him. Or
raja yoga. This is the integral approach.

when you have time make a point of travelling

508
to any great spiritual master. This is a method or angry. All the ups and downs of life are of breaking down and throwing out false mere ripples on the river or ocean of bliss.

concepts and dogmas. It is a method of chan—

Everything is an expression of inner joy,
nelling your thoughts and aspirations in new
whether it is anger or laughter. T h e whole life
directions, often at a tangent with current
of an intense bhakta is like beautiful music.

aspirations. It is a method of being saturated

And in fact vast numbers of bhaktas have
with powerful vibrations and inspiration. Such
expressed this inner bliss with their internal
is the power of satsang.

singing and music. Other people have been

And when you sit with any wise man or your
thrilled with the devotion and joy that pervades
guru, be quiet and listen, for it is he who will
and resonates with every note and every word
pull you out of the quagmire of delusion. You
that they sing. But for the bhakta, music does
may be a famous person, a noisy person, a
not only mean music or singing - it means the
clever person, an argumentative person or whole flow of life. Life is one continuous song.

whatever, but be quiet, be still and listen. Every

There is an inner music of the heart which is
word that the guru says is full of meaning and
functioning ceaselessly, no matter what the
significance.

outside events. One should follow the dictates
of this inner symphony. This inner music

Bhakti and music
should guide your life. It should decide your

Thoughts are the language of the mind. But
actions. But it can only come when you are
music is the language of the heart. Wherever
receptive, when your mind and heart become
there is bhakti there must also be music. They
sufficiently tuned.

are inseparable. There is no more exhilarating

Most people don't perceive this inner music,
way of expressing bhakti than through music.

but it is clear if you care to listen. If you

Music implies rhythm and harmony. And in
perfectly tune a radio to a broadcasting station
this sense everything in the universe can be
and turn up the volume to full blast, then
considered to be music. The sun and the moon
there is no mistake in perceiving the sound. It
rise and set according to fixed rhythms. This is
is the same with the inner music. When you
music. T h e birds sing beautiful melodies. This
hear it, then there is no doubt. This inner
is music. In fact, the birds are so anxious to
music is the music of knowledge, the music of
express themselves that as soon as dawn bliss.

breaks, or even earlier, they all burst into song.

People of modern times have been seduced

There seems to be a build-up of intensity in
into always being in the audience. People watch
the early morning before this time and then all
television, cinema, sports and many other
the birds joyfully express their feelings of bliss.

festivities without ever taking an active part.

The crops and the climate change cyclically

This is a great pity, for the most enjoyable part
according to the fixed rhythm of the seasons.

of life is participation. It is the same with music

This is music. The body functions in accordance

- people tend to listen rather than take part.

with fixed rhythms. This too is music. Every—

And in this way the exhilarating experience of
thing in life is really a form of music. The life of involvement is lost. If possible, try to join a
each individual should also be like beautiful
collective group of singers. In India this is
music, with perfect harmony and spontaneous
called kirtan. Try to be there in the middle and joy. But usually this is not the case; most people become totally involved. You don't need a
live a life that is like a bad composition or a
good voice, it is the enthusiasm that is
discordant song. Life is disharmonious instead
important. This kirtan generates an upsurge
of harmonious. As a result there is unhap—
of group feeling. It is wonderful for removing
piness, discontent and disease. You should
stress and inducing relaxation. It helps to
try. or at least aspire, to conduct your life as
purify the mind and gives an outlet to emotions.

though it is a perfect piece of music. This can

It helps to unfold bhakti. One's feelings (bhava)

be achieved through bhakti yoga and other
are heightened. This leads to heightened
forms of yoga.

bhava on a more permanent basis.

For a bhakta life should be a continuous

Devotional music is powerful. In the right
symphony whether he is high or low, whether
environment it can generate such intense
he is working or sleeping, whether he is happy
devotional vibrations that even the least

509
devotional type of person will be moved to feel bhakti, no matter how little. So next time you find time, join any group of people that is
concerned with collective singing. Or alternatively start your own group. If you cannot
do these things then start singing to yourself,
whether aloud or mentally. What is the
difference?

We don't want to say anything more about
the subject of music, whether inner or outer,
for music is not to be discussed. It is definitely
to be experienced.

N o t e s

1 Book I, Lesson 12, Topi c 1

2 Book III, Lesson 33, Topi c 1

3 For furthe r details on japa refe r to Book II,

Lesson 14, Topic 5 and Book II, Lesson 15,

Topic 6

4 Book I, Lesson 10, Topi c 1

510

Topic 3

Asanas: Practice

The asana that we will describe in this topic is

Remain in the final pose for a short comfortable
not widely practised, yet it has a number of
length of time while holding the breath.

distinctive benefits. It is called kandharasana

Then slowly lower the body to the starting
shoulder pose).

position on the ground.

This is 1 round.

KAN D HARAS AN A (SHOULDER POSE)

Rest for a short time and then repeat the
practice.

The Sanskrit word kandha means 'shoulder'.

Hence this asana is usually translated as 'the

Breathing, awareness and duration
shoulder pose'. It is so called because in the

Retain the breath inside while raising the body
final pose most of the weight of the body is
and staying in the final pose; exhale while
supported on the shoulders.

lowering the body to the starting position.

Awareness should be on the movement and
breathing. In the final pose one should be
aware of accentuating the flexion of the back.

The asana can be practised as many times as
you wish. For general health purposes five
rounds is reasonable. For specific treatment
of ailments one can practise the alternative
method to be described shortly for prolonged
periods of time.

Technique

Lie flat on your back.

Sequence

Bend your legs at the knees and place the feet

This asana can be utilized as a counterpose for
so that the heels are near or touching the
forward bending asanas.

buttocks.

The feet should be Hat on the floor, slightly

Limitations
separated.

Women in advanced stages of pregnancy

Grasp the ankles with your hands.

should not practise kandharasana. However,

Relax the whole body.

after childbirth practise of this asana will help

Then breathe in deeply.

the abdomen resume its normal shape.

While holding the breath raise your buttocks

People with peptic or duodenal ulcers or
and arch the back upwards.

abdominal hernia should also not practise this
try to push your navel and chest as high as
asana.

possible but while keeping the feet flat on the
floor.

Alternative method

Accentuate the flexion of the back by pushing

If you wish you can remain in the final pose
the chest in the direction of the head; this can
while breathing slowly and deeply. This is
be done by trying to further straighten the
particularly useful for treating some of the
legs.

ailments we will discuss in the next heading.

Don't strain.

This is the final position.

Benefits

The body is supported by the feet, arms, This asana is very useful for correcting spinal shoulders and head.

defects. If there is a displaced spinal disc then

511
this asana will help to push the disc into proper alignment. It is also useful for removing backache and for eliminating round shoulders
or any tendency to stoop. It tones the nerves
of the entire back.

It applies a good massage to the abdominal
organs and so improves digestion. It also
applies a strong pressure in the region of the
pelvis, especially if the legs are utilized to
accentuate the flexion of the back in the final
pose. This massages and tones the nerves,
muscles and organs of the reproductive system.

This applies mainly to women. It is an excellent
asana for helping to alleviate sexual malfunctions and to prevent any tendency towards
miscarriage in childbirth.

T h e asana makes the whole back more
flexible in a backward direction. For this reason
it is an excellent preparatory asana for the
more difficult chakrasana1.

Notes

1 Book III, Lesson 26, Topi c 4

512

Topic 3

Pranayama: Practice

From the primal sound all creation arose in
the form of prana. Scientifically sound is caused
by vibrations of a particular quality. T h e effect of sound is to produce physical change in an
organism. Sound is energy. It has been
concentrated to such degrees of intensity that
objects have been shattered and destroyed.

From the knowledge that sound has certain
subtle qualities the rishis heard and formulated
the mantras and bija mantras.

Principles of sound and the ability to use
sound were known to ancient peoples. T h e
great stones of Stonehenge, Easter Island and
the Mayan monuments were moved into place
using principles of sound now lost to modern
civilization. T h e energy content of the mantra
or revealed sound is a subtle form of prana.

Pranayama is a practice for intensifying the
meditative technique of nada yoga1. This is
indicated by the following quotation: "Proper
retention of breath activates the digestive fire
and magnifies the astral sounds (nada)..." ( Yoga

Chudamani v. 99)

Pranayama makes one more sensitive to the
inner environment. In this way one is more
able to perceive the subtle nada. For this reason
try to practise nada yoga immediately after
pranayama practice, if it is possible.

Integration of jalandhara bandha with nadi
shodhana stage 4 (continued)

T h e practice from the last lesson is quite
advanced2. Therefore, we suggest that you
continue to practise using the ratio 1:8:6:2:

1:8:6:2 combined with jalandhara bandha at
both the phase of inner retention and outer
retention of breath. If necessary you can
integrate ashwini mudra with the practice3.

Don't strain.

Notes

1 Topic 4 of this lesson

2 Book II, Lesson 16, Topi c 4

3 Book II, Lesson 16, Topi c 3

5 1 3

Topic 3

Meditation: Nada Yoga (Part 1)

Nada yoga is a distinct path of yoga. It is
sound at the lower end of the string and
closely related to mantra yoga, j a p a yoga,
gradually moves along the string with percep—
music and any other path that is concerned
tion of progressively subtler sound. Eventually
with sound. In fact, nada yoga is often used as
this sound leads to the upper end of the string
a collective term to describe all yogic practices
or pure consciousness. This is the path of
which utilize sound. However, in our definition
nada yoga. Incidentally it is said that Socrates
nada yoga is regarded as having one character—
and other Greek mystics used nada as a means
istic feature. In the other paths a specific sound
to transcendence.

is created as a vehicle of awareness. That is,

According to traditional yogic scriptures,
one chants a particular mantra in mantra yoga
nada brahman (transcendental sound) is the and japa yoga, and makes a fixed pattern of
seed of the manifested world from the gross
sound in music and singing. In nada yoga, as
to the subtle and from the visible to the invisible.

we teach it, one does not create a specific Nada is flowing in the living and the nonliving, sound as such, but listens to internal sounds in the trees, grass, animals, everywhere. This
allowing the perceived sound to arise spontane—
concept is an integral part of tantra and
ously. This is an obvious though fine difference.

Hinduism in general. It is also mentioned in

In later stages these paths join with each other,
the first verse of the Gospel according to St.

for they are all concerned with merging with

John in the Christian Bible where nada is called
the reservoir of sound - the underlying 'the word'.

substratum.

Modern science is also starting to postulate

Nada yoga is a simple yet powerful practice.

that everything in the universe is composed of

It is a method of tracing sound back through
wave forms at all levels of subtlety and vibratory
its psychic and more subtle manifestation to
rates. This applies to light, X-rays, radio waves,
the source.

material bodies and so forth. It includes the

Nada yoga is an important sadhana of many
vibration of the atoms, molecules, stones,
sects. These include Radha Soami Satsang, flowers and the human body and mind. They Kabirpanthis and many others. Nada is known are all vibrating at a multitudinous number of
by many different names. It is called shabda
different frequencies. It also includes colours

(sound), sural (sound), nam (name), akashvani that can be seen and colours not seen, sounds (sound of the ether), dhun (tune), Nad-i-asmani that can be heard and sounds not heard, odours (the heavenly harmony), vani (word), the word, that can be smelt and odours not smelt, things
holy spirit, the holy ghost, logos and many
that can be felt and things not felt and
other names. In Zoroastrianism it is called
substances that can be tasted and those which
sraosha. It is widely discussed and praised in cannot be tasted. They are all formed from
the holy scriptures of the Sikhs, the Adi Cranth vibratory wave form. All materials that you see

Sahib. It is also the 'music of the spheres'

can be regarded as solidified vibration. A good
described by the Greek mystic Pythagorus. He
way to illustrate this is to consider a humming—
conceived the whole universe and each indivi—
top. When it spins very fast it appears to be
dual as a monochord, with its single string
stationary. Any p e r s o n who has seen a
connected at the lower end to gross matter
stroboscope in action will have seen a similar
and at the upper end to pure consciousness.

phenomena: a body vibrating at high frequency

In between were all the different layers of appears to be stationary. These analogies subtle energy or nada. This relates directly to illustrate how nonsolid bodies appear to be
nada yoga, for the aspirant first perceives gross
solid. Here we are not trying to prove anything,

514
only that the outside world is not really what it "In the early stages of the practice, the aspir-appears to be at normal levels of awareness.

ant hears gross, loud sounds. Gradually more
by raising one's level of awareness one begins
subtle sounds are heard. The sounds are like
to see the external world as it really is.

those of the ocean, clouds . . . " Nada Bindu This outside world composed of vibration is

Upanishad
called the mahakaslia (great ether). In nada

"Nam (nada) is the true nectar (divine bliss),
yoga we are specifically concerned with the
but nothing can be said about it. Only he who
inner ether, the chidakasha. Nada is the sound
merges with it can drink and know this nectar."

of the chidakasha, but this sound means far

"In the same way that the fragrance is in the
more than the sound we hear in the external
flower and a reflection is in a mirror, so the
world. This inner nada operates on different
nam (nada) is within you. Seek it in your own
levels of subtlety. T h e aim is to use this inner
being." Granth Sahib
sound as a vehicle of awareness so that one

It was Kabir who said: "The nada is within.

can transcend normal limitations and dive deep

It is music without strings played within the
into the mind. Complete absorption in the
body. It pervades inside and outside and leads
inner sound makes one oblivious to outside
you away from illusion." And also: "Close your sounds and disturbances, and this leads to eyes, ears and mouth. Listen to the subtle pratyahara (withdrawal of awareness from the inner nada."

sense organs and outside world). When the

There is also a well known and often quoted
mind flows towards the sound then it becomes
allegory in the Bhagavata Purana, which is well very concentrated. Nada yoga is the link to
worth giving here because of its beauty: "Lord
e x p a n d e d awareness. It leads directly to Krishna left his place at midnight and went meditation.

into the jungle. It was a full moon night in the

Nada yoga is a part of laya yoga, the path in
first month of winter. He began to play his
which one becomes totally absorbed in one
flute. The echo of the flute permeated the
thing. In the case of nada yoga one becomes
calm and undisturbed atmosphere. The music
totally aware of inner sound. In the Hatha was heard by the gopis (cowherd girls). They Yoga Pradipika it says: "Countless methods of immediately left their houses and their hus-lava yoga have been described but amongst bands and forgot all their duties and past life.

them nadanusandhana (discovery of inner They ran straight to the place where the nada sound) is the best", (4:66) This clearly indicates of the flute was being played. They started to the importance of nada yoga.

dance around the flute player. After some time
each of the gopis discovered that she was

Definition
dancing with Krishna."

The Sanskrit word nada means 'to flow'. In this This story is symbolic and illustrates the
context it means a 'flow of consciousness'. T h e
path of nada yoga. T h e nada from the flute is
word is closely related to the word nadi, which
heard at midnight, which is the best time to
means a pathway of pranic flow within the
practise nada yoga. Krishna is higher con—
human framework. Generally the word nada is
sciousness. The sound of the flute is the nada
understood as sound, for it is the inner sound
that arises from the underlying consciousness.

that is used as a focal point of awareness in

T h e gopis represent the aspirant and the
retracing the flow of consciousness back to the
senses, both of which are normally over—
source.

whelmed and distracted by day to day worldly
life. But when the inner nada (sound of the

Scriptural references
flute) is heard then the awareness is directed

There are countless references to nada in
inwards towards Krishna (pure consciousness).

ancient scriptures throughout the world. Of

Eventually the gopis merge with Krishna -
the Indian texts, it is fully discussed in the
they tune in with pure consciousness. This is
following: Nada Bindu Upanishad, Dhyana Bindu
the path of nada yoga.

Upanishad, Shiva Mahapuranam, Hatha Yoga

Pradipika, Yoga Taravali, Gherand Samhita,

Granth Sahib and many more. T h e following quotations are merely a selection:

515

NADA Y O G A - P A R T 1

Technique

There are two stages as follows:

Sitting position

There are two good sitting positions in which

Stage 1: Bhramari Pranayama
to practise nada yoga. These are as follows:

Though this practise is called a pranayama, it
is really more of a meditational practice. It is
not directly related to controlling prana as are
other forms of pranayama. The word bhramari
means 'bee'. T h e practice is so called because a
sound is made which imitates the sound of a
humming bee. It is a method of harmonizing
the mind and directing awareness inwards in
preparation for the second stage.

T h e method is as follows:

Sit in any of the poses that we have already
described, with the ears plugged.

1. Any of the traditional meditative asanas1. In It is important to make sure that the ears are
this position the ears should be plugged with
firmly closed for best results.

the index fingers of each hand. T h e other

If necessary adjust your body to make sure
fingers should be lightly clenched and the
that you are perfectly comfortable.

elbows held sideways and horizontal. This Face forwards and hold the spine as straight position is shown above. The only disadvantage as possible.

of this pose is that the arms quickly become

Close the eyes. Relax the whole body.

tired. Of course with practice one can hold the

Keep the teeth slightly separated and the
arms in the fixed position for prolonged
mouth closed throughout the entire practice.

periods of time, but there is always a limit. This

This allows the vibration to be heard and felt
problem is diminished with sitting position
more distinctly in the brain.

number 2.

Breathe in slowly and deeply.

2. Nadanusandhana asana. You should squat

Then while breathing out make a humming
on a rolled up mattress, cushion or thick blanket
sound. The humming sound should be smooth
in the way shown. Adjust the height of the
and continuous, and should be done for the
mattress so that the sitting position is comfor—
duration of the exhalation.

table and the back reasonably straight. T h e

The humming sound need not be very loud;
mattress must be sufficiently firm and round
the important thing is that you hear the sound
so that it presses the area of the perineum,
vibrating within your head.

that is, the area between the anus and the The exhalation should be slow and controlled.

sexual organs. Rest the elbows on the knees

At the end of exhalation, stop the humming
and place the palms of the hands on each side
sound and breathe in.

of the head so that the fingers rest on the side

Again repeat the h u m m i n g with the next
and top of the head. T h e thumbs should be
exhalation.

gently but firmly pushed into

Continue in this manner for a few minutes.

the ears. Make sure that this

You should be aware of the humming sound
position is comfortable and the breathing process throughout the before starting the practice,
practice.

if necessary f u r t h e r Then proceed to stage 2.

adjusting the height of the
mattress. T h e feet should be

Stage 2: perception of subtle inner sound
flat on the floor.

In this stage there is no loud humming sound,

Alternatively, if you wish
only listening to the inner sound.

you can close the ears with

Continue to keep your eyes closed and your
the index fingers.

fingers gently, but firmly in your ears; tbis is
necessary to block out external disturbances.

Try to hear a sound in your head.

516

At first you may find this difficult, but try.

In stage 2 the awareness should be fixed on

As soon as you become aware of a sound, any
subtle sounds. If you cannot hear anything in
sound, try to fix your awareness on it to the
the beginning then you must merely be
exclusion of other sounds.

receptive and try to hear any sound that arises.

Go on listening.

Practise for as long as you have time. In the

After some days or weeks of practise you should
beginning try to devote at least fifteen minutes
find that one sound is very distinct, becoming
to the practice.

louder and louder.

Be totally aware of that sound.

Time of practice

This is your vehicle of awareness; let your

T h e best time to practise is late at night or
awareness flow towards this sound leaving all
early in the morning, because at this time there
other sounds and thoughts.

are fewer external noises that would interfere

Gradually through practice your sensitivity will
with internal perception. However, this time is
increase.

not convenient for most people; therefore,

Eventually you will hear another sound, a faint
you can choose any suitable time when the
sound, in the background; it will almost be
surroundings are peaceful. You must use your
obliterated by the main, louder sound that
discretion in this respect. If you practise beside
you are hearing, but you hear it nevertheless.

a blaring radio or in a room full of talking

You should now listen to the new faint sound,
people, don't expect much success in your
leaving the other louder sound and continue
practice.

to listen to this new sound.

Incidentally, a good time to practise nada

It will become more and more distinct.

yoga is after a long spell of kirtan (collective

This is the new, more subtle vehicle of your
singing and chanting).

awareness.

Let this sound occupy your whole attention.

Preparation for other practices2

This will further increase your sensitivity of

Bhramari pranayama is an excellent method
perception.

of settling the mind and removing gross

Eventually you will hear another faint sound
tensions. It can therefore be used as a method
emerging from behind this louder sound.

of preparing the mind for other meditational

Fix your awareness on this new sound, practices, or simply as a method of gaining discarding the other sound.

tranquillity during times of stress.

Continue in the same m a n n e r as already
described allowing the sound to occupy your
whole awareness.

When it becomes loud try to perceive a more
subtle underlying sound and fix your awareness on this sound.

In this manner your perception will become
progressively more sensitive.

It is in this manner that you can dive deep into
your being.

Note: this needs to be practised over a period of weeks and months to bring results. Time is
required to perceive these progressively
subtler sounds. For many weeks you may be
unable to hear even the first sound. All that is
required is time and effort. It is a very simple
but powerful technique that will bring results
if you persevere.

Notes

Awareness and duration

1 Book I, Lesson 7, Topi c 2

In stage 1 awareness should be fixed on the

2 For par t 2 of nad a yoga refer to Book II, Lesson vocalized humming sound and the breathing.

18, Topic 5

517

Daily Practice Program

In this lesson we have given a long discussion Try to integrate nada yoga, kandharasana on bhakti yoga. Remember: it is a powerful and pranayama into your daily practice pro-method of channelling emotions so that they gram as follows, become one-pointed, but only to be practised if you are devotionally inclined.

Practice

Rounds

Minutes

Program 1: duration 2 hours

Surya Namaskara

—

10

Shavasana

—

4

Shalabhasana

—

4

Shashankasana

—

4

Paschimottanasana

—

4

Kandharasana

—

3

.Ardha Matsyendrasana

—

4

Yoga Mudrasana

—

4

Sarvangasana

—

4

Bhujangasana

4

—

Shavasana

—

3

Nadi Shodhana Pranayama and

Jalandhara Bandha with

Antar and Bahir Kumbhaka

—

20

Nada Yoga

—

20

Japa

—

20

Chidakasha Dharana with
object visualization

12

—

120

Program 2: duration 1 1/2 hours

Surya Namaskara

—

10

Shavasana

—

3

Shalabhasana

—

4

Shashankasana

—

4

Paschimottanasana

—

4

Kandharasana

—

3

518

Ardha Matsyendrasana

—

4

Yoga Mudrasana

—

4

Sarvangasana

—

4

Bhujangasana

—

3

Nadi Shodhana Pranayama and

Jalandhara Bandha with

Antar and Bahir Kumbhaka

—

15

Nada Yoga

—

15

Japa

—

12

Chidakasha Dharana with
object visualization

—

5

90

Program 3: duration 1 hour

Surya Namaskara

—

7

Shavasana

—

3

Shashankasana

—

4

Paschimottanasana

—

3

Ardha Matsyendrasana

—

3

Yoga Mudra

—

3

Sarvangasana

—

4

Bhujangasana

—

3

Nadi Shodhana Pranayama and

Jalandhara Bandha with

Antar and Bahir Kumbhaka

—

10

Japa

—

10

Nada Yoga

7

—

60

Program 4: duration 1/2 hour for general health Surya Namaskara —

5

Shavasana —

3

Paschimottanasana —

3

Ardha Matsyendrasana —

3

Sarvangasana — 3

Bhujangasana —

3

Nadi Shodhana Pranayama and

Jalandhara Bandha with

Antar and Bahir Kumbhaka —

10

30

Try to find some time during the day to practise kandharasana.

Lesson 18

Fortunate was Christ, who was crucified;
fortunate were Socrates and Mansoor. What
about Mira and Dayananda? How unfortunate
are we, when we find ourselves allured by
praises and favours, flowers and merits?

Misfortune unsurpassed! When trials come at
our door, we cry out aloud to help kick them
away. Yea, we only kick divine chances. So do
thou understand!

Swami Satyananda Saraswati

Topic 3

Bhakti Yoga (Part 4)

This is the concluding discussion on bhakti
over the thoughts. T h e emotions must also be
voga1. You may be wondering why we are
transformed so that they are in accord with
spending so much time and space on this every action and thought. Without gaining subject. Bhakti is the means to harmonize and emotional harmony and one-pointedness it is
channelize the turbulent emotions. Much is
impossible to gain mental a n d physical
said about harmonizing the body and mind.

harmony.

Most books on yoga are written on this subject.

You will now perhaps understand why we

This integration of mind and body, of action
are spending so much time in explaining bhakti
and thought, has been the main theme of this
yoga. It is the most powerful m e a n s of
book so far. Yet very little is ever said about
harmonizing the emotions so that they work
harmonizing the emotions and integrating with the individual and not against him, so them with one's action and thoughts. These that they are used for constructive purposes.

emotions are very powerful forces. It is very
difficult, if not impossible, to achieve mental

The bhaktas of different religions
and physical stability if the emotions are Every part of the world, every culture and rampant. It is like trying to tame a wild tiger by every religion has had its share of bhakti
pulling its tail. It cannot be done. How can a
intoxicated bhaktas. The religion of Judaism
person attain mental peace if his emotions are
has had the bhaktas of the Old Testament and
like a stormy sea? There has to be a simultane-the vibrant followers of Hasidism. Christianity ous process of harmonizing and integrating has had these plus bhaktas such as St. Teresa,
the body, mind and emotions, one's actions,

St. Augustine, St. Francis and many more. Islam
thoughts and feelings. This is the only sure
has had bhaktas such as Rabia of Basra,
way of achieving fulfilment in life and expand—

Junnuna Misri of Egypt, Attar, Rumi, Farid,
ing awareness.

Tabriz and many others. In India there has

The subject of stabilizing the emotions in
been an endless list of well-known bhaktas.

man is usually forgotten or treated lightly as if

Even Buddhism, which seems at first glance to
emotions are non-existent. T h e attitude seems
have nothing in common with bhakti, has
to be if the emotions cannot be tamed then
produced its fair share of ecstatic bhaktas.

pretend they don't exist, like the ostrich that

Most of these great bhaktas initially worship—
buries its head in the ground when it senses
ped the supreme consciousness in a particular
danger. This may make it feel safer, but it does
form. It was from this that they realized the
not prevent it being eaten by a lion. So if you
nature of that which is beyond form, and in
want to harmonize your life, then it is useless
fact that which is both beyond the formless
being like the ostrich, and pretending that the
and the f o r m e d , yet an integral part of
emotions are non-existent. This attitude will
everything. T h e common feature of all these
lead nowhere, for the emotions are ever well-known bhaktas is their compassion for all present. You may gain mental peace for short people and all things, no matter what circum—
spells of time, but this tranquillity will be
stances prevailed. This applies to the bhaktas
disturbed by the monsters of emotions when
of all religions, though actually they are beyond
they show their ominous heads from the
any specific religion.

depths. Suppressed emotions eventually bub—

Most religions are predominantly bhakti in
ble to the surface and create disruptions. To
nature and teaching. An obvious exception is
gain lasting peace in life it is not sufficient to

Buddhism, which is mainly a raja yoga and
attain perfect physical health and some control
jnana yoga system. However, Buddhism too

523
has a well-known offshoot which chants the transcendence. Such is the power of mantra
holy name of amitabha. And this bhakti aspect combined with devotion.

of religions is not surprising, for devotion is a

Prayer is an important part of Christianity,
powerful and natural expression of man. The
as it is with most other religions. Prayer combin—
state of highest consciousness is not the ed with devotion helps to purify the mind and monopoly of any one religion - it is the reduce the power of the ego. This too can lead culmination of all religions. It is only the name, to greater levels of awareness. In a text called
the object of worship and the specific method
the Philocalia (a collection of early mystical that is different. The culmination of highest

Christian writings) St. Nilus says that the meth—
consciousness and the expression of bhakti is
od of transcendence is the: " . . . collection of the same. All the scriptures only discuss the
the mind from its wandering and quietly lead—
starting point and the mechanics. They cannot
ing it to the heart by way of breathing, and by
talk about the culmination, except in allegorical
repeating the prayer, 'Lord Jesus Christ, Son
form. Religions are a method. Whether one
of God, have mercy on me', in harmony with
worships Christ, Krishna or whoever, it does
the breath. This leads to unification with the
not really matter. They all signify the same
one, the single and unifying, directly in a union
thing and devotion to any of these incarnated
which transcends reason." This is a method of
forms can lead to higher states of awareness.

bhakti yoga combined with breath awareness.

T h e r e are many artists who expressed It can be done while sitting for meditational bhakti through their work. Many poems, practice or during everyday activities.

paintings and sculptures were produced by

In Christianity, the focal point for bhakti is
bliss-intoxicated bhaktas. Their masterpieces

Christ. Most of the great Christian saints have
are an attempt to express the ineffable. made this clear and it is written in the mystical Michaelangelo, Leonardo da Vinci, William books. Christ also indicated the path of bhakti

Blake, Rabindranath Tagore, the incredible
for his disciples.

tantric artists and sculptors of India and many

T h e following are a few selected quotations
more in all parts of the world tried to express
of Christ: "Love thy neighbour as thyself."

and depict their feeling of divine love. The

"Love thine enemy." This is urging aspirants beauty and sensitivity of their masterpieces to worship the supreme in other people. "No clearly shows this. Great works of art are not m a n cometh u n t o the Father (supreme
really made, they are divinely inspired by consciousness) but by me." Although to some revelationary experience. They are an expres-people this may sound dogmatic, its meaning sion of the heart. They don't really require
is that devotion to Christ can lead to spiritual
effort, they happen.

evolution. The very essence of Christianity is

Next time you look at a work of art, or listen
centred on devotion to the form, life and
to a beautiful piece of music, think of the
teachings of Christ.

motivating force behind its composition. What

The Old Testament of the Bible also strongly was the reason for the inspiration? Next time
preaches the path of bhakti. For example it
you hear a story of a great sage, saint or yogi,
says in no uncertain terms: "Seek ye ever the
reflect on the driving force behind his actions.

face of God, and seek ye Him in all things,

What is it that made his actions so perfect and
tarrying not until ye find him". (Psalms 104, 4) powerful? If you don't know what this force is, "Thou shalt love thy God with all thy heart and then we will tell you: it is overwhelming bhakti.

with all thy mind and with all thy soul and with
all thy strength." (Deuteronomy 6, 5)

Christianity

T h e r e have been many great Christian

Christianity and Judaism are mainly bhakti
saints. One of the best known is St. Francis of
religions, though there is much esoteric data

Assisi, born in Italy at the end of the 12th
hidden in the Bible and other texts, and in
century. It is he who said that 'idleness is the
various sects, japa is widely practised by various
enemy of the soul'. And he practised what he
groups. An important mantra is Kyrie Eleison.

preached for he continually did karma yoga,

Constant chanting, verbal or mental, with whether it was sweeping the floor or helping remembrance throughout the day and night, the poor. He was a great bhakta and his words
can lead to one-pointedness of mind and
have inspired many:

524

All my will is burnt up with love, pointed. The ego drops away and so in turn

Is united to love,
does the veil of delusion. This leads to eventual

Is transformed into love,
transcendence and realization.

Is consumed and consecrated by love.

The most well-known mantra used in Islam

Neither the fire nor the sword
is la ilaha illallah which means 'there is no god Shall separate me from love.

but God'. This is repeated over and over again

Suffering and death never may rise
like japa. In Islam this process is called zikr and

To the heights to which love doth lure me on
it is said that the zikr (remembrance), the zakir Outside the mystic union with love.

(person who remembers) and the mazkur

All created things are restless.

(remembered one) become united through

By love the soul is raised,
intense practice and devotion. This is exactly

Is exalted, elevated above everything.

the same as in yoga and many other systems.

Eventually, with intense bhakti there arises

This clearly shows the path and the culmination
an effortless flow of awareness to the object of
of bhakti. He also said: "With all thy heart love devotion. This is called fana, and is comparable the love which loves thee, love the love which to dhyana or meditation. This eventually leads
desires thee, and has created thee to draw
to baqua which is called samadhi in yoga. This thee wholly to Himself." He expressed his is the exact parallel of raja yoga but in the field bhakti to everything - the birds, the animals, of bhakti yoga. Always there is emphasis on
fellow humans - everything was included in
the ascent of devotion so that it can receive the
his circle of bhakti. He referred to the sun as
descent of grace. This is similar to the concept
brother sun', regarding it as the image of the
used in the integral yoga of Sri Aurobindo.

supreme. T h e moon and the wind were his

There are innumerable well-known bhaktas
sisters, as was everything else. He was definitely
in Islam and Sufism. As an example we will
an intoxicated bhakta.

give a few quotations of Rabia of Basra, who

T h e r e are various books on bhakti in was born in the 8th century in what is now Christianity. A particularly practical one is the Iraq. When she was a young girl she suffered

Dark Night of the Soul by St. J o h n of the Cross.

from hunger, slavery and beatings. Never—

It is a bhakti scripture from cover to cover and
theless she became a bhakta and said:

gives sensible advice on the pitfalls on the
path of bhakti. It also prescribes the ten steps

Beloved,
on the bhakti path, which are very similar to

My aspiration is but one . . .

those given in the Indian text, the Srimad

To remember thee and thee alone . . .

Bhagavatam1.

I have made thee the companion of my heart.

T h e r e are notable m o d e r n bhaktas. An

The groaning and the yearning of the lover
example is Kahlil Gibran who wrote:

will continue

"Who knows that your neighbour is your better

Until the heart has found its rest in the beloved.

self wearing another body? See that you love
him as you would love yourself." "It is in your She also said: "One mark of the awakened
longing that you shall find the son of man
mind is that it is centred in the supreme and

(self-realization). For longing is the fountain—
will not wander after anything else. T h e mind
head of ecstasy, and is the path to our father
that is absorbed in the service of the one has

(the supreme consciousness)."

craving for nothing else."

We will end here with one poem by the Sufi

Islam

Attar:

Islam is almost entirely a devotional religion.

It has produced Sufism which is noted for its

Joy - joy - I triumph
intense bhaktas. Sufism emphasizes the use of

Now no more I know
dancing, music and singing. Its followers do

Myself as simply me.

prescribed dancing steps while chanting

I burn with love.

mantras. This purifies the heart and accen-

The centre is within me
tuates the feeling of bhakti. Awareness is

And its wonder
heightened and the mind becomes more one-

Lies everywhere about me.

525

Joy - joy - no mortal though t can fathom me.

Krishna (or any other deity) is of utmost

I am the merchant and the pearl - both.

intimacy because they are really worshipping

Lo, time and space lie crouching at my feet.

the essence that is within.

Joy - joy - when I would in a rapture

The spiritual path shown by Krishna is the

Plunge into myself and all things know.

path of intense bhakti. It doesn't ask one to
become an ascetic and practise austerities. One

Bhakti in Hinduism
must only make the heart and mind unceasingly

There are vast numbers of sects and subsects,
one-pointed. T h e story of Krishna's childhood
some of which are closely related and others
also depicts the path that every person must
that seem very different. All together they
pass along on the road to enlightenment and
form a mixture that makes the Hindu religion
the obstacles that must be overcome.

seem confusing. As an illustration, we intend

Many people deny the historical authenticity
to briefly discuss one bhakti sect which
of Krishna's life but actually this is totally
worships Krishna. This will indicate the general
irrelevant. The pastimes of Krishna are not
trend of bhakti yoga in India2.

intended to be historical. They are intended to

Much of the doctrine of the vaishnavites
transcend history. T h e games of Krishna, the

(followers of Vishnu, including Krishna) is lilas, portray and symbolize higher truths and concerned with Krishna as a child in the town encourage one to become a bhakta as a means
of Brindavan by the Yamuna River. The stories
to higher knowledge. If you are a bhakta, then
of his childhood pranks are recorded in the

Brindavan is really in your heart. You should

Srimad Bhagavatam. Stories of other parts of become one of the gopis, with total devotion his life are given in scriptures such as the to Krishna or any other person, deity or symbol

Bhagavad Gita. He is worshipped and adored
which acts as a magnet for your devotion.

by the gopis (cowherd girls) who were Krishna's

Listen to the music of Krishna's flute - this is
greatest followers. They were intense bhaktas.

the eternal, inner nada of each and everything

Everything that they did, touched and saw was
in the universe. Krishna is the consciousness
permeated with Krishna. They wallowed in his
in each person, separate but also the same.

eternal sport which is unceasing and everyT h e essence of devotion to Krishna is
where. It is said in the Srimad Bhagavatam summed up in the Uddhava Gita when Krishna that: "In every branch, leaf, flower and fruit I says: "All the desires, which are rooted in the see Krishna and nothing else. Doors and walls heart of the sage who worships me with the
have been transformed into mirrors. In every
yoga of devotion (bhakti yoga), gradually wilt
direction I see thee and thee alone. Pebbles,
away and when he realizes me, the knot of
stones and lumps of earth have all been turned
ignorance which is lodged in the heart is
into so many looking glasses."

destroyed. All his doubts are annihilated and

On one level of understanding the gopis his stock of karma is exhausted. Therefore, by represent the senses. These are directed en-bhakti yoga my devotee gains all that is gained tirely towards Krishna. The whole mind and
by the otber paths of yoga and by austerities,
heart is centred on Krishna, whether awake,
dispassion, charitable acts and pilgrimages."

sleeping, working, eating or whatever. This

T h e other bhakta systems of India follow
leads to spiritual awakening. On another level,
the same basic pattern but with different deities
the gopis symbolize Shakti - the manifested
and background.

form of consciousness. In the Padma Purana

Krishna says: "Sri Radha is my beloved - know

Indian bhaktas
her to be the supreme goddess. Surrounding

If we wrote about most of the known bhaktas
her are thousands of her female companions
of India then we would easily fill the rest of this

(the gopis). Just as my own form is eternal,
book. It is possible to write an encyclopaedia
they too are eternal. My parents, friends, the
on them. To give you an idea of the aspirations
cows and cowherds of Brindavan and Brindavan
of these bhaktas we intend to give selected
itself are eternal and made of pure conscious—
quotations from two great bhaktas - Kabir
ness and bliss." ( Patala Khand 2:73-75) This and Ramakrishna.

means that worship of Krishna by the gopis

Kabir is one of the most famous bhaktas of
and the devotion of any other person towards

India. T h e word kabir means 'great', and this 526
exactly describes this exuberant bhakti poet.

Remember, this is only a translation. In the

He is often called Kabirdas, which means the original language, with music and amid a large
slave or servant of the supreme.

group of people singing, the power of devotion

He was born near Benares in 1440. His is electrifying.

whole life was an expression of bhakti. He

Kabir was a practical man. He advised
earned his living as a weaver. He sang countless
aspirants to: " . . . go to the master, receive the songs, many of which have been recorded by
word (mantra) and worship the Lord. This
his disciples. They all generate an atmosphere
leads to liberation, declares Kabir most
of devotion and bliss and are widely sung emphatically."

throughout India. And still, even though they
were written hundreds of years ago, they

As the oil is in the oil seed
continue to transmit overwhelming devotion

And the fire in the flint
and feeling. When these songs are sung the

So the supreme is within thee, unrevealed.

whole atmosphere is charged with the devotion

Follow the guru's simple and true instructions.

of Kabir. T h e air becomes vibrant; the heart

Keep strict vigil at midnight and so find him.

starts thumping with joy. This occurs even for
those who do not understand the language.

Kabir was not a person of blind faith. He

For Kabir everything is blissful, as he sings
had transcended all religious barriers. In his
in the following song:

poems he continually tries to show people that
there is no contradiction between Hinduism

The supreme dances in rapture
and Islam. He had reached the culmination of

And when his great joy
all yogic paths. Knowledge and devotion were

Touches the body and mind
the result of expanded awareness. He sang:

They cannot contain themselves.

He holds all that is

The inward and the outward have become

Within his eternal bliss.

as one sky;

The infinite and the finite are united;

Though he sang thousands of songs, he

I am drunk with the sight of this all.

emphasized time and time again that it is
impossible to talk or write about the supreme

If you want to know more we suggest you
consciousness - it can be only tasted and felt.

read a book which gives translations of Kabir's

It is only in this way that you will know the
songs. We recommend Poems of Kabir trans—
sweetness of bliss. He sang:

lated by Rabindranath Tagore.

T h e second bhakta we will briefly discuss is

Since the day when I met my Lord,

Ramakrishna. He was born near Calcutta in

There has been no end to the play of our love;

1836. He is a good example to show that

I see with my eyes open and I smile
illumination does not depend on education.

And I behold his beauty everywhere.

He was illiterate, yet through bhakti, merged

I utter his name, and whatever I see,
with highest knowledge. Because of this, his

It reminds me of him.

power of intellect became very powerful, and

Whatever I do, it becomes his worship,
many highly educated people would sit and

Wherever I go, I move in him.

listen to his words. The educated came to an

All I achieve is his service and grace.

uneducated person for guidance and wisdom;

When I lie down, I lie prostrated at his feet.

this almost seems to defy understanding. Many

It is only he that I adore - none other,
of his disciples, such as Vivekananda received

My tongue no longer utters useless words,
extensive education, yet they adopted Rama-

It only sings his glory day and night.

krishna as their guru. Higher awareness does

Whether sitting or standing,
not depend on formal education.

I can never forget him

Ramakrishna worshipped the form of the

For the rhythm of his music beats in my ears.

supreme as Kali, the divine mother. She

Kabir says: I am totally immersed in the represents the dissolution of life, pain and intoxicating bliss that transcends pleasure and darkness, as well as loving kindness, protection
pain.

and bliss. Kali is both loving and stern. He

527
continuously reflected on her image and attri-will invoke divine grace." It does not matter butes, day and night. His bhakti was such that
what form you care to worship. He said: "Many
he could not stop thinking of her. Eventually,
are the names of the supreme and infinite are
he saw her everywhere and in everything. This
the forms through which he may be approach—
was his path to illumination.

ed. In whatever name and form you choose to

He was often asked by people: what is the
worship him, through that he will be realized
way to the supreme? His answer was sharp
by you." He indicated the importance of
and definite: bhakti yoga. He said time and
surrender on the path of bhakti when he said:

time again that bhakti yoga is the best sadhana

"As dry leaves are blown hither and thither by
for the Kali Yuga (Dark Age) of the present.

the wind, without any choice of their own, so a

His bhakti is illustrated by the following bhakta also moves in harmony with His will."

statement he made to a disciple:

And to further illustrate surrender he uttered:

"Not I, not I, Thou . . . Thou."

To my divine mother I prayed only for pure love.

Ramakrishna saw the supreme in everything.

At her lotus feet I offered a few flowers

He once said: "I have come to the stage of
and 1 prayed:

realization in which I see the supreme is walking

Mother! here is virtue and here is vice;
in every human form, manifesting himself alike

Take them both from me.

through the sage and the sinner, the virtuous

Grant me only love, pure love for Thee.

and the vicious. Therefore, when I meet

Mother! here is knowledge and here is ignorance; different people, I say to myself: the supreme

Take them both from me.

in the form of a saint, the supreme in the form

Grant me only love, pure love for Thee.

of a sinner, the supreme in the form of

Mother! here is purity and impurity;
righteousness, the supreme in the form of

Take them both from me.

unrighteousness."

Grant me only love, pure love for Thee.

While discussing Ramakrishna, it is worthwhile mentioning his disciple Vivekananda. He

Ramakrishna, like Kabir, was a practical man.

was a great sceptic who believed and accepted

He said: "So long as passions are directed
nothing. He was a jnana yogi and he followed
towards the world and its objects, they are
his natural inclinations. But his path of non—
enemies. But when they are directed towards a
acceptance eventually led him to experiences
deity, then they become the best of friends to
that transformed him into a bhakta. In his
man, for they take him to illumination. The
speeches and books he continually praised the
desire for worldly things must be changed
divinity that he saw around him.

into longing for the supreme; the anger which
you feel for fellow man must be directed

Buddhism
towards the supreme for not manifesting Bhakti is rarely associated with Buddhism. But himself to you . . . and so on, with all other actually Buddha himself was the epitome of a
emotions. T h e passions cannot be eradicated,
bhakta. He was said to be ever blissful. He was
but they can be turned into new directions."

even known as the 'compassionate one' which

A disciple once asked him: "How can one
surely implies bhakti. Wherever he went he
conquer the weaknesses within us?" He answer—
radiated love. Though he did not preach bhakti
ed: "When the fruit grows out of the flower,
yoga as a method, he himself was a perfect
the petals drop off themselves. So when divinity
example of an intoxicated bhakta. T h e same
in you increases, the weaknesses of human
also applies to Buddhism; it does not teach
nature will vanish of their own accord." He bhakti yoga as a path, for it is easily misused emphasized that the aspirant should not give and can lead to blind superstition, but its
up his practices. "If a single dive into the sea prescribed paths eventually lead to the experi-does not bring you a pearl, do not conclude ence of bhakti.

that there are no pearls in the sea. There are

It is said that Buddha urged his disciples to
countless pearls hidden in the sea. So if you
have faith. But this is not blind faith in dogmas
fail to merge with the supreme during devo—
or the scriptures. It is faith in the existence of
tional practices, do not lose heart. Go on
a higher reality, of the possibility of attaining
patiently with the practices, and in time you
liberation and knowledge.

528

One of the Buddha's basic teachings is that and for you to think as you do, you must be a
the world is full of suffering. This is not a
stepchild'."

statement of despair but is a means to wake

Shoma was totally happy in the embrace of
people up to their current way and quality of
the great compassionate heart of Amida. This
life. It was intended to give people a kick so
story is very similar to the stories of bhaktas in
that they questioned their unhappiness and
other religions: the surrender of the devotee
started to seek higher levels of being. T h e aim
to the divine.

of Buddhism is the same as all other systems -

There are many more examples in Bud—
supreme knowledge. It is only the methods
dhism, but we have said enough. However, we
that appear to differ. Yet its methods are would like to point out that Zen Buddhism and basically raja yoga and j n a n a yoga. T h e certain sects of Tibetan Buddhism emphasize culmination of these practices leads to the the importance of a guru. In fact, there are knowledge of equality and sameness of all many stories, such as that of Milarepa, where
people and all things. This is called samata
the disciple undergoes great hardship under
jnana in Pali. This leads to all embracing
the instructions of a guru. It is difficult to
compassion for everyone. This is bhakti, not
imagine that the disciple would be able to
the path, but the experience. Also one of the
tolerate such hardships without bhakti for his
well-known dhyana Buddhas symbolizes bhakti.

guru.

This is Ratna-Sambhava - the jewel born, who represents the outgoing love that arises A summary of bhakti yoga because of the realization of the essential unity We have written much about bhakti yoga. But
of all things and beings.

the flow of ideas on the subject kept coming

There is a very popular Buddhist bhakti sect
and coming. There seems to be no end, and
in Japan called J o d o - the Fair Land School.

even now there are countless other things that

They worship Amida (Amitabha, the infinite
could be said. But at this point it is time to
light) a personification of the source of all
stop, and give you a chance to follow the path
revelations and intuitions. Amida is associated
of bhakti yoga for yourself if you are devotion—
with forty-eight vows, one of which is that he
ally inclined.

will not attain enlightenment until, by his

Each of us has emotions. They are a normal
enlightenment, all other beings will also gain
part of the human makeup. But few people
enlightenment. Worship of Amida helps to can direct and focus these emotions in one break down ego motives and to have respect direction and towards positive and constructive
for the well-being of others. T h e mantra purposes.

amitabha is repeated over and over again. This Each person is looking for a suitable object
is the same method as other forms of bhakti
or person on which to express and focus their
yoga and is a form of japa yoga. Keeping
emotions. This occurs either consciously or

Amida continually enshrined in his heart, the
unconsciously and is the case with both the
aspirant is compelled to think of others and
obviously emotional person and the seemingly
not become lost in his own experiences. unemotional person. It is in this search for a Remembrance of Amida helps to break down suitable focal point for emotions and feeling
selfishness. Of course, it has much more that people rush wildly after so many things in significance, which we will not discuss here.

life, and as a result their emotions are need—

It is worthwhile giving a short story from
lessly dissipated. Others, who have met with
the life of a great J o d o bhakta called Shoma.

severe and traumatic rebuffs in their efforts to

He was a poor labourer who lived in Japan in
express emotions, tend to suppress them. This
the 19th century. T h e following story is is a great problem in life and there is only one recorded in a book on his life: "He once went positive method of solving it: one must try to
to a Buddhist temple in the countryside. He
focus all the emotions on one thing. T h e
entered the main door and immediately relax—
emotions have to be channelled in one direc—
ed and rested in front of the shrine of Amida.

tion. Some people do this by directing all their

One of his friends was astonished for he emotions into their work. There is nothing thought that Shoma had no respect for Amida.

wrong with this, providing you follow as closely

Shoma replied: 'I am back in my parent's home,
as possible the principles of karma yoga3. If

529
you don't then the emotions will rebound and enough then it will force you to practise some once again cause you disturbances. The best
of the paths of yoga, though not bhakti yoga.

method is to direct all one's emotions towards

Or your doubt will force you to find some
one subject or object of veneration. O n e other means to either confirm or remove your should try and convert emotions into devotion scepticism.

and surrender and dedicate all one's aspira—

In this case your doubt can be positive. But
tions to the object of devotion. One should
if you doubt and take no steps to find answers
offer all the fruits of actions, either spiritually
from personal experience, then nothing will
or mentally. This is bhakti yoga, but it is not
be gained. By all means doubt . . . doubt
easy.

everything. Accept nothing. This is a good

Bhakti yoga is often regarded as being very
method of clearing away the cobwebs of false
different from other forms of yoga, but this is
thinking from the mind. Eventually you may
not really true. In hatha yoga, the mind is
be surprised to find that you have become a
made one-pointed by awareness of the breath
bhakta spontaneously.

or different parts of the body. In raja yoga the

Bhakti yoga is one of the most powerful
mind is made one-pointed by awareness of a
methods of inducing meditation. If you are
fixed symbol or a psychic centre. In jnana
swept away by a powerful current of bhakti,
yoga the mind is made one-pointed by total
then you will find that meditation will arise
absorption in an enquiry. In karma yoga the
naturally. It will come about as a natural
mind becomes concentrated by complete consequence of having a concentrated mind.

absorption in one's work. In bhakti yoga the

So if you feel devotion whether it is tangible or
same result, namely one-pointedness of the
intangible, let it be the supercharger that
mind, is achieved through love and devotion.

launches you into the realms of supercon—

If there is devotion towards one thing, then all
sciousness. It is said that there are two types of
the energy of the mind will also flow in the
fools: the ignorant fool and the fool who is
same direction. Love is probably the strongest
saturated with bhakti. But the happiness of
force for concentrating the mind. T h e greater
the bhakta is infinitely greater than the ignorant
the love then the greater the concentration.

fool, because it is based on love and knowledge.

All the paths of yoga lead to dhyana (medita—

So if you follow the path of bhakti yoga, you
tion). Bhakti can intensify the effectiveness of
may find that you have become a f o o l . . . but a other paths of yoga, for if you feel devotion
wise, blissful one.

towards something, then your attention and

Intense bhakti will induce the joy of medita—
interest will automatically flow in that direction
tion. One becomes the perfect receptacle of
without any effort. There will be a natural
the divine nectar. You will come face to face
attraction towards the object of love. For many
with yourself. Do you know the root of the
people, it is difficult to maintain awareness of
word 'personality'? It comes from the word
the breath or the psychic centres or whatever
persona. It means 'a mask', or 'an appearance'.

during hatha yoga and raja yoga practices, Therefore, your personality, your individuality, because there is no natural attraction. The is a mask, a shell of something much greater.

awareness is distracted in other directions,

Bhakti yoga is a method of seeing behind that
preventing success in one's yogic sadhana.

mask, of seeing behind your limited personal—

But if you feel devotion and love for an object,
ity. Follow the path of bhakti, and then . . .

then you will have no choice but to be aware.

T h e object of devotion will overwhelm your
whole being. This is the way to success in yoga.

Remember, if you are not devotionally Notes
inclined then don't force yourself to follow the

1 Bhakti Yoga: Part 1 - Book II, Lesson 15, Topic 1; path of bhakti. If you are a doubter, then

Part 2 - Book II, Lesson 16, Topic 1; Part 3 -
please remain a doubter. Don't try to become

Book II, Lesson 17, Topic 1
a bhakta. But if you are a doubter then let the

2 For mor e information on the subject of tantra
doubt be so overwhelming that it forces you
refer to Book II, Lesson 13, Topic 6
to make an effort to seek answers to life and

3 For full details on karma yoga refer to Book I,
your own nature. If your doubt is strong

Lesson 12, Topic 1

530

Topic 3

Asanas: Practice

Balancing asanas are an important group of
harmonized so that they work together instead
asanas which we have not yet introduced in
of against each other.

this course. These asanas develop the coordina—

These balancing asanas are also useful for
tion between the muscles of the body, so that
inducing mental stability. To maintain equi—
the individual is able to perform physical
librium in the final pose, mental concentration
movements more gracefully and more effi—
is necessary. One's whole attention must be
ciently. Many people lack synchronization
directed towards maintaining physical balance,
between the muscles. T h e different muscles which helps to remove stress and nervousness seem to hinder more than help each other.

and to bring about a state of mental equanim—

This means that more effort and energy are
ity. When you have a well-integrated mind you
required to do less work. To attain a specific
will gain perfect control and coordination of
movement of any part of the body, there has
the muscles and movements of the body.

to be perfect timing between the relevant

Since sense of balance is rarely developed in
muscles and between the nerves that activate
everyday life you may find the following simple
the muscles. Some muscles and nerves must
looking asana a little difficult. This means that
even act in opposition, partially blocking the
your cerebellum is not functioning as well as it
required movement, so that the resulting could. The body is very adaptable and through movement is graceful and well directed. All practice you will find that balancing asanas
movements of the body, no matter how small,
gradually become easier and easier. In this
are controlled by means of various nerve way you will improve the efficiency of the pathways to the brain. These nerve pathways cerebellum.

ensure that the muscles relax or contract to
exactly the correct degree to attain perfect

GARUDASANA (EAGLE POSE)

muscular response and thereby perfect
movement.

Garuda is the bird that transports Lord Vishnu The brain centre that controls all movements
throughout the celestial realms. This asana is
of the body is called the cerebellum. It is located

'the eagle pose' because it resembles garuda
at the back of the head behind the top of the
or an eagle.

spine. All asanas help to develop and harmonize
this centre by encouraging control of body

Technique
movements. That is, to practise asanas it is

Take a standing position.

necessary to develop a greater degree of Raise the right leg and twist it around the left muscular control, which has repercussions on leg; if you have muscular legs you may find
the brain centre itself. Balancing asanas,
this a little difficult.

however, have a direct influence on the Ideally, the right thigh should lie in front of cerebellum, for a good sense of balance and the left thigh and the right foot should rest on
coordination is required to practise them. the calf of the left leg. But it is only people with Without a reasonable sense of balance it is slim, flexible legs who will be able to achieve
difficult to do these asanas. Therefore, by
this. Other people must do the best they can.

practising and perfecting them the cerebellum

Now fold the two arms at the elbows.

is developed. And this improvement in the

Twist the left arm around the right arm.

functioning of the cerebellum results in better

Tiy to place the palms together so that they
coordination and health in the whole body. All
resemble the beak of an eagle, or garuda.

the different functions of the body are This is the starting position.

531

Gaze at a fixed point in front of the body.

Slowly bend the leg and lower the body as far
as you are able, while maintaining balance.

Only lower the body as far as is comfortable.

Keep your eyes fixed on the point in front of
the body throughout.

This is the final pose.

Maintain the final pose for a short time.

Then slowly return to the starting position.

Repeat the practice with the right arm wrapped
around the left arm and the left leg wrapped
around the right leg.

Breathing, awareness and duration

Breathing should be normal throughout the
entire practice.

One's attention should be fixed on a point
in front of the body. T h e best place is a black
spot on the wall in front of and at the same
level as the eyes. Awareness of a fixed point is
the secret of doing balancing asanas.

There is no limit to the time spent in the
final pose.

Benefits

This asana helps to bring about mental and
physical harmony for the reasons given in the
introduction. It strengthens the muscles of
the legs, tones the nerves and loosens the
joints. It helps to alleviate sciatica and rheumatism in the legs and arms. It also helps to
relieve hydrocele if it is done regularly and for
a reasonable duration. It also develops poise
and grace in the body.

532

Topic 3

Bandhas: Uddiyana Bandha

Uddiyana bandha is a very beneficial practice

"Drawing the a b d o m e n backwards and
and an integral part of kriya yoga. Therefore,
upwards in the navel region is called uddiyana.

it must be perfected before undertaking the

It is the lion which challenges the elephant of
more advanced practice of kriya yoga.

death." (3:57) That is, the practice helps to

Uddiyana bandha looks difficult, especially
transcend normal states of awareness so that
if you have never seen it demonstrated before.

one gains insight into the nature of existence

However, it is much simpler to do than it looks.

and mortality and the purpose of life.

But it must be done correctly.

"The practice of uddiyana bandha described
by yogis is very easy to do. Regular practice

Definition
makes even an old man youthful." (3:58)

The Sanskrit word uddiyana means 'to raise

Uddiyana bandha revitalizes the whole body
up' or 'to fly upwards'. T h e word bandha means and can help to lead to states of meditation
to hold', 'tighten' or 'lock'. This practice is so
that can make even an old man feel young.

called because the physical lock applied to the

In the Baraha Upanishad it says: "The breath body causes the diaphragm to rise towards
follows life in the same way that a shadow
the chest. Another reason for the name is that
follows an object. Uddiyana is the practice that
the lock helps to direct prana into sushumna
makes the ever restless breath fly upwards . . . "

nadi so that it flows upwards to sahasrara.

"To practise uddiyana seriously, the diet

Sushumna nadi is the subtle pranic pathway
should be good and taken in small quantities."

within the spine which passes through the main

This last statement is particularly important if
psychic centres (chakras). T h e awakening of
uddiyana is combined with regular and intense
these centres implies a progressive expansion
practices of pranayama.

of awareness, until the cosmic awareness

We could give many more pages of quota-

(sahasrara) is attained. This is why uddiyana
tions but we have given enough to show the
bandha is useful for helping to expand aware—
importance and traditional method of doing
ness. For this purpose, it is systematically uddiyana bandha.

combined with specific pranayama practices.

Position

Scriptural references

T h e best position in which to do uddiyana

Uddiyana bandha is mentioned in a large
bandha is any meditational asana such as
number of scriptures. These include the Hatha
padmasana, siddhasana or siddha yoni asana1.

Yoga Pradipika, the Gherand Samhita and the The important thing is that the knees rest

Baraha, Yoga Sikha, Yoga Kundalini, Dhyana firmly on the ground so that the final lock can Bindu, Yoga Tattva and Chudamani Upanishads.

be maintained correctly. This is also the position

We don't intend to give all of the quotations
necessary for practising kriya yoga. If you
from these texts for they are very similar. We
cannot sit in any of these positions then you
will merely give a few examples. The Hatha
can sit in vajrasana1. But if this is the case, tben Yoga Pradipika gives the most detail: "That we advise you to regularly practise leg loosen-lock which causes the prana to fly up the ing exercises so that you can eventually sit in sushumna is called uddiyana by all yogis." any meditational asana2. This is important for 3:55) "The practice to be described causes kriya yoga.

the bird (of prana) to fly upwards after taking

Uddiyana bandha can also be done in a
a period of rest." (3:56) In other words, the
standing position. This will be described at the
latent prana is directed into the sushumna.

end of this topic.

533

Preparatory practice
returned to normal. Don't strain under any

An excellent preparatory practice for develop—
circumstances.

ing uddiyana bandha is agnisar kriya1. If you
can do agnisar kriya without the slightest Points to remember during the practice: difficulty then you should have no difficulty • Try initially to empty the lungs as much as
doing uddiyana bandha.

possible by accentuated contraction of the
abdominal muscles and the chest.

• Make sure you apply jalandhara bandha
before doing the final position of uddiyana.

It is jalandhara that prevents air entering
the lungs during the false inhalation.

• It is the false inhalation that gives the final
contraction of the abdomen. The abdominal
muscles should remain passive. Many
people contract the abdominal muscles in

Technique
the final position - this is wrong.

Sit in any meditational asana with the knees

• Don't allow air to enter the lungs when you
flat on the ground.

make the false inhalation.

Place the palms of the hands flat on the knees;

• When you release the final pose, firstly relax
this is important to allow the arms to apply
the chest then release jalandhara bandha
pressure in the final pose.

and finally breathe in. This order is impor—

Close the eyes.

tant to prevent injury to the lungs.

Relax the whole body.

Exhale as deeply as possible by accentuated

Breathing, awareness and duration
contraction of the abdominal muscles and the

Take a deep exhalation before taking the final
chest; the lungs should be emptied as much as
position. Hold the breath outside while taking
is possible.

the final position, while remaining in the final

Hold the breath outside.

position and while returning to the starting

Do jalandhara bandha4.

position. Inhale on completion of the practice.

Then try to take a false inhalation. That is,

Beginners should be aware of doing the
expand the chest as though you are breathing
practice correctly and achieving perfect coin, but without actually allowing air to enter
ordination between the various steps involved
the lungs.

in taking the final position. When you have

This false inhalation will automatically raise
mastered the practice, be aware of the breath—
the diaphragm and enable the abdomen to
ing process and mental counting in the final
become concave in shape, being raised inwards
position. This applies especially if uddiyana is
and upwards.

integrated with pranayama5.

Note: there is no need to contract the abdominal You can practise as many rounds as you
muscles; in fact they should remain passive at
wish, but you must not strain. Beginners should
this stage.

do only a few rounds initially and then slowly

In this position the palms are pressed firmly
increase the n u m b e r when their system
against the knees and the arms straightened.

becomes accustomed to the practice.

This is the final position.

T h e final position of each round should be

Stay in the final pose for a comfortable length
held for as long as you can comfortably hold
of time while holding the breath out.

your breath.

Then slowly relax the chest; that is, release the
false inhalation; this will automatically allow

Sequence
the abdomen to reassume its normal shape.

T h e best time to do uddiyana bandha in your

Then release jalandhara bandha and bend the
practice p r o g r a m is after asanas a n d
arms.

pranayama, and before meditational practice.

Inhale slowly.

Uddiyana can also be combined with prana—

This is 1 round.

yama and mudras.

Repeat the process when the breathing has

534

Time of practice
flows of prana and its distribution throughout

Early in the morning before breakfast is the
the body. Uddiyana also redirects prana into
best time.

the sushumna nadi. This helps to expand
awareness and induces meditation.

Limitations

People who suffer from high blood pressure,
heart problems, peptic or duodenal ulcers,
colitis and other serious abdominal problems
should not do this practice. Pregnant women
should not do this practice, though they can
perform it after childbirth to strengthen the
abdominal muscles and reshape the abdominal
area in general.

Precautions

The stomach must be empty before attempting
this practice. Wait for four to five hours after

Alternative technique
eating your meal. If possible try to evacuate

Uddiyana b a n d h a can also be done in a
the bowels before doing the practice.

standing position. This is generally easier for
beginners. The technique is as follows:

Benefits

Stand with your feet about half a meter apart.

T h e benefits are almost the same as for

Bend forwards and bend the legs slightly at
jalandhara bandha4. T h e entire abdomen is
the knees. Place your palms on the knees.

squeezed like a sponge. This pushes out all the

Exhale deeply; tiy to empty the lungs as much
stagnant blood. All the inner organs are as possible.

revitalized. It can help to alleviate or prevent a

Then bend your head downwards and press
large number of abdominal ailments including
the chin against your chest in jalandhara
indigestion, constipation, diabetes, colitis and
bandha.

so forth if they are not too serious and chronic.

Make sure your arms are straight.

The adrenal glands are regularized thereby

Then make a false inhalation (expand the chest
giving energy to a lethargic person and as though breathing in, but not actually taking relaxation to an anxious or overwrought in air).

person. The solar plexus is also normalized.

Straighten the legs slightly.

This centre is sometimes called the abdominal

This movement will automatically draw the
brain and it is the centre of energy in the
a b d o m e n upwards and inwards to form
whole body. This centre directs the correct
uddiyana bandha.

flow of energy to all the different organs,

Hold this position for a comfortable length of

Uddivana bandha normalizes this centre and
time. Then release the expansion of the chest
thereby helps to regulate the energy level in
and bend the legs, release jalandhara bandha
the whole body.

and finally breathe in.

This method gives basically the same benefits

In the final position the air in the lungs is
as uddiyana bandha performed in a sitting
pressurized by the upward movement of the
position. However, the sitting form is prefer—
diaphragm and the false inhalation. This helps
able because it is more suitable for combination
to open out the alveoli in the lungs and with meditative and pranayama practices.

improves lung efficiency. At the same time the
heart is given a good massage, which improves

N o t e s
its functional efficiency.

1 Book I, Lesson 7, Topic 2; Vajrasana - Book I,

Uddiyana bandha also has many subtle

Lesson 2, Topic 5
influences on the pranic body. The navel is the

2 Book I, Lesson 6, Topi c 4
area of the manipura chakra, which is the centre

Book I, Lesson 6, Topic 2
of prana in the body. Physical stimulation of

4 Book II, Lesson 14, Topi c 3
this area has repercussions on the more subtle

5 Topic 4 of this lesson

535

Topic 3

Pranayama: Practice

Now it is time to integrate uddiyana bandha
shodhana pranayama and uddiyana bandha
with nadi shodhana pranayama1. But we don't
separately. That is, practise uddiyana bandha
want you to strain. You should only combine
as described in this lesson1, and nadi shodhana
them if you can do the previous pranayama
pranayama as previously described2. Or as an
practice easily and without effort2. T h e r e alternative you can reduce the duration of should be no intense exertion. In the Hatha inhalation, exhalation and retention. We

Yoga Pradipika it says: "If inhalation, exhalation emphasize again: take care not to strain. If and breath retention are done slowly and you feel any suffocation then stop the practice.

rhythmically, then you will achieve success."

(2:18) Take note of this advice and follow it.

NADI SHODHANA - STAGE 4

WITH UDDIYANA BANDHA

Uddiyana bandha, like all the bandhas, is
associated with control of prana. It acts directly
on the navel area (manipura chakra) which is
the centre or storehouse of p r a n a . It is
therefore a very important technique. Stimulation of the navel area can lead to redistribution
of prana throughout the entire body, and can
lead directly to tranquillity and clarity of mind.

It renders the mind in a fit state for meditative
techniques and the spontaneous occurrence
of meditation. Combined with pranayama, it
becomes an especially powerful practice.

Current practice

In the previous two lessons on pranayama we
suggested that you practise a ratio of 1:8:6:2:

1:8:6:2 for inhalation: inner retention: exhalation: outer retention: inhalation: inner
retention: exhalation: outer retention respectively. These were combined with jalandhara
bandha with both inner and outer breath
retention. If you have mastered this stage then
proceed to the next stage.

New practice

Using the same ratio practise uddiyana bandha
during external breath retention only, combined with jalandhara bandha.

N o t e s

If you find this new practice too difficult

1 Topi c 3 of this lesson
then we suggest that you practise nadi 2 Book II, Lesson 17, Topic 3

536

Topic 3

Meditation: Nada Yoga (Part 2)

In the depths of our being there are innumer—
enters the ajna chakra and pierces the rudra
able sounds at different levels of vibration and
granthi (the third of the psychic knots) and the
subtlety. These sounds are always present but
sound of a vina (lute) and a flute can be heard.

they are rarely perceived because the mind is

(76) He who is wise closes his ears with his
continually extroverted, totally attracted and
hands and listens carefully to the inner nada
addicted to outside objects and events. The
with one-pointed mind and achieves perfect
purpose of nada yoga is to perceive these
stability. (82)

inner sounds so that one is eventually able to

In the beginning of the practice of nada
hear the ultimate sound.

yoga one hears all types of sounds. In advanced

In this second topic on nada yoga1 we want
stages these sounds become more and more
to explain the subject a little further and give
subtle. (84) No matter what sound, the mind
an alternative technique.

becomes dissolved in it if there is attraction.

(89) The bee removes the honey from the

Scriptural references
flower without being distracted by the smell.

Chapter 4 of the Hatha Yoga Pradipika discusses In the same manner, the mind which is attracted
nada yoga in great detail. We don't intend to
to the nada is not distracted by other thoughts.

quote all the verses here for this would take

(90) When the mind becomes fixed on the
too many pages, but it is worthwhile giving a
nada then it becomes unmoveable like a bird
selection. We suggest you read the full text for
without wings. (92) Those people who want to
yourself.

experience samadhi should leave all other

"The great yogis of the past explained many
thoughts and carefully listen to the inner nada.

ways of attaining samadhi through their own

(93) The awareness should be fixed on the
experience. (63) For those who are unable to
sound until it becomes soundless. This is the
understand the subtle essence of things,
state of superconsciousness." (101)

Gorakhnath taught the method of nada yoga.

(65) T h e yogi should sit in muktasana The different levels of nada (siddhasana) do shambhavi mudra and listen It is impossible to specify the nature of the
carefully to the inner sound in the right ear.

nada as it extends into more subtle regions of

(67) One should close the ears, eyes, the nostrils
being. They have to be personally experienced.

and the mouth. Then by listening to the nada

However, as an indication of the direction that
one should explore the crystalline passage of
nada will lead to, the following fourfold
the sushumna (the psychic realms). (68)

classification has been given in the ancient

There are four stages of attainment in the
texts:

practice: beginning, continuation, ripening

1. Vaikhari: This is the grossest form of
and culmination. (69) In the beginning stage
sound that we hear in the world around us. It
the brahmagranthi (psychic block associated
is produced by striking two objects together
with the mooladhara chakra) is pierced and
and is the type discussed in physics. This is the
bliss appears from the voidness. A sound like
plane of the spoken word. This is the starting
tinkling ornaments can be heard in the anahata
point of nada yoga practice from which one
chakra. (70) Then the vishnugranthi (psychic
must retread the path through the more subtle
block associated with the anahata chakra) is
realms of nada.

pierced and bliss arises together with the sound

2. Madhyarna: This form of nada is more
of the bheri and vimarda (two kinds of musical
subtle than vaikhari. The word madhyama
instruments). (73) In the last stage the prana
means 'in the middle', so called because it is

537
midway between the grossest nada and the lesson1. The main differences are that this
more subtle nada. It is at this stage that nada
practice is not preceded by a vocalized hum—
begins to assume form and to crystallize from
ming sound and that it is combined with
the formless subtle layers of nada. In nada
retention of breath. Each of the practices has a
yoga sadhana the aim is to hear sounds specific use. The first method utilizing bhramari associated with this level.

pranayama is most suitable for beginners and

3. Pasyanti: This nada can be seen but not
for those who are overwhelmed by outer and
heard. The sound has different specific colours
mental disturbances. The loud humming sound
which can be seen by inner vision. It exists in
helps to drown out these distractions and make
the deeper layers of the mind beyond the the mind more concentrated so that one can range of audible nada.

eventually perceive the inner sounds. T h e

4. Para: This is transcendental sound. This method described here is more suitable for
is the point of origin of nada. It is the nada
those who have a reasonably harmonized mind
that is heard in states of super consciousness.

and who are not beset by distractions. It is the

It is way beyond normal levels of perception.

more advanced practice of the two.

It is nada that has such a high rate of vibration
that it is beyond the classification of vibration.

Definition

It is silent sound. It is associated with the state

The method to be described has various names.

of samadhi. It is called the anahata nada - the It is called shanmukhi mudra, which literally unstruck sound and is beyond all concep-means 'the attitude of the seven gates'. It is so tualization.

called because the two eyes, two ears, two

Many ancient texts also give a guidance to
nostrils and the mouth are closed during the
the actual sounds that can be heard during the
practice. These are the seven doors of outer
practice of nada yoga. In the Hamsa Upanishad
perception. It is through these doors that one
it gives the following list:

receives data from the outside world. These

1 . Chini nada - the sound is like the sound of doors are closed to allow the awareness to be
the word 'chini'.

directed into the mind. T h e practice is also

2. Chini-chini nada - the sound is like the called baddha yoni asana - 'the locked source word 'chini-chini'.

pose'. Here the word locked refers to the

3. Ghanta nada - the sound of bells ringing.

closing of the seven orifices of perception.

4. Shankha nada - sound of a conch being Another name for the technique is yoni mudra, blown.

which means 'the invocation of the source'.

5. Tantri nada - sound of a lute (tantri) or That is, it is a method of merging with the vina.

source of nada.

6. Tala nada - sound of cymbals.

7. Bansuri nada - sound of a flute.

Sitting position

8. Bheri nada - the echoing sound of a drum.

One should sit in any comfortable meditative

9. Mridanga nada - the sound of a double
asana, preferably padmasana, siddhasana or
drum.

siddhayoni asana2. The hands should be raised

10. Megna nada - the roar of thunder, the in front of the face with the elbows pointing ultimate sound.

sideways. The ears should be closed with the

Remember that the sounds are psychic, there—
thumbs, the eyes with the index fingers, the
fore, you should not take this list too seriously
nostrils with the middle fingers and the mouth

- it is merely an indication. You must perceive
should be sealed by placing the ring and small
the sounds for yourself. The sound that you
fingers above and below the lips respectively.

hear will depend on the depth to which your

The fingers should gently but firmly close the
awareness has penetrated the ocean of your
seven doors.

being.

Technique

NADA YOGA - PART 2

Take the prescribed sitting pose.

Relax the whole body.

The method that we will shortly describe is

Hold the spine and head upright.

similar to the method described in the previous

Throughout the practice, the middle fingers

538

Again, with practice and enhanced sensitivity
you will hear another sound begin to emerge.

It will be faintly perceptible behind the louder
second sound.

Direct your awareness to this new sound.

Carry on in this manner: perceive a sound and
then discard it when you can perceive a more
subtle sound.

T h e more subtle the sound that you can
perceive, the deeper you will delve into the
should release the nostrils during inhalation
depths of your being.

and exhalation; without this it will be impos-

Note: do not expect to hear subtle sounds
sible to breathe.

on your first attempt. Practice is necessary.

Inhale deeply and slowly.

Eventually you will develop the knack of

At the end of inhalation close the nostrils with
transcending first the gross external sounds
the middle fingers.

and then the progressively m o r e subtle

Retain the breath (antar kumbhaka).

sounds. Don't dwell on any of the sounds for

Try to hear sounds at the region of the back of
too long. This is not the purpose of the
the head (bindu), in the middle of the head or
practice. The aim is to leave each sound and to
the right ear.

go deeper. Don't become lost or distracted by

At first you will either hear many sounds or
the beautiful sounds on your journey.

none, it does not matter, only listen.

Hold your breath for as long as is comfortable.

Breath retention

Then release the pressure of the middle fingers

This technique gives greater benefits if you
and slowly breathe out.

can retain your breath for extended periods

This is 1 round.

of time. Those people who have been regularly

Breathe in again, close the nostrils, and retain
practising nadi shodhana pranayama over a
the breath.

period of time will find this practice easy and

Listen to the inner sounds.

very effective as a means to introspection. If

Then after some time release the nostrils and
you cannot hold your breath for a long time,
breathe out.

we suggest that you practise the easier

Continue in this way throughout the practice.

technique of nada yoga1.

During the period of breath retention your
whole awareness should be directed to the

Point of awareness
perception of inner nada.

Generally the awareness should be fixed at

At first there may be a confused jumble of
the back of the head (bindu). However, if you
sound, but gradually you will hear a sound;
hear a distinct sound in any other area, such as
this may take a few days or a few weeks, but it
the right ear or the middle of the head, then
will be perceived.

this is acceptable. Those who are devotionally

Many people hear the sound in the right ear, it
inclined can tiy to listen to the nada in the
does not matter.

heart region (anahata chakra).

When you hear a distinct sound be totally

T h e important thing is not so much the
aware of it. It will become clearer and clearer.

point of awareness, but that the awareness is

Keep your awareness fixed on the sound.

fixed on progressively more subtle sounds.

Listen very carefully.

If your sensitivity is sufficiently developed then

Benefits
you will hear another sound in the background; This is a powerful yet simple method of it may be faint, but perceivable. Leave the first revealing the mysteries of your inner being.

sound and transfer your awareness to percep—

Total absorption on the nada can lead to
tion of the fainter sound.

dhyana. One soars into the heights of the

In this way you will transcend the first sound.

inner space. Any of the basic benefits that we

Eventually this second sound will overwhelm
have enumerated for other meditative practices
your whole attention.

can be obtained from nada yoga sadhana.

539

Additional practices

Nada yoga can be combined with many other
yogic techniques. For example, it can be
integrated with vajroli m u d r a and moola
bandha3. If you already know these practices
then you can incorporate them at once,
otherwise you can incorporate them with nada
yoga when we describe them later.

N o t e s

1 Book II, Lesson 17, Topi c 4

2 Book I, Lesson 7, Topi c 2

3 For details on moola bandh a refe r to Book II,

Lesson 19, Topic 4; for details on vajroli mudra
refer to Book III, Lesson 32, Topic 1

540

Daily Practice Program

In this lesson we have described uddiyana

We suggest that you integrate nadi shodh—
bandha, garudasana and the second part of
ana pranayama with uddiyana b a n d h a as
nada yoga practices, along with the fourth and
described in this lesson, if you are able,
final discussion on bhakti yoga. Those who
otherwise practise them separately.

are not bhakti inclined should try to practise

In nada yoga, you can either continue to
karma yoga and some of the other techniques
practise part 1, do part 2, or combine them
outlined in this book.

both. Choose for yourself.

Practice

Rounds

Minutes

Program 1: duration 2 hours

Surya Namaskara

—

10

Shavasana

—

4

Shalabhasana

—

4

Shashankasana

—

4

Paschimottanasana

—

4

Ardha Matsyendrasana

—

4

Garudasana

1 each leg

4

Yoga Mudrasana

—

4

Sarvangasana

4

—

Bhujangasana

4

—

Shavasana

—

3

Nadi Shodhana Pranayama with

Uddiyana and Jalandhara Bandha

15

—

Japa

20

—

Nada Yoga

20

—

Chidakasha Dharana

16

—

120

541

Program 2: duration 1 1/2 hours Surya Namaskara

—

10

Shavasana

—

3

Shalabhasana

—

4

Shashankasana

—

4

Paschimottanasana

—

4

Ardha Matsyendrasana

4

—

Garudasana

1 each leg

4

Sarvangasana

4

—

Bhujangasana

4

—

Nadi Shodhana Pranayama with

Uddiyana and Jalandhara Bandha

15

—

Japa

10

—

Nada Yoga

15

—

Chidakasha Dharana

9

—

90

Program 3: duration 1 hour

Surya Namaskara —

7

Shavasana —

3

Shashankasana —

4

Paschimottanasana —

3

Ardha Matsyendrasana —

3

Garudasana — 3

Sarvangasana — 4

Bhujangasana —

3

Nadi Shodhana Pranayama with

Uddiyana and Jalandhara Bandha —

10

Nada Yoga —

15

Chidakasha Dharana —

5

60

Program 4: duration 1/2 hour (for general health) Surya Namaskara —

5

Shavasana —

3

Paschimottanasana —

3

Ardha Matsyendrasana —

3

Sarvangasana — 3

Bhujangasana —

3

Nadi Shodhana Pranayama with

Uddiyana and Jalandhara Bandha —

10

30

542

Lesson 19

Only the practitioner of Kriya achieves siddhi

(perfection) and none else. It cannot be
achieved by mere reading of the scriptures.

Neither by having dressed like a yogi can one
get this. But siddhi is available only by the
practice of Kriya. There is no doubt in it.

Hatha Yoga Pradipika (1:64-66)

Topic 3

The Chakras (Part 1)

The chakras are pranic centres within the and control of prana in any of the centres will human framework. In each person, there are induce a corresponding state of awareness.

myriad of chakras. However, only a few princi-Conversely, a specific state of awareness will pal ones are utilized in yogic practice. These induce prana to predominate at the corre—
few are the ones which span the full spectrum
sponding chakra. Each is directly related to
of man's being from the gross to the subtle.

the other.

These main chakras are:

The internalized awareness aspect is symbol1. Mooladhara
ized by the ida nadi and the prana aspect by

2. Swadhisthana
the pingala nadi. These two nadis will be fully

3. Manipura
discussed later in the book1; it will suffice to

4. Anahata
say here that the ida and pingala are nadis that

5. Vishuddhi
cross each other at each of the six main chakras.

6. Ajna

This implies that the awakening of each chakra

7. Sahasrara
is inseparably related to both prana and

Though we have included sahasrara in this
consciousness. There are many other implica—
list, it is not really a chakra; it transcends them
tions which will not be discussed here.

all and includes all of the chakras and sahasrara

Physical or mental stimulation of the psychic
together because they are the basic centres
centres can lead to changes of consciousness.

common to many mind awakening systems This awakens the psychic potential in man and throughout the world, including yoga. Togeth-gives him a greater vision and realization of er with another focal point called the bindu
his own reality. This is the purpose of kriya
they are the fundamental centres used in kriya yoga. It is to give you a basic understanding of yoga techniques. Some mind e x p a n d i n g chakras and the physical location in the body
systems bring in other chakras, such as the
in preparation for kriya yoga, that we have
sun a and chandra chakras above the navel.

introduced the subject of chakras at this stage

These are perfectly acceptable, but in yoga
in the course.

and tantra they are not used.

These chakras are both real and symbolic.

Definition

That is, they imply two things. They represent:

The word chakra literally means 'wheel' or

1. Centres of subtle energies (prana) within

'circle'. A better translation in the context of
the pranic body of man, each chakra being
yoga is 'vortex' or 'whirlpool'. T h e chakras are
associated with pranic energy at specific vortices or whirlpools of pranic energy at frequency levels and subtlety. Each chakra specific areas in the body which control the
is a switch which turns on or opens up
circulation of prana permeating the entire
specific levels of the mind.

human structure. They are beyond the realms

2. Progressively higher states of awareness.

of normal perception. Chakra is also widely

That is, the chakras symbolize different
known as padma - 'lotus'.

levels of awareness in man from the more
instinctive realms associated with mool-

Meaning of the chakras
adhara chakra to the more intuitive realms

T h e chakras are an indication of the fullest
associated with ajna chakra. They symbolize
potential of each and every person. They
the spiritual path.

indicate that man can transcend his individual

These two aspects are really two different
limitations. Science has generally accepted that
ways of saying the same thing, for manipulation
man uses very little of his potential and the

545
chakras are clear indicators of this fact. The ness. This is the case with kundalini and kriya lowest of the human chakras, the mooladhara,
yoga.

represents the level of man where there are

The path of yoga is a series of stages. The
severe limitations both in knowledge and the
progressive awakening of the chakras corre—
ability to act. T h e higher chakras show how
sponds to these stages. In the Shiva Satra it man can progressively transcend current says: " . . . the successive stages of yoga are full limitations and go beyond himself, or rather, of wonders." T h e opening of the chakras is
go beyond present conceptions of himself.

indeed full of wonders.

The higher chakras represent higher levels in
the range of understanding, harmony, bliss,

The chakras symbolized
identification and knowledge.

The chakras have been known in all parts of

The chakras represent the powers of cons—
the world and throughout history by illumined
ciousness that lie within the range and reach
and psychic people. They are not confined to
of every human being. They show that the
one system, for they constitute the funda—
reality of the macrocosm exists within the mental makeup of man. Sensitive people in the microcosm of man according to the well-known so-called primitive tribes and societies knew
maxim from Vishwasara Tantra : "That which is the chakras from their own experiences. They
here is there; that which is not here does not
tuned in with the chakras when they tuned in
exist."

with the more subtle aspects of their pranic

The chakras depict the expansion of the 'I'.

body. They did not need to formulate a system

At first the word symbol T is severely limited
or symbolize them, for the system existed
to body identification. This is the level of the
already within their own being.

mooladhara chakra. As one becomes more

As more complex societies began to develop,
conscious, that is, as the higher chakras are
organized systems simultaneously arose to
awakened, so the understanding of T expands.

unfold the potential of the mind and raise

One's ego identification begins to encompass
levels of consciousness. T h e chakras were
more and more. T h e ultimate expansion of T
symbolized according to social codes of
occurs in the void of totality of sahasrara,
language, art and convention. T h e chakras
which is beyond the chakras.

were depicted in different ways, though always

The chakras define the path that each person
referring to the same aspect of man's being.

must tread to realize his or her fullest potential.

Because of these differing symbols, many

They are, in a sense, a blueprint or guideline
people regard the chakras as mere fanciful
for the opening up of the mind at all stratas.

concepts and figments of the imagination. But

It is impossible to explain man's progressive
this misses the whole point which is that the
flight into higher consciousness in terms of
experience of the chakras cannot be repre—
logic or the intellect. T h e process is alogical.

sented in concrete words and diagrams. Words

That is, it is neither logical or illogical; it and symbols can only indicate the existence of transcends both of these terms. Therefore, the chakras. You must experience the chakras
the ancient rishis, saints, yogis, sages, tantrics,
for yourself; you must awaken the potential of
seers, wise men, whatever name you wish to
the mind for yourself. No one can ever
use to describe these illumined people, formu—
experience them for you. They can tell you
lated the ascent into higher and higher states
about them, but any description will be entirely
of consciousness in the form of symbolic
inadequate.

diagrams of the chakras and sahasrara.Though

So don't be discouraged by the different
still severely limited, these diagrams convey
symbols of the chakras; they are only pointers.

much more than words. And moreover, in this

They are not the reality of the chakras. All
form they are less likely to cause confusion
symbolic systems of the chakras are only a
and useless intellectual speculations. Added to
means, a convenient and scientific means of
this, the symbols themselves can be used as
guiding and assisting you towards your own
points for focussing one's attention during experience.

yogic practices. That is, the symbols can be

We will now discuss the chakras according
utilized to help awaken the actual chakras that
to different religions and mind exploring
they represent and raise the level of conscious—
systems.

546

Jewish and Christian chakra symbolism as the soma chakra and the manas chakra.

The chakras are widely mentioned in the Bible,

They are not used in the practical application
especially in the Old Testament. However, the
of yogic techniques such as kriya yoga.

descriptions are highly coloured, being hidden

Eventually Enoch ascends to 'the throne of
in allegorical and acrostical terms. Many of the the Lord', the sahasrara chakra, located at the

-tones of the Old Testament are really allusions
tenth heaven.

to the different chakra levels. Here we will

It is a beautiful symbolic story, which also
confine ourselves to a few of the more obvious
throws much light on the meaning of part of
quotations.

the present Bible. For example, it gives a much In Genesis (28:12) it says: "And he dreamed,
fuller explanation of Adam and Eve which
and behold a ladder set up on the earth, and
makes the Genesis account more compre—
the top of it reached the heaven: and behold
hensible.

the angels of God ascending and descending

In the New Testament (Revelation 1:20)

on it." Here the ladder is the chakras, one
there is a well-known verse: "The mystery of
above the other. The lower end rests on the
the seven stars which thou sawest in my right
earth, that is, mooladhara chakra, the lowest
hand and the seven golden candlesticks. T h e
of the human chakras representing the plane
seven stars are the angels of the seven
of everyday material life. T h e top of the ladder
churches, and the seven candlesticks which
reaches the heavens. This means that ascent
thou sawest are seven churches." T h e meaning through the chakras leads to liberation in
is clear. T h e seven candlesticks and the seven
sahasrara. T h e angels moving up and down
churches are chakras. T h e seven stars are the
the ladder refer to the paths of pravritti and
presiding deities (angels) of each chakra, that
nivritti widely mentioned in the Indian scrip—
is, the powers and aspects which are repre—
tures. Th e pravritti path is the outward path of sented by each chakra.

creation, greater limitation and individuality,

In Judaism the symbol of the seven chakras
together with lowering of consciousness. T h e
is the menorah, which is indeed composed of
path of nivritti is the path back to the source, seven candlesticks. In Christianity the chakras
associated with the breaking down of individual
are represented by the Christmas tree, which
barriers, limitations and the raising of levels of
also has great pagan significance for the same
consciousness. This biblical verse uses few reason. It is believed that the tree was tradi-words but conveys a wealth of ideas and tionally decorated with seven lights, each one
implications.

higher than the other. It is only in recent times

The story of Enoch is not included in the
that the significance and symbolism of the
present day form of the Bible, which is a great Christmas tree has been forgotten.

pity for the story belongs in the Bible and is It is said that the road (via Dolorosa) which
one of the clearest symbolic descriptions of

Christ struggled along to reach the place of
the ascent through the chakras. One of the
crucifixion (Golgotha) on the cross symbolizes
best manuscripts on this subject has recently
the ascent through the chakras. It is not really
been discovered in Russia. It is called The Book a sad affair, for though Christ suffers, it is so
of the Secrets of Enoch. Little is known of its that he purifies himself in order to awaken the
origin except that its present form was written
chakras. T h e staggering walk of Christ is the
around the beginning of the Christian era.

successive progress through different stages

T h e story tells of a sage called Enoch of initiation. The crucifixion at Golgotha means (sometimes identified with the Egyptian mystic the loss of his limited ego and his merging

Hermes Mercurius Trismegistus) who raises with sahasrara. He is then reborn (resurrected) his consciousness t h r o u g h the d i f f e r e n t into divine life.

chakras. He ascends through ten heavens, not

There is a wealth of symbolic stories in the
seven. This is not really a contradiction to the

Bible. Both the Old and New Testaments are

Indian system for there are a number of other
ingeniously disguised and symbolized exposi—
chakras widely mentioned in the tantric scriptions of tbe process of self-awakening. For
tures, but which are not commonly utilized in
example, the tabernacle is a symbol of en—
practices. For example, above the ajna chakra
lightenment which requires seven months to
there are a number of additional chakras, such
make, that is, enlightenment comes after

547
passing through the chakras. Stories of proph-sahasrara is referred to as the eighth sphere -
ets and apparently historical people personify
the source. From this, in descending order,
processes concerned with spiritual awakening.

come the seven rings upon which sit seven

They represent the changes that occur in the
governors. These are the chakras with their
being of man or woman when he or she seeks
corresponding residing deities. They represent
release from the bondage of ignorance.

progressively lower levels of consciousness
from the eighth sphere downwards. Each of

Islam and the chakras
the rings is associated with a planet of the

In Islam there is a story that relates directly to
zodiac which has a specific attribute corre—
the progressive awakening of the chakras. It
sponding to that level of consciousness. The
tells of Mohammed's night journey to heaven
book makes it clear that the path to highest
in which he passes through the seven heavens
consciousness, called the 'white light', lies in
into the presence of Allah. It is very similar to
climbing or ascending through these spheres.

the story of Enoch. Mohammed was awakened

The book tells the story of how Hermes
one night by the angel Gabriel, who purified
meets the great dragon Poimandres, the lord
the prophet's being by removing and washing
of the word, who gives him spiritual instruc—
his heart. Then Mohammed was conveyed to
tions. Afterwards, Hermes is so inspired that

Jerusalem by a strange creature called an
he declares: "O people of the earth, men born
alborak, a white animal the same size and shape and made of the elements, but with the essence
as a mule, with the head of a woman and the
of the divine within you, rise from your sleep,
tail of a peacock. At Jerusalem, Mohammed
rise from your ignorance. Be thoughtful and
dismounted on Mount Moriah where he understanding. Know that your home is not started to ascend a golden ladder lowered the earth but the light. . . prepare yourself to
from heaven. Accompanied by Gabriel, he then
climb through the seven rings (chakras) and
proceeded to pass through the seven heavenly
blend with the eternal light." It is an interesting realms (chakras). T h e gate to each heaven was
manuscript, well worth reading.

guarded by one of the patriarchs, to whom

Basilides, a great Egyptian Gnostic, is said

Mohammed paid due respect. These corre—
to have coined the word abraxas. This seven spond to the presiding deity representing the
lettered word signifies the creative power and
nature of each chakra. At tbe gate of the first
the seven corresponding planetary angels.

heaven (mooladhara) stood Adam, at the That is, the word represents the chakras and second gate (swadhisthana) stood John, at the their presiding deities.

third gate (manipura) Joseph, at the fourth

There is much more relevant symbolism in
gate (anahata) Enoch, at the fifth (vishuddhi)

ancient Egyptian mysticism, even in the little

Aaron, at the sixth (ajna) Moses, and at the
that is known about it.

seventh Abraham (or according to other
accounts Jesus). At this heaven Mohammed

The chakras in European mystical societies
entered the throne of Allah, the sahasrara.

Many of the ancient mystical systems of Europe

Behind this story, there is much symbology
referred to man as the microcosmos - the
associated with the different guardians of the
miniature universe. Consciousness was called
chakras. But the story is an allegory for the
the macrocosmos - the greater universe. T h e
awakening of the chakras.

microcosmos is a reflection of the macro—

The well-known Sufis were also fully ac—
cosmos. To show man's relationship with
quainted with the chakras and used them in
consciousness the macrocosmos is often shown
some of their practices.

as being contained within the microcosmos of
man's body. That is, the wise mystics depicted

Ancient Egyptian chakra symbolism
the chakras within the human framework. T h e

The ancient Egyptians were fully aware of the
essence of all the practices of these mystical
chakras. Most of their scriptures were destroy—
and pagan societies was to merge with the
ed; one of the few remaining manuscripts is
macrocosm and the microcosm. The keys were
called the Divine Pymander of Hermes the chakras.

Trismegistus. It contains the teachings of

There is a beautiful symbol used by the

Hermes, the great mystic of Egypt. T h e ancient Kabbalists. It is the double triangle of 548

Solomon, where two triangles are interlaced circulated various charts in his Theosophical to form a hexagon (this is, incidentally, one of

Practice illustrating the different chakras. Hell the symbols of the anahata chakra). The upper is depicted as being in the region of the facing triangle (apex upwards) represents the mooladhara chakra; that is the normal low
macrocosmos, the white Jehovah, or the lord
awareness level. The charts depict that man
of the light. The downward facing triangle
has to gradually solve and overcome his
apex downwards) represents the micro—
problems in order to progressively open up
cosmos, the black Jehovah, the lord of the chakras.

reflections, or man. This symbolizes the inter—

Similar symbolism was used by Ptolemy in
relationship and identification of man with
his so-called concept of the solar svstem. In
consciousness. It is said that seven creative
modern times the ptolemaic scheme of the
powers or rays emanate from the upper white
planetary system has been ridiculed by modern

Jehovah (consciousness). These are the dif—
astronomers, for it shows the earth as the
ferent levels of awareness associated with the
centre of the solar system around which all the
chakras arising from the fountainhead, the other planets, including the sun. rotate. But sahasrara. These seven rays diverge from the this misses the whole point. Ptolemy was not
source, giving rise to the universe of multitu—
referring to the material universe. He was
dinous names and forms. Then these divergent
interested in the levels of awareness of man
rays are converged and brought to focus in
and used his planetary scheme as a convenient
man. We leave you to work out the meaning
symbol. His seven planets are the chakras and
and implications behind this symbolism.

the centre of his universe, the earth, is the

The number seven was always regarded as a
sahasrara. The ptolemaic scheme is really an
very important number in mystical societies.

indication or map of levels of awareness. One

The Pythagoreans regarded it as the number
has to pass through the different spheres of
of spiritual life because man is controlled by
chakras (planets) to reach the centre of one's
the seven celestial spirits. These are the being. Tbe earth represents this centre. It is chakras. The Pythagoreans represented the sahasrara. T h e ancients called it the 'crvstal—
number seven by a geometrical cube, that is,
linum primum', the crystal heaven.

the six surfaces and the mystical seventh point

All the systems depict divinity in human
in the centre. The six faces are the chakras and
form. In the context of the chakras, it implies
central point is sahasrara, the core of them all.

that m a n has the potential to transcend

It is said that the number one lies in the centre
individual limitations. Each and every man and
of the cube and that it represents the real woman is a symbol of something much more.

nature of man. This one is the realization of

The physical framework is that which is visible,
sahasrara, unity or the totality of all things.

the chakras depict that which is invisible. They

Reflect on this and try to understand what it
are the junction between 'that' and this',
means. If you get a logical answer then discard
between the limited and the unlimited.

it. for the meaning is beyond the realm of
logic.

The chakras of acupuncture

Is it merely a coincidence that the Bible

Now we turn to China and Japan. The widely

Genesis) says that creation took place in seven
practised system of healing called acupuncture
days? Or that there are arbitrarily seven days
is actually based on the control and manipula—
in a week? Or that Shakespeare mentions the
tion of the chakras. T h e chakras utilized,
seven ages through which man must pass (As
however, are not confined to the principal

You Like It - act 2, scene 7)? These could have ones used in yogic practices, but include about
originally been direct or symbolic references
seven hundred chakras located throughout
to the chakras. Also seven is the number of
the entire body. These chakra points are
man in numerology. There are many reasons
stimulated by needles on specific areas of the
for this, but one of them could be that the
skin surface. This physical stimulation induces
essence of man is represented by the six changes in the more subtle chakras, which in chakras and sahasrara.

turn bring about positive changes in the state

In the middle ages, Johan Gitchel, a disciple
of health of specific internal organs to which
of the great mystic Jacob Boehme, drew and
they are connected by subtle pathways. These

549
pathways are called nadis in yoga, keiraku in Tantric and yogic chakra symbolism Japanese terminology and meridians in the The use of chakras as a means to spiritual context of acupuncture.

awakening is widely recognized by most

Stimulation of these chakra points can also
religious and mind expansion sects of India. It
bring about psychological changes within an
is particularly popular in tantra, yoga and
individual. Incorrect stimulation can also Buddhism.

produce the opposite effect to that given by

Various different methods of symbolizing
acupuncture, that is, ill health of the body and
the chakras can be used. We don't intend to
negative psychological states.

describe all these different systems for this will

In Russia, they have photographed these
involve a lot of time; furthermore you are
chakra points using the special high frequency
likely to become mentally constipated with facts

Kirlian photographic technique. Flows of pi ana
and figures, which will tend to confuse rather

(bioplasmic energy) have been clearly seen to
than clarify. Instead we will adopt one system
flow along specific pathways throughout the
and describe each chakra in turn, together
entire body structure. These are the meridians
with an illustration, over the forthcoming
of acupuncture. It has been found that these
lessons. This will allow us to give a full treatment pathways become concentrated at specific of each chakra and for you to become fully points. These points were found to correspond conversant with its location, implications and,
exactly to the acupuncture points discovered
perhaps in the future, to realize the meaning
by the ancient Chinese seers thousands of of each chakra from your own experience.

years ago through intuition and highly devel—

In yoga and, in fact, in most Indian systems,
oped sensitivity. T h e Russians have designed
the chakras are symbolized by lotus flowers.

an instrument called a tobiscope which locates

O t h e r systems use different symbols; for
all the acupuncture points.

example, the Rosicrucians symbolize the

T h e chakras are the subtle underlying chakras by roses. The choice is arbitrary, but centres. T h e physical points at which they can for the purposes of kriya yoga we will use lotus
be stimulated are called keiketsu (or seiketsu).

flowers. Each of the main chakras is repre—

Besides acupuncture, these keiketsu or pres—
sented by a lotus with a specific colour and
sure points are utilized by various other number of petals as follows: Chinese and Japanese systems, includingjudo 1 . Mooladhara - four-petalled deep red lotus where they are called kyushos. For your interest, 2. Swadhisthana - six-petalled vermilion lotus we have drawn up the following chart which 3. Manipura - ten-petalled bright yellow lotus compares the main yogic chakras with the 4. Anahata - twelve-petalled blue lotus corresponding chakras of acupuncture and 5. Vishuddhi - sixteen-petalled violet lotus judo.

6. Ajna - two-petalled silver-blue lotus

7. Sahasrara - thousand-petalled lotus of all Yoga

Acupuncture

Judo
colours.

(Chakra)

(Keiketsu)

(Kyusho)

Again we emphasize that the sahasrara is
not really a chakra, but that it transcends and

Vishuddhi

Diatsui

Hichu
contains them all within itself. T h e one

Anahata

Danchu

Kyototsu
thousand petals indicate that it contains infinite

Manipura

Chukan

Suigetsu
petals. It is limitless.

Swadhisthana

Kangen

Myojo

The use of the lotus as a symbol is very

Mooladhara

Chugyohn

Tsurigane
significant. Man must pass through three

Incidentally, the term used for prana in
stages in spiritual life:

acupuncture is ki. This is regarded as having 1. Ignorance
its centre in the chukan (manipura), which is 2. Aspiration and endeavour (sadhana)

exactly the same as yoga. These correlations

3. Illumination
should not really surprise us, for the human

T h e lotus also exists on three different levels:

body is basically the same no matter what
mud, water and air. It first of all starts to grow
colour, race or size. It is only the system that
in the mud (ignorance), grows up through the
differs.

water in an effort to reacb the surface (endeavour and aspiration) and eventually reaches

550
the air and the direct light of the sun (illumina-the individual fights the world, which is regard-tion). Thus the lotus symbolizes man's growth ed as being totally alien.

from low states of awareness and lack of

2. Swadhisthana. This centre is associated knowledge through the chakras to higher with the p r e d o m i n a n t motive of seeking states of consciousness. T h e culmination of personal pleasures and sensations through
the growth of the lotus is a beautiful flower. In
food, drink, sex, etc.

the same way, the culmination of man's spiri—

3. Manipura. This is the centre of self—
tual quest is the awakening and blossoming of assertion. One attempts to dominate situations human potential. Incidentally, the lotus was and other people. One seeks to manipulate
also widely used in ancient Egyptian architec—
the world according to personal wishes. This is
ture, especially on pillars and columns. Possibly expressed in the p r e d o m i n a n t motive of these represent the ascent through the chakras.

gaining wealth, respect, etc.

For source information on the chakras, we

4. Anahata. This is the centre where one
suggest you read T h e Serpent Power by J o h n begins to love and understand people for what

Woodroffe or the texts such as Yoga Sikha, they are, regardless of faults, idiosyncrasies, Yoga Kundalini, Amritanada, Hamsa, Brahma, etc. One begins to accept other people.

Dhyanabindu, Sandilya, Yoga Tattva, Varaha

5. Vishuddhi. This is the centre where one Upanishads, the Devi Bhagavata and Linga begins to understand and experience the world Puranas. But we warn you that it is often very as a place of harmony and perfection. It is the difficult to understand the original scripture.

centre where Shiva consumes the poison and

The important thing to remember is that
the nectar, meaning that all experiences, good
the chakras are subtle in nature and that any
or bad are seen as part of an integrated whole,
picture of them is merely symbolic. Don't take
all of which help to remove one's personal
any pictorial representation too seriously or
problems and conditioning and thereby raise
literally. It is a means to an end, nothing more.

the level of consciousness. T h e world becomes

The symbolic form and physical location of
a veritable Garden of Eden.

the chakras is an integral part of kriya yoga.

6. Ajna. This is the centre where one becomes an actor on the stage of the world, seeing

Attributes of the chakras
everything as almost a dream. All actions,

.Although the meaning of each chakra can thoughts and objects, including one's own body never be explained in words, especially the and mind, are observed from the centre of
higher chakras, there are general attributes
one's being. This is the witnessing centre.

associated with each one. These don't represent

The chakras can also be divided into three
the experience of the chakras, only the approximate classes as follows: expression and feelings of a person at any 1 . Mooladhara and swadhisthana, the two
particular chakra level.

lower chakras, are predominantly negative or

Different texts list differing attributes to the
tamasic in nature. That is, one's actions tend
chakras. Don't be confused by this, for as we
to be adharmic, disharmonious and not in
have already explained, the meaning of the
accordance with one's individual nature.

chakras is beyond words. Therefore, the

2. Manipura and anahata, the two middle
characteristics belonging to the chakra levels
chakras, are a mixture of both negative and
are only subjective descriptions of what an
positive qualities. This is the level where rajas
individual considers to be the attributes. These
predominates; where actions and thoughts are
are bound to be greatly coloured by one's
a combination of dharma and adharma.

individual nature, language and interpretation.

3. Vishuddhi and ajna, the two higher chakras, These qualities are only guidelines. T h e are predominantly positive (sattwic). One tends following are very basic attributes that we to follow dharma, where one's actions and
associate with the main chakras.

thoughts are in accordance with one's indivi—

1. Mooladhara. This is the centre where one dual nature.

is almost totally concerned with obtaining

This transformation from a predominance
personal security. That is, one's main motive
of tamas to rajas, then from rajas to sattwa,
in life is directed towards obtaining food, a
indicates progress in spiritual life. It indicates
place to live and so forth. It is the centre where
progressively more illumined states of mind.

551

T h e attributes that we have assigned to each chakra level are very, very rough. Do not take them too seriously, otherwise you may build
up too many preconceptions without personal
experience of the actual chakras. Remember
also that the actual individual expression at a
particular level will d e p e n d on p e r s o n a l dharma. For example, the anahata chakra is
associated with love and devotion, but the
actual expression and direction of these traits
will d e p e n d on the nature of the individual.

Some people will direct their devotion to a
deity such as Rama or Christ. Others will direct
it towards humanity as a whole, others to their
g u m , some to all things. T h e trait is the same, but the individual expression will be different.

This applies to all the chakras.

Another point to remember is that all actions
can be done at all levels. For example, one can
enjoy food or be angry and unhappy on all
chakra levels. It is the inner attitude and
understanding that is different. Thus, anger
at the mooladhara level will be expressed with
total personal identification; it will easily bring
mental imbalance. Anger at the ajna level will
be d o n e by the body and the mind. It will be
witnessed; there will be no identification. This
applies to all other actions, thoughts and
emotions. They can occur at all levels. It is the
identification a n d the inner attitude that
characterizes each chakra and it is this that
transforms one's entire life.

T h e chakra level of an individual can vary
throughout the day. T h e purpose of yoga is to
raise one's level of awareness so that one
predominantly functions at higher chakra
levels. T h e meaning and implications of the
chakras is far beyond the characteristics that
we have given, so don't accept t h e m too
seriously. Leave your mind open to the higher
experiences that come from the awakening of
the chakras. And you will perhaps have noticed
that we have not even considered classifying
anything above the ajna chakra. This realm,
especially, is in the realm of no words - the
realm of answers and no questions2.

Notes

1 For full details on ida and pingala nadis refer to The Balance of Life: Part 1 - Book II, Lesson 22,

Topic 1; Part 2 - Book II, Lesson 23, Topic 1

2 For the second part of this discussion refer to

Book II, Lesson 20, Topic 2

552

Topic 4

Mooladhara Chakra

This is the level of awareness that is symbolized
known as the adhara chakra - 'the support
by the Biblical story of Adam and Eve after
centre'.

they ate the forbidden fruit in the Garden of

Eden. That is, their 'fall' occurred when they

The seat of the kundalini
lost contact with the deeper core of their being,

T h e kundalini represents the latent potential
when they became selfish and totally lost in
in man and is generally regarded as residing
the world of objects. T h e Garden of Eden
in the mooladhara chakra. This implies that
represents the world. It can either be experi—
man has a unique faculty of self-awareness
enced as a heaven or hell; it depends entirely
and understanding that normally remains
on the level of harmony, understanding and
untapped and unused. Man rarelv uses even a
awareness. Before Adam and Eve ate the first
fraction of his potential. Tins is the realized
fruit of the tree of good and evil, they were in
meaning behind the svmbologv of the kundal—
a heavenly state, in the higher chakras or ini residing at the mooladhara chakra.

sahasrara; after taking the forbidden fruit,

There are also lower chakras. below mool—
they descended to tbe level of m u n d a n e
adhara, called atala. vitala. sutala. talatala,
experience and perception. T h e Garden of
rasatala, mahatala and patala. These relate to

Eden did not change - the world remained the
less developed forms of life in the animal and
same - but their relationship, their under—
insect kingdoms, in plant life and in inanimate
standing and their identification completely
objects such as rocks and minerals. .All lack
changed. And this story is try ing to tell each
self-awareness, or even the potential. But in
and every person something very important:

man this potential exists . . . kundalini sleeps in
that the world can either be a place of bliss or
mooladhara chakra. When it wakes up. then
a place of dissatisfaction depending entirely
bliss and understanding increase as it ascends
on your level of awareness. Either one lives at
through the higher chakras.

the insipid, semi-conscious and joyless level of

Some mind awakening systems consider that
the mooladhara chakra, or one ascends to the
the kundalini resides elsewhere. For example,
exalted, meaningful and blissful level of the

Buddhists regard the kundalini as abiding in
higher chakras by harmonizing the mind. This
manipura chakra and that it should be awakenis the way to transform a veritable hell on
ed there. There is really no contradiction. It
earth to a heaven on earth. T h e starting point
only means that Buddhists don't regard an
to bring about this transformation through
individual as being on the spiritual path until
yogic practices is the mooladhara chakra.

he has reached the manipura chakra level.

Below this level, at the mooladhara and

Definition
swadhisthana chakras. man is considered to

The Sanskrit word moola means 'root' or 'base'; be predominantly instinctive, with little aware-the word adhara means 'substratum' or ness and discrimination. And this is essentially support'. Therefore, the word mooladhara true, in which case the kundalini, associated
means 'the basic substratum'; this chakra is
with awakening, can indeed be said to abide in
the fundamental root or framework of indivi—
the manipura chakra. It does at that particular
dual human existence. It is the platform from
level of understanding. The location of the
which each person can express himself or
kundalini depends only on definition. If you
herself as an individualized centre of being. It
wish you can regard the spiritual path as
is the springboard to more elevated levels of
beginning in animals and stones; in this case
understanding. This centre is also widely
kundalini can be considered as abiding in the

553
chakras below mooladhara, in patala, for any other chakra. It depends on definition.

example. However, in yoga-tantra and most

The sushumna starts wherever the kundalini
other systems, the kundalini is arbitrarily is regarded as having its seat. In the Buddhist defined as abiding in mooladhara chakra, for system, therefore, sushumna can be considered
it is at this level of being that life, in this case to begin at manipura chakra. In the case of a
man, begins to become aware of itself and to
piece of rock, the sushumna, in a wide sense,
unfold understanding even if it is very ego—
can be regarded as beginning at the patala
centred and rudimentary. There are even many
chakra. For the purposes of man in relation to
yoga-tantra texts that state that the kundalini
yoga-tantra practices, however, sushumna is
really resides in sahasrara and this is true in a
considered as starting at the mooladhara
higher sense. So don't become confused by
chakra1.

seemingly contradictory statements about the
seat of kundalini. In the context of the practical

Attributes
application of yoga-tantra techniques, the seat

This is the centre where people are almost
of kundalini is mooladhara chakra. This is entirely self-centred, where the predominant clearly stated as follows: " T h e power of drives, thoughts and actions are directed consciousness resides in the form of the towards attaining some measure of security in
kundalini at the mooladhara chakra. It is in the
the world. Even children are produced often
shape of a serpent with three-and-a-half coils.

with a strong motive of ensuring security by

While this serpent power lies dormant in the
continuing one's family line in the future.

human body, then men and women lead an

People surround themselves with material
instinctive life." ( Gherand Samhita 3:44-45) objects, money, friends, etc. in order to feel T h e coiled snake indicates that the power or
secure. All things and all people are regarded
potential of man is latent and unmanifested.

as a means to obtaining the desperately sought

T h r o u g h yoga practices, the kundalini is after security.

transformed from a static to a dynamic form;

There are many other aspects, but this is
it starts to express its innate power. It triggers
sufficient to indicate the general trends
the potential contained in sahasrara.

associated with mooladhara chakra.

Tbis has been a brief introduction to
kundalini in relation to the mooladhara chakra.

Symbolism

The subject of kundalini will be fully discussed

There are many different ways of symbolizing
in the next lesson1.

the mooladhara chakra. T h e symbol in the
diagram that we have adopted speaks for itself,

Sushumna nadi
though it is worthwhile explaining a few points.

Sushumna is the symbolic passage through

In the middle of the diagram is a lingam
which kundalini rises through the chakras. It is
called the swayambhu lingam (self-existent
generally regarded as starting at mooladhara
lingam). It is sometimes called the dhumra
chakra and ascending in turn through the lingam (smoky coloured lingam). A serpent is other higher chakras to sahasrara. However, wrapped three-and-a-half times around the some scriptures give apparently contradictory lingam; this indicates the kundalini. T h e three
information. For example, in the Nigam coils have many meanings, the most obvious Tattvasara, a tantric text, it says categorically: being the three aspects of nature: sattwa (har-

"The bony rod (sushumna) goes from the feet
mony), rajas (action) and tamas (inertia and
to the b r a h m a r a n d h r a (entrance to the darkness). The half coil represents the potential sahasrara); it is known as the merudanda of transcendence - the fourth state turiya. In

(literally spine, but meaning sushumna) of the
many diagrams, the serpent is depicted with
fourteen spheres of being (the f o u r t e e n its head pointing downwards. This indicates chakras from the patala to the ajna)."

that kundalini is asleep and that the individual

This verse states that sushumna does not
is not treading the path of higher awareness.

start at the mooladhara, but the lowest of the

In our depiction, the kundalini is shown with
lower chakras, the patala. And this is acceptable
its head pointing upwards, indicating that the
for the same reason that the kundalini can
kundalini has begun to wake up; the individual
abide in patala, mooladhara, manipura or in
is beginning to awaken his potential.

554

It shows that th

Stage e individua

2
l has the aspiration
to awaken his potential. Until the serpent

Leave moola bandha.

begins to look u p w a r d s , until o n e has Merely release and contract the trigger point aspiration, then one will never begin to unleash rhythmically.

the great inner potential. And you, the reader,

About one contraction per second is reason—
must be at this point for otherwise you would
able; or if you wish you can synchronize the
not have the interest in yoga. Therefore, we
contraction with the heartbeat.

feel the u p w a r d f a c i n g s e r p e n t is m o r e Again, ensure that the contraction is focused meaningful than the downward serpent for at the exact trigger point and not at the anus.

those who are following the path of yoga and

Direct all your attention to the point of
who intend to practise kriya yoga in the future. contraction. Do this for a few minutes.

T h e mooladhara chakra is the centre of the
earth element, therefore, the bija mantra lam

Stage 3
is shown coloured yellow. Some symbolic forms

Leave all physical contraction.

The mooladhara depict a square, this being the Try to feel the pulse beat at the trigger point; symbol of the earth element. We leave you to or try to mentally contract the point.

interpret the rest of the symbol for yourself,

Direct your attention to the mooladhara chakra
for little is to be g a i n e d by oververbose
area.

explanations.

T h e practice is the same as stage 2, but without
physical contraction.

Location

Continue for as long as you have time to

T h e location of the mooladhara chakra is in
spare.

the region of the p e r i n e u m . It is slightly
different in m a n and woman as follows:

Awareness

For males: midway between the anus and the

T h e awareness should be on the physical
sexual organ, a centimetre or so above the
trigger point of the mooladhara chakra.

skin surface.

For females: at the cervix, where the vagina Duration
and the uterus join.

Tiy to spend about live minutes on each stage,

T h e location is important for the purpose of
giving a total of fifteen minutes for the entire
yoga practices, including kriya yoga. Therefore,
practice.

you should familiarize yourself with the area
by practising the following technique.

Rationale

With practice you will be able to pinpoint the

MOOLADHARA CHAKRA LOCATION
trigger point exactly. Mere thought of the
point will immediately induce a clear location

T h e main purpose of this practice is to develop
of it. This level of sensitivity is necessary before the ability to locate the trigger point of the
beginning kriya yoga.

mooladhara chakra, both phvsicallv and mentally.

Technique

Sit in a comfortable position.

Close the eyes. Hold the spine erect.

For a short time be aware of breathing.

Stage 1

Do moola bandha2.

Make sure that the contraction is concentrated
at the mooladhara chakra trigger point (though
t h e r e will be some degree of contraction at the

Notes
anus). Continue this for as long as you have

1 Book II, Lesson 20, Topic 2
time available, at least for a few minutes.

2 Topic 4 of this lesson

5 5 5

Topic 4

Asanas: Practice

The first obstacle to be overcome in meditative
because of its resemblance to paschimottan—
practice is physical discomfort. That is, one
asana1.

must be able to relax and make the body
perfectly comfortable and forget it. This is
very7 difficult for many people, especially
beginners, because general physical stiffness,
aches and pains, are a continual reminder of
the presence of the body. Under these conditions, it is impossible to introspect and direct
perception into the mind. Until the body is

Technique
made more flexible, it is very difficult to make

Stage 1
headway in meditative practices, for one's

Sit on the floor with both legs stretched out in
attention is continually drawn outside.

front of the body.

T h e r e are two m a j o r aspects of body

Bend the left leg and place the sole of the foot
discomfort associated with meditative asanas:

against the inside surface of the right thigh.

1. Stiffness of the legs: this prevents one Adjust the left foot so that the heel presses as sitting in a comfortable position for a near as possible to the region of the perineum prolonged period of time.

(between the sexual organ and anus).

2. Stiffness and weakness of the back muscles:

T h e bent left knee should be in contact with
under this condition, one tends to slump
the ground.

forwards, giving rise to backache and

Hold the spine straight.

interference with breathing.

Place both hands on the right thigh.

The two forward bending asanas we will

Relax the back muscles.

discuss in this topic, janu sirshasana (head to This is the starting position.

knee pose) and ardha padma paschimottanasana

(half lotus back stretching pose), help directly

Stage 2
to overcome these two hindrances. Firstly, they

T h r o u g h o u t this stage and the following
loosen up the leg joints and muscles, so that
stages, the right leg should not be bent: that
one eventually can sit in any one or more of
is, the right knee should not be raised.

the meditative asanas without the slightest Breathe in deeply.

physical discomfort. Secondly, they stretch, Then breathe out while slowly leaning forwards loosen and strengthen the back muscles, and simultaneously sliding the hands along making it easier to hold the spine upright.

the top of the right leg stretching towards the

These are two good reasons for practising right foot.

both of these asanas.

T h e aim is to bend forwards as far as comfortable; this will depend on the flexibility of

JANU SIRSHASANA
your back.

(HEAD TO KNEE POSE)

You should adopt any one of the following
positions depending on your capacity:

In Sanskrit, the word janu means 'knee' and

• If your back is very stiff, then you will only
sirsha means 'head'. Therefore, j an u s ir shasana be able to touch the top of your calf. Grasp can be translated as the 'head to knee pose'.

your leg at this point.

Sometimes it is also called ardha paschimottan-

• If your back is more flexible, then you will
asana - the 'half lotus back stretching pose' -
be able to grasp your right ankle.

556

• If your back muscles are very supple, then able to attain this final pose in the future when you should be able to grasp the back of
they loosen up their spine.

your right heel or toes. For tbe purposes of

Breathe slowly and deeply in the final pose.

the asana, we prefer that you hold your

Stay in the final pose for a minute or so.

toes as follows: grasp the big toe of the

Then breathe in, while raising the head and
right foot with the index (second) and
trunk to the starting position.

middle fingers, and the thumb of the left

Repeat the same stages 1, 2 and 3 with the
hand; the right hand should grasp the right
right leg bent and the left leg straight.

foot just below the toes. If this is uncomfortable then you can grasp the back of the

Breathing
right heel with both hands.

Inhale deeply in the starting position. Exhale

Don't strain under any circumstances; only as you bend forwards (stage 2). Breathe bend forwards as far as the flexibility of your normally a number of times after the forward
back will comfortably allow.

bend. Inhale deeply then exhale deeply as you

At the end of the forward bend, try to touch
pull yourself slightly forwards. Breathe slowly
the forehead on the right knee (only people
and deeply in the final pose. Inhale as you
who can do position 3 above will be able to do
raise the body back to the starting position.

this). T h e n relax the whole body, especially
the back.

Mistakes to avoid

Breathe normally a few times and then proceed

This asana gives many benefits if it is done
to stage 3.

correctly. Make sure you avoid the following
common mistakes:

Stage 3

• Bending the knee of the straight leg upKeep the right leg straight throughout this
wards during the practice. If you do this
stage.

then the asana becomes very easy; so easy

Breathe in deeply.

that even a person with the stiffest back will

Then while breathing out, gently but firmly
be able to touch his head to his knee. But
pull your head further towards the right foot
the benefits will be almost nil. Keep the leg
by using the arms. Those people who cannot
straight so that the muscles at the rear of
touch the right knee with their head should
the legs (hamstring muscles) and the spinal
look directly at the right foot; while those who
muscles are stretched and become flexible
can touch the forehead to the right knee
through practice.

should merely pull their head towards the foot

• Using the back muscles to bend the body
keeping their forehead or chin in contact with
forward. This defeats the purpose of the
the leg.

asana, for the contraction of the back

Don't strain.

muscles implies that the back is tensed,

Try to let the back muscles relax totally, letting
which prevents the fullest possible forward
the pull come only from the arms.

bend. Try to relax the spinal muscles

The forward movement does not need to be
throughout the entire practice. Let them
great. At the end of the forward pull, remain in
be passively stretched. In this manner the
a stationary position and breathe in deeply.

spinal muscles will become progressively

During the next exhalation try to pull the
elongated and the vertebrae loosened.

head a little f u r t h e r forwards and again

• Excessive strain which can cause injury. Be
maintain a static position while inhaling.

careful not to apply force to the back when

Repeat 3 or 4 times.

bending forwards. Apply a little tension by

In all cases, the arms have to be bent; in the case of pulling on the arms, but not too much. You
people who can touch their head on the right knee,
must use your discretion in this respect.

the elbows should be bent downwards so that they

Other details
touch the floor on both sides of the right leg.

Janu sirshasana is similar to paschimottan—

The final position for those people with a asana. .As such, details on awareness, sequence, flexible spine is as shown.

duration, limitations and benefits are all the

Other people, through daily practice, will be
same1.

557

Leg loosening

The greatest advantage of janu sirshasana over
paschimottanasana is that it simultaneously
loosens the legs in preparation for meditative
asanas. It gives basically the same benefits
plus this extra one. This is the reason that we

BSY ©
have introduced it at this stage. Earlier in the
right thigh; this is called the half lotus position.

book we emphasized the importance of loosen—

Try to place the left foot as high as possible so
ing up the legs for meditative asanas and kriya
that in the final pose it will firmly massage the
yoga2. We described a number of specific leg
abdominal organs. But don't strain.

loosening exercises to be practised every day.

If you are able, fold your left arm behind your

Because of lack of time you have probably not
back and try to grasp the toes of the left foot;
practised them. If this is the case then you
to do this exhale deeply and bend slightly
should definitely include janu sirshasana (or
forwards.

ardha paschimottanasana) in your daily prac—

Most people will find this difficult, in which
tice program. In this way you will loosen up
case you should try the simplified form to be
the legs and the back, as well as obtain the
described shortly.

benefits associated with forward b e n d i n g Sit upright. Breathe normally.

asanas. If necessary you can replace paschim—

Relax the whole body, especially the back
ottanasana with either of the two asanas muscles.

described in this topic.

This is the starting position.

Advanced practices from the final pose

In the description we gave of paschimottan—

Stage 2
asana we explained two advanced practices.

This is the same as stage 2 for janu sirshasana

These can also be integrated with janu sirsh—
except that the straight leg is grasped only by
asana (and ardha padma paschimottanasana).

the right hand, the left hand remaining behind

These two refinements will intensify the bene—
the back holding the toes of the left foot.

fits that can be obtained.

Also, unlike janu sirshasana, those who have
supple spinal muscles should hold the big toe
of the right foot with the index finger, middle

ARDHA PADMA PASCHIMOTTANASANA
finger and thumb of the right hand, instead of

(HALF LOTUS BACK STRETCHING POSE)

the left hand.

In Sanskrit ardha means 'half', padma means Stage 3

'lotus', p as c h im a means 'back' and at tan means This stage is exactly the same as given for janu 'to stretch'. Therefore, ardha padma paschim-
sirshasana. The final pose is shown above.

ottanasana can be translated as the 'half lotus One should return to the starting position
back stretching pose'1.

while breathing in.

This asana is very similar to janu sirshasana.

The procedure should then be repeated with

The main difference is that one leg is folded
the right leg folded on the left thigh.

on top of the opposite thigh. It is therefore a
little more difficult and applies a greater flexion

Simplified form
on the bent leg. This asana should be practised

Most people will find it difficult if not totally
by those people who find janu sirshasana impossible to grasp the toes of the folded leg reasonably easy and who want to further with the arm held behind the back. In this case, loosen up the legs beyond that obtainable you should keep both arms in front of the from janu sirshasana. People with very stiff body and grasp the straight leg with the two legs should not attempt this asana.

hands as described for janu sirshasana.

Technique

Other details

Stage 1 (advanced form)

All other details - breathing, mistakes to avoid,

Sit on the floor with both legs straight.

leg loosening and advanced practices in the

Fold the left leg and place the left foot on the
final pose - are as given for janu sirshasana.

558

Details on awareness, sequence, duration, limitations a n d benefits are as given for
paschimottanasana1.

Massage of the abdominal organs

Though the benefits obtainable from ardha
padma paschimottanasana are almost identical
to j a n u sirshasana and paschimottanasana, it
has one distinctive characteristic: the foot of
the folded leg applies an intense massage to
the abdominal organs. Each leg is folded in
turn; this massages each side of the abdomen,
which helps to stimulate intestinal peristalsis
and thereby alleviate constipation. In this
context, one should r e m e m b e r that faecal
matter in the bowels first of all moves up the
ascending colon on the right side of the
abdomen and then down the descending colon
on the left side of the body before being
p u s h e d out of the anus. T h e r e f o r e , it is important that the left leg is folded first (the
left foot pressing and massaging the right side
of the abdomen) so that the influence of the
asana is in accordance with the movement of
faeces within the colon.

All the other abdominal organs are also
given an intense massage; the liver mostly
when the left leg is folded and the spleen
mostly when the right leg is folded; the kidneys
each receive an equal massage alternatively;
and the pancreas receives approximately an
equal massage from each foot in turn. T h e
other organs, such as the bladder, adrenal
glands, etc. are also massaged.

To obtain the best possible massage of the
internal organs, the foot of the folded leg
should be firmly pressed into the abdomen. If
you do the advanced technique where the toes
of the folded leg are held by the arm behind
the back, then this will h a p p e n automatically.

If you do the simplified form of this asana,
then you should take care that the foot presses
as firmly as possible into the abdomen before
bending forwards.

This intense massage of the spine will only
be o b t a i n a b l e if you can b e n d f o r w a r d s sufficiently to press the foot into the abdomen.

Until this stage you must slowly loosen up the
back and leg muscles and not worry too much
about the benefits obtainable from the massage of the abdomen.

Notes

For fuller details of benefits refer to the

1 Book II, Lesson 13, Topic 2
topic on paschimottanasana1.

2 Book I, Lesson 6, Topic 4

5 5 9

Topic 4

Bandhas: Moola Bandha

In this lesson we introduced the first of the
pranayama, balance of inhalation and ex—
human chakras, mooladhara1. In kriya yoga, it
halation signifies the retention of breath
is essential to be able to easily and exactly

(kumbhaka).

locate the physical trigger point of this chakra.

Bindu and nada will be explained when we

A good method is to utilize the practice of
discuss the centre called bindu2.

moola bandha.

"The apana moves upwards and when it
reaches the circle of fire (manipura chakra) the

Definition
flame lengthens and reaches the anahata

The Sanskrit word moola means 'root' and the chakra." (65) "When the apana and the fire word bandha means 'lock'. Here the word moola meet (at manipura) the prana is heated. This means various things, it refers to the mool—
increases the digestive fire." (67) "Due to this adhara chakra, the seat of kundalini and it also kindling of the fire, apana and prana, the sleep—
refers to the root of the spine or the trunk of
ing kundalini is awakened; it becomes straight
the body, the perineum. In English, moola
like a snake beaten by a stick." (68) "The bandha can be translated by the cumbersome
kundalini enters the brahma nadi in the same
name the perineum contraction lock'.

way that a snake enters a hole. T h e yogi should
therefore practise moola bandha daily." (69)

Scriptural references

T h e brahma nadi is the central core of

This is an important yoga-tantra practice and
sushumna3. Though the text that we have
is widely mentioned in the scriptures. One of
quoted may seem a bit vague, it nevertheless
the fullest descriptions is given in the Hatha
gives a clear indication of the role of moola

Yoga Pradipika Chapter 4: "Press the heels bandha in kundalini yoga.

against the perineum and contract it firmly.

Moola bandha is also clearly described in

Draw the apana upwards. This is known as
the Yoga Chudamani Upanishad and the Gherand moola bandha." (61) Here, the word apana

Samhita. The latter text sums up by saying: refers to the function of the body, at all levels,

"Those who wish to swim across the ocean of
gross and subtle, which expels energy and
samsara (world of delusion) should practise
waste materials from the body. In the context
this bandha in a lonely place. Practice brings
of pranavama, apana refers to exhalation. "The
about control of the prana residing in the
downward action of apana should be directed
body. Do it in silence, with care and determin—
upwards by contraction of the perineum." (62)

ation. All lethargy will vanish." (3:15)

"Moola bandha brings about the union of
prana and apana, and nada and bindu. This

Place of contraction
will bestow perfection in yoga. Of this there is

The area to be contracted is the physical trigger
no doubt." (64) Here, prana refers to the point of the mooladhara chakra. This has a specific functions of the body which supply slightly different location in men and women.

energy into the body to maintain the upkeep.

For males: in the perineum, between the anus This prana is contained in food, air that is
and the sexual organ.

breathed, as well as subtle p r a n a in the

For females: at the cervix, where the vagina environment. In the context of pranayama,
and the uterus meet. Moola bandha is often
prana refers to inhalation.

done incorrectly by contraction of the anus.

Balance of prana and apana implies that Try to find the exact location that we have there is equilibrium between the incoming and described and apply the contraction at that
outgoing energies of the body. In the case of
point during moola bandha.

560

Sitting position
rounds as you wish, providing there is no

The best asanas for moola b a n d h a are siddh—
strain or discomfort.

asana for m e n and siddha yoni asana for
women

Limitations

4. While sitting in eithe r of these asanas,
one heel applies firm pressure in the region of

As given for jalandhara bandha5.

the mooladhara chakra, which improves the
physical contraction.

Benefits

If you cannot sit in one of the above asanas

All the benefits of j a l a n d h a r a b a n d h a are then you can sit in any other meditative asana
obtained. T h e blood supply to the pelvic
where the knees rest on the ground. These
region is improved and the nerves stimulated.

include padmasana, swastikasana, vajrasana This helps to revitalize the organs in the region.

or ardha padmasana4.

It helps to awaken mooladhara chakra and
arouse the kundalini, by directing prana in the

MOOLA BANDHA
lower regions (called apana) upwards. It also

(PERINEUM C O N T R A C T I O N LOCK)

helps to transmute sexual energy.

Sit in a comfortable position.Place the palms

Preparatory practice
on the knees.

Those people who find moola bandha too

Close the eyes and relax the whole body.

difficult, perhaps through lack of control over

Inhale deeply.

the perineum muscles, should regularly prac—

Then hold the breath and practise j a l a n d h a r a tise ashwini m u d r a instead1', utilizing either
bandha5.

m e t h o d 1 or 2. W h e n you develop m o r e

Contract the muscles at the mooladhara chakra
control over the perineum muscles, then you
region.

should leave ashwini mudra and perform moola

Draw the muscles upwards as much as you are
bandha instead.

able without excessive strain.

Keep your attention fixed on the point of

Preparation for kriya yoga
contraction.

If you are serious about learning and practising

Hold this contraction for as long as possible.

kriya yoga, t h e n we strongly urge you to

T h e n release the contraction.

practise moola b a n d h a regularly. It is abso—

Release jalandhara bandha.

lutely necessary in order to develop sensitivity

Raise the head and breathe out.

in the region of the perineum and to exactly

This is 1 round.

locate the mooladhara chakra trigger point.

If necessary, allow the breathing to return to

Without this sensitivity, you will not be able to
normal. T h e n do some more rounds.

gain the most out of kriya yoga practices.

Maintain awareness.

Don't strain.

Note: if you wish you can do the practice with the breath held externally (bahir kumbhaka);
that is, one can breathe out initially and then
do jalandhara bandha. However, this alternative method has the disadvantage that one
is not able to retain the breath for such a long
duration as internal retention.

Awareness and duration

Notes

While taking the final position and doing

1 Topic 2 of this lesson
j a l a n d h a r a b a n d h a , awareness should b e 2 Book III, Lesson 25, Topic 5
directed to the breath. In the final pose, the

3 Book II, Lesson 20, Topic 2
awareness should be fixed at the place of 4 Book I, Lesson 7, Topic 2; Vajrasana - Book I, contraction in the perineum.

Lesson 2, Topic 5

T h e final position can be held for as long as

3 Book II, Lesson 14, Topic 3
you can hold your breath. Practise as many 6 Book II, Lesson 16, Topic 3

561

Topic 5

Pranayama: Practice

T h e r e is a direct link b e t w e e n tension,

NADI SHODHANA - STAGE 4
nervousness and neurosis and the breathing

WITH UDDIYANA BANDHA
pattern. Modern science and psychology are
especially clear on this fact. Anxiety tends to

T h e technique of nadi shodhana combined
relate directly to b r e a t h i n g malfunctions; with uddiyana bandha is quite advanced for mental tension and shallow, rapid breathing most people, therefore, we suggest that you
go hand in hand. It has also been found that
continue to practise it in the m a n n e r that we
inhibition or suppression of emotions a n d
previously explained1. Please be careful not to
feelings causes a corresponding inhibition of
strain.

breathing. T h a t which is non-emotionally
expressed because of suppression is instead

Moola Bandha contraction
reflected physically in the form of inhibited

Moola b a n d h a can also be combined with
respiration. T h e most common manifestation
uddiyana bandha and jalandhara bandha. This
is irregular and shallow breathing, though
is called maha bandha, and in association with
often it results in more drastic illness such as
nadi shodhana pranayama, it is a very powerful
asthma.

technicjue. But this combination should not be

Pranayama, therefore, has a direct influence
attempted at this early stage, but later on when
on reducing tension. This does not mean that
the body-mind is more prepared.

deep and controlled breathing will instantane—

In this lesson we have described a technique
ously remove all your problems, but that it will
for locating the mooladhara chakra, through
help to induce relaxation; this will, in turn,
the use of moola bandha2. This technique in
help you to face and understand your deeper
itself will require you to practise pranayama
problems. It is worthwhile pointing out that
with breath retention. We suggest that you
mental tension tends to cause tightness in the
practise this technique after your daily practice
muscles of the abdomen, chest and stomach.

of nadi shodhana pranayama.

Pranayama practices accentuate the movements of these parts of the body and loosen
them up. This, in turn, induces a degree of
physical and mental relaxation.

T h e most direct influence of pranayama is
feedback into the mind. Correction of bad and
insufficient breathing will reflect backwards
into the mind. If the emotional aspects of one's
being manifest in the physical body, then there
must also be an o p p o s i t e effect. Correct
breathing through pranayama, will help to
release pent-up emotional blocks and tensions.

A rhythmical breathing process leads to a
harmonized peaceful mind.

Notes

' Book II, Lesson 18, Topic 4

2 Topic 4 of this lesson

562 *

Daily Practice Program

If you seriously intend to practise kriya yoga

Nada yoga1 is a wonderful practice. TIT to
in the future then it is important that you
find the time to do it regularly as part of your
develop sensitivity to the location of the trigger
daily practices.

point of the mooladhara chakra. You should

Continue to practise pranayama as described
begin to practise the technique that we have
making sure that you practise within the limits
described utilizing moola bandha.

of your body capacity.

Practice

Rounds

Minutes

Program 1: duration 2 hours

Surya Namaskara

—

10

Shavasana

—

4

Shalabhasana

—

4

Shashankasana

—

4

Janu Sirshasana or

Ardha Padma Paschimottanasana

—

4

Ardha Matsyendrasana

—

4

Garudasana

1 each leg

4

Yoga Mudrasana

—

4

Sarvangasana

—

4

Bhujangasana

—

4

Shavasana

—

3

Nadi Shodhana Pranayama

—

15

Mooladhara Chakra location

—

15

Nada Yoga

—

25

Chidakasha Dharana

—

16

120

563

P r o g r a m 2: duration 1 1/2 hours Surya Namaskara

—

10

Shavasana

—

3

Shalabhasana

—

4

Shashankasana

—

4

J a n u Sirshasana or

Ardha Padma Paschimottanasana

—

4

Ardha Matsyendrasana

—

4

Garudasana

1 each leg

4

Sarvangasana

4

—

Bhujangasana

4

—

Nadi Shodhana Pranayama

10

—

Mooladhara Chakra location

—

15

Nada Yoga

—

15

Chidakasha Dharana

9

—

90

P r o g r a m 3: duration 1 hour

Surya Namaskara

—

5

Shavasana

—

3

Shashankasana

—

3

J a n u Sirshasana or

Ardha Padma Paschimottanasana

—

4

Ardha Matsyendrasana

—

3

Garudasana

1 each leg

3

Sarvangasana

4

—

Bhujangasana

—

3

Nadi Shodhana Pranayama

—

10

Mooladhara Chakra location

—

10

Nada Yoga

—

12

60

P r o g r a m 4: duration 1/2 hour for general health T h e same as for Lesson 18, but include J a n u Sirshasana or Ardha Padma Paschimottanasana Notes

1 Nada Yoga: Stage 1 - Book II, Lesson 17, Topic 4; Stage 2 - Book II, Lesson 18, Topic 5

5 6 4

Lesson 20

Most readers know that the meaning of the
word yoga is union, but actually the path, the
system of yoga, consists of a process of viyoga

- separation. This seems to be a total contradiction, but is not. It means that through yoga
practices, one must separate awareness from
the mind and body. There must be a personal
experience of the difference between the mind-body aspect and the awareness aspect of one's
being. Only when this separation and difference is personally experienced can one know
the truth behind it. And when this separation
occurs between the seer and the seen, then
one will understand oneself and life from a
new and higher platform. There will be an
explosion of new understanding. This viyoga
is the first step towards the culmination of
yoga; this separation is the first step towards
unity.

T h e r e f o r e , in your practices forget all
concepts of union - all logical interpretations
and understanding are wrong. Only worry
about separation: separation of your awareness from mind-body identification. This is
the aim of all paths of yoga: find the viyoga

(separation) that will lead to yoga (union).

Separate the purusha from prakriti, so that
they can be united at a higher level.

T h e essence of yoga practices is really
separation, not union. Separation is the
method, union is the result. So be aware; be
aware of everything that you do. Be a witness
to all thoughts and actions. Separate your
awareness from all other phenomena. This is
not easy, but try.

Swami Satyananda Saraswati

Topic 1

Self-Acceptance

Accept your nature as it is now, whatever its
feelings. But many moralistic systems and
obvious faults. Try not to continually feel that
codes say: 'do not be angry' or 'anger is a sin'.

you are somehow inferior to others or that

Because of this, many people suppress their
you are riddled with shortcomings and defects.

anger but the driving force behind the anger

It is only in this way that the grosser aspects
has to express itself somehow. It is rechan—
and neuroses of the mind will drop away.

nelled. If the suppression of anger is great

If elephants spent their time wishing they
enough and for prolonged periods of time it
were goldfish, or peacocks spent their time
results in high blood pressure, or heart attack
wishing they were cows, then they would live
and so many other prevalent diseases. So we
totally useless and disharmonized lives. But urge you to express your anger, if it is possible animals live in accordance with the way that (sometimes circumstances make it difficult).

they have been designed. They have a unique

Don't feel any pangs of guilt about your anger.

role (dharma) to perform in the kaleidoscope

Be angry, for it is better to express it openly
of life and they do it. Because of this, they live
than to transform it into disease at a later date.

harmoniously.

But when you feel angry be aware and in time

Man should also live a harmonized, tuned in
the anger will disappear.

life, but unfortunately this is rarely the case.

Consider another example. Every person

Man can never accept himself and his faults,
has some desires. These are natural, they are
and in away this is a good thing for it motivates
part of man's innate nature. Without desire
him to overcome his apparent limitations and
there would be no motivating force in life,
elevate himself to the higher realms of under—
children would not be produced and so forth.

standing and bliss. But generally the lack of

Yet many moralistic codes say that desire is
self-acceptance is too overwhelming; it totally
bad. How can this be so? How can such natural
grinds a person into an overburdened state of
feelings as desire be bad? Because of these
worry and dissatisfaction, which leads to a life
unnatural codes, many people feel deep
that is lived at a very low level compared to the
unhappiness and guilt about their desires. A
possible potential. There should be more self—
person feels sexual desires, but because society
acceptance combined with the need to improve
says it is wrong and sinful, that person becomes
oneself. There should be aspiration for self—
very unhappy and suppresses his desires. This
improvement, but not neurosis because of the
mental suppression eventually expresses itself
faults that a man sees in himself. Try to accept
in disruption of the physical body, especially
your present personality, no matter what its
in the form of malfunctioning of the sexual
obvious weaknesses and faults, but still have
organs. So accept your desires; they are
the aspiration to overcome them.

perfectly natural. Don't listen to narrow—
minded moralistic codes. Whether you express

Non self-acceptance as a cause of disease
your desires or not is, however, your business.

The inability to accept oneself is a fundamental

When you have strong desires, let the thoughts
cause of disease. Lack of self-acceptance results
come. Feel them. Be aware of them. In time
not only in mental disturbances, but also physi—
they can be transcended.

cal ailments. Mental dissatisfaction leads to a

The same applies with food. Many people
reflection and manifestation in the physical
feel that their eating habits are wrong. Well
body.

this is probably true, for gone are the days

Anger is widely regarded as a fault, but when primitive man only took food when he anger is actually a safety valve for all pent-up was hungry; now we have food, generally too

567
much and too rich, at fixed times during the the effort then you will start to tune in with day, whether there is hunger or not. But if you
yourself. But first of all accept your faults as
feel the need for a lot of food, it is better to
being merely superficial aspects of your being.

indulge than to suppress. Suppression or guilt

Accept your nature, whether it is 'bad' or
regarding one's eating habits will never solve

'good'. Don't feel guilt. Accept your character
anything. Many aspirants feel such guilt about
for what it is: a product of circumstances.

their eating that they develop a neurosis and

Acceptance will lead to acceptance of others.

suppress their desire for food. The result is

Don't suppress thoughts, whatever their
that the physical organs begin to malfunction
nature. Accept that there are unruly traits and
in turn according to the abnormal needs of
desires within you and eventually these distur—
the mind. Of course, overindulgence in food
bing traits will drop away. Let the hidden
can also lead to malfunctioning of the digestive
aspects of your subconscious mind rise to the
organs, but it is likely to be much less destructive surface. Don't fight them and don't be asham-and serious. Accept your eating habits, but be ed of them. Let them arise and face them. If
aware. This is the way to whittle away unnatural
you suppress them they will still influence your
food habits.

whole life, but from the murky depths of the

We could go on giving so many other subconscious mind. So you might as well let examples, but by now you should clearly see them bubble to the surface where you can
the pattern: lack of self-acceptance leads to
become familiar with them. Eventually you will
disease. Don't try to over discipline the mind,
lose interest in them. They will fade away and
saying that it should be this or that it should
no longer disturb your life, in the same way
act in accordance with a certain code, for this
that water evaporates from a damp cloth placed
will only lead to suppression. Let the mind be
in the hot sun. The evaporation occurs without
free to do its own thing. But be aware. Don't
the slightest effort.

suppress your thoughts for this will eventually

T h e aim of man should be to find his natural
lead to disease and unhappiness. Accept your
role in life and stick to it. This is the basis of the thoughts, but with awareness. In time all spiritual path. Most people are on the path of disharmonious tendencies will slowly wither a d h a r m a (in opposition to their natural
away through greater understanding.

inclinations). But you can never find and tread
the path of dharma if you are in conflict with

Every person is fit to tread the yogic path
yourself. Non-acceptance only leads to neuroAn important step in yoga is to accept your
sis and suppression. Accept your faults, but
nature as much as you are able. If you can
with awareness. This is the way to find your
accept your nature, then we can also. Your
dharma. This is the way to harmonize your life
p u r p o s e for wanting to do yoga is not and eventually transcend all faults and per-important; your religion or non-religion is sonality problems.

not important; and your lifestyle is also not
important. T h e main thing is that you have
started to practise yoga with a degree of
sincerity. Your nature is unimportant; all faults
are unimportant. Your present personality is
the starting point. Yoga and daily life experiences will be the means to refine your being
and eventually bring equilibrium. Everyone
has the ability to contact elevated states of
awareness. T h e potential lies within. It is not
made or created, but at present this potential
does not express itself because of imbalance
and conditioning of the mind. These blocks
are only superficial superimpositions on your
nature. Each of us has the same potential.

There is not one person in the world who is
unfit to tread the path of yoga. If you make

568

Topic 4

The Chakras (Part 2)

Don't make the mistake of thinking that the

1. Brahma granthi. This psychic knot func—
chakras are only awakened by a few specific
tions in the region of the mooladhara chakra.

forms of yoga. All paths of yoga are concerned

It implies attachment to physical pleasures and
with flowering the potential of the chakras;
material objects, and excessive selfishness. It
some more directly than others. The more
also implies the ensnaring power of tamas -
direct approach is the method of kundalini,
negativity, lethargy-and ignorance.

kriya and laya yoga. With karma, bhakti, jnana

2. Vishnu granthi. This psychic knot operates yoga, etc. the approach is indirect; no specific at the region of the anahata chakra. It is mention is made of the chakras in these systems.

associated with attachment to things and

This does not mean that the chakras don't
people in an emotional sense. It is associated
open, but that the chakras open as a conse—
with attachment to inner psvchic visions and
quence of higher levels of awareness. T h e
so forth. It is connected with rajas, the tendency
chakras are opened so smoothly that they are
to passion and intense activities.

not really felt as such. With the direct approach,

3. Rudra granthi functions in the region of the chakras are opened in order to induce a
the ajna chakra. It is associated with attachment
corresponding state of awareness. In the to psychic powers such as telepathy, clair-indirect approach, the chakras open as a conse-audience and other mind phenomena. This quence, a byproduct of higher awareness. psychic knot implies attachment to indivi-One method goes through the front door and duality. One must leave the sense of individual
the other goes through the back door in order
ego behind for further ascent, in the same way
to reach the same inner chamber of being.

that a butterfly leaves the chrysalis behind in

Every religion, every mind awakening sys—
order to fly away to freedom. One must give
tem. every spiritual system is concerned with
up duality at the region of the rudra granthi.

unfolding the hidden potential of the chakras.

All these psychic knots are obstacles or
they are all concerned with releasing the latent blocks on the route to sahasrara. They have to faculties and knowledge of the mind, and be progressively pierced or transcended in awakening of the mind implies the same thing order for the kundalini power to rise through
as awakening of the chakras. T h e opening of
the chakras.

the chakras means that layer upon layer of the
mind is opened up . . . the closed book starts to

The kundalini defined
reveal its inherent knowledge.

T h e progressive awakening of the chakras is
called the raising of the kundalini (sometimes The granthis
called the kundali) and is symbolized by a snake The Sanskrit word granthi means 'knot'. In the or serpent. The word kundalini is derived from context of the chakras, the word granthi is
the two Sanskrit words:

translated as 'psychic knot'. They are three in

1. Kundala, which means 'coiled', indicating number, called the brahma, vishnu and rudra
that the kundalini power is symbolized as a
granthis. They represent levels of awareness
coiled snake residing in mooladhara chakra.

chakra domains) where the power of maya

2. Kunda, which means 'a pit', 'depression' or illusion), ignorance and attachment to mater-

'deeper place', indicating that kundalini
ial things is especially strong.

resides in a deeper place, the mooladhara
they have man
chakra y

. meanings. In the following
we have given a very brief and simplified

In English, the kundalini can be called 'the
explanation of their implications.

primal power' or 'the serpent power'.

569

In most people, kundalini sleeps or lies extends from mooladhara chakra to the abode dormant in mooladhara chakra. At this level of of Brahman (sahasrara). It is located inside
awareness, the individual is awake to the world
the spine and is the very means to all knowl—
and asleep to himself. There is little realization
edge." (6:5-6)

of the potential of the mind. When the

T h e sushumna is the central pathway be—
kundalini starts to awaken and rise up through
tween the ida and pingala nadis1. The ida and
the chakras, then man becomes more and more
pingala have vast implications. They represent
aware. Eventually, when the kundalini is fully
the internal and external aspects of existence.

aroused, then man is wide awake and in a state

Sushumna implies the balance between them.

of superconsciousness. He is, in a sense, asleep

That is, the kundalini arises when there is
to the world and in a state of yoga nidra.

perfect harmony between the outside and

Thus the kundalini symbolizes the awaken—
inside worlds.

ing of the potential contained in the mind, the

T h e sushumna is regarded as a hollow tube
realization of the potential of each and every
in which there are three more concentric tubes.

human being.

Each is progressively more subtle than the
previous tube (nadi) and contains the previous

Sushumna defined
tubes within it. These represent tbe three

The sushumna is a symbolic passage (nadi)

aspects (gunas) of nature: tamas, rajas and
which connects all the main chakras. That is,
sattwa; and consciousness.

sushumna is regarded as connecting all the

The tubes or nadis are as follows:

different levels of consciousness. It is a symbol1 . Sushumna - signifying tamas
ic passage through which the kundalini rises

2. Vajrini - signifying rajas
on its ascent from mooladhara to sahasrara.

3. Chitrini - signifying sattwa

The etymology of the word sushumna is not

4. Brahma - signifying consciousness
certain. A voluminous Sanskrit dictionary that

In short, tamas indicates ignorance, laziness
we have in our library defines it as 'something
and negativity; rajas indicates passion and
very gracious and kind, and one of the seven
activity; and sattwa represents purity, harmony
principal rays of the sun, supposed to supply
and knowledge. The three aspects interplay
light and heat to the moon'. This is open to
throughout nature, in plant life, mineral life,
many interpretations, but it is significant that
animal life and the life of man. In an individual,
number seven once again occurs (the six any one of these aspects tends to predominate chakras plus sahasrara). The sun may possibly at a particular time. To raise levels of awareness
represent the sahasrara which provides light
tamas must be transmuted into raising of the

(consciousness) to man (the moon). Also kundalini through the central and most subtle sushumna is indeed gracious for it facilitates passage, the brahma nadi.

the ascent of kundalini and the resulting bliss

T h e sushumna is regarded as being closed
and knowledge.

at its base near the mooladhara chakra. This is

In the Shandiliya Upanishad the sushumna is
called the Brahma dwara - the gate of Brahman.

called the royal road ( rajapath). T h e meaning This is the first gate that must be opened in
of the word taro in the tarot (taro) cards is
order to ascend through the chakras. Yoga
believed to be derived from the two Egyptian
practices open this door and allow the kundalini
words: tar meaning 'road' and ro meaning to rise upwards through sushumna.

'royal'. Therefore, it seems that the meaning
of the tarot is 'the royal path' and that the Kundalini in mythology
purpose of the cards is to tread the royal path.

Mythology in all parts of the world is abundant

This path is the sushumna - the road to with stories involving snakes. Many of these knowledge and bliss.

refer directly to the kundalini. Here we will

T h e sushumna is far more subtle than the
merely give a few examples, for we don't want
physical body. However, for the purpose of
to become lost in an exposition on mythology.

yogic practices, it is regarded as being located

The ancient Egyptians symbolized the kund—
in the centre of the spine, from top to bottom.

alini as a snake rising up through the spine

T h e tantric scriptures make this very clear. In

(sushumna). Egyptian mystics also wore a
the Sammohana Tantra it says: "The sushumna head-dress on which was fixed a snake ( uraeus) 570
at the eyebrow centre. This centre is called the with wisdom, but this is easily explainable. T h e r hrwnadhya in yoga and is connected directly descent of the kundalini to mooladhara implies
to the ajna chakra at the top of the spine. T h e
lower levels of awareness, general disharmony
uraeus therefore symbolizes the ascent of the
and limitations, that is, evil. The reascent of
kundalini. A similar head-dress is worn by
the kundalini means knowledge. Thus the
various other groups of people throughout attributes assigned to the kundalini (snake) the world, including the American Indians.

depend on the viewpoint, whether you are

Many of the prophets of the Old Testament
looking from mooladhara upwards or from
m the Bible, such as Moses, are associated with ajna chakra downwards. It is the descent that
a snake-shaped staff, representing the sush—
is associated with evil.

umna and kundalini.

There are also myths which tell of snakes

Most people have heard of the story of descending to the earth during the creation of Adam and Eve in the Garden of Eden and how the world, which symbolizes the manifestation

Eve was tempted by a snake. T h e snake is
of all things of name and form, including man,
kundalini - it represents consciousness. Accor—
through the descent of the kundalini down the
ding to Genesis (3.1) the snake was more subtle
different chakra levels. In man kundalini
than any beast in the field, that is, consciousness.

eventually resides in mooladhara chakra; in

Originally Adam and Eve lived in higher other beings and objects, the descent is to transcendental states, heaven on earth, the even lower levels.

Garden of Eden. But through worldliness they
ate the fruit of the tree of knowledge of good

The implications of kundalini
and evil. Because of this, they descended to

It is very easy to become caught up in super—
the level of the mooladhara chakra. It was
latives and vague descriptions of kundalini. It
worldliness that brought about their fall. is ineffable, so we will confine ourselves to a Incidentally, the tree of life in the Garden of very simple and basic description.

Eden symbolizes the sushumna.

In tantra and yoga, kundalini is regarded as

The symbolism of the kundalini stretches feminine and is also called Shakti. She is the back into the depths of time. It is believed by link to higher awareness and bliss. She is the
some people that the oldest book in the world
revealer of all mantras and the means by which
is the Bopal Vuh, written many thousands of bliss trickles down from the eternal source,
vears ago by the Mayans of Central America.

sahasrara, to individual beings.

In the book, there is an image of the deity

T h e kundalini is the creator, sustainer and

Ouetzalcoatl, in which a multi-rayed sun is
dissolver of all centres of being, including man.

portrayed on the crown of the head. Also She creates by descending through the differ-included is the symbolic form of the snake. It ent chakra levels ( shristi krama: process of seems almost certain that this represents the
creation); sustains by abiding in mooladhara
sahasrara (symbolized by one thousand petals
chakra; and dissolves by ascending through
in India) and the kundalini.

the chakra levels (laya krama: process of

The snake was venerated by almost all the
absorption).

ancient mystical societies, including the Druids,

When kundalini descends to the lower

Orphic mysteries and so forth. The ancients
chakras then she is the cause of delusion,
regarded the snake as the symbol of wisdom
limitation and lack of knowledge: maya. She is
and salvation. Even Christ urged his disciples
known as jagan-mohini, the world bewilderer, to be as wise as serpents. All these attributes
causing man to become caught up, ensnared
are directly connected with the kundalini, not
and deluded by the outside world of name and
only because the snake lives for many years,
form. As she descends, kundalini becomes
but also because it symbolizes kundalini.

progressively more gross and loses her power

The snake has also been associated with
and subtlety.

energy and power. A snake itself does not

In animals, insects, plants and all so-called
suggest these qualities, but that which it inert objects, kundalini resides and sustains symbolizes, the kundalini, does.

from levels below mooladhara chakra. In fact,

The snake has also been associated with
the tantric scriptures list seven more chakra
evil. This seems contrary to its identification
levels which exist below mooladhara: atala,

571
vitala, sutala, talatala, rasatala, mahatala and individuality and mind are transcended. It patala.

occupies intermediate chakra levels according

At these levels there is lack of any form of
to the awareness and identification of the ego.

self-awareness that distinguishes man; this It is the same kundalini power, but viewed faculty does not arise until the level of the from different levels of awareness, under—
mooladhara chakra. We will not discuss these
standing and identification.

lower chakra levels for they are not important

T h e kundalini both binds and liberates. It is
with regard to human aspiration and yogic
both the cause of the fall and illumination. In
practices.

the tantric scriptures, Hevajra Tantra, it says In man kundalini normall
explicitly: "One y reside
must
s
ris an
e d
by that which one
sustains from the level of the mooladhara falls." That is, kundalini only shows herself to chakra. T h e kundalini is said to dream at this those people who seek her. To these she gives
level; it is the dream of everyday wakeful life.

liberation; to others she is the cause of

While she sleeps, man retains a strong sense
bondage.

of individuality and self-centredness; he is

In order to break down too much attachment
awake only to the world of name and form,
to logical understanding of the kundalini, we
and unaware of the untapped potential that is
will now tell you something that seems to
his heritage. At this level, man is really asleep;
contradict what we have already said, but which
it is the tamasic state of being. T h e situation
actually does not. T h e kundalini, in a higher
can be summarized as follows: when the sense, does not really abide in the mooladhara kundalini sleeps in mooladhara, then man is chakra or anywhere else. It ever abides in
awake to normal levels of being; this is really
sahasrara. It does not really rise through the
deep sleep. When kundalini wakes up, then
chakras. Each of the chakras is connected to
man as an individual begins to arouse from his
sahasrara, and each in turn can turn on the
twenty-four hours a day waking slumber.

power of kundalini in sahasrara. T h e chakras

T h e reascent of kundalini through the are really switches that make the kundalini chakras implies the reversal of creation. She seem to ascend; it actually remains in sahasrara,
becomes the cause of awakening, bliss and
the reservoir. T h e kundalini that is said to
realization. Shakti returns to its source at
abide in the mooladhara of each human being
sahasrara. As the kundalini progressively rises
is really a reflection of that which always abides
through the chakras, so the veils of maya are
in sahasrara. Contemplate on this apparent
removed. It is this maya that clouds conscious—
paradox. Tread the path of jnana yoga. If you
ness. Maya is thicker in the lower chakras and
discover the answer, then you will find that
nil in sahasrara. As she awakens, the barriers
there is no contradiction - kundalini is both in
of individuality begin to break down and
mooladhara and in sahasrara. But please don't
evaporate like a mirage. One's self-identifica—
take our word for it; find out for yourself.

tion gradually expands to include more and

T h e kundalini is often associated with sexual
more.

energy. In fact, in tantra, under specified

Eventually kundalini merges with maha conditions, sexual energy is utilized as a kundalini (great kundalini) - sahasrara. She method of raising the kundalini and expanding merges with Shiva (consciousness) with whom levels of awareness. This can be done in two
she is identical. In her formless form she is
ways: either by actual sexual intercourse in a
consciousness; in her formed form she is Shakti,
prescribed manner, or by abstaining from
the power of manifestation.

sexual relationships. In both cases, the sexual

The last few paragraphs can be summarized
energy is transmuted. This process is called
as: descent of the kundalini implies increasing
urdhvaretas, which means the power and energy separation, disidentification and lack of knowl-behind sex is directed upwards to induce higher edge. Ascent implies increasing integration,
states of consciousness.

identification, bliss and a more harmonized,

Many people tried to identify sexual energy
wider view of one's being in relation to life and
directly with kundalini but this misses the real
others. The kundalini, as a centre of conscious—
meaning, for it means much more than sexual
ness and power, abides in mooladhara chakra
energy. Sexual energy is merely a small part
in individual man. ft abides in sahasrara when
and aspect of the full power of kundalini.

572

The awakening of kundalini indicates great-sattwa. That is: A - sattwa, U - rajas and M -
er and greater levels of mind. As she rises
tamas. As we have already explained earlier,
through the chakras, so one becomes more
tamas predominates in the lower chakras, rajas
and more concentrated. T h e fluctuations of
in the middle chakras and sattwa in the higher
the mind begin to settle. T h e mind becomes
chakras. T h e r e f o r e , Aum symbolizes the
more and more like a placid, calm sea, instead
progressive ascent of kundalini through the
of a tumultuous, stormy ocean. One's aware—
chakras. The symbol Aum as a whole symbol—
ness begins to flow as smoothly as the flow of
izes the sahasrara. But Aum is not only a
oil from a vessel
symbol., On
it e become
can also bs awar
e use e
d o
a f
s some
a

-
mantra to raise
thing that continually rivets the attention. T h e
the kundalini when utilized under the right
whole mind starts to flow in one direction and
circumstances.

becomes a vehicle of bliss instead of unhap—

It is also significant that the well-known yogic
piness. Such is the boon of opening the chakras
scripture, the Hatha Yoga Pradipika, praises and awakening the kundalini.

nada yoga as being a powerful method of

The purpose of yoga is to retread the path
raising the kundalini. T h e following are
back to the source. In other words, the aim is
selections: "Salutations to the sushumna,
to raise the kundalini (Shakti) so that she unites kundalini and the nectar secreted from the with her husband (Shiva) in sahasrara. Poetic-moon (bindu); O Manonmani (Brahman or ally. it is said that through the practice of yoga,
the absolute), salutations to you. the source of
kundalini develops an overwhelming desire to
supreme power and consciousness." (4:64) "Sri unite with her husband and for this reason

Gorakhnatha (a great yogi) described numer—
awakens from her slumber in mooladhara. The
ous types of laya yoga (methods of raising the
awakening transforms everyday life into bliss.

kundalini). Amongst these nadanusandhana

The world remains the same but one's changed

(discovering the source of nada) is the best."

attitude, feelings and awareness transform

(4:66) "By this the brahma granthi is pierced
everything into a fulfilling, joyful experience.

and a wonderful bliss arises from the void. A
tinkling sound can be heard emanating from

Sound of the kundalini
the anahata chakra."(4:70)

Various ancient mystical societies conceived

"In the second stage prana enters the
that the highest heaven (sahasrara) has the
sushumna; the posture of the vogi becomes
same musical tone as the earth (mooladhara
steady and he becomes wise like a divine being."

chakra) and that it differs only in the musical

(4:72) "Then the vishnu granthi is pierced and
pitch. Since there are seven basic notes in the
overwhelming bliss is experienced. In the
musical scale, then these relate directly to the
shoonya (void) the sound of a bheri (type of
different chakra levels.

musical instrument) is heard." (4:73) "In the According to tantra, everything is a mani-final stage, when the prana enters the ajna festation of shabda, subtle sound vibration.

chakra, the rudra granthi is pierced. The sound

This is really another way of defining the
of a veena (musical instrument) takes place
kundalini. Sound in the form of mantras can
like the sound of a flute." (4:76) This describes also be used to raise the kundalini. It should
the process of raising the kundalini. T h e
therefore not be surprising to know that the
practice of nada yoga is an excellent technique
cosmic sound Aum symbolizes and is kundal—
and if you are inclined, we suggest you practise
ini. Aum arises in the realm of the sahasrara
it earnestly2.

and then descends through the various chakra

Incidentally, music is a powerful medium
levels, until it manifests gross matter, organic
for producing changes in one's state of mind.

life, including man. In the Yoga Chudamani

Under the right conditions, it has a direct

Upanishad it says: "Aum resides in all created influence on the chakras. It d e p e n d s on
things (i.e. it is the kundalini). Generally, it
sensitivity. In fact, many great musicians
remains downwards enjoying the material attained elevated states of awareness through world." (v. 73) In man, Aum or kundalini sound because of their heightened sensitivity.

resides in mooladhara.

Music becomes a particularly powerful method

The letters of Aum represent many things,
of raising the kundalini when it is combined
but they notably indicate tamas, rajas and with bhakti yoga.

573

The chakras, physical organs and trigger
points

In recent years, great efforts have been m a d e
to relate chakras directly to physical organs in
the body. Also, people have tried to identify
the kundalini with specific nerve pathways. We
feel that this is not very valid. T h e chakras
function on a pranic level. They definitely have
an influence on the physical body, but the
chakras should not be associated and identified
with specific physical organs as such.

If you dissect the h u m a n body you will find
no sign of the chakras. This does not mean
that they don't exist, but that they are more
subtle. It is only possible to see them through
methods of m o d e r n science, such as Kirlian
photography, or to experience them in states
of supersensitivity.

However, the focal point of the chakras can
be assigned a definite location within the
framework of the body. T h e chakras can be
r e g a r d e d as f u n c t i o n i n g at these definite Don't take these positions too literally, but
points, though their influence and implications
rather take them as physical switches for the
extend much deeper than the physical realms.

m o r e subtle chakras. You should note that

Don't make the mistake of identifying the
most of the chakras lie within the spine;
chakras with the physical organs in the body.

mooladhara is outside the bottom of the spine

Think of the chakras as mountains in the
and ajna is at the top of the spine; bindu,
sea. Only the peaks are visible and these are
which is not strictly a chakra, is at the back of
comparable to the physical aspects or influence
the head. We have shown sahasrara in the
of the chakras. Most of the island, and certainly
centre of the crown of the head. This is entirely
the base, lies hidden below the waves. It is the
symbolic. You should carefully note the exact
same with the chakras: they mainly lie below
locations and relate them to your own body.

the surface of normal perception. Their root

This is essential for the forthcoming practice
lies behind the scenes, just as the base of the
of kriya yoga. Part 3 of this discussion can be
chakras comes from the mind. Yet at the same
found in the next lesson3.

time, stimulation of the physical aspects of the
chakras will give some feedback to the psychic
realms. T h e r e will be stimulation of the deeper realms of the mind. This is the purpose of
chakra stimulation. This stimulation can be
physical, as in the case of acupuncture, or both
physical and mental as in the case of yogic
practices, such as kriya yoga.

You should regard the physical location of
the chakras as trigger points for deeper realms
of the mind. Try not to become involved in
relating the chakras to specific physical organs
of the body.

Notes

Chakra locations

1 Book II, Lesson 22, Topic 1

T h e accompanying d i a g r a m indicates the 2 Nada yoga: Book II, Lesson 17, Topic 4; Book II, physical locations of the trigger points of the Lesson 18, Topic 5
chakras.

3 Book II, Lesson 21, t opic 2

574

Topic 4

Swadhisthana Chakra

T h e accompanying picture is a symbolic repre—
with seeking pleasurable sensations. One is
sentation of the swadhisthana chakra, the motivated to obtain pleasure through the second of the main chakras, coming im-sense organs in the form of food, sex, wine, mediately above mooladhara chakra1, both in
etc. It is very similar to the mooladhara chakra,
the physical location of the trigger point and
except here there is more appreciation of the
the plane of awareness.

enjoyment of the pleasures in themselves. At
the mooladhara chakra, pleasurable sensations

Definition
are sought in order to satisfy the need for

T h e Sanskrit word swa means 'one's own' and security. Swadhisthana is the level where
adhisthana means 'dwelling place', 'residence'.

people motivate their whole life to attaining

Therefore, swa+adhisthana = swadhisthana, pleasure in the way that suits them. The world, which means 'one's own abode'. This chakra is all things and other people are viewed accord—
regarded as being the substratum, the basis of
ing to the amount of pleasure that they can
individual human existence. This is explainable
bring.

when one knows that this chakra is generally

As we have already pointed out, swadhistha—
associated with the unconscious mind with its
na is the level where samskaras (subconscious
storehouse of mental impressions - samskaras.

and unconscious mental impressions) begin

Individual being takes root in the unconscious
to show themselves. They become manifest
mind. T h e many instinctive drives that are felt
very clearly in overwhelming cravings for food,
at the level of swadhisthana chakra bubble up
sex, etc. This is the level of man that Freud was
from the depths of the unconscious mind. very much concerned with. He did not realize Swadhisthana is indeed the basis, the abode that man's nature extends well beyond this
from which most people express themselves
level.

in the world. It is their basis for living life.

In The Serpent Power by J o h n Woodroffe,

It is also said that swadhisthana chakra was
the attributes of swadhisthana are given as
once the seat of the kundalini, but that there
credulity, suspicion, disdain, false knowledge
was a fall, a further fall, and kundalini descend—
and pitilessness. These are from original tantric
ed to the mooladhara chakra. Therefore, it is
texts.

said that swadhisthana is the real root centre

This is as much as we want to say about the
of man and not the mooladhara chakra. As
characteristics of the swadhisthana chakra, for
such, it is called 'one's own abode'.

mere knowledge of these attributes is not very
useful. Furthermore, they are arbitrary in that

Chakra symbolism
they are subjective. They are only manifesta—

Refer to the colour illustratration. There are
tions of that level of awareness and don't in
six petals on the lotus which is coloured
any way indicate the experience of that aware—
vermilion. On many traditional pictures the
ness level.

Sanskrit letters bam, bham, mam, yam, ram and It is said that most people in the world today
lam are written on the petals. T h e central predominantly function at this chakra level.

portion of the picture contains a white crescent
moon. The bija (seed) mantra is vam.

Chakra kshetram

In kriya yoga practices the trigger points of all

Attributes
the main chakras are utilized. These trigger

The swadhisthana chakra represents the level
points ascend from mooladhara to ajna chakra,
of being where one is primarily concerned
following the contours of the spine between

575
the swadhisthana and ajna chakras. The swa-roughly midway between the swadhisthana
dhisthana, manipura, anahata and vishuddhi
chakra and the swadhisthana kshetram, but a
chakras are also regarded as having physical
little lower. At first it may be difficult to feel
counterparts on the front surface of the body.

and differentiate between these positions, but

They lie directly in front of the corresponding
with practice it will gradually become easy.

chakras and on the same horizontal plane.

Each of these frontal trigger points is called

SWADHISTHANA CHAKRA LOCATION
chakra kshetram. They can be regarded as
reflections of the original chakra trigger points.

Technique

T h e reflection of the swadhisthana chakra is

Take-a comfortable sitting pose.

called the swadhisthana kshetram. T h e same Close the eyes and relax the whole body.

applies to the other three chakras - manipura,
anahata and vishuddhi.

Stage 1: location of mooladhara chakra

These frontal centres or kshetrams are Direct all your attention to the mooladhara essential in kriya yoga techniques. It is neces-chakra region1.

sary to be able to locate them. Therefore, in

Close the eyes and relax the whole body.

this topic and in the next three lessons we will
outline practices that increase sensitivity to Stage 2: location of swadhisthana chakra both the chakra trigger points and the Try to feel the position of the swadhisthana corresponding kshetrams2.

chakra at the coccyx.

The best way is to practise ashwini mudra with

Location
rapid contractions3.

The physical trigger point of the swadhisthana

Try to feel pressure waves spreading out from
chakra is at the base of the spine, at the coccyx
the place of physical contraction.

(the tailbone). If you place your hand on the

Imagine that the base of the spine (coccyx) is
bottom of the spine, you will feel a small bulb
the wooden support of a pier above the sea;
at the lowest point just above the anus. This is
the waves of contraction are the strong sea
the coccyx bone and the region of the physical
waves striking it.

trigger point of the swadhisthana chakra.

Focus your whole attention on the base of the

T h e physical location of the swadhisthana
spine and feel the pressure waves.

kshetram is at the level of the pubic bone in

Continue this for a few minutes.

front of the body. It is just above the sexual

T h e n do the next stage.

organ directly in front of the coccyx bone.

It can be regarded as being on the skin

Stage 3: swadhisthana kshetram location
surface.

Focus your attention on the front surface of
the body directly in front of the coccyx.

Differentiation between mooladhara and Practise ashwini mudra.

swadhisthana

Feel the pressure waves emanating outwards

It is important to be able to discern the dif—
and striking the pubic bone.

ference between the physical location of the

Fix your whole attention on the centre of the
mooladhara chakra and both the swadhisthana
swadhisthana kshetram.

chakra and kshetram. You should know the

Do this for a few minutes.

difference in position both 'anatomically and
you should also be able to feel the difference

Stage 4: mental location
with the eyes closed. As such, we suggest that

For a few minutes be aware mentally of the
you first of all spend some time locating the
blood pulse at the mooladhara chakra.

mooladhara chakra', then attempt the simple

T h e n try to feel the blood pulse at the
practice that we will shortly describe to locate
swadhisthana chakra.

the swadhisthana chakra and kshetram. This

Practise this for a few minutes.

will enable you to more clearly discern and

Then feel the pulse beat at the swadhisthana
distinguish the different locations.

kshetram.

Remember, the mooladhara chakra is locat—

Continue in this way for a few minutes.

ed in the perineum between the legs. It is

The important thing is that with practice you

576
should clearly feel the difference between these three trigger points.

This is the end of the practice.

You can extend the practice by doing any of
the stages that you find most difficult.

Duration of practice
try to practise for at least fifteen minutes
every day until it is mastered. In this way you
will be fully prepared for the next stage2.

Notes

1 Book II, Lesson 19, Topic 2

2 Manipura chakra - Book II, Lesson 21, Topic 3; Anahata chakra - Book II, Lesson 22, Topic 2; Yishuddhi chakra - Book II, Lesson 23, Topic 3

3 Book II, Lesson 16, Topic 3

577

Topic 4

Asanas: Practice

Matsyasana and supta vajrasana are two aim of course should be to eventually master excellent backward bending asanas. They are the classical pose, but until this stage you can
perfectly suited as counterposes for forward
at least reap the benefits by practising the
bending asanas such as paschimottanasana',
simpler variation.

ardha padma paschimottanasana, janu sirshasana2, etc., as well as inverted asanas such as
sarvangasana3. They also give characteristic
benefits in their own right.

We are introducing them together because
they give similar benefits. Generally, there is
no need to practise both in an asana program.

Choose the one that you like best.

Stage 1: starting position

Sit in padmasana4.

MATSYASANA (FISH POSE)

If you cannot sit in padmasana please don't
try to force your legs.

In Sanskrit the word matsya means 'fish'. Relax the whole body.

Therefore, this asana can be translated as 'the
fish pose'. At first this may seem a strange

Stage 2: leaning backwards
name for an asana that seems to bear no

Lean slightly backwards.

resemblance whatsoever to any kind of fish.

Place the hands on the floor slightly behind

However, if you use a little imagination you
and to the side of the buttocks.

can see that the folded legs in padmasana

Support the weight of the body on the straight
resemble the tail of a fish ; the rest of the body
arms.

represents the body of the fish, and the head

Bend one of the arms, allowing the forearm
corresponds to the head of the fish. This is not
and elbow to rest on the ground; to do this
difficult to imagine. But there is a better reason
you will have to twist your body to one side.

why this asana is called the fish pose: it is an

Then slowly bend the other arm so that both
excellent position for floating in water for
elbows rest on the ground.

prolonged periods of time.

At this stage the trunk and head should be

T h e folded legs change the position of the
supported above the g r o u n d behind the
centre of gravity (the centre of weight in the
buttocks.

body); it moves nearer the head. This means

Then take the final pose.

that the head can be held higher above the
water, allowing ease in respiration. Further-

Stage 3: final position - alternative A
more, since the legs are locked in a firm

Bend your head backwards so that you can see
position, the body becomes more compact and
the floor behind your head.

rigid and therefore able to float in water with

Stretch the front of the neck as much as is
much less effort.

comfortable.

Slowly slide your arms forwards away from

Technique - classical pose
your head and lower the top of the head

In order to do the classical pose one must be
towards the ground.

able to sit in padmasana4. If you cannot sit in

Gently allow the top of the head to support
padmasana, then you can do either of the
the body weight.

variations that we will shortly describe. The

Adjust the position of the head so that the

578

maximum arch of the back is attained.

A gives the best flexion of the spine and neck.

Then relax the arms, allowing the head (and

Alternative B has a notable influence on the
the buttocks and legs) to support the weight
abdomen and chest, giving them a powerful
of the body.

stretch that massages the internal organs and

If possible try to grasp the big toes with the
nerves.

hands; if this is too difficult place the hands on
the thighs or on the floor.

Variations for beginners

This is the final pose.

T h e following two variations are simplified

Breathe slowly and deeply.

forms for beginners. They can be done by

Close your eyes. Be aware of breathing.

those people who cannot sit in padmasana.

Stay in the final pose for as long as is They give nearly equivalent benefits as the comfortable.

classical form, though at a lower level.

Then return to the starting position by executing stages 2 and 3 in reverse; that is, using the
arms to raise the body back to the upright
position.

Stage 3: final position - alternative B

This stage can be done after stage 2 as an
alternative.

Variation 1: in ardha padmasana

Slowly slide the arms forwards from the end of

Sit on the floor with the two legs in front of the
stage 2 allowing the back of the head and the
body.

spine to rest on the floor.

Fold one of the legs into ardha padmasana

Your face should be directed towards the (half lotus pose) keeping the other leg straight4.

ceiling.

Do stage 2 described for the classical form of

Place the hands under the head with the palms
matsyasana.

open and facing upwards, the fingers inter—

Then do alternative A (don't do alternative B
locked.

for there will be little or no benefits).

The back of the head should rest in the open

In the final pose hold the toes and ankle of the
palms.

folded leg with both hands.

Without straining try to push your bent elbows

Make sure that the back is arched as much as
towards the ground; with practice you should
the flexibility of your back will allow.

be able to rest the elbows on the ground.

This is the final pose.

Relax the whole body.

Relax the body.

This is the final pose.

Close the eyes.

Breathe slowly and deeply.

Be aware of breathing.

Then release the position of the arms and

Stay in the final pose for some time.

hands.

Then return to the starting position.

Return to the starting position using the arms

Repeat the same practice with the other leg
in turn to raise the body in the reverse order
folded.

to that described in stage 2.

Note: it is important that the body is lowered into the final pose and also raised from the
final pose to the starting position by using the
arms as described in stage 2. Don't throw your
body backwards for it is very easy to injure the
spine. The movement should be done with
control and care.

Variation 2: with both legs straight

Sit on the floor with both legs straight in front

Final position
of the body.

You can choose any of the alternative final

Do stage 2 as described for the classical asana.

poses or if you wish you can do both. Each has

Bend your head backwards and look at the
a distinctive influence on the body. Alternative
floor behind the head.

579

Gently lower the head to the ground by sliding suffer from asthma, bronchitis or any other the arms away from the head towards the feet.

lung ailments.

Accentuate the upwards arch of the spine and

Matsyasana loosens up the whole spine and
then let the head support the weight of the
removes any tendency towards round shoul—
body. Then place the arms either on the thighs
ders. T h e associated nerve connections and
or let them rest on the floor.

blood supply are rendered more efficient. T h e

Close the eyes.

nerves in the neck, and the thyroid gland are

This is the final pose.

particularly influenced.

Breathe slowly and deeply with awareness.

The pelvic region is also given a good stretch;

Stay in the final pose for a comfortable duration
this asana is therefore useful for ladies in
and then return to the starting position.

preventing or removing various forms of

Note: the final stage is the equivalent of
sexual malfunctions. T h e pressure of the legs
alternative A; don't do alternative B for this
on the thighs greatly reduces the blood
will mean that you will merely lie flat on your
circulation in the legs; the femoral arteries are
back. This of course can give benefits, but has
compressed. T h e blood flow is diverted to the
no connection with matsyasana.

pelvic organs including the sexual glands

(testes and prostate in males and ovaries in

Breathing, awareness and duration
females), which helps to revitalize these organs

In stages 1 and 2 the breathing is not impor—
and eliminate various types of associated
tant. In the final stage the breathing should be
ailments. Youthfulness and vitality are also
deep and slow.

closely related to the testes and ovaries -

While moving into the final pose be attentive
matsyasana therefore helps to bring about
to the slow physical movements. In the final
these desirable attributes.

pose be aware of deep and slow breathing.

It is also a useful asana for loosening up the

T h e asana can be d o n e for up to five
legs in preparation for sitting in still postures
minutes. A reasonable duration to reap benefits
for meditational practice.

is three minutes.

SUPTA VAJRASANA

Counterpose

(SLEEPING THUNDERBOLT POSE)

Matsyasana is an excellent counterpose for all
forward bending asanas and for sarvangasana.

T h e Sanskrit word supta means 'sleeping' and Therefore, it can be done after any of these
vajra is the name of a pranic channel (nadi) types of asanas. It is the ideal counterpose for
connected with sexual energy. Vajra also
sarvangasana since it stretches the neck in the
means 'thunderbolt' the so-called weapon of
opposite direction, releasing any muscular

Indra, the king of the gods in Hindu mythol—
tension3.

ogy. In this context, it is also associated with
sexual energy. This asana is so called because

Limitations
it helps to transmute sexual energy into more

People who suffer from peptic ulcers, hernia
subtle forms of energy.

or any serious spinal ailment should not do

There is no equivalent English word for
matsyasana without expert guidance. Ladies vajra, therefore any translation is bound to be in an advanced state of pregnancy should also inaccurate. Supta vajrasana is called various
not attempt to do this asana.

names, the most common of which are 'the
sleeping pelvic pose', 'the supine pelvic pose'

Benefits
and 'the sleeping thunderbolt pose'. T h e

Matsyasana gives an excellent massage of the

Sanskrit name most aptly describes the asana.

abdominal organs, thereby helping to alleviate

This asana gives the same benefits as
various types of digestive disorders.

matsyasana, therefore it can replace matsy—

T h e ribcage and lungs are given an accentu—
asana in your program.

ated stretch which helps to improve the
breathing process by allowing the chest to Technique - classical form expand to full capacity during respiration. It is To do the classical form of the asana you
therefore a good asana for those people who
should have a reasonably supple back and

580

flexible legs. If you find this classical form too

Simplified variation for beginners
difficult you can practise the simplified form

Those people who have stiff legs should not
instead.

attempt the classical form of supta vajrasana.

Instead, they should do the simplified form

Stage 1: starting position
where the legs are kept straight in front of the

Sit in vajrasana5.

body. T h a t is, the legs are not folded u n d e r T h e knees can be together or separated.

the buttocks in vajrasana. This variation is
exactly the same as 'Method 2: with both legs

Stage 2: leaning backwards
straight' described u n d e r the heading 'Tech—

Do stage 2 as described for the classical pose
niques for Beginners' in our description of
of matsyasana.

matsyasana.

Stage 3: final pose - alternative A

Do stage 3: final position - alternative A as
described for the technique of matsyasana.

T h e final pose is illustrated above.

Stage 3: final pose - alternative B

This is quite difficult if your legs are stiff. Be
sure not to strain. If this alternative is too
difficult, do the simpler alternative A instead.

T h e movement is p e r f o r m e d in the same way as described for matsyasana stage 3: final
position - alternative B.

T h e arms can be folded behind the head in the
final pose as shown.

Precaution

Special care should be taken not to strain the
muscles and ligaments of the thighs and knees.

In this context it is important not to unfold the
legs from the final pose. You should raise the
body to the starting position and then straighten your legs. If you try to straighten your legs
from the final position you will easily injure
them. Many people have found this out f r o m
bitter experience.

Further details

Notes

1 Book II, Lesson 13, Topic 2

All other details: breathing, awareness, dura—

2 Book II, Lesson 19, Topic 3
tion, counterpose, limitations and benefits are

3 Book II, Lesson 16, Topic 2
as given for matsyasana.

4 Book I, Lesson 7, Topic 2

5 Book I, Lesson 2, Topic 5

581

Topic 4

Meditation: A j a p a j a p a (Stage 1)

Over the next few lessons we will gradually
preliminary practice and ajapa is the perfection
introduce and progress through the medita—
o f j a p a .

tion techniques of ajapajapa. It can consist of
various numbers of stages depending on the

Rationale
method adopted; we will give five stages'.

T h e aim is to create a situation where the

Ajapa is an integral part of kriya yoga.

chosen mantra repeats itself continuously and

Furthermore, it is a great help in developing
spontaneously twenty-four hours a day. T h e
breath and mantra awareness in preparation
mantra should overwhelm your whole atten—
for kriya yoga. In fact, with good reason, it is
tion; it should be a permanent background to
said that kriya yoga practices must be preceded
all thoughts and actions. No matter what you
by extensive practice of ajapa j a p a . We are doing, work or play, there should be therefore urge you to practise ajapa regularly; constant awareness of the mantra. This brings
and by regularly we don't mean once a week,
about incredible one-pointedness of mind and
but every day.

in time all problems and mental fluctuations

All of life throbs with pulsations of expansion
are soothed away.

and contraction, of intake and expulsion, of

T h e mantra should also be synchronized
prana and apana. Every molecule, every aspect
with respiration. Therefore, a person who has
of existence vibrates with this pulse. Everything
perfected ajapa will repeat the mantra about
is in a continuous and spontaneous state of

21,600 times every day (i.e. 15 respirations
cyclical change. Everything is endlessly repeat—
per minute or 900 per hour). Actually, however,
ing a subtle mantra.

the number of mantra repetitions will be much

Man throbs with this pulse of life in many
less, for continuous practice of ajapa leads to
ways. The most obvious are the heartbeat and
such mental and physical relaxation that the
respiration. T h e ancient yogis developed a breathing rate will drastically reduce. At an wonderful yet simple method of using this advanced stage the breathing rate at times constant beat of life as a means to calming the may be two or three times per minute.

mind and raising levels of awareness and

The whole body and mind should unceas—
understanding. They realized that the breath
ingly vibrate with the mantra. This is not easy,
is constant rhythm that continuously repeats a
for at first great mental effort is required to
mantra. This mantra is normally known as
prevent the mind wandering here and there.

Soham or Saham. T h e practice is called ajapa.

Effort is required to train the mind to repeat
the mantra as japa. As soon as the mind

Definition
wanders then the mantra will be forgotten.

J a p a can be d e f i n e d as the continuous But when the process becomes spontaneous repetition of a mantra2. The suffix 'a' in front as ajapa, then no effort is required. You will be
ofjapa implies that the process ofjapa becomes
forced to be attentive to the mantra; you will
spontaneous. That is, japa is transformed into
be attracted to the mantra like iron to a magnet.

ajapa when the mantra repeats itself without

To attain this stage, however, will require much
effort; the mantra has been planted so deeply
time and eff ort. But if the stage of continuous
through japa that one's whole being pulsates
ajapa is reached, then one's whole life will be
with that mantra. J a p a requires conscious transformed. The mind will become a perfect effort, whereas ajapa requires no effort. It is reflector of experience and consciousness.

said that japa comes from the mouth whereas

Very few people will be able to repeat the
ajapa comes from the heart. J a p a is the mantra throughout the day. Therefore, it is 582
sufficient to repeat the mantra, synchronized So - Shiva or He
with the breath only for the duration of the set

Ham - A ham or 'I am'

meditative practice of ajapa that will be That is, Soham means 'I am He' or 'I am Shiva'

described shortly. This will bring many benefits
or 'I am consciousness'. T h e mantra Saham
if it is done diligently, though not as many as
can be splitup in the same way (i.e. Sah+Aham)

continuous ajapa day and night.

to give the same meaning.

T h e meaning can be remembered continu-

Integration of mantra
ously with the practice of ajapa as a method of

Any mantra can be integrated with the flow of
affirmation. It is an excellent method for those
breath, but the mantra Soham is generally used people who have had a deep transcendental
since it arises naturally and corresponds with
experience to help in maintaining that state of
the actual sound of inhalation and exhalation.

awareness. It is a method of intensifying

Listen carefully to your breath; you will hear
identification. But other people need not
the sound So with inhalation and Ham with
associate any meaning with the Soham mantra.

exhalation. This is especially true if you do

It is not necessary in order to bring results. It
ujjavi pranayama3. Depending on the length
is the continuous remembrance and attentive—
of the breath, the sound of So will be a ness that is important.

prolonged S-o-o-o-o; the sound of Ham will
be a prolonged H-a-a-m-m-m-m. Little or no

Position
imagination is necessary. This is why the mantra

Ajapa can be practised in am position, any

Soham is such a powerful mantra - it arises
place and at any time. However, for the
almost naturally from the sound of the breath.

purpose of the fixed meditative practice that

Sometimes the mantra Soham or Hamsa is we will shortly describe, a comfortable sitting used. This is also acceptable. In fact, if you can asana is best. Padmasana. siddhasana. siddha
hear any other mantra sound emerging from
yoni asana, vajrasana, swastikasana. ardha
the breath, then use it; there is absolutely no
padmasana and sukhasana can be used4.

harm. In fact, there will be great gain. You can

Shavasana can also be used, but this position
use the mantra Aum, Ram, Hreem or any other
easily leads to sleep5.

mantra if you wish. You can use your guru
mantra or you can use the gayatri mantra:

Integration of Ujjayi and Khechari Mudra

Aum hhur bhuva swaha tatsaviturvarenyam bhargo

Both ujjayi pranayama and khechari mudra
devasya dheemahee dliiyo yo nah prachodayat.

are very simple but verv powerful practices

In the case of the gayatri mantra, one half
and should be integrated with ajapa to gain
should be repeated with inhalation and the
maximum benefits3.

other half with exhalation. Any mantra can be
chosen, it does not matter, for it is only a

AJAPA JAPA - STAGE 1
technique. The mantra should be one that
comes naturally to you, and once chosen, the

T h e following technique is stage 1 and should
mantra should not be changed.

be practised every day until mastered, before

However, we advise you to adopt the Soham
proceeding to the next stage .

mantra, for this has been tested by yogis
throughout the ages in conjunction with ajapa.

Technique

It is this mantra that is most conducive to

Sit in a comfortable position.

continuous awareness in union with the breath.

Close your eyes and relax the whole body.

In the Kularnava Tantra, Saham (or Soham) is Hold the spine upright, but without excessive
called the Sri Prasadapara mantra because it strain.

gives sublime grace ( prasada) and is regarded Tell yourself that for the duration of the
as the greatest (para) of all mantras.

practice all problems and worries will be
discarded; all attention will be on the practice

Meaning of Soham
of ajapa japa.

The meaning of the mantra Soham is not When you are ready start the practice.

essential for the practice of ajapa. However, it

Firstly do ujjayi pranavama and khechari
is worthwhile explaining it:

mudra.

583

Become aware of your breathing process.

maintain awareness of the breath and mantra.

As you breathe in, know that you are breathing

Let the mind roam; all you have to do is to
in. As you are breathing out, know that you
remain aware.

are breathing out.

Be totally attentive to every incoming and

Benefits
outgoing breath; feel the rhythm of the flow.

Ajapa gives the benefits of all other meditative

Carry on in this m a n n e r for a few minutes.

practices. T h e benefits that you actually reap

T h e n i m a g i n e that the b r e a t h is flowing will d e p e n d entirely on your effort, regularity between the navel and the front of the throat.

of practice and the degree to which your mind

On inhalation, the breath rises from the navel
is now harmonized.

to the throat.

It is an excellent and essential preparation

On exhalation, the breath descends from the
for kriya yoga, brings mental peace and one—
throat to the navel.

pointedness of m i n d and leads directly to

At first, you may find this process difficult to
meditation.

imagine, don't worry, only try; the important
thing is to be completely aware of the breath.

Let the breathing become rhythmical, deep
and long, but without force; the m o r e you
relax, the m o r e the breath will automatically
become slow and deep.

Continue in this m a n n e r for at least 5 minutes.

Maintain awareness.

If the mind wanders, which it surely will, don't
fight it, but simultaneously try to maintain the
breath awareness; this is not easy but you
must try.

T h e n you must merge and synchronize the
mantra Soham with the up and down movement
of breath in the throat and navel passage.

You must be simultaneously aware of both the
rising and descending breath and the sound

Soham produced at the throat.

T h e m a n t r a a n d the breath must be synchronized so that:

So sounds with the upward moving inhalation, from the navel to the throat.

Ham sounds with the downward moving exhalation, from the throat to the navel.

T h e r e should be unceasing awareness of Soham as you breathe in and out f r o m the navel to
the throat.

If your mind wanders let it, but know that it is

Notes
wandering and try to maintain mantra and

1 Ajapa: stage 2 - Book II, Lesson 21, Topic 5;
breath awareness.

stage 3 - Book II, Lesson 22, Topic 5; stage 4 -

Continue in this m a n n e r to the end of the time Book II, Lesson 23, Topic 4; stage 5 - Book II, that you have assigned for the practice.

Lesson 24, Topic 5

2 Book II, Lesson 14, Topic 5; Book II, Lesson 15,

Awareness

Topic 6

T h e essence of ajapa, like all other meditative

3 Book I, Lesson 6, Topic 5
techniques, is continual attentiveness to the

4 Book I, Lesson 2, Topic 5; Book I, Lesson 7,
practice being performed. T h e r e is no need to

Topic 2
suppress the fluctuations and distractions of

5 Book I, Lesson 1, Topic 5; Book I, Lesson 2,
the mind, but you should try to simultaneously

Topic 8

5 8 4

Daily Practice Program

Two of the practices that we have given in this

Lesson 19 (janu sirshasana and ardha padma
lesson, swadhisthana chakra location and paschimottanasana) are a great help in ajapa, stage 1, are directly related to the loosening up the legs for mastery of the
practices of kriya yoga. Therefore, we urge
meditative positions. This is one of the reasons
you to practise them regularly every day. If why we have introduced them at this stage.

you don't have the time, try to make time. Try to incorporate them into your daily They must be mastered in order to gain practice program.

maximum benefits from kriya yoga.

You should continue the pranayama prac—

In kriya yoga, it is important to be able to sit
tice, i.e. nadi shodhana pranayama combined
in siddhasana (or siddha yoni asana for ladies)

with uddiyana bandha2. It is an advanced
and/or padmasana. If you can already sit technique and requires some months of comfortably in these positions then there is no practice before being perfected. If you find it
problem, but if you cannot, we suggest that
easy with the ratio 1:8:6:2:1:8:6:2, then you
you start to practise regularly the leg loosening
can increase the duration of the actual times of
exercises as previously described1. Don't strain
each ratio, but keeping the actual ratio the
for you may injure your legs. But slowly loosen
same. Conversely, if you find the practice too
them up over a period of months.

difficult, you should reduce the duration of

The asanas that we have described in this
inhalation, exhalation, etc. If necessary you
lesson, matsyasana and supta vajrasana, as should stop the practice of uddiyana bandha, well as the two forward bending asanas from doing nadi shodhana pranayama alone.

585

Practice

Minutes

Program 1: duration 2 hours

Surya Namaskara

10

Shavasana

4

Shalabhasana

4

Shashankasana

4

Janu Sirshasana or

Ardha Padma Paschimottanasana

4

Bhujangasana

4

Yoga Mudrasana

4

Ardha Matsyendrasana

4

Sarvangasana

4

Matsyasana or Supta Vajrasana

4

Shavasana

3

Nadi Shodhana Pranayama

15

Mooladhara chakra location

15

Swadhisthana chakra location

20

Ajapa - Stage 1

21

120

Program 2: duration 1 1/2 hours

Surya Namaskara

10

Shavasana

3

Shalabhasana

4

Shashankasana

4

Janu Sirshasana or

Ardha Padma Paschimottanasana

4

Bhujangasana

4

Ardha Matsyendrasana

4

Sarvangasana

4

Matsyasana or Supta Vajrasana

4

Nadi Shodhana Pranayama

10

Mooladhara chakra location

10

Swadhisthana chakra location

15

Ajapa - Stage 1

14

90

586

P r o g r a m 3: duration 1 hour

Surya Namaskara

5

Shavasana

3

Shashankasana

3

J a n u Sirshasana or

Ardha Padma Paschimottanasana

4

Bhujangasana

3

Ardha Matsyendrasana

3

Sarvangasana

4

Matsyasana or Supta Vajrasana

3

Nadi Shodhana Pranayama

10

Swadhisthana chakra location

10

Ajapa - Stage 1

12

60

Program 4: duration 1/2 hour

Surya Namaskara

5

Shavasana

3

J a n u Sirshasana or

Ardha Padma Paschimottanasana

3

Ardha Matsyendrasana

3

Sarvangasana

3

Matsyasana or Supta Vajrasana

3

Nadi Shodhana Pranayama

10

30

Try to find the time to practise Ajapa - stage 1 and swadhisthana chakra location.

Notes

1 Book I. Lesson 1, Topic 3; Book I, Lesson 6,

Topic 4

2 Book II. Lesson 18, Topic 4

587

Lesson 21

"A great saint, a mahatma, a yogi, a prophet or ajnani lives on this earth like any other human
being. He thinks, enjoys and eats like others.

T h e great difference between a yogi and an
ordinary man is that he has awakened a
dormant faculty in man called awareness. He
has unfolded this faculty, whereas the ordinary
man has not. He is always aware. He is called a
drashta - a seer. He is the witnesser of events.

Your aim on the path to realizing a n d
awakening your dormant potential should be
to gradually unfold this faculty of awareness
within yourself. You should try to become a
seer."

Swami Satyananda Saraswati

Topic 4

The Brain

In this lesson we have introduced sirshasana -
faculty of intellect can be expressed. So we
the headstand pose1. This asana has favour—
emphasize the obvious: the brain is a very
able and profound effects on the whole body;
important organ. It is the means by which the
however, these effects are most notable on the
mind expresses itself.

brain. This topic has been included so that you

The brain is also the master coordinator of
will more easily understand and appreciate
the millions of functions, large and small, that
how sirshasana can help to improve the are continuously occurring in the physical functioning of the brain, and in turn the health body, from the growth of an individual hair on
of the entire body.

the top of your head to the heartbeat rhythm;
from the reactions to the sensation of a

Introduction
mosquito bite to the digestion of food; from

The brain is the gateway between the mind
the power of speech to the action of the white
and the physical body. Specifically, it can be
blood cells in healing wounds. The brain never
considered as part of the physical body, but
rests. Like the heart and lungs it works day
not part of the mind. Many people confuse the
and night. It is constantly on vigil; if this were
brain with the mind, though they are totally
not the case then the body would suffer
different entities. T h e brain is the switchboard
irreparable damage. The brain is a biochemical
between the more subtle realms of being and
computer of far greater complexity than the
the physical body. It is the crossroads between
most sophisticated digital computer produced
the inner and outer world. It is the junction of
by modern science, and it is packed away in a
individuality. Without it, each person would
small space.

be totally helpless, unable to communicate with

Just think about this idea for one minute -
and act in the external environment. It is the
you are earning a computer on your shoulders
controlling instrument or computer that allows
that is unimaginably more intricate than
each person to express himself in the world, to
anything described in the wildest flights of
translate thoughts into actions. Without the
fancy of even the most visionary fiction writer.

brain you would be unable to talk, walk, sit, The brain is so complex that modern neurol-eat, read and a multitude of other activities ogists feel totally overwhelmed; they feel the
that we take so much for granted and never
same awe as modem astronomers who look
think twice about. All these actions depend on
into space and realize how little they know
the functioning of the brain. The better its
about the outside universe; they feel like the
condition the better we are able to act and
man who tries to empty the water from the sea
express ourselves in life.

with a small cup. Such is the incredible nature

Inefficiency of the brain immediately implies
and complexity of the brain, and each of us
reduction in our ability to remember, to has one of these instruments. Few people, sad concentrate, to intellectualize and so forth.

to say, use it very constructively. This organ is

Memory, concentration, the intellect and other
the instrument through which we can express
similar abilities are mental functions, but you
the vast untapped knowledge of the mind. Yet
are unable to utilize them fully if the brain is
few people ever use their brain efficiently in
not working properly. It is through the brain
this way. Instead, the brain is treated in the
that thought is expressed. It is through the
same manner as a child would play with the
medium of the brain that our mental concen—
latest electronic computing equipment. The
tration can be utilized. It is through the potential that each person has in the mind is instrumentality of the brain that the mental rarely expressed in the outside world.

591

Let us give a few awe inspiring facts. It is of nerve impulses from other parts of the
said that each square millimetre of the brain
body. All this is happening in your head.

contains about fifty thousand nerve cells

(neurons). This may not sound much, but it

The brain and the mind
means that the entire human brain is composed

You may be w o n d e r i n g why we have so
of an estimated ten to thirteen thousand million
positively differentiated the brain and the
neurons. Each of these neurons is connected
mind. T h e answer is simple and obvious,
directly to thousands of other neurons. The
namely that they are different entities. How—
number of interconnections that result from
ever, you should not accept our word for this,
this is enough to stagger even a mathematician
but find out for yourself through the practice
or an astronomer, who is accustomed to large
of yoga. Modern science is already starting to
numbers.

indicate this distinction and the following are a

Messages between neurons in the brain and
few examples of the discoveries of modern
nerve cells throughout the whole body, are
neuroscience that show this.

transmitted both electrically and chemically.

Neurological investigations have found that

Neurons have bulbous endings (called synthe brain does not store memories in the same
apses) which secrete chemicals that cross the
manner as a modern digital computer, where
microscopic gaps between individual cells and
each bit of information is in a specific cell
cause neighbouring cells to release their own

(pigeon hole). If one half of the brain is
chemicals in response. This process allows the
removed or put out of action, then the memory
transmission of current f r o m one cell to is not erased. The ability of the individual to another. The speed at which these cells can recall a memory is impaired, but the actual
carry out their chemical transactions is amazing.

memory remains intact. This may at first seem

Some of these chemical reactions occur in as
mystifying, but the answer is simple if one
little as one millionth of a second. As many as
regards the phenomena from a yogic point of
one h u n d r e d t h o u s a n d n e u r o n s may be view. T h e memory is in the mind, and the involved in transmitting simple data from the more subtle mind is not directly influenced by
senses to the brain. Consider an example of a
the impairment of the brain apart from the
pin stuck in the thumb; this results in pain,
fact that the mind cannot utilize the full capacity
followed by a yell and a rapid removal of the
of the brain instrument. Therefore, inter—
pin. The whole process occurs in less than one
ference with the brain does not necessarily
second. N u m e r o u s similar processes are affect the mind and memory. The brain is the occurring within the brain at this very moment.

means for the individual to express mental

T h e brain continuously functions through—
memories; it is a more gross instrument. The
out all its parts. This means that millions of
brain is a switching mechanism. Science is
neurons are in a state of excitability at any one
starting to discover facts that indicate the
moment. It is no wonder that the brain requires
difference between the brain and the mind,
a vast amount of energy. The transportation
but they have yet to make a positive statement.

of this energy to the brain depends on an At present the words 'brain' and 'mind' are efficient blood supply. Sirshasana greatly used almost synonymously; yet soon neurol-improves this blood supply. It is therefore no ogical investigations will prove that the mind
surprise to discover that sirshasana has been
is a more subtle instrument than the brain.

found to significantly improve its efficiency.

One researcher has said that the explorers of

The brain is a constantly changing pattern
the brain may discover a new world. Possibly
of nerve impulses that performs millions of
he was not aware of the implications and truth
computations simultaneously. It is said that it
behind his statement, that the new world
constantly receives and analyzes approximately
beyond the brain is the mind.

two million visual input data (through the two

Neuroscience has also made other inter—
million nerve connections to the eyes) and
esting discoveries that have caused much
about one hundred thousand sound inputs perplexity since they don't fit into existing (from the one hundred thousand nerve con-theories of the brain. For example, medical nections to the ears). Besides this, the brain is
scientists have not yet found an anatomical
continuously receiving and processing millions
brain centre concerned specifically with learn—

592
tng and knowledge. Researchers cannot find The midbrain acts like an intricate switch-any explanation for learning and this seems board. It receives impulses from every part of
startling for it is this faculty of learning that is the body, sorts them out and transmits relevant
one of the distinctive features of man. Yet they
impulses to the higher brain centres. It acts
are totally puzzled about the actual location of
like a sluice gate that prevents unnecessary
this learning process. One eminent neurologist
information going to the higher centres. It is
has said: "There is no scientific basis for
the guardian of the gate, which only allows
learning... it cannot take place . . . yet it does."

certain data to pass through. It thereby

This is the point, the dilemma that modern
prevents the upper brain being overwhelmed
science has reached. It knows, like everyone
by irrelevant information.

else, that the learning process takes place, but

The upper or higher section of the brain is
cannot find any part of the brain that is directly
called the cerebral cortex. It is this part of the concerned with learning. How can this be? brain that structurally distinguishes man from From a yogic point of view the answer is very animals. Fish and birds have little or no cerebral
simple: the process of learning takes place in
tissue; chimpanzees have the largest cerebral
the mind which is beyond the brain. To find
cortex of all animals; while man has easily the
the process of learning, neuroscientists will
largest of all earthbound creatures.

have to start practising meditational techniques.

The cerebral cortex fills the dome of the

Then they will realize where the centres of
head and is divided down the middle; each
learning and memory are located.

half is automatically separated from the other.

Neurologists are baffled by their investiga—

Each half is cross connected with nerves so
tions into the brain. In one magazine, a that one side controls the other side of the researcher writes: " . . . the brain thinks about body - the left side of the cerebral cortex itself as it thinks about itself thinking about
controlling the right side of the body, and the
itself." This seems to be a riddle and it is, if one right side of the cortex controlling the left side tries to u n d e r s t a n d mental processes by
of the body. In most people the functions of
investigating only the brain organ. The riddle
the left hemisphere of the cortex are dominant;
ceases to be a riddle when one considers the
it is associated with speech, hearing and
functioning of the more subtle instrument -
analytical undertakings such as mathematical
the mind and consciousness.

problem solving. T h e right hemisphere is
primarily concerned with spatial perception,

Basic anatomy of the brain
synthesis of ideas and appreciation of art and

A volume could easily be written on the music. The two hemispheres are connected different parts and functions of the brain. In together through a bundle of nerve fibres
fact, in our library we have a book on human
called the corpus callasum.

neuroanatomy which amounts to nearly one

The cerebral cortex includes the centres that
thousand pages of solid facts and figures about
receive incoming data from the body via the
the brain. Here we are only interested in briefly
midbrain and interpret them in a sensible
describing the basic functions so that you can
manner. These centres decipher all external
appreciate the importance of perfect functional
data coming from the surroundings through
efficiency of the brain. If you are interested in
the sense organs of the eyes, ears, etc. All
studying the subject further then you should
incoming information is interpreted by com—
read a suitable textbook.

parison with previous memories and from this

The brain can be very roughly divided into
suitable conclusions are reached. Appropriate
three sections: the lower, middle and upper.

actions are then instigated and carried out by

At the lowest level are the activities which
the body. T h e cells and centres of the cerebral
govern the blood pressure, the depth and rate
cortex act as receivers and transmitters of
of breathing, the body temperature, the thought. They are the junction at which the digestive process and so forth. There are also mind-brain liaison takes place.

many automatic or reflex centres in the spinal

The brain is composed of two main types of
cord which cany out many body functions
tissue; one is called grey matter and the other
that have no need to be controlled from the
white matter. The grey matter consists of nerve
brain itself.

cells and the white matter of nerve fibres

593

(lengths of nerve cells joined together). Unlike thalamus. It is interesting to note that the most other types of cells within the body, nerve
pleasure centre is appreciably larger than the
cells do not regenerate or reproduce them—
pain centre. T h e hypothalamus is also the
selves. It is believed that each person is born
central control centre of the sympathetic and
with a full complement of these nerve cells to
parasympathetic nervous outflows. These two
last the entire lifetime. They grow during
systems are associated with control and
childhood, but they do not multiply. If the
activation of all the organs of the body, from
cells die then the fibres will also die and vice
the heart to the eyes, f r o m the skin to
versa. The nerve fibres connect the different
respiration.

cells together within the brain and also connect

The hypothalamus also contains the centre
the brain to all parts of the body. They may be
of wakefulness, consisting of sympathetic
as long as fifty centimetres in length. It has
nerves, and the centre of sleep, consisting of
been estimated that there are about two parasympathetic nerves. The hypothalamus is hundred million incoming and outgoing fibres therefore a very important part of the brain.

linking the brain with the rest of the body.

Other parts of the brain include the fissure of

The following is a brief description of the

Roland, parietal lobe and the occipital lobe, where major functional areas of the brain.

most of the functions concerned with skin

The cerebellum is a fist-sized region located sensations such as touch, temperature and
at the rear and lower part of the brain behind
pressure, hearing, seeing, eye movements,
the top of the spine. It is concerned with
sense of smell and taste, speech and so forth
maintaining muscular tone throughout the are received and interpreted.

whole body. It supplies a continuous stream

The most well-known area of the brain is
of nerve impulses to the motor nerves and
called the frontal lobe, located behind the thereby keeps the muscles in the appropriate
forehead. It is this centre that most clearly
state of partial contraction. The cerebellum
differentiates man from animals. It is this area
also coordinates the movements of the muscles
that is concerned with human traits such as
and harmonizes complex muscular actions. truth, honesty, morality, justice, discretion, The entire process occurs automatically.

friendship and many other characteristic

The thalamus is located at the top of the
human attributes. This is the so-called silent
spine in the middle of the brain. It is the relay
area of the brain which determines the nature
or transmitting station that sends information
of an individual. Any injury or malfunction of
to the higher centres of the brain, having sorted
this area can cause the individual to become
out unwanted data. It is also the region where
careless, mentally d e r a n g e d , depressed,
so-called protopathic sensations reach the anxious, or lose all sense of values. It is the threshold of conscious perception. The proto-centre of personality. It is also believed to be pathic sensations are the instinctive signals the instrument or centre which picks up the which indicate pain, pleasure, etc. in different memory of the mind; this is demonstrated by
parts of the body without any discrimination
the fact that electrical or nervous stimulation
regarding their importance, meaning, etc. of this area brings about recall of past experi-Other more sensitive sensations are called ences, good and bad. This part of the brain epicritic; these are consciously perceived in acts as the switchboard of the mind.

the cerebral cortex, having passed through
the thalamus.

Nervous system

The hypothalamus at the top of the spine is

The nervous system is an extension of the
connected directly to the thalamus; it is part of
brain, though the brain can also be considered
the limbic system and is concerned with our
to be part of the nervous system - it is a matter
emotional states and reactions. It is the centre
of definition. The brain communicates with
that makes the emotional response of hap—
the rest of the body through the nerves of the
piness, unhappiness, anger, etc. It is often
spine and a multitude of others outside the
inhibited by the higher brain centres, so that
spine. The brain is like the telephone exchange
one suppresses emotional reactions. T h e and the nerves are like the thousands of reward (pleasure) and punishment (pain) areas telephone lines that connect the telephone
of the brain are also located within the hypo—
exchange to individual telephones. Innumer—

594
able messages pass to and from the brain, different colours. When the eyes look at
bringing all organs, muscles and all parts of
something, then a picture or image is formed
the body into direct communication with the
on these sensors in the screen (retina) at the

"brain. Most of these messages occur below the
back of the eye. T h e s e sensors transmit
level of conscious perception.

messages to the brain where they are inter—

There are two main groups of nerves. One
preted. In this way, one understands the nature
group is the sensory nerves which transmit
of the object.

information to the brain concerning the state

It is the same with the ears; they contain
and happenings in the outside environment
thousands of tiny sensory nerves that are
and about the physical condition of the body,
sensitive to differences of pitch, tone and
such as temperature, pain, etc. Each type of
quality of sound. All the different sounds that
sensory perception requires a special receptor.

occur at any one moment are transmitted to

The sensations connected with pain, pleasure
the brain, where they are interpreted and
and touch of objects depend on specific sen—
recognized as being a sound that has been
sors; these cannot detect other sensations. heard before. If it is a pleasant sound such as There are thousands of these different sensors beautiful music, it will produce a joyful emo—
throughout the whole body. Nerve impulses
tional response. Without the brain we would
from these detectors travel to the brain along
never be able to recognize any sounds.

specific nerve pathways; from there they are

A most important section of the nervous
redirected to the particular brain centre con—
system is the autonomic nervous system,
nected with that type of sense. They are then
comprising the sympathetic and paras—
interpreted according to previous experience.

ympathetic nerves. They are essential for

The second group of nerves are called motor
maintaining perfect balance and harmony in
nerves. These come into play if action is the functioning of all physical organs-.

required in response to the interpretation of

It should be abundantly clear that without
nerve impulses from the sensory nerves. The
the brain and the nervous system, we would
motor nerves carry explicit commands from
be totally unable to experience the outside
the brain to the muscles telling them to move
world; also the functioning of the inner organs
in a certain manner. Let us give an example.

would not be synchronized so that they work

You are r e a d i n g a book. Your eyes are together for the overall health and well-being attracted to something interesting. Sensory of the entire body. T h e degree to which we can information is transmitted to the brain. The live to the full depends on the efficiency of the
brain responds by sending a series of messages
brain. Various yogic practices, especially
to the muscles of the fingers, hands and arms,
sirshasana, help the brain to function as a
directing them to turn the pages of the book
perfect instrument.

for more information. The sensory and motor
nerves act as a continuous feedback system.

Endocrinal system

This same feedback operates with the nerves

The endocrinal glands supplement the ner—
of taste and smell located in the mouth and
vous system, in particular the sympathetic and
nose. If we taste some food, we immediately
parasympathetic nerves. Together, they make
know whether we like it or not. T h e taste buds
up a single n e u r o e n d o c r i n e system that on the tongue are sensory receptors that integrates and coordinates the metabolic immediately flash a message to the brain; from activities of the body, and controls the ability
this we know whether to continue eating or
of the body to face changes in the internal and
not. The pleasant odour of a well-cooked meal
external conditions. The two systems work
acts in the same way. Both of these sensations
hand in hand. However, the important differ—
not only allow one to enjoy food, they also
ence between them is that the nervous reactions
cause the digestive organs to prepare for the
are quick and short lived, whereas endocrinal
process of digestion.

responses are slow and protracted to give

It is the nervous system that allows the brain
permanent changes to the body. That is, the
to receive information from the eyes. Within
nervous system produces speedy changes in
each eve there are millions of small receptors
the body, while the endocrinal system gives
that are sensitive to light; they detect all the
continuity to these changes.

595

The glands are distributed throughout the c o m p r e h e n s i o n by the individual. It is body and secrete specific chemicals called analogous to a transistorized valve of a radio hormones into the bloodstream. In this way, which picks up the electromagnetic waves from
the hormones are distributed to all parts of
a far-off broadcasting station. This is not really
the body. These trigger definite organs that
a very good analogy, but it indicates what we
react to specific hormones. In this manner
are trying to convey. T h e pineal gland is the
changes are induced within the body according
organ in the brain through which the individual
to the dictates of the brain, which is also the
can experience the more subtle levels of
master controller of the endocrinal system.

experience. It is also associated with the ajna

The glands do not work independently -
chakra, the psychic centre that is concerned
each gland reacts with and modifies the with psychic powers such as telepathy, clair-influence of the other glands. T h u s any voyance, etc. It is through the pineal gland disorder of the endocrinal system in general that psychic signals or phenomena are chan—
or in one of the glands alone can have negative
nelled into the brain and the body. It is the
repercussions on the health of the whole body.

physical organ, associated with the more subtle

Yoga practices in general help to harmonize
ajna chakra, by which two individuals can
the entire system and render individual glands
communicate in a more subtle and direct
efficient.

manner.

The main glands in the endocrinal system

Perfect functioning of the pineal is most
are the pituitary, pineal, thyroid, parathyroids,
important in yoga and can be brought about
adrenals, ovaries and testes. It is the two glands
by sirshasana as well as other yogic techniques,
in the brain, the pituitary and the pineal, that
which improve its large blood requirements
we are interested in briefly describing here for
and harmonize its relationship with the rest of
it is these two glands that are influenced directly
the body and brain.

by sirshasana. T h e other glands are also
influenced, but less directly.

Pituitary gland

The pituitary is the master controller of the

Pineal gland
endocrinal system, though it is in turn control—

A very interesting, yet little understood gland
led by the brain via the hypothalamus. It is a
is the pineal gland. The function of this gland is small pea-sized gland located near the top of
not certain and baffled medical scientists are
the spine in the brain. It only weighs half a
still trying to unravel its secrets. It is located in gram, but it exercises a vast influence on all
the centre of the brain, and is pea-sized. Many
the processes of the body. It regulates the
people have regarded it as an organ that has
production and secretion of the hormones
lost its purpose in the evolutionary growth of
produced by the glands. Without the sensitive
man. That is, that it had a use when man was in
control of the pituitary, the hormonal secretion
a more primitive state. However, this is most
of the other glands would create havoc in the
unlikely, since it has an extremely high blood
body.

flow. Per unit weight, it has the second largest

T h e pituitary gland produces a number of
blood flow of all the organs in the body, being
different hormones in small quantities. Some
second only to the kidneys. This suggests that
of these act directly on the body, but most of
it has a most important functional duty, which
them trigger the functions of the other glands.

has not yet become obvious to scientists. In

In this way, the pituitary has widespread
time, its secrets will be revealed. Though its
influences on almost everything that occurs
physiological role cannot be definitely ascer—
within the body.

tained, it is regarded as an endocrinal gland.

Somatotrophic hormone (STH) promotes body

In yoga and other mystical systems through—
growth and the ability to resist disease. Without
out the world, the pineal is regarded as the
this substance, we would easily die from even
physical equivalent of the third eye - the the mildest infection, for it mobilizes the white intuitive eye of revelationary knowledge. It is blood cells and antibodies to protect the body.

the eye of illumination. It is the physical organ

Adrenocorticotrophie hormone (ACTH) directs
that focuses knowledge or experience of more
and mobilizes the function of the adrenal
subtle realms of being into the brain for glands. When the brain receives sensory nerve 596
impulses from the outside world which require secrete the hormone insulin. Because of this, quick or emergency response from the body,
the standard method of combating diabetes is
it stimulates the sympathetic nervous system
to take a daily dosage of insulin. This does
and the pituitary, which in turn activates the
allow the diabetic to live a reasonably normal
adrenal glands; the adrenal glands secrete life, but it does not take into account the cause adrenaline which prepares the whole body for of the lack of secretion of insulin. Modern
rapid reactions and actions. T h e entire process
research is showing that the prime cause of
occurs very rapidly. ACTH also stimulates the
diabetes is chronic mental stress which, among
secretion of other important hormones in the other things, interferes with the normal adrenal glands, including the glucocorticoids secretion of diabetogenic hormone from the
which act on the metabolism of food, and on
pituitary. This explains why the pancreas of a
the sex hormones.

diabetic is often found to be in good condition

The pituitary secretes a hormone called and no different from the pancreas of a healthy thyrotrophin which activates and controls the person. Yoga practices, including sirshasana, functioning of the thyroid gland. The thyroid
act directly to harmonize the functioning of
performs a multitude of functions and if it is
the pituitary and to bring its relationship with
not functioning correctly then the whole body
the brain into balance. This helps to cure
suffers drastically3.

diabetes by encouraging the correct secretion

Pituitrin (also called pitressin) is concerned of diabetogenic hormone from the pituitary
with the reabsorption of water in the kidneys
gland.

and raising blood pressure.

There are many other hormones secreted

Various sex hormones are secreted directly
by the pituitary gland, too many to discuss in
from the pituitary. T h e most important are
this brief resume. T h e main purpose of this
the follicle stimulating hormone (FSH) and the description is to indicate how vital the pituitary
luteinizing hormone (LH). FSH acts upon the
gland is in maintaining perfect health and
follicle, the structure in the ovary in which the
functioning of the body. If it malfunctions
female egg develops. It causes rapid matura—
then the whole body will suffer. Even if it
tion of many follicles, so that the ovary enlarges
works inefficiently, then there will be a tendency
to accommodate them. FSH also stimulates
for the body to become unhealthy and for the
the hormone estrogen (estrin) which prepares individual to lose vitality. Sirshasana acts
the womb for growth of a baby (embryo). In
directly on the pituitary gland by improving
men, FSH stimulates the production of sperm
its blood supply, and also the blood supply to

(spermatogenesis). Luteinizing hormone is its controller, the brain. It is for this reason associated with the monthly cycle of women. It that sirshasana can harmonize the entire
also stimulates the production of another
endocrinal system and the multitude of
female hormone called progesterone (progestin) functions that it carries out.

which is also concerned with preparing the
body for the growth of a baby. In males, LH

Blood supply to the brain
stimulates the production of the male sex The human brain requires an enormous hormone testerone, which specifically produces amount of oxygen which is transported to the male characteristics in the body, such as hair
brain via the blood system. To continuously
growth, powerful muscles, deep voice and so
supply large amounts of oxygen the blood
forth. The pituitary also produces various other
flow to the brain has to be correspondingly
sex hormones, such as lactogen andpitocin which large. T h e brain weight is only 2% of the total
have other specific duties to perform.

body weight, yet it requires about 20% of the

The pituitary secretes a hormone called
total blood supply coming from the heart to
diabetogenic hormone, which has a direct in-keep it in good condition. This also implies
fluence on the liver and the production of
that 20% of the oxygen taken into the body by
insulin in the pancreas. This hormone is very
the lungs goes to the brain. This huge supply
important with regard to the understanding
is necessary in order to meet the demand of
of diabetes. It is usually believed that the cause
the highly active neurons.

of diabetes is malfunctioning of the islets of

There is little storage of oxygen in the brain.

Langerhans, the cells in the pancreas that Therefore, if nerves are totally deprived of 597
blood for more than a few seconds, then they everything we do in life is totally dependent cease to function. If this continues for about
on perfect functional efficiency of all parts of
five minutes then the nerves will die. This can
the brain.

lead to severe disturbance of the neurological

There are various factors that can interfere
functions. If the impoverished nerves can obtain
with healthy operation of the brain. The three
enough oxygen from nearby blood vessels, main factors are: they may be able to function for some hours

1. chronic mental stress and conflict
or days, and eventually regain their working

2. insufficient respiration
capacity. If the entire blood supply to the

3. bad blood supply
brain is s t o p p e d , then one will become Let us discuss these points in turn unconscious in less than ten seconds. These Excessive mental and emotional stress
facts clearly indicate the importance of an
sustained for long periods of time tend to
adequate blood supply to the brain and how
disrupt the whole brain and nervous system.

sirshasana helps by supplementing the brain

The nervous system and brain is flooded with
with an enriched blood supply.

disharmonious nerve impulses placing the

Let us give a few more interesting facts. T h e
brain and nervous system under heavy pres—
average blood flow to the brain is about 750
sure. In fact, we often say that a person who is
millilitres per minute (according to Human tense has frayed nerves. This prolonged stress Neuroanatomy by R. Truex and M. Carpenter).

can eventually cause one or more of the bodily

This perhaps does not sound very much, but if
organs to break down under the strain. For
you do a short calculation you will find that
example, excessive mental tension and frustra—
this amounts to approximately 1080 litres per
tion can make the heart beat too fast and raise
day, which is a lot of blood.

the blood pressure; or the stomach secrete

The number of blood vessels in the brain is
too much acid, resulting in ulcers; or put the
colossal. Most of them are so thin that they
endocrinal system under so much strain that
can only be seen under a microscope. It is said
one of its organs fails to perform its duties
that the total length of the blood vessels in the
correctly as in the case of diabetes. T h e root
brain is more than 50,000 miles (though there
cause of these illnesses is the mind, which in
are various other differing estimates). Can turn adversely influences the brain and the you imagine this length? It is twice the distance body.

around the world at the equator. Perhaps now

Most people know that mental and emo—
you are beginning to appreciate the density
tional stress can lead to illness; but merely
and complexity of the blood system of the
knowing this fact will not prevent the occur—
brain, and how vital the blood supply is for
rence. There has to be positive steps. One of
perfect health and functioning. In certain
the best steps is to start practising yoga. This
regions of the brain, the network of blood
will help to calm the mind and bring about a
vessels is so dense and the capillaries so fine
state of mental harmony, which in turn will
that some penetrate between enmeshed indivi—
allow the brain to perform its duties unimpeded
dual nerve cells and some even pierce them
resulting in overall good health. T h e yogic

(remember that the individual cells are very
practices can be meditational techniques,
small, there being billions in the brain). This
pranayama, relaxation methods and asanas.

system of nerve cells and blood vessels must

Among the asanas, sirshasana is one of the
be nourished by a constant flow of fresh,
most useful for inducing mental peace and
oxygenated blood. If this nourishment does
equanimity, and thereby bringing balance into
not reach the brain cells then brain power and
the brain and physical body.

efficiency will diminish.

Malfunctioning and inefficiency of the brain
can also arise from two more obvious sources

General summary

- inadequate blood supply and lack of oxygen.

We have spent a lot of time describing the

These two factors are directly related with each
prime organs and functions of the brain. There
other. Bad breathing can actually starve the
is much more that could be said, but this would
body, including the brain, of oxygen. T h e
require hundreds more pages. What we have
health of the brain and body must decline
tried to do is to show and emphasize that
under this condition. Inadequate breathing is

598
often done by people who do little exercise and who don't breathe deeply. Methods of
overcoming this problem include the practices
of pranayama and asanas. Sirshasana, once
again, is a useful asana because it automatically
induces slow and deep breathing in the final
pose. Also, in the final position of sirshasana,
the brain receives an abundant supply of
oxygen due to the direct and downward flow
of blood from the heart.

An inverted asana, such as sirshasana, is the
most direct method of rectifying inadequate
blood flow to the brain.

If the brain is not receiving enough blood,
then a simple solution is to turn the body
upside down for a few minutes every day.

During this period, the whole system of the
body and the brain can be toned up for the
day. In this way, impurities will be removed
from the brain and purified blood circulated
to all the neurons. The benefits will be retained
even when you return to the standing position
again. The many benefits of sirshasana make
it worthwhile including it in your daily practice
program1.

Notes

Topic 4 of this lesson

- Book II. Lesson 22, Topic 1

For further details on the thyroid gland refer to

Book II. Lesson 16, Topic 2

599

Topic 4

The Chakras (Part 3)

Much is said about the evolution of conscious-
sri chakra)2. If you look carefully, you will see ness as the chakras are awakened. This is that the central point is surrounded by a series incorrect. Consciousness cannot be evolved; of rings, one within the other. The largest
it is ever existent. When the chakras are ring, or the outer framework, is called the awakened, then the limiting factors of the mind, bhupura and represents the mooladhara chakra called maya, are slowly removed so that con-or the bhu loka. T h e o t h e r inner rings sciousness shines through more and more in
correspond to the other chakras and lokas.

its pristine glory. There is no evolution of

Koshas: These are called 'sheaths' in English.

consciousness when the chakras are opened

They are live in number, and they indicate the
up - there is an increase of awareness associa—
five bodies of man, progressing from the gross
ted with purification of the mind. T h e term
physical to the subtle blissful sheath. They
unfoldment of awareness or expansion of roughly correspond with the chakras as we awareness is better than evolution of conscious-have indicated.

ness. But let us leave the treacherous world of

Tattwas: These are unfortunately translated
semantics before we become tied up in too
as 'elements' in English which tends to cause
many knots. In this concluding topic on the
confusion, for the tattwas are incorrectly
chakras we want to 'tie up a few loose ends'1.

associated with the elements of science or the
aspects of nature as fire, water, earth, etc. T h e Tabulation of chakra characteristics
tattwas indicate something much deeper and

There are a large number of traditional charac—
more subtle. For example, the earth tattwa is
teristics associated with the chakras. On the
related to the mooladhara chakra. It does not
accompanying two charts we have listed some
mean earth of the variety in the garden; it
of these characteristics, omitting those that
means the specific frequency range of pranic
are less relevant for the sake of clarity. Some
vibration associated with the mooladhara
of the characteristics have already been chakra and which corresponds to the mind-discussed. T h e following are ones that perhaps body as a whole, including one's thoughts and
need a little explanation.

awareness.

Lokas: These are 'levels of awareness' or

Likewise, water is associated with the swad-

'spheres of being'. They can be very roughly
histhana chakra. Again this water tattwa does
defined as follows:

not mean the water that you drink, but that

• Bhu - earthly, material
level of vibration or sensitivity that is higher

• Bhuvah - intermediate
than the earth tattwa and which corresponds

• Swahah - subtle maha - the abode of devas
to the swadhisthana chakra.

(divine beings)

The same applies to the tattwas of the other

• Janah - the abode of those who have chakras. They represent progressive refine-transcended the ego ment in one's being.

• Tapah - abode of enlightened siddhas

Bija mantras: These can be translated as

(perfect beings)

'seed sounds'. They are the specific mantras

• Satyam - truth
or sounds that correspond to the chakras. In a

These lokas correspond exactly to the chakras
rough sense, they represent the resonant
and their meaning is the same. Each level
frequency of the chakras, though they imply
indicates progressively higher heavens.

much more.

These different planes or spheres are also

We have only very briefly described these
symbolized by the sri yantra (sometimes called various aspects; to give a full exposition would

600

601
require an entire book. We have introduced In summary premature awakening of the
them to open your eyes to close correlations
chakras, that is, p r e m a t u r e ascent of the
between these characteristics and the chakras.

kundalini, can cause great unhappiness because

We want to show that these different concepts
one is suddenly confronted with the negative
are not isolated; they are all part of a whole,
samskaras (mental impressions) that have not
and are really talking about the same thing in
been worked out and neutralized. Imbalance
different terms.

of the body and mind can easily result. Though
this is a rare occurrence we strongly advise

The necessity of gradual awakening
you not to use excessive force or to be in too

In the yogic paths such as karma yoga, bhakti
much of a hurry. T h e way is to aspire, to
yoga or jnana yoga the chakras are only opened
practise, but not to be impatient and expect
up when the time is right. That is, the cbakras
instant results. Let things take their natural
awaken only when the individual has reached
course through your diligent efforts.

a certain degree of mental equanimity. This is
generally such a smooth process that the T h e remodelling of the mind-body chakras are not felt when they manifest. In the The awakening of the kundalini, the awakening
methods of kundalini yoga the awakening can
of the chakras, must be slow since the whole
be much faster. Because of this, great care has
mind-body complex has to be gradually
to be taken.

remodelled to take and withstand the new

If there is too much force, or excessive
surge of power and pranic activity associated
willpower, then the chakras can open prema—
with expanded states of awareness. A common
turely. They can open before the mind of the
analogy given to illustrate this point is a light
individual is sufficiently harmonized. This can
bulb and its electricity supply. Most people
cause severe mental disturbances, for the
have a body that is comparable to a low or
individual can be suddenly confronted with
zero watt light bulb. Through yoga practices
the most negative aspects of his subconscious
the flow of prana in the body increases. This
mind. Possibly illness, physical and/or mental
brings states of illumination, but simultane—
can result. One may become very angry and
ously the wattage of the light bulb - the strength
then very happy within a short space of time.

and purity of the mind-body - has to be

One moment there may be optimism, the next
increased to withstand this extra flow of prana.

moment pessimism. This occurs in the lower

If the electric power is too high for a bulb,
chakras.

then the bulb will blow. In the same way, if the

But don't worry: premature awakening is
prana flow is too great in the body-mind, then
very rare because it requires very strong injury can easily arise. Therefore, we again willpower and unceasing practice (though the emphasize that progress in tantra-yoga must
chakras can also be prematurely opened by
be slow. Don't expect instant results. Let the
other methods, such as drugs). For most people
body be gradually reformed in accordance
the chakras are gradually opened over a period
with the ascent of the kundalini. Give the body
of time.

time to open up and create new pranic pathways

This confrontation with one's deeper mental
to channel the greater How of prana. And this
problems is absolutely necessary for those on
is an amazing process; as awareness expands
the spiritual path wbo want to awaken the and the kundalini rises, so the incredible chakras and the potential of the mind. Some-intelligence of the pranic body constructs new times it can be a little unpleasant, but it is the
pathways (nadis) in the same way that the
process whereby the mind is purged of all

River Ganges creates new channels and gullies
accumulated suppressions and neuroses. All
during the flood season. This process must
the mental blocks, problems and conditioning
occur, but it takes time. Don't be in a hurry.

are recognized and removed so that the mind

Progress slowly but surely. This is important.

becomes a progressively more refined instrument. But the process should be slow so that

General summary
there is gradual adjustment between one's We have just about exhausted the subject of inner realization and the relationships with the chakras and the kundalini. T h e most
the outer world.

important thing is to awaken them. This is the

602
purpose of kriya yoga. Until we begin to introduce the actual kriya yoga techniques in

Book III, we suggest that you practise the
techniques that we are giving regularly and
sincerely to locate the chakra points. This will
ensure that you are fully prepared to gain the
most out of the system of kriya yoga.

Notes

1 The Chakras: Part 1 - Book II, Lesson 19, Topic

1: Part 2 - Book II, Lesson 20, Topic 2

2 Book II, Lesson 13, Topic 6

Topic 4

Manipura Chakra

Manipura chakra is the third of the ascending
in man. Each of the chakra centres can be
chakras, mooladhara being the first and
utilized to put man directly in contact with the
swadhisthana the second1. The manipura is a
pranic substratum of his being and to raise
most important centre and is widely mentioned
levels of awareness. Therefore, both Buddhist
in traditional scriptures. In Buddhism, it is
and tantra-yoga concepts are correct.

regarded as the seat of the kundalini, although
in reality the kundalini can be regarded as

Definition
residing in all chakras. Tantra yoga regards

The Sanskrit word mani means 'gem' or 'jewel'; spiritual life, or expansion of awareness, as
the word pur means 'city'. Therefore, the word starting at the level of the mooladhara chakra,
manipura can be translated directly as 'the city for it is here that man begins to become aware
of gems'. It is so called because of the intensity
of himself, even if in a very rudimentary form.

of the pranic energy at this centre. In the

Therefore, the kundalini is said to reside at the

Gautamiya Tantra it says: "The manipura mooladhara chakra level. Buddhism, on the
chakra is so called because it is lustrous like a
other hand, regards expansion of awareness
sparkling jewel." (ch. 34) It is often compared as beginning at the manipura chakra, the lower
to the dazzling power of the sun, which
chakras being considered as instinctive levels
continually radiates energy to the planets.

of man, and therefore the kundalini is consid—

Without the sun there would be no life on this
ered to reside at the manipura chakra. In this
earth. In the same manner, the manipura
context, the abode of the kundalini is a matter
chakra radiates and distributes pranic energy
of definition.

throughout the entire human framework;

The manipura chakra is indeed the centre of
without this chakra, each person would be
prana within the human framework; it is the
lifeless and totally devoid of vitality. It is also
centre of the incredibly complex network of
compared to a blazing fire, since it burns up
subtle energy that permeates and controls the
and assimilates the energy in food in the same
body from behind the scenes. It is the centre
way that a fire burns up wood and releases the
that puts man directly in contact with the subtle
inherent energy. The absorption of energy in
forces of the cosmos. In this sense the kundalini
the human structure takes place at different
can be regarded as residing in manipura. T h e
levels - at grosser levels by absorbing the

Buddhist concept is perfectly correct. How—
nutrients of food for the upkeep of the physical
ever, the mooladhara chakra is also a vital
body and at a more subtle level by absorbing
trigger centre that is very much concerned
the more subtle essence of food to refuel the
with directing pranic forces from the base of
pranic body. The manipura is intimately related
the spine upwards through sushumna to the
to this entire process at all levels.

higher centres. It is often associated with

This centre is also widely called the nabhi
transmutation of sexual energy into more chakra - the navel chakra.

subtle pranic energy (ojas). Both of these
chakras are centres of pranic energy but in a

Attributes
slightly different sense. It is for this reason

This is the chakra level where people become
that the Buddhist and tantra-yoga systems very active and extroverted. They involve seem to differ. They adopt a particular aspect themselves with many external activities
of the pranic energy in man and regard it as
whether in work or play. Many people in the
the power of the kundalini. T h e kundalini is
world are functioning at this level. They try to
actually the sum total of the dormant potential
impose their will on other people and the world

604

around them. It is the centre where all things

Manipura kshetram
and other people are seen as a means to In kriya yoga practices, the area of the body providing personal power and satisfying directly in front of the manipura chakra area worldly ambitions.

on the front surface of the body is also used as

T h e manipura is the centre of dynamism
a point of awareness. This is called the mani-
and energy. People at this level are pred-
pura kshetram and is exactly located at the ominantly rajasic (active and intense) in nature; navel. You should develop the ability to locate
the lower chakras, mooladhara and swad—
this region. Most people should find it quite
histhana, are predominantly tamasic (lethargic
easy to feel and locate the manipura kshetram
and negative) in nature.

with the eyes closed.

At the level of the manipura chakra people
seriously begin to question their attitude to—

MANIPURA CHAKRA LOCATION
wards life and their place in the scheme of
existence. This is in accordance with the Bud—

Two excellent methods of locating the mani—
dhist concept that the kundalini resides in
pura chakra trigger point and the manipura
manipura. Until the level of manipura, people
kshetram are called uddiyana bandha and are not knowingly on the path to expansion of
manipura shuddhi. These are practised as follows.

the mind.

Stage 1: Uddiyana Bandha

Those who have been practising the pranayama lessons regularly according to the
instructions that we have given will be fully
familiar with this bandha2. For the purposes of
locating the manipura chakra and kshetram
the technique is as follows:

Sit in a comfortable position, preferably one
of the traditional meditative asanas, with the
knees flat on the ground3.

Perform uddiyana bandha.

Be aware of the navel.

Practise a number of rounds for about 5
minutes.

Then stop uddiyana bandha.

Fix your attention on the blood pulse at the
navel. You should distinctly feel it.

After a few minutes, transfer your attention to
the manipura chakra trigger point in the spine;
if necessary you can physically locate this

Location
region with your finger as described under

The physical trigger point of the manipura
the previous heading 'Location'.

chakra is in the middle of the spine directly

Try to feel the blood pulse at this point.

behind the navel. For the purposes of location

Continue in this manner for a few minutes.

in the early stages, it is worthwhile placing one

Then if you have time, again do a few more
finger on the navel and then placing a finger
rounds of uddiyana bandha.

of the other h a n d on the corresponding Then again be attentive to the blood pulse at location on the back at the same horizontal the manipura kshetram and chakra for a few
level. With the eyes open, adjust the position
minutes each.

of the finger at the back and then press it

Repeat the entire process again if you have
firmly into the spine. Then feel the sensation
time. Then proceed to stage 2.

of that exact point of pressure. In time, this
will enable you to feel the precise position of

Stage 2: Manipura Shuddhi
the trigger point in the spine with the eyes

The Sanskrit word shuddhi means 'purification'.

closed.

Therefore, this technique can be called the

605

'manipura purification' in English. The method is as follows:

Take a comfortable sitting position.

Hold the back straight. Keep the eyes closed.

Breathe slowly and deeply.

Feel the contraction and expansion of the navel
as you breathe in and out.

Feel as though you are breathing in and out at
the navel (manipura kshetram).

Fix your whole attention at the navel.

Feel that the breath is being drawn from the
manipura chakra trigger point in the spine
t h r o u g h the navel a n d outwards as the
abdomen expands during inhalation.

Feel that the breath is being pushed inwards
through the navel to the manipura chakra in
the spine as the abdomen contracts with
exhalation.

Be attentive to this rhythmical process.

Continue in this m a n n e r for at least 10
minutes.

T h e n combine the mantra Aum with the
inhalation and exhalation of breath.

You should still continue to feel the movement
of breath inwards and outwards, but it must
be now synchronized with Aum.

Feel the breath and mantra piercing the navel

(manipura kshetram) and the manipura chakra
in the spine.

Continue in this manner for as long as you
have time available. Be attentive.

Practice note

Try to practise the two techniques that we
have described every day until fully mastered,
and before proceeding to the next stage. If
you don't have sufficient time available try to
do at least one of them every day.

In this lesson we have described ajapa stage

24. Try to integrate this practice with the
location of the manipura kshetram. That is, at
the end of exhalation feel the manipura
kshetram being pierced, and feel the breath
being pulled upwards from the manipura
kshetram during inhalation.

N o t e s

1 Mooladhara chakra - Book II, Lesson 19, Topic

2; Swadhisthana chakra - Book II, Lesson 20,

Topic 3

2 Book II, Lesson 18, Topic 3

3 Book I, Lesson 7, Topic 2

4 Topic 5 of this lesson

606

Topic 4

Asanas: Sirshasana (Part 1)

T h e most well known asana must be the should be slowly developed, but this is espe-headstand pose - sirshasana. Even those people cially true of sirshasana. If you try to master who have no contact with yogic aims and sirshasana too quickly, then tbere is the
practices have heard of this asana. They have
likelihood of a fall from the final pose and
the prevalent concept of a yogi in a loincloth
injury to the body. Also the body must be
standing on his head for many hours everyday,
gradually accustomed to the extra burden of
with his bed of nails beside him on which to
prolonged durations in the inverted position;
relax afterwards. This concept usually comes
failure to do this could lead to harmful effects
from the favourite cartoon portrayal of the
on the bodily system. We are t h e r e f o r e
yogi in this position. Recently, in fact, we saw a presenting sirshasana in two parts, which means cartoon in which a most unlikely looking man that you, the practitioner, will be more likely to
was standing on his head while studying a
spend the necessary time preparing your body
book. When his wife asked him what he was
for the final pose by practising and perfecting
doing, the man replied: "I have heard that the
the initial stages given in this topic. There will
headstand improves memory, so I'm studying
be less chance of anyone vaulting or catapulting
for my exams in this position." In one of our
themselves into the final position like an acrobat
ashrams overseas the milkman places the milk
and falling flat on his back.

bottles upside down on the doorstep every
morning. He explained to the resident swami

SIRSHASANA
that he did it after having seen a cartoon about

(HEADSTAND POSE) - PART 1
a milkman who did this when he delivered milk
to a man who practised yoga. So sirshasana is

The Sanskrit word sirsha means 'head'. There-inseparably associated with yoga.

fore, this asana can be translated as the

Though there are a lot of exaggerations

'headstand pose'.

connected with sirshasana it is nevertheless a

Strange though it may seem, sirshasana is
wonderful asana. It can give many benefits if it
not mentioned or described in any of the wellis done correctly. If it is done incorrectly, or by
known yoga scriptures. C o n s i d e r i n g the
the wrong people, it can cause more harm
benefits that it gives, this seems at first a little than good. It is sometimes called the king or
surprising. But more than likely the asana was
the best of all asanas. This is a slight over—
passed on from guru to disciple byword of
estimation for all asanas have their place.

mouth and personal tuition. In this way, there

Sirshasana alone is not sufficient to give perfect
was less likelihood of sirshasana being prac—
health. Although it will help very much it has
tised incorrectly and thereby causing harm. It
to be supplemented by other asanas that have
is only in recent years that sirshasana has been
specific influences on other parts of the body.

fully explained in books and become widely

It is a combination of asanas and daily practise
popular with large numbers of people.

that brings overall good health; it is not one

Possibly the following quotation from the
asana no matter how good it may be.

Gherand Samhita describes sirshasana under a We intend to describe all aspects of sirsh-different name: "The solar region is located in asana in two parts1, which is necessary for two the navel and the lunar region is located at the
reasons: firstly, sirshasana and all associated
root of the palate. Nectar drops downwards
details will require a lengthy description; from the lunar region to the solar region and secondly, it is an asana which should be is absorbed; so do men die. Hold the navel
gradually developed and mastered. All asanas
upwards and the lunar region downwards. This

607
is called vipareeta karani mudra, secret of the head further away from the wall, then you may tantras. T h e head should be placed on the
fall against the wall and injure yourself; instead
ground together with the arms. Point the legs
of being an aid, the wall will become an
upwards, keeping the head firmly on the obstruction.

ground. This is vipareeta karani mudra accord—

T h e wall is to be used only to prevent any
ing to the yogis." (verses 3:28, 29, 30)

backward overbalance; it should not be used

There is a similar quotation in the Hatha
to perform the asana in anyway. When you

Yoga Pradipika, There is in fact a well-known gain confidence and proficiency we recommend
mudra called vipareeta karani mudra, which is
that you discard the wall and practise in the
an important part of kriya yoga2. But far more
middle of an open space. This will further help
is implied in the practice than given in the
to develop your sense of confidence.

above quotation. The above description is so
vague that it could actually apply to and fit

Method of falling
sirshasana, sarvangasana3, and any other Before starting to practise sirshasana you inverted asanas, as well as the practice of should make sure that you know how to fall vipareeta karani m u d r a as we know and properly, especially if you practise away from
understand it. It is possible that sirshasana
a wall. This is not being pessimistic; it is a
was known by a different name and that it, as
worthwhile precaution. It is better to be safe
well as other inverted asanas, were collectively
than sorry, as the well-known saying goes. We
known by the name of vipareeta karani mudra,
don't expect you to fall, but it can happen
sirshasana being a modern name. We don't
even to those people who have been practising
however, intend to discuss this point further,
sirshasana for years.

for it is only supposition and certainly not very

If you fall the body should be relaxed; don't
important. The main thing is the practise of
stiffen the body. You must allow the body to
sirshasana and the benefits that it gives.

fall like a sack. If you fall forwards, that is, the same direction as your face, then you should

Place of practice
fold the knees into the chest as much as

Sirshasana should be practised in an unclut—
possible. The impact on the floor should be
tered area, free of furniture and any other
sustained by the feet only. If you fall backwards,
objects. This is necessary, so that if you fall
that is, behind the head, then the back should
you will be able to land correctly on your feet
be arched as much as possible. T h e impact
and not sustain injury. If you fall and land on
again should be sustained by the feet. No part
top of a nearby chair, for example, then you
of the back should hit the floor before the feet.

are likely to break a few bones, or at least
strain the body in some way. So make sure that

Blanket
the area in which you practise is perfectly clear

More than any other asana, sirshasana should
of obstructions for at least two and a quarter
be practised on a blanket, mat or thin cushion.

meters in all directions.

It should be neither too soft nor too hard;

The ground should be smooth, flat and firm.

neither too thick nor too thin. The blanket

Don't practise on sandy or rocky ground, on
should be such that it protects the top of the
any slippery surface, or on any surface that is
head from the hardness of the floor, but not
not horizontal.

so spongy, soft and thick that it prevents one
taking a firm base on the hands and head. We

The support of a wall
recommend that you practise on a blanket

Beginners can if they wish practise near a wall,
that is folded four times.

especially if they are unsure of themselves. In
this case, it is important that the back of the

Correct position of the head
head is placed a little more than thirty centi—

There are conflicting opinions on this subject.

metres from the wall in the starting position.

Some people say that the forehead must rest

This is important because if you place your
on the floor, while others say that the top
head nearer to the wall, then the wall will

(crown) of the head should rest on the floor. If
prevent you raising your body into the final
one supports the weight of the body on the
pose. On the other hand, if you place your
forehead, then the spine will be curved in the

608

final pose, especially in the region of the neck.

Interlock the fingers.

It the weight of the body is supported by the

Place the forearms flat on the blanket so that
top of the head then there is a tendency for
they form an equilateral triangle, the distance
the body to be unstable in the final pose. From
between the two elbows being equal to the
our experience we have found that the best
distance between each elbow and the palm of
position of the head is midway between these
the hand.

two extremes. That is, the head should be

Lean forwards so that the head rests on the
placed so that a point midway between fore—
blanket just in front of the clasped hands, the
head and the top of the head rests on the area of the head halfway between the forehead blanket. You must experiment for yourself to and the crown should rest on the blanket.

find this position. If you feel comfortable with

Wrap the interlocked hands around the back
the forebead or crown of the head on the of the head and adjust them so that they firmly floor, then practise in this way.

support the head. Remember that the hands
act as a framework for the head, they should

Position of the hands and arms
not act as a cushion.

The fingers of the hands should be interlocked
behind the back of the head. The hands should
be wrapped around the head; they should not
be placed under the head. The hands should
be adjusted so that they firmly support the
head.

The forearms and elbows of both arms
should lie flat on the floor. T h e distance
between the elbows should be the same as the
distance between the elbow and interlocked
fingers of each hand (at the back of the head).

Stage 2: straightening the legs

Thus the forearms will form two sides of an

Make sure that the starting position is comfort—
equilateral triangle, the distance between the
able and firm.

two elbows forming the other side. This is the

Straighten the legs so that the body is sup—
most stable base that supports the body in all
ported on the head, two arms and the toes of
directions.

both feet.

Slowly bring the toes nearer to the face; this

T E C H N I Q U E
will progressively make the back move towards
the vertical position.

The first three stages

At a certain stage, it becomes impossible to

The first three stages should be perfected
move the feet nearer the face with the legs
before proceeding to the last three stages1.

straight, without pushing and overbalancing

This is essential so that you gradually develop
the trunk backwards.

control over your body and accustom the This is the final position as shown.

muscles and brain to a new mode of operation.

Most of the weight of the body is supported
by the head in this position.

Adjust your position so that you feel comfortable then proceed to stage 3.

Stage 3: raising the feet

Keeping the trunk vertical, slowly bend the
legs.

Bring the thighs as close as possible towards
the chest.

Stage 1: starting position

Make sure that you don't overbalance.

Place your blanket on the ground.

This stage may be a little difficult if you have a

Kneel in front of the blanket with the feet
stiff body; don't proceed beyond this point
together or apart.

until you can comfortably bring the thighs

609

close to the trunk without the slightest tendency
balance (centre of gravity) as you raise your
to topple backwards.

legs.

Suggestion

We suggest that you practise these first three
stages until you gain the correct balance and
confidence to proceed to the last three stages
of sirshasana1. This may take anything from a
week to a month, or even longer. Progress
carefully and don't strain yourself. Don't
practise if you have any serious ailment, and

T h e last part of stage 3 is difficult unless the
be sure not to practise immediately after taking
trunk is as vertical as possible with the centre
food.

of gravity as far back as possible; therefore try
to position your trunk so that it is as vertical as
possible, but without losing balance and falling
backwards.

Transfer all the body weight on to the arms
and head.

Try to raise one foot, then both feet together
about twenty centimetres or so off the ground,
maintaining balance.

This is the movement that most beginners
find difficult.

Usually this difficulty arises because of the
inability to make the trunk vertical, which
prevents the feet being raised without toppling
forwards or backwards.

With time and practice, it will become easier.

If you feel stable then raise your two feet a
little higher, again establishing the balance of
the body.

If you feel any instability, then let the feet
drop lightly onto the floor, and repeat the
process.

Don't let the body overbalance backwards; it
is preferable to let the body overbalance
forwards. If you are not sure of yourself then
practise near a wall.

This stage is not really difficult, but it may
require a little time and practice.

Don't raise your feet more than, say fifteen
centimetres off the ground until you are
absolutely confident that you can raise them
higher while maintaining balance. T h e n
proceed to stage 41.

Warning

Don't swing your legs upwards in stage 3; this
is the quickest way to overbalance and land

N o t e s
flat on your back. Do every movement smooth—

1 Book II, Lesson 22, Topi c 3
ly and with control, by contracting the back

2 Book III, Lesson 25, Topi c 4
muscles and slowly readjusting the position of

3 Book II, Lesson 16, Topi c 2

610

Topic 5

Meditation: Ajapa Japa (Stage 2)

Ajapa japa is a method of exploring the deeper

Basic features of ajapa
realms of the mind and eliminating mental

As a reminder, the following are the important

Droblems. In the initial stages the m a n t r a
points of ajapa.

functions on the surface level of your mind,

1. Deep and rhythmical breathing
but in time and with regular practice it will

2. Continuous awareness of the breathing
permeate and plummet into the deeper sub—

3. Continuous repetition of mantra synchro—
conscious realms. It is then that you will start
nized with breath
to come face to face with your deep-rooted

4. Relaxation of mind and body
fears, worries, desires and neuroses. All these

5. Comfortable sitting position
negative aspects of your mind come to the

6. Practice of ujjayi pranayama2
surface or rather they come within the range

7. Practice of khechari mudra2.

of your conscious perception.

If you can carry out all these features then you

Sometimes these aspects of your mind can
will make great progress.

explode very quickly. You may become a little
unhappy for some time, but if you persevere

AJAPAJAPA - STAGE 2
then these problems will be neutralized and
you will emerge on the other side with a more

Technique
h a r m o n i z e d a n d c o n t e n t e d m i n d . Try to In stage 1 of a j a p a j a p a you synchronized So continue the practice no matter how much with the incoming breath and Ham with the
negative dross arises; only stop the practice if
outgoing breath1. In stage 2 the process is
it stirs up too much of the murky aspects of the
very similar, but each breath will start with
mind, too quickly. In this case, you can recon—
exhalation with the mantra Ham and end with
tinue the practice at a later date.

inhalation with the mantra So. T h e mantra In the process of cleaning out the mind it is

Ham is still associated with exhalation and So a good idea to combine ajapa with chidakasha
with inhalation (as in stage 1) but now the
d h a r a n a 1 . In this case, you will see t h e mantra will be Hamso instead of Soham. T h e r e subconscious contents of the mind in the form should be no pause between Ham and So but a of images on the mind screen (chidakasha) in
slight pause after one round of Hamso. This front of the closed eyes. These will be like
may seem a fine difference compared to stage
dreams, but you will be fully conscious of them.

1, but it is nevertheless important.

These will be images of your deeper problems.

Relaxation of the mind and body is essential

In Sanskrit they are called samskaras (mental
before starting the practice. To achieve this
impressions) a n d vasanas ( d e e p - r o o t e d you can do a series of asanas and pranayama desires). Don't suppress these images or react and/or you can chant Aum a n u m b e r of times.

to them. You must merely be aware of them

Adopt any suitable method.

and watch them with an attitude of an uncon—

As a means to become aware of the contents
cerned witness. You must feel as though they
of y o u r subconscious m i n d , you s h o u l d are something separate from your being. In
periodically stop ajapa and do chidakasha
this way, these samskaras will be exhausted
dharana for a short duration. T h e method of
and the mind will be relieved of much tension
stage 2 is as follows:

and anxiety. This will take time and practice,

Take a comfortable sitting position.

but is essential in making the mind a perfect

P e r f o r m the same preliminary relaxation
instrument.

procedures as described for stage l3.

Chant Aum a n u m b e r of times, say 13 times.

611

Then do khechari mudra and ujjayi prana-breath and the mantra occur without any effort.

yama2.

Then you are ready to progress to stage 34.

Become aware of the breathing process for a
short time making it deeper and slower.

General

Try to feel as though you are the process of

In this lesson we have described practices to
breathing itself.

locate the manipura kshetram located at the

Then imagine the breath moving between the
navel. This is the lowest junction of the move—
navel and throat.

ment of breath during ajapa. Try to clearly

Inhalation upwards from navel to the throat.

feel the exhaled and downward flowing breath

Exhalation downwards from the throat to the
penetrating the navel (manipura kshetram)

navel.

and being drawn upwards from the same

Be attentive to the rhythmic flow of breath.

centre during inhalation. This will greatly help

Don't force; just be attentive to the natural
to develop your sensitivity to the exact position
process of breathing.

of this centre in preparation for kriya yoga.

Watch the breathing become slower and
slower.

If you find it difficult to imagine the up and
down flow of breath, you can imagine that
there is a glass tube connecting your navel to
the throat.

T h e tube contains water.

As you breathe out the level of water drops
from the throat to the navel.

Continue this practice for at least 5 minutes.

Then synchronize the mantra Hamso with the
breathing. With exhalation downwards from
the throat to the navel hear the sound Ham.

With inhalation upwards from the navel to the
throat, hear the sound So.

Thus with each round of respiration you will
hear Hamso Hamso Hamso and so forth.

There will be continuation between exhalation
and inhalation, but a slight break between
inhalation and exhalation.

Be sure to maintain awareness of the breath
and the mantra.

After some time, say 5 minutes, leave ajapa
and become aware of the space in front of the
closed eyes. Watch any images that arise with
an attitude of detachment; these are the
contents of the subconscious mind.

Continue this for a few minutes.

Then return to the practice of ajapa with mantra
and breath awareness.

After about 5 minutes, again observe the space
in front of the closed eyes.

After a short time return to ajapa.

Continue in this manner for as long as you
have time available.

N o t e s

1 Book II, Lesson 13, Topi c 5

Period of practice

2 Book I, Lesson 6, Topi c 5

This second stage of ajapa should be practised

3 Book II, Lesson 20, Topic 5
every day until the synchronization of the

4 Book II, Lesson 22, Topic 5

612

Daily Practice Program

In this lesson we have introduced the manipura
beyond these three stages - mastery of this
chakra together with practices for locating its
asana has to be slowly developed. If you have
trigger point in the spine, and for locating the
some ailment that is contraindicated for
manipura kshetram. We advise you to practise
sirshasana, please don't attempt the asana
it regularly in order to develop sensitivity. without prior expert guidance.

Don't neglect techniques concerned with the

Continue to practise pranayama in the
mooladhara and swadhisthana chakras that manner described, according to your ability1.

we have discussed in the previous two lessons.

We don't want you to harm yourself - it is for

You should now proceed to ajapa stage 2,
this reason that we are giving you a long period
having learnt stage 1. Feel the breath and
to master this practice. Actually, the practices
mantra piercing the manipura kshetram on
of pranayama don't need much describing:

the lower extremity of movement.

they require prolonged practice. It is only in

Slowly master the first three stages of sirsh—
this way that one will reap the benefits.

asana if you are able. Don't try to proceed

Practice

Minutes

Program 1: duration 2 hours

Surya Namaskara

10

Shavasana

4

Shashankasana

4

J a n u Sirshasana or

Ardha Padma Paschimottanasana

4

Bhujangasana

4

Yoga Mudrasana

4

Ardha Matsyendrasana

4

Sarvangasana

4

Matsyasana or Supta Vajrasana

4

Sirshasana - stages 1, 2, 3

5

Tadasana

1

Shavasana

3

Nadi Shodhana Pranayama

15

Mooladhara and Swadhisthana
chakra location

15

Manipura chakra location

20

Ajapa Japa - Stage 2

19

120

613

Program 2: duration 1 1/2 hours Surya Namaskara

5

Shavasana

3

Shalabhasana

4

Shashankasana

4

Janu Sirshasana or

Ardha Padma Paschimottanasana

4

Bhujangasana

4

Ardha Matsyendrasana

4

Sarvangasana

4

Matsyasana or Supta Vajrasana

4

Sirshasana: stages 1, 2, 3

5

Tadasana

1

Shavasana

4

Nadi Shodhana Pranayama

10

Mooladhara and Swadhisthana chakra
location

10

Manipura chakra location

10

Ajapa Japa - Stage 2

14

90

Program 3: duration 1 hour

Surya Namaskara

5

Shavasana

3

Shashankasana

3

Janu Sirshasana or

Ardha Padma Paschimottanasana

4

Bhujangasana

3

Ardha Matsyendrasana

3

Sirshasana - Stages 1, 2, 3

5

Tadasana

1

Shavasana

3

Nadi Shodhana Pranayama

10

Manipura chakra location

10

Ajapa Japa - Stage 2

10

60

614

Program 4: duration 1/2 hour for general health benefits

Surya Namaskara 5

Shavasana 3

J a n u Sirshasana or

Ardha Padma Paschimottanasana 3

Ardha Matsyendrasana 3

Sirshasana - Stages 1, 2, 3 3

Tadasana 1

Shavasana 2

Nadi Shodhana Pranayama 10

30

Try to find the time to practise Manipura chakra
location and Ajapa J a p a . This is important for kriya yoga.

Notes

Book II. Lesson 18, Topic 4

6 1 5

Lesson 22

If the pingala nadi is flowing during meditative
practices then one will experience events that
are concerned with the outside world. If the
ida nadi is flowing then a state of mind will
arise called lava, a state of unconsciousness or
total absorption in thought processes. When
the sushumna is flowing during meditative
practices then one is more likely to experience
those planes which are real, which are pure,
which are on the path to real knowledge.

T h e r e f o r e , if you want success in your
meditational practices make sure that the
sushumna is flowing.

Swami Satvananda Saraswati

Topic 5

The Balance of Life (Part 1)

In this topic we will bring in many seemingly
unrelated subjects. Yet, as you will see by the
end, they are all intimately connected. Everything which we will discuss has the greatest
relevance to the unfolding of your potential,
whether physical, mental, psychic or beyond.

We want to integrate and harmonize the
opposing principles contained in the following
concepts:

1. Ida and pingala

2. Flow of the left and right nostril

3. Introversion and extroversion

4. Knowledge and action (jnana and karma)

5. Meditational practices and external work

6. Prana and consciousness

7. Shiva and Shakti

.All these subjects may appear to be totally
unrelated, but as we will show, they all constitute
parts of a whole. If you understand them
correctly, they will clearly show you the path
which you must tread to spiritual awakening.

If you misunderstand them, then it is possible
that you will take the wrong path and either
stay at lower levels of awareness or descend
from a higher to a lower one. Many people
have done this and are still doing it.

The central theme of this discussion is ida
and pingala. These two principles were conceived and symbolized by the sages of the
past. These wise men understood ida and
pingala, the two currents of human aspiration,
standing of ida and pingala is usually confined
through personal experience. They clearly saw
to the physical, nervous and pranic (bioplasmic)

that the concepts of ida and pingala applied to
aspects within the human framework.

all levels of being, from the grossest to the

Though there is nothing wrong with this
most subtle. The concept spans the apparent
limited viewpoint, it is nevertheless a gross
chasm between the physical and the spiritual.

oversimplification which misses much of what

Let us discuss the implications of ida and
the ancient yogis were trying to tell us. The ida
pingala at the different levels of meaning.

and pingala mean much more than is widely
known. In this chapter we want to give a brief

Symbolism of the ida and pingala
description of all the different levels of meaning

The ida and pingala are called nadis (the behind the symbolism of the ida and pingala.

Sanskrit word nadi means 'flow'). In this

The two nadis are depicted entwined about
context, the flow can be physical, nervous, the spine or central axis, criss-crossing each psychic, mental and that of awareness. Under-other at the chakras1. Ida and pingala begin at 619
the same point: the mooladhara chakra of the Ida

Pingala
perineum (see diagram).

breath flow through
breath flow through

The mooladhara chakra corresponds to the
left nostril
right nostril
stage of human development where awareness
parasympathetic
sympathetic
begins to unfold2. From this chakra the pingala
nervous system
nervous system
makes a semicircular curve upwards on the
introversion
extroversion
right side of the spine. It crosses the spine
awareness
energy and action
again at the swadhisthana chakra and proceeds
mind
prana
on a similar curved path on the left side of the
moon
sun
spine, until it crosses the spine again at the
subjectivity
objectivity
manipura chakra. In the same manner, pingala
white
red
continues upwards, crossing the spine in turn
tha
ha
at the anahata and vishuddhi chakras until it
negative
positive
reaches and ends at the ajna chakra at the top
coolness
heat
of the spine in the middle of the head. This is
inactive
active
clearly illustrated on the accompanying yin
yang
diagram.

female
male

The ida path follows a similar path as the
pingala but in the opposite sense. They are

T h e r e are many more possible charac—
reflections of each other. That is, as the pingala
teristics that could be listed. On the spiritual
crosses to the right of the spine, ida crosses to
path, it is the integration and harmony of
the left and vice versa. T h e important thing to
opposites at all levels that is important. T h e
remember is that they cross each other in turn
aim is to combine the opposites associated
at each of the chakras, as illustrated.

with duality so that they perfectly merge. This

T h e central axis of ida and pingala is the
is the meaning of the sushumna. It indicates
sushumna nadi3. This nadi portrays the path
balance and fusion of the opposite principles
of the mystics, the path of yoga that treads the
of ida and pingala. To illustrate this, we will
narrow razor's edge between the path of ida
take a few examples from the list we have
and the path of pingala. It is depicted as rising
already given:

straight upwards through the centre of the
spine, meeting ida and pingala at the points

Ida

Sushumna

Pingala
where they cross at the chakras. T h e sushumna
tha
hatha
ha
starts at the mooladhara chakra and passes coolness temperateness
heat
through all the chakras in turn. Eventually it
subjectivity absolute
objectivity
terminates in sahasrara - the absolute oneness.

yin
tao
yang

This is the realm, or non-realm, of nirvana or inaction
actionless action action
kaivalya (onlyness). It is within the sushumna that the kundalini rises, the progressive ascent

In spiritual life all mutual opposites must be
of knowledge associated with higher states of
balanced as one progressively expands aware—
awareness as the chakras are opened up. All
ness. This is symbolized by the crossing of ida
these terms have already been discussed.

and pingala at the chakras. T h e chakras

The three paths ar
represen e
t als
th o
e known as ganga
progressively higher levels of

(ida), yamuna (pingala) and saraswati (sush-awareness.

umna) after rivers in India, the last being a
mythological junction where the two other Physical implications rivers actually join in Prayag, Allahabad. The T h e ida and pingala operate on the physical
ida and pingala indicate time, while the level. Ida corresponds to the flow of breath sushumna is the devourer of time, since it through the left nostril, and pingala to the
leads to the timeless or eternity.

flow through the right nostril. These two flows

T h e ida and pingala have many meanings.

of breath in turn are directly associated with

T h e following list indicates a few of these
the functioning of the sympathetic and para—
characteristics.

sympathetic nervous systems, which regulate
and maintain equilibrium of the different

620

functions of the body. They are antagonistic;

This diagram illustrates only the main nerve
if one predominates, the other is subordinate.

connections. There are many more, as well as

One system tends to conserve energy while

n u m e r o u s interconnections between the
the other tends to expend it; one system tends
different nerve pathways. If you are interested
to prepare the body for external action, while
in looking deeper into this subject, we recom—
the other tends to rest the body and direct
mend you consult a textbook on physiology.

energy to internal processes. In general, the

To clarify the diagram, the following list
sympathetic nervous system speeds up the shows how stimulation of the sympathetic and processes of life, such as the heartbeat, the parasympathetic nerve outflows affect the
breathing rate and raises body temperature.

different organs.

The parasympathetic nervous system, on the

The following chart is an oversimplification,
other hand, slows them down, conserving the
but it illustrates that the sympathetic system
body's reserve energy. They function night
tends to mobilize the forces of the body for
and day, governing the output of the heart,
external action while the parasympathetic
the blood pressure and the speed at which the
system tends to mobilize the forces for internal
body's organs operate. Most of these functions
functioning. Ida is the parasympathetic
are carried out automatically; because of this,
outflow; pingala is the sympathetic.

we are rarely aware of the activity of these two

T h e functions associated with the sym—
vital counterbalancing systems.

pathetic nervous system tend to come into

The flow of breath through the left nostril
play when the breath flows predominantly
tends to stimulate all the physical organs and
through the right nostril. Conversely, all the
nerves associated with the parasympathetic functions associated with the parasympathetic nervous outflow; the flow of breath through nervous system tend to come into operation
the right nostril stimulates organs and nerves
when the breath flows predominantly through
of the sympathetic nervous outflow.

the left nostril. At any time in the day, the flow

621

Chart 3: Sympathetic and Parasympathetic Outflows Organ

Sympathetic Outflow

Parasympathetic Outflow

Stimulation gives:

Stimulation gives:

eye
dilation of pupil
constriction of pupil
blood vessels of head
constriction

—

(increases brain efficiency)

salivary glands

—
secretion of saliva (digestion)

heart
rate quickens
rate slows
bronchial
relaxation
constriction
muscles
air intake increases
air intake reduces
stomach wall
relaxation (digestion stops)

contraction (digestion begins)

liver
mobilization of glycogen

—

(for sudden energy needs)

suprarenal medullae
secretion of adrenaline

—

(to face emergencies)

small intestinal walls
relaxation
peristaltic contraction

(tends to stop digestion)

(stimulates digestion)

large intestine (colon)

relaxation
peristaltic contraction

(prevents bowl evacuation)

(empties bowels)

rectum
constriction
peristalsis

(stops emptying of bowels)

(emptying of bowels)

sex organs
constriction of blood vessels
dilation of blood vessels
in one nostril is usually greater than that in the
time there is perfect balance between the two
other. If you like, you can test this for yourself.

nervous systems and a condition of physical

This predominance also alternates gradually
equanimity. T h e ida and pingala are balanced
during the day, so that after some time the
at a physical level. But this also leads to a
other nostril will have the greater flow of air.

degree of mental and emotional balance in the

T h e r e are many factors which determine
individual because the mind is intimately related
which nostril will have the greater air flow.

to the physical body. They are part of a total

These include:

interrelated system. Therefore, balance of the

• Mental and emotional states
two flows of the ida and pingala in the physical

• Activity, whether physical, mental or strenuous
body also implies a tendency towards mental

• Influence of moon, sun, planets, stars, etc.

and emotional harmony. This time of perfect

• Time of day
balance is the ideal time for meditational

• Climatic conditions (temperature, humidity,
practices. In yoga, this b a l a n c e can be
etc.)

purposely induced through asanas, pranayama

• Illness
and other techniques4.

T h e n u m b e r of factors is vast. T h e air will We have briefly described how the ida and
flow spontaneously according to the combined
pingala function within the physical body. This
interaction of these factors. T h e study of these
is only one level of functioning. T h e ida and
factors is called swara yoga (the yoga of rhythms).

pingala are not to be identified only with the

T h e predominance of air flowing in either
sympathetic and parasympathetic systems. T h e
nostril determines whether the operation of
ida and pingala have meanings at other levels
the sympathetic or parasympathetic system is
as we will now explain.

more dominant. T h e r e are also times when
the flow of air in each nostril is the same. This

Psychic implications
occurs when this p r e d o m i n a n c e of flow is T h e ida and pingala principles also apply at
changing from one nostril to the other. At this
the pranic and mental levels of being. They

6 2 2
represent the two distinct forces within the In the duration of the twenty-four hour
human environment. In a sense, they represent
day, there should be an overall balance between
the positive and negative aspects - the ebb
the two flows of ida and pingala. That is, the
and flow of human existence. They do not
flow through the ida should predominate for
represent two specific psychic passages as is
about twelve hours, and the pingala also for
often understood, but rather the total pranic
about twelve hours. Remember, this does not
and mental currents. Ida represents the mind
mean that one flow will predominate for a
and pingala represents the pranic body.

single stretch of twelve hours, but that the

T h e Chinese, thousands of years ago, total time is twelve hours, composed of smaller developed the concept of yin and yang. These durations. If these intervals are equal, then it two principles correspond exactly to the ida
means that there is a balance between thought
and pingala principles. T h e Chinese also a n d action, between extroversion and developed the healing system of acupuncture introversion5.

based on the flow of prana within the body.

During daylight hours, the pingala generally

Modern researchers in Russia have photo—
predominates. This certainly applies to people
graphed these pranic flows, calling the energy
who have to use a lot of physical exertion in
bioplasma. This energy is also used in the
their occupation; but it also applies to people
science of psychic healing (sometimes called
who do a lot of mental work, for thought has
spiritual healing). In all these cases it is the
to be translated into external action. Of course,
pingala aspect of man's psychic being that is
ida will also flow, but it will tend to be
being utilized . . . that is prana.

subordinate to the pingala flow. Work generally

The mind corresponds to the ida aspect of
implies dealing with other people and outside
man's psychic realm. It is within this ida aspect
events; pingala will therefore tend to pre—
that man can develop the so-called supernatural
dominate during the daytime.

powers such as clairaudience, clairvoyance,

In order to maintain balance of the ida and
telepathy, etc. These powers are merely a part
the pingala, ida will tend to predominate
of the vast potential that lies within the grasp
during sleep at night, which counteracts the
of each human being. T h e negative repercus—
predominant pingala flow during the daytime.

sions of prematurely unfolding and utilizing

It is also worthwhile pointing out one reason
these powers for selfish ends will be discussed
why people who practise yoga tend to need
later.

less sleep. Whereas the average person is

It should be remembered that the mental
totally absorbed in his or her work, the sincere
and pranic forces in man, the ida and the yoga practitioner tends to do everything with pingala on a psychic level, are inextricably a greater sense of detachment; that is, he
interrelated. The mind has direct repercussions
maintains an attitude of introversion even
and influence on prana and vice versa. It is
during strenuous work, maintaining a greater
only for convenience of explanation that this
balance between introversion and extroversion
division is made; don't take it too literally or
throughout the day. This implies greater
seriously. This also applies at other levels. Try
balance between ida and pingala. Other people
to regard all aspects of man, physical, pranic
need more sleep to compensate for the greater
and mental, as being inseparably joined and
flow of pingala during the daytime. Of course,
fused to form a whole unit. Try not to become
even great yogis tend to need some sleep
caught in the net of misconceptions by because there is always some imbalance. In considering that these aspects are watertight, addition, there are many other factors (moon,
independent departments.

sun, climate, etc.) which affect the ida and

The pingala is associated with action, while
pingala flows.

the ida is associated with thought. This

If one is excessively worried about work (or
tendency towards a predominance of thought
any other external preoccupations), and if one
or action is related to the predominant flow of
is pushing the body beyond its limits, then
breath in the left or right nostril, in the same
pingala will tend to predominantly flow day
manner that the sympathetic and parasym—
and night. If this imbalance continues over a
pathetic nervous systems are intimately related
long period of time then the entire physical
to the same flows.

and pranic body will become disharmonized.

623

The result will be illness. This is the situation outward looking principle. In the physical of large numbers of people in the modern
sense, the passive, inward directed mode is ida
competitive world; they are too active and
in the form of the parasympathetic nervous
tense. This is one of the reasons for the
system, the internalizing forces of the body;
prevalence of diseases such as cancer.

this is counterbalanced by pingala in the form

On the other hand, a person who broods a
of the dynamic, outward looking aspect of the
great deal, who continually dwells on his sympathetic nervous system. In the psychic problems and who does little work or has little realms, ida corresponds to the mind and mental
outside interests will have a predominance of
forces of man, and pingala corresponds to the
ida. He also will suffer eventually, whether
pranic or bioplasmic body. In a much wider
from lack of physical exercise, or mental
and all embracing sense the pingala corre—
problems such as neurosis.

sponds to universal prana, shakti or the energy

Thus balance between the ida and pingala is
of manifestation and the ida with awareness.

essential. There must be equilibrium between

This is clearly indicated in many scriptures
introversion and extroversion. When this is
such as the Upanishads and Tantras. T h e
not the case, the human system eventually physical, pranic and mental aspects are includ-takes steps to compensate this imbalance. This ed and encompassed by this higher definition.

is manifested in illness, fatigue, depression or

This universal prana is prakriti - the power whatever. This is a natural law; if you break
behind all manifestation, force, energy and
this law of the body then you must pay the
matter. Awareness is the witnessing principle,
penalty. If you feel tired, then rest; if you feel
the actionless aspect that is associated with
active then work or play hard. Try to follow
consciousness, Shiva or purusha. This wider, the natural rhythm of your body and mind. It more comprehensive definition of ida and
is when the body is pushed too hard, because
pingala has vast implications and significance
of ambition, fears, desires or whatever, that
on the spiritual path as we will shortly explain.

imbalance occurs. Listen to your body and

We have already said that the ida and pingala
mind and follow its laws. This is not easy, but
are depicted diagramatically as crossing each
through the practise of yoga it becomes other at the ascending chakras. This has a progressively easier.

most important meaning for the spiritual

There are a large number of factors which
aspirant. It means that as one opens up the
influence the physical, pranic and mental potential of the mind there should always be a aspects of man, both in the internal and balance between inner awareness and action, external environment. Any generality that is inner knowledge and external expression in
made about these factors has a tendency to be
the world. If one of these aspects predominates
inadequate. To attribute the predominance of
then there is imbalance. This is why spiritual
the ida flow or the pingala flow to any one
awakening should be slow and progressive, to
specific cause is also totally inadequate. One
allow one's actions to match one's level of
has to understand the totality of a situation to
inner understanding, one's expression and
obtain a true picture. This requires a high
relationships in the outside world to match
level of intuitive understanding and is the and balance the inner expansion.

reason why so few people follow the path of

As one becomes more and more aware, so
swara yoga. We have given no specific details
one's actions must be modified accordingly.

on the factors that determine the dominance

In this sense, the chakras represent something
of flow in the ida and pingala; we wish merely
like a stage of rest where one recuperates and
to indicate the general principles involved and
balances action with understanding. Failure to
their basic meaning and implications.

do this leads either to a block to further
progress, or a fall. This is to be the main

Spiritual implications
subject of the rest of this discussion.

We have explained the basic meaning of ida

At the level of the ajna chakra ida and pingala
and pingala in terms of the physical body,
merge and become one. This is very symbolic.

pranic body and the mind. In all cases, you will

It represents the stage where the differences
notice there is the suggestion of a passive and
between prana and consciousness are broken
a dynamic mode - an inward looking and
down. They are seen to be one and the same

624
thing. T h e principle of ida merges with the an atmosphere of selfishness. Inner awareness principle of pingala to become one.

is developed, but there is always a limit. Many
people who are concerned only with this path

The deeper significance of hatha yoga
develop neuroses and psychoses because they

Hatha yoga is the best known of the yogic
confront their inner seed problems (samskaras)

paths because it is the yoga that deals directly
too quickly and too suddenly. They don't allow
with the physical body. It is therefore a path
the samskaras to be exhausted t h r o u g h
that everyone can relate to and see an obvious
interaction with the outer world through work
reason for practising, but this is, once again, a
etc. This is also generally the case with drugs.

gross oversimplification. Hatha yoga has far

They open up inner psychic awareness too
more implications than physical fitness alone.

quickly and can cause many (though not all)

Hatha is composed of the two syllables ha
people to be suddenly overwhelmed by their
and tha. T h e syllable ha means 'the sun' and inner complexes, phobias, etc. There is also a tha means 'the moon'. Therefore, hatha yoga
tendency for many drug users to become
is concerned with attaining harmony between
concerned only with personal experiences and
the sun and moon aspects of our being. T h e
pleasure. This is the path of ida. This one—
moon implies ida nadi which is often called the
sided development eventually becomes an
chandra nadi (chandra - moon). T h e sun obstacle to further unfolding of one's potential represents the pingala nadi, which is often on the spiritual path. Drugs used under the
called the surya nadi (surya - sun). Hatha yoga guidance of a competent master are something
is intimately concerned with everything that
totally different. In this case, the master will
we have so far discussed in this topic - the
take care to guide his disciple along both the
balance between ida and pingala. Remember
ida and pingala paths, so leading to spiritual
that ida and pingala have many levels of awakening.

meaning as we have tried to show u n d e r

Hitler, and other black magicians, and in
previous headings. Hatha yoga is concerned
fact numerous people throughout the world
with balancing the sympathetic and parasym—
were on this path of ida and many are now
pathetic nervous systems. It is concerned with
treading it. They unlock psychic powers for
balancing flows in the psychic realms of being;
selfish reasons, using these powers to harm
with balancing the tendency of mental intro—
others. This is called black magic. Any person
version and extroversion. In the highest sense,
who misuses these powers pays the penalty;
it is concerned with balancing and harmonizing
they reap their own punishment - eventual
inner awareness with external expression and
loss of their powers.

relationships and of inaction with action. Hatha

We should point out that knowledge of the
yoga is concerned with balance at all these
inner world is part of the spiritual path, an
different levels of being, making it an elevated
essential part. But over concern with exploring
path of practice, with far more implications
the inner world to the exclusion of all else can
than are usually attributed to it. Keep this in
be a block. It can lead to a certain stage after
mind the next time you practise hatha yoga.

which there will be no progress. One will either
find that one's efforts to explore the mind will

The path of ida
lead to states of unconsciousness (laya) or one

This is the path of mental unfoldment, when
will be tempted to misapply one's knowledge,
one becomes aware of the inner potential of
depending on the individual and the degree
the mind. If one is totally concerned with this
of success in exploring the mind. We urge you
path, then there is a tendency to unleash mental
not to tread this ida path to the exclusion of all

(psychic) powers, which are often used for
else. Balance it with pingala, the path of
selfish ends.

external expression. It is only in this way that

Many of the scriptures clearly state that you can work out and remove your problems concern only with this path of ida can eventually and selfish motives and attitudes towards
lead to a block on the spiritual path, and can
others. It is only in this manner that you can
even lead to a downfall. Many occult schools,
gradually develop understanding, love and
operating without a competent gum, follow positive relationships with other people and this path. They develop psychic powers amid the world in general.

625

The path of pingala
chakras, the chakras associated with instinctive

This is the path that most people in the world
life in man, animals and lower life forms. The
are now following - the pravritti marga - the
ida, however, does start at mooladhara, for it
path of external action and enjoyment. It is
is here that individual awareness starts to
the path of trying to attain knowledge through
unfold. Below mooladhara there is no aware—
understanding of the outside world. Little ness, but external actions do exist. Therefore, significance is attached to understanding the pingala really has a nebulous beginning below
inner world. It is the path where one acts in the
mooladhara where life functions in its most
world mostly for personal gain and one's own
primitive, basic and simple forms. This is only
welfare. One tries to manipulate other people
a concept but worth noting and remembering.

and the immediate environment for one's own
satisfaction and motives. This may be done

Integration of ida and pingala
blatantly, subtly, innocently, unconsciously, The main purpose of this topic is to emphasize even insidiously, craftily or whatever, but the importance of integrating and balancing always there is a personal motive. Total concern the ida and pingala. By combining both paths,
with the outside world, the path of pingala
one's potential is unfolded in a balanced
alone, is an obstacle on the spiritual path.

manner. Inner potential and awareness are

Before a person can seriously start to tread
expanded with a corresponding change in the
the spiritual path, however, it is usually actions and relationships with the external necessary to be completely immersed in the environment. This combination leads to a
pingala path of external activity. From experi—
progressive effacement of ego-centred motives
ences in the world, from exhaustion of and identification, which in turn leads to the ambitions, from gaining satisfaction through rising of the kundalini through the chakras.

the attainment of personal aims and finding

One's power and knowledge are increased
that they give little increase in happiness, will
according to the expansion of awareness. The
come a stage where one starts to question word kundalini does not mean mere power; it one's relationship with life, asking questions means power and potential combined with
such as: What am I? Where am I going? What
awareness, understanding and a sense of
is this life all about? What right have I to identification with other people. This under-consider myself as being more important than standing is necessary so that one acts for the
others? Is this life really functioning according
good of others as well as oneself - for the
to the law of the jungle? and so forth. Of overall good of everything. The kundalini rises course, there are very few people who don't up sushumna, the middle path, the balance
ask these questions. But generally they are
between ida and pingala. It rises in accordance
quickly forgotten in the rush to satisfy one's
with the level of ego effacement. This occurs
needs, in the rush to become more successful
for a short duration during intense medita—
than one's neighbour and in so many other
tion practices or more permanently through a
activities that keep people busy twenty-four
total harmonization of one's life at all levels.

hours a day, whether in physical action,

At the ajna chakra, ida and pingala join and
thought or dreams. Only when one reaches a
also end. This implies that after this point, the
certain stage do these questions about life barriers and differences between the inner start to have some intensity. When these and the outer realms of existence are broken questions are asked seriously then a person down. They combine to become one harmoni—
will take positive steps to find answers. At this
ous whole. This is symbolized by the sahasrara
point aspiration really begins. This is the start
and is nirvana.

of spiritual awakening where the pingala path

T h e integration of ida a n d pingala is
is supplemented by the ida path. One begins
profoundly important. It is impossible to make
to combine outer activities with inner progress on the spiritual path beyond a certain awareness.

point unless one slowly erases the power of

Ida and pingala paths are usually depicted
the ego. This is done by harmonizing inner life
as starting from the mooladhara chakra. But
with outer life. This will not happen overnight.

with respect to spiritual life, it is probably truer It must be progressive and spontaneous. The
to say that pingala extends into the lower distinctive characteristic feature of a great yogi 626
or a saint is a lack of ego. They have not no drastic changes in your ego-centredness.

achieved their illumination while maintaining

This is the, case with most people. In the first
a strong sense of individual ego. One cannot
case, people tend to be absorbed in getting
exist with the other in the same way that total

'high' on psychic experiences, which eventually
darkness cannot exist at the same time as total
leads to self-centredness. In the second case,
daylight. But don't worry if you are very
people tend not to have the incentive to change
egotistical. Accept the situation. You are not
their ego-centred attitude to others, even if
alone. But if you have aspirations to tread the
they recognize them in the first place. It is only
spiritual path then question all your ego when the ida and pingala are balanced that motives. You need not stop acting egotistically, there is a reasonable balance between inner
merely know that your actions aie self-centred.

unfoldment and outer expression; it is here

This in itself will slowly help to reduce ego—
that the ego identification becomes less.

centred actions and thoughts. It will not

This balanced attitude towards life is very
remove the ego, but it will help to reduce it.

important, and is clearly stated in the scriptures.

The ego must exist at all stages of spiritual life

Christ said: "Look within", but he did not until the culmination has been attained.

mean people to lose themselves in psychic

The best way to progressively reduce the
adventures. He said look inside but also "Love
power of the ego is to combine the ida and
thy neighbour" and "Love thy enemy". This pingala paths; integrate your duties and work
important point is often missed or forgotten.

in the world with meditational practices. This

The Mahayana Buddhist system emphasizes
will help you to gain understanding of the
that you should not seek nirvana (liberation)

inner world. T h e knowledge that you gain of
for your own benefit. You should seek nirvana
the inner world will automatically reduce your
for the sake of other people. This is embodied
egotistical tendencies in the outside world, and
in the ideal of the Boddhisattva, It is very easy your new relationships with the external world to miss the significance of this idea. T h e will in turn help you to go deeper into the Mahayana Buddhists say that a person should
realms of the inner being. T h e ego will be
not be satisfied until he has gained liberation
slowly whittled away.

of all other beings. Of course, this is rather an

In spiritual life it is essential to balance inner
impossible task, and is not really intended to
awareness with external expression. Ida must
be taken literally. The purpose of this ideal is
be in balance with pingala.

to indicate that spiritual awakening should not
be and cannot be egotistical. It cannot be a

Selfishness and selflessness
personal thing; it is not possible. The spiritual

Selfishness and selflessness are mutually path does not mean that you only unfold your exclusive. Where there is one, there cannot be own nature and potential; it means that you
the other. If a person is selfish in an action or
simultaneously understand and tune in with
thought, then he cannot also be selfless. One
the nature of others.

leads to awakening of human potential while

The implications of the sayings of Christ
the other prevents it. Selfishness is an obstacle,
and the precepts of Mahayana Buddhism are
while selflessness is a necessity. But of course,
that one should have aspiration for awakening
selfishness cannot be wiped out instantane—
one's potential, but that one should not
ously; it takes time. This is the purpose of
become lost in continual thoughts of personal
yoga practices (sadhana). As you expand
self-development and progress. There has to
awareness and change your attitudes corre—
be a balance between ida and pingala. You
spondingly in the outside world, then your
have to develop inner awareness, relate this to
ego motives will gradually reduce.

the outside world and change your attitude to

This is directly related to the ida and pingala.

other people and things along harmonious

If you concentrate too much on ida (intro—
lines. One must develop understanding of both
version) then your ego will not reduce. You
oneself and others and tiy to follow the rule:

will make little headway in realizing your

"Do to others as you would wish them to do
potential beyond a certain point. If you are
unto you."

totally involved in the outside world, without

The balance of the ida and pingala is the
any inner awareness, then again there will be

'middle path'. It is basically the same path that

627

Buddha advocated but put in different words.

This balanced attitude towards life, both
internally and externally, will bring greater
selflessness. It will arise spontaneously
through understanding brought about by the
simultaneous development of inner awareness
and outer expression. It arises t h r o u g h
simultaneous balancing of the ida and pingala
at all levels. This is the way to unfold the
potential that is your heritage. Bear this balance
in mind and apply it as much as possible.

Practise meditational techniques etc. in the
inner world combined with karma yoga in the
outside world. This is so important.

S u m m a r y

We have discussed the meaning and implications of ida and pingala at the following levels:

1. Physically in relation to the sympathetic and parasympathetic nervous systems, and in
turn the organs and functions of the entire
body. Balance of ida and pingala at this level
helps to maintain or bring about perfect health.

2. Mentally and pranically with regard to
energy flows and direction of thoughts.

Overstimulation of either the ida or pingala
aspect of the psyche can bring disharmony.

There must be balance.

3. Inner awareness and outer expression.

Failure to develop inner awareness and also
rejection of external actions both act as obstacles on the path to higher understanding and
bliss. There must be detachment from both
inner and outer events, but with continued
participation in the world and simultaneous
development and intensification of inner
awareness.

Balance of ida and pingala at all levels is
most important if you want to gain good health,
if you want peace of mind, and if you want to
attain understanding of your own being6.

N o t e s

1 T h e chakras have been fully discussed in Lessons 19, 20 and 21

2 Book II, Lesson 19, Topi c 2

3 Book II, Lesson 20, Topi c 2

4 For furthe r details refer to Book II, Lesson 23,

Topic 2

5 For mor e information refe r to Book I, Lesson 4,

Topic 3

6 For the second part of this discussion refer to

Book II, Lesson 23, Topic 1

628

Topic 5

Anahata Chakra

The anahata chakra is the fourth chakra,
and the objects of the world for what they are.

coming after the mooladhara, swadhisthana One begins to accept their nature, with its and manipura chakras. It is located in the heart faults and positive qualities, and to realize that
region of the spine.

everyone and everything is acting according
to its swadharma. All things are performing

Definition
specific roles, like actors on a stage, in accor—

The word anahata means 'unstruck' or 'undance with inherent qualities. A lion acts like a
beaten'. Therefore, the anahata chakra is the
lion because it is designed to act like a lion. A
centre of unbeaten sound. That is, the cosmic
stone acts like a stone because it has been
sound ( shabda brahman) is heard at this centre designed to be like a stone. A human acts in a

. . . a sound that does not arise as a result of
specific manner because of the inherent human
two objects hitting each other as do other
design. This design is swadharma.

sounds. T h e sound that is heard is uncaused.

T h e attributes of a person at the level of

This chakra is also widely called the hridaya
understanding of the anahata chakra are
chakra, heart centre, because of its location.

described in the Shut Chakra Nxrupana (verse 27) as: "Foremost among the yogis he is ever

Attributes
dearer than the dearest beloved husband of a

This centre is widely regarded as the centre of
woman. He is wise and performs noble deeds.

consciousness (jivatma) in man. Because of

His senses are under control. His mind is
this, many sects say that this is the best place to
concentrated and ever engrossed in reflection
concentrate during meditational practices. In
on Brahman. His inspired speech flows like a
the Yoga Sutras of Patanjali (3:34) it says: "The stream of clear water . . . "

Atma is realized by reflection at the heart centre

At the level of the anahata chakra, one begins

(anahata chakra)." In this context, one can
to become more creative, whether in the field
create a mental image at this centre in the
of science, art, music, poetry or whatever.

hridayakasha (ethereal space at the heart Many of the well-known creative people of the centre), chant a mantra, continually repeat an world functioned at this level or higher.

enquiry about a certain aspect of existence (as

Above this chakra level there is progressively
in jnana yoga) and many other practices. This less identification with limited human existence.

centre is so powerful for it is the seat of

One starts to transcend individual identi—
emotions. These emotions when purified and
fication. One's identification expands. This is
one-pointed are transformed into devotion.

one reason why the jiva (individual embodi—

Opening of this chakra produces intense ment of consciousness) is said to reside at feelings of bhakti. One's emotional or devo-anahata.

tional power flows in one constant stream, in
one direction, transforming the being of an

T h e ananda kanda
individual. The mind becomes overwhelmingly

Just below the anahata chakra there is a minor
one-pointed which leads to transcendence.

centre called the ananda kanda, the root of T h e anahata chakra is the level where one
bliss. It is here that many people create an
begins to accept and love everyone and every—
image of their ishta devata (personalized deity)

thing unconditionally. One begins to perceive
and worship mentally. It is a centre where
that though people and objects may have gross
devotion is intensified.

aspects and differences, they are really embodi—

At this centre there is said to be a celestial
ments of perfection. One begins to love people
tree. In the traditional scriptures it is called

629
kalpa vriksha (wish fulfilling tree), kalpaka and together form a hexagon (Star of David). T h e kalpa taru, all with the same meaning. It is said upward pointing triangle indicates the direction
to be in Indra's heaven and that it grants all
of higher understanding and awareness - the
wishes. Of course, this belief is wrapped up in
spiritual path. The downward pointing triangle
so many stories and myths, but it represents a
indicates the direction of descent into lower
great truth: that at the level of anahata chakra
states of awareness and understanding. T h e
one tends to receive what one wishes for. This
anahata chakra is a midway point on the path
is a strange thing, but nevertheless an aspect
between mundane levels of existence at the
of the ascent into the realms of higher
mooladhara chakra and transcendental levels
understanding. One's wishes will tend to bear
at the ajna and above. The upward pointing
fruit if the sankalpa (wish or resolve) is strong
triangle indicates Shiva (consciousness) and
enough. This applies to both positive and
the downward triangle represents Shakti (the
negative wishes. Therefore, a person at this
power of manifestation and creator of limita—
level must be careful not to make negative
tion and individuality). At the level of the
resolves otherwise there will be destructive anahata there is perfect balance between these and painful results. For example, it is possible two aspects of existence in the individual. The
to bring about severe illness by mere thought
upward pointing triangle indicates the path of

(sankalpa). However, the law of existence
nivritti, the return to the source of being; the
makes it generally impossible for people with
downward facing triangle means the pravritti
negative attitudes to ascend to this level. There
path, the path of entanglement in the world of
has to be a degree of self-purification before
illusion. There are also many other meanings
one rises to the level of the anahata chakra,
behind the two triangles.

otherwise negative thoughts and ambitions

At the bottom of the lotus there is the mantra
could easily destroy and cause great harm.

(yam). This is the bija (seed) mantra of the

In some tantric texts the kalpa vriksha is
anahata chakra.

also called chintamani. The Sanskrit word chinta In the centre of the diagram there is a candle
here means 'thoughts' and m an; means 'jewel'.

flame, which symbolizes the spark of life and

Therefore, chintamani means 'the jewel of consciousness that exists in all things and which thought'. It is said that the chintamani is a tree is particularly luminous in man. It represents
growing in the middle of a divine lake. The
thejivatman (the divine light in man). In some
divine lake is located in the middle of a beautiful
traditional diagrams of the anahata chakra the
garden. The garden is said to be the abode of
flame is represented by a lingam instead. It is
divine beings. T h e meaning of this scene is
called the bana lingam, and is said to be golden that people who live at the level of anahata
in colour and lustrous like ten thousand suns.

chakra have a divine awareness, and that Both the lingam and the flame have the same whatever they wish will happen.

meaning as the akhanda jyoti (eternal flame) We don't ask you to believe the implications
that is kept burning day and night in many
behind this centre called the ananda kanda; it
ashrams. T h e light of consciousness spreads
is better to tread the tantric-yogic path and
out in all directions - it is unlimited. This is
discover the experiences for yourself.

symbolized in the diagram by the four rays
radiating out in four directions.

Symbolism

The anahata chakra is the centre of devotion;

There are various ways of symbolizing the
therefore, the colours of the given diagrams
anahata chakra. T h e diagram that we have
have been printed to convey an emotional
given is one. The central figure is a blue lotus
tone. Incidentally, one of the greatest symbols
with twelve petals. In many traditional diagrams
of the anahata chakra is Hanuman, the monkey
the petals are inscribed with the following deity of the Indian scripture called the Rama-Sanskrit letters: ^ (kam), TsT (kham), ^ (gam), yana. It is he who shows total devotion to

(gham), (nam), ^f (cham), (chham), Rama in every action and thought. It is this (jam), ff (jham), ^f (nam), Z (tam) and (tham). devotion and identification that leads directly We have omitted these letters in our diagram to transcendence.

for the sake of simplicity. In the centre of the

Much more can be said about the symbology
lotus there are two interlaced triangles, which
of the anahata chakra, especially with regard

630
to deities etc. We leave you to see more in the As you breathe out, feel the breath being symbolic diagram.

pushed inwards through the anahata kshetram
to the anahata chakra in the spine.

Location

Try to feel the exact locations of the chakra

Anahata chakra is located in the spine directly
and kshetram.

behind the heart; though perhaps directly Continue in this way for about 10 minutes.

behind the centre of the chest is a more exact

Then synchronize the mantra Aum with the
description.

breathing process: Aum with inhalation and

At first the mental location of the anahata

Aum with exhalation.

chakra is quite difficult. A useful aid in Feel the breath and the mantra piercing the developing sensitivity to the exact point in the chakra and kshetram in the same way as already

-pine is as follows: place one finger at the
described.

centre of the chest; place the other hand

Continue in this manner for the time that you
behind the back and try to place a finger on
have assigned for the practice; at least 10
the spine at the same horizontal level as the
minutes is recommended.

finger in the front of the body. If necessary
use a mirror or the help of another person to

Integration with Ajapa
find exactly the right position. Then apply a

In this topic we have described ajapa stage 3'.

greater pressure on the spine with the finger.

As the breath moves up and down between

With the eyes closed, feel the sensation of the navel and the throat, feel the piercing of pressure and try to locate the exact position.

the manipura and anahata kshetram. With

With time and practice this will help you to find
practice this will become very distinct.

the exact location of the point of the anahata
chakra.

CHAKRA SHUDDHI

(PURIFICATION T H E CHAKRAS)

Anahata kshetram

The point on the front of the chest in front of

Location of the other chakras
the anahata chakra trigger point is called the

Over the previous three lessons we have given
anahata kshetram. It is widely utilized in kriya techniques for locating and gaining sensitivity
yoga practices. You should be able to mentally to the mooladhara2, swadhisthana3, and mani-locate this point as well as the chakra trigger pura trigger points4, and the corresponding
point in the spine. T h e following practice will
kshetram. If you can now locate these points
help you to be able to do this.

easily and clearly, then you can start to practise
chakra shuddhi instead. This practice is very ANAHATA SHUDDHI
simple and is as follows:

(PURIFICATION OF ANAHATA)

Take a comfortable sitting position.

Close the eyes.

The method of locating the anahata chakra

Begin with the mooladhara chakra.

and kshetram is called anahata shuddhi - the Centre your attention at mooladhara chakra2.

purification of the anahata. It is veiy simple

Mentally chant Aum 21 times, synchronizing
and the procedure is as follows.

the chanting with the pulse beat at mooladhara.

Sit in a comfortable pose.

Then repeat the same thing first with the

Hold the back straight, but without strain.

swadhisthana chakra and then the kshetram;

Close the eyes.

chant Aum mentally 21 times at each location

Be aware of the expansion and contraction of
in coordination with the pulse3.

the chest as you breathe in and out.

Then repeat the same thing with the manipura

Feel as though the breath is being pulled in
chakra and kshetram4.

and out at the chest (anahata kshetram) as the

If you have time, repeat the whole process,
chest expands and contracts.

starting again from mooladhara.

As you breathe in, feel the breath being pulled

If you wish you can use a mala to record the
from the anahata chakra trigger point in the

21 chants at each location. Tie a knot after the
spine through the anahata kshetram and twenty-first bead. Then rotate the mala at each outwards in front of the body.

location until you reach the knot; then reverse

631
the rotation back to the sumeru bead5. It is important however that most of your attention is on feeling the mantra vibration at the chakra
and kshetram sites, the minimum being directed to the rotation of the mala.

We suggest you practise this technique from
now onwards to develop sensitively to the
chakra and kshetram locations. If you have
difficulty in feeling these sites then continue
with the individual chakra practices described
previously.

N o t e s

1 Topi c 5 of this lesson

2 Book II, Lesson 19, Topi c 2

3 Book II, Lesson 20, Topic 3

4 Book II, Lesson 21, Topi c 3

5 Book II, Lesson 14, Topic 5

632

Topic 5

Asanas: Sirshasana (Part 2)

Sirshasana is not dangerous if it is developed

T h e tests clearly indicate that the amount of
gradually over a period of time, and providing
air breathed per minute (minute ventilation)

the basic rules are carefully followed. Many
during the performance of sirshasana was
people are apprehensive, suspicious and dis—
considerably reduced. T h e frequency of respi—
inclined to do it.

ration (the number of breaths per minute) was

It is often pointed out that it seems unnatural
lowered. Oxygen consumption by the tissues
to invert the body for a period of time and if it
increased and the amount of oxygen exhaled
were necessary then we would walk about on
was less, indicating that the transfer of oxygen
our hands. Well, maybe. But man is also to the blood is greatly increased.

designed to do a lot of physical exercise and

There was an increase in the leucocyte (white
not sit in one position for protracted lengths
blood cell) count, implying that the body's
of time. Vigorous and regular exercise speeds
ability to withstand and resist infection is in—
up the blood circulation and ensures that the
creased as the white blood cells are used to
brain receives sufficient well oxygenated blood.

destroy bacteria and other foreign objects in

Exercise also prevents blood stagnating in the
the body.

lower parts of the body such as the legs; lack

These tests are significant and apply if the
of exercise, which is the characteristic of individual is completely relaxed. If the practi-modern city dwelling man, leads to varicose tioner is tense or stressed while performing
veins, haemorrhoids and general inefficiency
sirshasana, then it is possible to obtain contra—
of the organs of the body.

dictory results.

So sirshasana is in a sense an unnatural

From these experiments we can conclude
method of combating an unnatural lifestyle.

that sirshasana allows for a greater possibility

Apart from this, however, sirshasana is an
of adaptive mechanisms in respect to circula—
excellent method of bringing about calmness
tion and respiration.

and concentration in preparation for medita—

In the future, no doubt, more intricate
tive practices.

experiments will be carried out to record and
map out the actual blood flow changes in the

Scientific experiments
brain; how the blood flow to the pituitary and

Various experiments have been conducted to
pineal is modified and how it improves their
measure the changes that occur within the functional efficiency; how other organs of the body during the practice of sirshasana. These body are influenced and so forth. The influence confirm scientifically what we have discovered of sirshasana on brain waves would also be an
from personal experience.

interesting scientific experiment. There is

X-rays taken during the practice of sirsh—
much scope for these kinds of tests and they
asana have shown a considerable shift of the
would put the physical benefits obtainable
diaphragm, changes in the longitudinal and
from sirshasana on a firm scientific basis.

transverse dimensions of the heart, and
widening of the arteries and veins leading to

SIRSHASANA
and from the lungs, especially in the upper

(HEADSTAND POSE) - PART 2
lobes. The significance is that more blood is
travelling to and from the lungs, increasing

Technique for the last three stages
oxygenation. The upper lobe which usually is

The most difficult aspect of mastering sirsh—
not well oxygenated by a normal breath, is
asana is raising the body into the final pose.

washed free of stagnant blood.

Once this is achieved then staying in the final

633

pose presents little difficulty. If you have per—
straight and vertical. T h e n proceed on to the
fected the first three stages, then you are ready
final stage.

to master the last three stages1.

Stage 4: raising the legs

When you can raise your feet off the ground
in stage 3 without losing balance, then you are
ready to do stage 4.

Stage 6: final pose

Slowly raise your legs upwards, taking care to

Slowly raise the feet so that they point upwards
adjust your centre of balance accordingly; that
and the legs become straight.

is, the position of the trunk has to be slightly

T h e whole body should lie in one straight line.

adjusted to counterbalance the weight of the

This is the final pose of sirshasana.

legs.

Make sure that you feel perfect balance; at

Fold the legs upwards and backwards so that
first you may tend to wobble a little, but with
the heels move towards the buttocks.

practice you become very stable in the pose, as

This movement is accomplished by contracting
stable as in the standing position.

the muscles of the lower back.

Relax the whole body as much as possible.

Take care that you maintain equilibrium and

Close the eyes.

you don't fall backwards.

Breathe slowly and deeply.

Stay in the final pose for a comfortable length
of time.

T h e n return to the starting position on the
floor in the reverse order stages 6 to 1.

Points to remember in the technique

• Don't move the head or arms after stage 1.

If you do so you may lose balance. If you
feel discomfort then you should return to
the starting position, make any adjustments
and then again p e r f o r m the asana.

• If you lose balance make sure that you land
on t h e g r o u n d in t h e way previously
described1.

Stage 5: elevating the knees

• Keep the whole body vertical in the final

At the end of stage 4 the knees still point
pose; don't incline it backwards, forwards
downwards.

or sideways.

Keeping the heels near the buttocks, slowly

• Try to relax as many muscles as possible in
raise the knees upwards.

the final position.

In the final position of stage 5 the knees should

• Don't point the toes upwards in the final
point directly upwards, with the feet pointing
pose for this contracts the leg muscles and
downwards.

will impede free drainage of blood from

Make sure that the spine and thighs are in line,
the legs. Relax the feet and legs.

6 3 4

• Try to ensure that most of the weight of the to the extra blood pressure that occurs in the body is supported on the head in the final
final pose. Also, the neck muscles must be
position and not the arms. The arms should
slowly strengthened; in fact the entire body
be used mainly to maintain equilibrium. At
must be gradually accustomed to the inversion
first you may be inclined to use the arms to
of the body. You must use your common sense
provide much of the support for the body;
in deciding how long to remain in the final
there is nothing wrong with this, but over a
pose. If you feel the slightest fatigue, trembling,
period of time try to gradually let the head
head strain or general anxiety then stop doing
take the main supportive role.

the asana.

Eventually you should aim to stay in the

Returning to the ground
final position for at least three minutes, since it

You should return to the starting position by
takes a minute or so for the inverted position
doing the stages in reverse order. The body
to bring changes in the body, especially the
should be lowered slowly and with control. blood flow to the brain and the drainage of Don't let the body drop down, try to come blood from the legs. Under no circumstances
down so gently that the feet make no sound
should you strain or stay in the final pose for
when they touch the floor.

longer than is comfortable.

Breathing, awareness and duration

Counterpose

In the starting position breathe in. Hold the

More than most other asanas, the counterpose
breath inside while raising the body to the
to sirshasana is essential to return normality
final pose. Breathe slowly and deeply in the
to the body functions. Various types of
final position. Breathe in deeply and then hold
counterposes are recommended by different
the breath as you lower the body to the starting
people. Some people advise tadasana, others
position.

shavasana and some say that the body should

While raising and lowering the body, the be massaged in a standing position. We attention should be on correct movement, recommend the following procedure: remain
synchronization of the different movements
in the kneeling position for about thirty
and on maintaining balance. In the final seconds with the head on the ground after position you can be aware of breathing, or the having lowered the body from the final pose,
centre of the head, or you can visualize any
then do tadasana for about a minute2. While
psychic symbol in front of your closed eyes.

doing tadasana, try to remain balanced on

You can choose anything. Beginners, however,
tiptoes for the whole minute, with the eyes
should direct their awareness to maintaining
focussed on a point on the wall in front of the
balance.

body. If you wish, you can practise shavasana

Experts who are in perfect health and who
for a few minutes after tadasana3.

have been doing sirshasana for many years,
can practise for up to thirty minutes. But we

Sequence
don't recommend this to most people, espe—

T h e order in which sirshasana should be done
cially beginners. Prolonged duration by in the daily practice program depends on inexperienced people could cause more harm various factors.

than good. Furthermore, we strongly recom—

If you only do asanas without pranayama
mend that anyone wanting to do sirshasana
and meditative techniques, then practise
for more than five minutes at a time should
sirshasana at the beginning of the program.

consult a yoga school or ashram for guidance.

This will increase attentiveness so that you

Beginners should start with no more than
gain the most out of the other asanas. If your
thirty seconds. This duration can be gradually
practice program includes pranavama and/or
increased by about ten seconds a day (about
meditative practices then you should do
one minut
sirshasana e per week) unti
immediately
l th
aftere duratio
the othenr is five
asanas.

minutes. At this point you should seek expert

T h e reason is that the other asanas loosen up
advice. This slow increase in duration is the body so that you are less distracted by important, for it allows the blood vessels in the physical aches and pains during pranavama
brain to slowly adjust and accustom themselves
and meditative practice. they also enhance

635
awareness and wakefulness. Sirshasana then Temporary restrictions
intensifies the awareness so that one gains the

Sirshasana should not be done under the
most out of the subsequent practices of prana—
following circumstances:

yama and meditation.

• If your bowels are excessively full.

Beginners should generally do the practice

• If you feel physically tired.

after other asanas when their system has been

• If you have a headache or migraine. These
purified and balanced.

conditions are often associated with a
slightly elevated blood pressure in the

Time of practice
brain; if you do sirshasana then the condi—

Sirshasana can be done at any time during the
tion will be aggravated.

day, but it should not be done for at least

• Directly after eating a meal (three to four
three or four hours after meals and for thirty
hours should have elapsed before
minutes after vigorous physical exercise. T h e
attempting the practice)

ideal time to practise is early in the morning

• Until thirty minutes have elapsed after
before breakfast.

intense physical exercise, as the blood will
contain excessive impurities associated with

Persons who should not do sirshasana
byproducts of muscular activities. These

There is a wide range of people who should
impurities must firstly be eliminated from
not attempt sirshasana. They include sufferers
the blood in the normal manner through
of the following ailments:

urination, perspiration or respiration. Sirsh-

• High blood pressure
asana can be practised after other asanas

• Weak or malfunctioning heart
since these do not build up the toxic levels

• Cerebral or coronary thrombosis
of the blood; in fact if they are done cor-

• Arteriosclerosis
rectly, they will reduce blood impurities.

• Weak eye blood vessels

• During pregnancy or menstruation.

• Conjunctivitis and chronic glaucoma

• Sirshasana should be immediately terminat-

• Any form of haemorrhage in the head
ed if you develop a headache, feel dizziness,

• Otia (inflammation of the ears)

perspire profusely, become very hot, have

• Chronic catarrh (sirshasana can help in the
palpitations of the heart or if you feel
early stages, but can aggravate the condition
generally uncomfortable.

in the later chronic stages)

• Also discontinue the asana if you feel any

• Slipped disc (if you have a slipped disc it is
suffocation.

very difficult to raise the body to the final

These rules may seem rather numerous,
pose)

but they are necessary so that you don't harm

• Extremely impure blood, since the impuri—
yourself.

ties could be directed into the brain. If you
are not sure about the condition of your

General advice
blood then you should seek expert advice.

T h e r e are no specific age restrictions for

One sure indication of impure blood is practising sirshasana, but elderly people should chronic constipation and excessive spots be careful.

and pimples.

In the final pose, you may initially experience

• Kidney problems, since this could possibly
partial blockage of the nose. Try to persevere
imply that your blood is not being efficiently
and you should find that the b r e a t h i n g
cleaned of waste materials.

becomes easier after a short period of time.

This is only a brief list. There are many

Don't breathe through the mouth. If breathing
other types of ailments which preclude the is too difficult then terminate the asana for a practice of sirshasana. Again if you are not minute or so and then repeat.

sure, contact a yoga school or ashram for

Like all asanas, it is not necessary to use
proper guidance.

excessive energy to practise sirshasana. In—

Before attempting to practise sirshasana, tense effort is a definite sign that you are make sure that you are not one of the people either doing sirshasana incorrectly or that you
who should not do it.

should not be doing it in the first place. Try to
perform it with as much relaxation as possible.

636

Benefits
tom of the disease manifests in malfunctioning

The benefits obtainable from regular practise
of the pancreas. It is believed that with
of sirshasana are extensive. T h e following is
sufferers of diabetes, the pituitary secretes
merely a summary.

too much diabetogenic hormone. Medically, it

Perfect health of the brain cells allows the
is very difficult to interfere with the functioning
orain and in turn the physical body to function
of the pituitary gland, and so modern medicine
efficiently and to full capacity. T h e thought
is forced to treat diabetes with insulin. Sirsh—
processes are allowed to manifest more vividly.

asana, however, acts directly on the pituitary

Sirshasana directs an enriched oxygenated gland by improving the blood supply and this supply of blood to the brain cells. This blood has been found to be a great help in combating
flow is at a slightly increased pressure due to
diabetes. This is especially true if sirshasana is
action of gravity. Blood vessels are very elastic
supplemented with other relaxation practices
and can dilate or constrict according to the
of yoga which reduce the tension level that
prevailing blood pressure. Therefore, the interferes with the normal working of the higher blood pressure in the brain dilates the pituitary. So if you are a diabetic, and there are
blood vessels and opens out those that have
no further serious ailments, then we suggest
become closed or blocked. This means that
you start practising sirshasana as well as other
the entire brain and all the billions of cells
yogic techniques.

receive more nourishment. Consequently all

Sirshasana has also been found to be a great
the cells are rejuvenated and thereby work
help in combating sexual disorders such as
more effectively. The extra flow of blood under
prostate problems, hydrocele, leucorrhea,
a slightly elevated pressure also flushes out
spermatorrhea and all general menopausal
accumulated toxins and general waste material
and menstrual ailments. If you refer to the
from the brain cells. This is analogous to previous discussion on the endocrinal system, cleaning accumulated dirt in a blocked pipe by you will appreciate how all the complex sexual
using a strong flow of water, it may take only a
functions are controlled by the pituitary gland4.

few minutes to clean a pipe in this manner, and Sirshasana helps to relieve sexual disorders in
the improvement in the normal flow through
a number of ways.

the pipe is great. It is similar with the brain;

• It improves the efficiency of the pituitary
though sirshasana may be done only for a few
and the hypothalamus (the brain centre
minutes every day, it can rejuvenate and
that in turn controls the pituitary gland).

revitalize the entire brain. In turn, the whole

• It dr ains blood from the associated sexual
body health can be greatly improved.

endocrinal glands (ovaries or testes) and

Such ailments as headache and migraine are
the associated sexual organs; this also
believed to be partly caused by compression
improves their functional efficiency.

of certain blood vessels in the brain. Sirshasana

• Sirshasana combined with relaxation or
helps to relax and strengthen these vessels
meditative techniques of yoga helps to calm
and thereby prevent the occurrence of these
the mind. Anxiety is the greatest factor in
ailments. Note, however, that sirshasana
causing sexual disorders. Calmness of mind
should not be done during the actual time of
automatically leads to perfect health of the
headache or migraine. These ailments are also
sexual functions.

associated with mental tension, so sirshasana

If you suffer from any sexual problems then
helps to prevent these ailments by inducing
we suggest you start practising sirshasana
calmness.

along with other yogic practices.

T h e increased blood flow to the brain

T h e regular practice of sirshasana also acts
revitalizes all the nervous centres and the directly on the thyroid gland in the same way controller of the endocrinal system, the as sarvangasana5, helping to balance the pituitary. In this way, sirshasana helps to rectify metabolic functions and bring about wake—
various types of glandular and nervous fulness and alertness, but without excessive disorders. It can have a significant and positive nervousness. Malfunctioning of the thyroid
influence in relieving diabetes. As we have
gland can result in many ailments either
already pointed out, the probable root cause
directly or indirectly. Sirshasana helps to bring
of diabetes is the pituitary gland4. The symp—
perfect health to this vital gland.

637

Sirshasana helps to improve the operation Sirshasana revitalizes the pelvic and ab-of the sensory organs. That is, it can help to dominal organs, improving their associated
improve eyesight, hearing and the senses of
functions: digestion, elimination, etc., and can
smell and taste. The eyes require a large supply
help to remove related ailments. The drainage
of oxygen in order to work perfectly. T h e
of blood from these organs is also increased
extra supply of blood during sirshasana helps
by the deep breathing and thereby the massage
to bring this about. Besides making the sensory
from the diaphragm acting upwards against
organs more healthy, sirshasana also directly
the weight of the organs. This action actually
influences the brain centres that interpret and
squeezes out the blood.

control the sense organs. Various types of

During inhalation the diaphragm has to
ailments such as myopia, astigmatism, catarrh
move upwards against the weight of the
and general bad hearing have been found to
abdominal organs, strengthening the dia—
improve by regular practise of sirshasana.

phragm since it has greater resistance than

T h e condition of the skin of the face can also
normal. Furthermore, this increases the air
be improved through regular practise of pressure in the lungs slightly and thereby sirshasana. Pimples and wrinkles are often opens up and uncrumples the alveoli (air cells),
caused by i n a d e q u a t e removal of waste
improving the oxygen-carbon dioxide ex—
materials and insufficient nourishment from
change within the lungs, which means that the
the blood. Sirshasana directs an oxygen rich
body receives more oxygen and removes more
flow of blood to the facial skin thereby unwanted carbon dioxide. This supplements improving the complexion.

the health benefits obtained from the improved

There are a number of people who claim to
blood circulation to the brain.

have transformed grey hair into its original

Sirshasana gives many more benefits. Also
colour through the practice of sirshasana.

with many ailments, the influence is more

There are also people who now have a good
subtle or indirect; as such it is difficult to
growth of hair through the same practice, attribute the effect directly to sirshasana.

having been partially bald before. This is not

Practice improves the sense of balance and
really surprising since greying of hair and
helps to relieve neurasthenia (caused by
balding are often due to bad blood circulation
malfunctioning of certain nervous centres in
in the scalp. Sirshasana does not only direct
the brain). Memory power, intellect, concen—
enriched blood to the brain, it also sends it to
tration, etc. are all mental functions, yet it is
the scalp. However to gain this kind of through the brain that they are expressed.

spectacular result sirshasana must be practised
for a long period every day, longer than we

Opening up the dormant pathways of the
would recommend for the average person. If
brain
you wish to do sirshasana for this purpose

As one treads the path of yoga, or any other
then we suggest you seek expert guidance.

mind expanding system, the body and mind

While the upper part of the body receives
become progressively purified. This also
an extra supply of blood, the lower parts are
includes the brain. Furthermore, dormant
drained of blood. This has beneficial repercus—
nervous pathways are opened up to take
sions, since there is a tendency for blood to
greater flows of nervous impulses; this occurs
stagnate in the legs, in the pelvic and abdominal
in conjunction with the modification of the
organs. This drainage removes impure stag—
pranic pathways within the human framework.

nant blood so that it can be replaced with

Sirshasana helps to open up these brain
pure, oxygenated blood after terminating channels and to facilitate the expanding of sirshasana. Two very common ailments are brain capacity. T h e capacity of the brain is varicose veins and piles (haemorrhoids) caused heightened in order to receive and cope with
by accumulation of blood in the legs and anus
more intense flows of energy and awareness.

respectively. This places great pressure on the

The brain becomes a more efficient instrument.

blood vessels and in time causes them injury.

Regular practise of sirshasana relieves pressure

Sirshasana and meditation
on the vessels for a short time and is a great

Sirshasana improves the blood flow to the
help in alleviating either of these ailments.

pineal gland. Compared to other organs of

638
the body, this tiny gland has the second largest blood supply per unit weight (first is the kidneys). Stimulation of this gland, by improving the blood flow or otherwise, helps to
increase awareness of the more subtle realms
of your being. Sirshasana directly stimulates
this gland and thereby intensifies awareness.

As such sirshasana if done for prolonged
periods of time can be considered as a
meditative practise in its own right. Because of
other factors, however, we don't suggest that
you practise sirshasana for more than a few
minutes without guidance. Therefore, you can
use sirshasana, practised for short periods, as
a method of intensifying awareness and making
perception more subtle in preparation for other
traditional meditative techniques.

The brain is a switching station between
your individuality and the more subtle layers
of the mind. The more efficient the brain
becomes the more able it becomes to tune in
with more subtle layers of existence. In this
sense we say that each individual has vast
untapped potential. All yogic practices, and in
particular sirshasana, gradually make the brain
more sensitive.

Notes

1 Book II, Lesson 21, Topic 4

2 Book I, Lesson 11, Topic 3

3 Shavasana: Part 1 - Book I, Lesson 1, Topic 5

Part 2 - Book I, Lesson 2, Topic 8

4 Book II, Lesson 21, Topic 1

5 Book II, Lesson 16, Topic 2

Topic 5

Pranayama: Practice

In this lesson we have given a long discussion

T h e previous ratio was 1:8:6:2:1:8:6:2 for
on Ida and pingala, which should clearly inhalation: inner retention: exhalation: outer indicate the importance of these two polarities retention: inhalation: inner retention: exhala—
of being. On a physical-pranic-mental level,
tion: outer r e t e n t i o n . Maha b a n d h a is balance can be greatly influenced by practices
performed during outer retention only. If you
of pranayama, specifically nadi shodhana can comfortably perform the bandha with this pranayama stages 1 and 2'. These are pre-ratio then do so, but it must be without any liminary stages, but they are nevertheless strain. If necessary adjust the ratio according important techniques for ensuring balance to your own capacity. Experiment, find out between ida and pingala. If you have the time, the ideal ratio and practise it.

and only if you do, we suggest that you practise
these two stages before the more advanced

Relevance to kriya yoga
stages of pranayama and meditative practices

Maha bandha is directly utilized in kriya yoga
such as ajapa. This will help you to gain the
practices; therefore, mastery is essential. We
most out of these practices, if the flow in the
urge you to practise it regularly, but without
two nostrils is balanced however, it is not
straining. This will be a valuable preparation
necessary to practise these balancing for kriya yoga in Book III.

techniques.

MAHA BANDHA (THE GREAT LOCK)

Uddiyana bandha combined with jalandhara,
as previously described, and moola bandha is
called maha bandha. The method is as follows: Practise uddiyana b a n d h a combined with
jalandhara bandha2.

Then contract the perineum as described in
the practice of moola bandha3.

This is the final position.

Retain your breath for as long as comfortable.

Then release moola bandha, uddiyana and
finally jalandhara bandha.

This is 1 round.

MAHA BANDHA COMBINED

WITH NADI SHODHANA

If you have mastered the previous pranayama
technique, then you can now incorporate it

N o t e s
with maha bandha4. T h e method is exactly the

1 Book I, Lesson 3, Topi c 4; Book I, Lesson 4,
same, but instead of doing uddiyana and

Topic 5 and Book I Lesson 5, Topic 4
jalandhara bandha, you now do maha bandha,

2 Book II, Lesson 18, Topi c 3
with external b r e a t h r e t e n t i o n (bahir 3 Book II, Lesson 19, Topic 4
kumbhaka).

4 Book II, Lesson 18, Topi c 4

640

Topic 5

Meditation: Ajapa Japa (Stage 3)

The main difference between japa and ajapa is

Tantra. In the Yoga Chudamani Upanishad it that japa generally functions on the conscious
says: "The breath comes out with the sound
plane of the mind, whereas ajapa reaches down

Ha (Ham) and is taken in with the sound Sa into the subconscious plane. At this present

(So). Thus each individual continuously repeats
moment, while reading this book, you are
the mantra Hamsa . . . Hamsa . . . Hamsa
conscious of the external world and of the

(Soham . . . Soham .. . Soham). Therefore, this
surface levels of the mind. But the mind is also
mantra is repeated throughout the day. This
functioning at other levels below the level of
is called ajapa gayatri and can bring liberation conscious perception. T h e subconscious mind
to yogis." (v. 31, 32, 33)

is a turmoil of fears, worries, tensions, desires,

This indicates the power of continuous ajapa.

etc. We generally only experience the reflection

This is further emphasized in the Kularnava
or manifestation of these deeper aspects of

Tantra: "The more you repeat this mantra the mind when they rise to surface perception.

(Soham or Saham), the greater the fruits both

Ajapa is a method of consciously perceiving
temporal and spiritual. Therefore, with intense
these hidden levels of the mind. T h e practice
effort, in all conditions, at all times, you should
of ajapa makes one's sensitivity and perception repeat the mantra." (chapter 3) more subtle so that one begins to explore the Continuous repetition makes the mantra
mind.

penetrate the deeper layers of the mind, and
the mind becomes harmonized and one—

AJAPA JAPA - STAGE 3
pointed, leading to meditation. If you have
the determination, then follow the advice given

Continuous practice
in the scriptures. It is by no means an easy

We are teaching the practice of ajapa which is
undertaking, but the fruits of your effort will
done for a fixed duration every day. If you are
be to unlock the potential of your mind.

inclined, there is no reason why you should
not try to do ajapa twenty-four hours every

Technique
day. But we warn you: it is difficult and requires

It is important that you don't proceed to stage
sustained effort. If you wish to adopt this

3 until you have mastered the two previous
twenty-four hour a day sadhana then there is
stages, spending at least two weeks to one
no need to slow down the breathing rate as
month on each stage1. This is important, for
described in stage 1 and 21. Only try to be
one stage automatically leads to the next.

aware of the breath and the sound Soham, that In stage 1 the mantra Soham was synchro-it makes. It does not matter whether the breath nized with breathing. In stage 2, the mantra
is fast or slow; only be aware of it and the

Hamso was merged with breathing. In stage 3
associated mantra. It can be done while walking,

Ham and So will be regarded as totally separate talking, eating, working, sleeping or whatever entities, Ham being synchronized with exhalayou do in your daily life. Everyday activities
tion and So with inhalation. The method is as are continued but with a background of the
follows:

Sa ham mantra.

Take a comfortable sitting position.

This is an extremely powerful technique that

Close the eyes and relax the whole body.

has been utilized by many of the great yogis

Hold the back straight, but relaxed.

such as Kabir Das. It is a method that is widely

Become aware of the breathing process,
mentioned in many well-known scriptures such
making it slower and deeper.

as the Yogasiksha Upanishad and the Kularnava Do ujjayi pranayama and khechari mudra2.

641

Be totally attentive to the breathing.

maintain them throughout the practice. If you

Do this for a few minutes.

become tired, especially with khechari mudra,

T h e n imagine that the breath is moving then release the tongue lock for a short time, upwards and downwards between the navel but it should be recommenced. These two and the throat.

practices are very important.

Imagine that you are pulling, sucking the air
upwards from the navel to the throat as you

Ajapa and kriya yoga
inhale.

This is a reminder that ajapa is an essential

Imagine that you are pushing the air down—
preliminary practice for kriya yoga. If you have
wards from the throat to the navel as you
not started doing ajapa yet and you want to
exhale.

practise kriya yoga in the near future, then we

Continue in this manner for a few minutes.

urge you to begin practising ajapa on a regular

Then merge the mantra So with inhalation.

basis. If you don't you will find kriya yoga very

And Ham with exhalation.

difficult. . . you will fail to reap the benefits. It Don't be aware of either Soham or Hamso . . .

is important if you are serious about practising
only be aware of the mantra So with the kriya yoga to find the time to practise ajapa incoming breath and Ham with the outgoing every day.

breath; So and Ham should not be continuous or joined with each other; they should be
completely separate entities.

At the end of inhalation So stops.

Ham starts at the beginning of exhalation.

Ham stops at the end of exhalation.

So starts at the beginning of inhalation.

With the upward moving breath - inhalation
hear the sound So.

With the downward breath - exhalation - hear
the sound Ham.

Maintain this awareness of the individual
mantras and the up and down breathing
process for about 5 minutes, then stop the
practice and become aware only of the
chidakasha (the space in front of the closed
eyes)3.

Only be a witness to whatever happens in
front of the closed eyes.

If you see images or you don't, it does not
matter; only watch as a spectator.

This is the way to confront the contents of the
subconscious mind. After a few minutes,
recontinue the awareness of the two individual
mantras and the upward and downward
movement of the breath.

After 5 minutes or so, again become aware of
the chidakasha.

After a minute or so return to the practice of
ajapa: mantra and breath awareness.

Continue in this manner for as long as you
have time available.

N o t e s

1 Book II, Lesson 20, Topic 5; Book II, Lesson 21,

Khechari Mudra and Ujjayi Pranayama

Topic 5

You will probably find that you forget to do

2 Book I, Lesson 6, Topi c 5
these two practices during ajapa. Try to 3 Book II, Lesson 13, Topic 5

642

Daily Practice Program

In this lesson we have introduced you to the

Start to practise ajapa stage 3 and try to feel
anahata chakra. We suggest you practise it
the breath and mantra piercing the anahata
regularly in the manner described to locate
and manipura kshetrams.

the trigger point and the kshetram. Over the

If you bave mastered stages 1, 2 and 3 of

Last few lessons we have given techniques for
sirshasana then you should proceed to stages
locating the trigger point and kshetram of the 4, 5 and 6. Please don't attempt the final stages mooladhara, swadhisthana and m a n i p u r a until you have fully mastered the three pre-chakras. If you can reasonably clearly locate liminary stages. This is important.

these points, then we suggest you leave these

Now incorporate maha bandha with nadi
techniques and practise chakra shuddhi. If you
shodhana pranayama as explained in the text.

cannot locate these points clearly then continue
with the the practices that we have already given.

Practice

Minutes

Program I: duration 2 hours

Surya Namaskara

10

Shavasana

4

Shashankasana

4

Ardha Padma Paschimottanasana

4

Bhujangasana

4

Yoga Mudrasana

4

Ardha Matsyendrasana

4

Sarvangasana

4

Matsyasana

4

Sirshasana - Stages 4, 5, 6

5

Tadasana

1

Shavasana

3

Nadi Shodhana Pranayama
with Maha Bandha

15

Anahata Shuddhi

20

Chakra Shuddhi

15

Ajapa j a p a - Stage 3

19

120

643

Program 2: duration 1 1/2 hours Surya Namaskara

10

Shavasana

3

Shashankasana

4

Ardha Padma Paschimottanasana

4

Bhujangasana

4

Ardha Matsyendrasana

4

Sarvangasana

4

Matsyasana

4

Sirshasana - Stages 4, 5, 6

5

Tadasana

1

Shavasana

3

Nadi Shodhana Pranayama
with Maha Bandha

10

Manipura Chakra location

10

Anahata Shuddhi

15

Chakra Shuddhi

10

Ajapa j a p a - Stage 3

9

90

Program 3: duration 1 hour

Suiya Namaskara

5

Shavasana

3

Shashankasana

3

Ardha Padma Paschimottanasana

4

Bhujangasana

3

Ardha Matsyendrasana

3

Sirshasana - Stages 4, 5, 6

5

Tadasana

1

Shavasana

3

Nadi Shodhana Pranayama
with Maha Bandha

10

Anahata Shuddhi

10

A j a p a j a p a - Stage 3

10

60

Try to find the time to practise Chakra Shuddhi.

644

Program 4: duration 1/2 hour for general health benefits

Surya Namaskara

5

Shavasana

3

Ardha Padma Paschimottanasana

3

Ardha Matsyendrasana

3

Sirshasana - Stages 4, 5, 6

3

Tadasana

1

Shavasana

2

Nadi Shodhana Pranayama
with Maha Bandha

10

30

Try to find the time to practise A j a p a j a p a
and Chakra Shuddhi

645

Lesson 23

What is the meaning behind the ida and
pingala? It is trying to tell you a great secret of
spiritual life. It is trying to tell you that there
should not be attachment to the inner phenomena of the mind; nor should there be
attachment to the phenomena of the outside
world. One has to centre right in the middle
where there is pure awareness. This awareness
is neither in the inside world nor in the outside
world . . . it is in the middle and beyond both.

Therefore, try to be detached both internally
and externally. It is only in this way that there
will be the j u m p into the realm of pure awareness . . . the sushumna . . . the subtle, blissful
vortex or tube that passes through all the
chakras. This centring of the ida and pingala
and detachment to both the inner and outer
world is not easy. In fact, you cannot make it
h a p p e n consciously. It can only h a p p e n
spontaneously. But at least bear it in mind in
your daily life encounters and when you practise
yoga techniques. It is this centring, this razor's
edge between the ida and pingala principles
that is the essence of spiritual life.

Swami Satyananda Saraswati

Topic 5

The Balance of Life (Part 2)

Many people are very concerned with the
only in vidya (inner knowledge of the mind or
chakras and practising techniques that unlock
more specifically meditational practices) also
the potential that they represent. There is
enter into blinding darkness." (verse 9) This is nothing wrong with this, but what is usually
a clear statement that should be remembered:

forgotten is that the awakening of these
both those who try to open up the ida (inner
chakras is associated with balance of the ida
world) alone through meditational practices
and pingala. The ancient sages associated the
and those who are concerned only with the
chakras with the ida and pingala for a good
pingala (worldly activities), remain deluded.

reason, knowing that forceful attempts to

The same idea is further expanded in the
awaken the chakras, without corresponding
next verse: " T h e wise have told us that
balance of the ida and pingala, could do more
meditational practices alone and external
harm than good. Many people who have done
activity alone will each give a different result."

too much sadhana without taking care to

(verse 10) A certain level of understanding is
balance and harmonize inner and outer life
attained through total concern with worldly
have found this to be true at their own expense.

activities; another level of understanding is

They have either had bad experiences or have
attained through total concern with explora—
become very ill. So we emphasize: have
tion of the mind through meditational practices.

aspiration to unlock the potential of the chakras,

But each eventually becomes a block to further
but at the same time try to make sure the ida
progress. T h e text continues: "He who knows
and pingala are balanced at all levels. Don't be
both vidya (the inner world) and avidya (the
in too much of a hurry to make progress. The
outer world) crosses the abyss of death through
process should be slow but sure. This will allow
avidya and attains immortality through vidya."

your body, mind and emotions to adjust

(verse 11) These three verses are probably
themselves to new and more refined levels of
the most i m p o r t a n t verses in the entire
functioning.

literature of the Upanishads.

Both extroversion and introversion must

The path of darkness and the path of light
be practised together. Neither must be

In the Indian scriptures, concern only with the
rejected. One must simultaneously do medita—
ida, or concern only with the pingala, is called
tional practices to unfold inner awareness and
the dark path - the path of the pitaras
also work. There should be continual observa-

(ancestors). This is the path of delusion.

tion of and alertness to the inner process of

Simultaneous awakening and balance of the
the mind, while simultaneously acting in the
ida and pingala is called the path of light - the
world. This is the path of light, the path of the
path of the devas (divine beings). This is the
devas. Balance is given to both the ida and
path where there is simultaneous expansion
pingala. One becomes a man of inner knowl—
of inner awareness combined with corres—
edge while acting in the world. Both karma
ponding action in the outside world.

yoga (the yoga of action) and dhyana yoga

This is such an important topic that it is

(the yoga of meditation) are combined and
mentioned in many texts. For the purpose of
integrated into one's life.

illustration and explanation, we will give quota—

Let us explain the meaning of the word
tions from the Ishavasya Upanishad: "Those

'death' given in verse 11. It does not mean
who only follow the path of avidya (action in
death in the usual sense of the word. It means
the outside world) enter into blinding dark—
the death of delusion - the death of laya (loss
ness. Conversely, those who are engrossed
of awareness) during meditational practices.

649

This laya is the greatest block during medi-The path of light ( devayana) and the path of tational techniques; it is the obstacle of darkness (pitriyana) are also mentioned in the unconsciousness. People reach a certain stage Bhagavad Gita (chapter 8:23 onwards), where
in their practices where they are unable to
they are called the northern and southern
maintain awareness. They get lost in a hazy
paths of the sun. It has the same profound
reverie or fall asleep. To progress in unfolding
implications. In the Prashna Upanishad, the one's dormant potential and to tread the sage Pippalada gives a similar analogy and the spiritual path, one must pass beyond this laya.

same message in response to a question by his

The method of overcoming this obstacle is
disciple Kabandhi. There are many other
by doing karma yoga and by interaction with
scriptures that discuss the same theme. If you
the outside world. This laya is excessive tamas
are interested, look in the ancient texts yourself
in one's nature. By intense karma yoga one
for confirmation.

can elevate one's nature so that it becomes
more rajasic. This will counteract the tendency

Work or inner knowledge?

for laya to occur in meditative practices. It is

If we have a pair of hands, a pair of legs and
through work in the outside world that one
good health, how is it possible not to work? If
will exhaust one's samskaras (problems and
we have the tools then they should be used.

negative attitudes, etc.). It is these samskaras

Yet many people are misguided into thinking
that cause this unconscious state to arise. They
that if one wants illumination, or to tread the
tend to clog the mind and prevent clarity. It is
spiritual path, then one should stop work, or
through karma yoga and interaction with other
perhaps reduce one's work and be solely
people and life in general that one recognizes
concerned with the inner workings of the mind.

and eventually removes one's problems. It is

Many people have said that work (karma) and
by doing karma yoga that one is able to cross
knowledge are mutually exclusive; that if you
the barrier of unconsciousness - the 'abyss of
want illumination then you will have to leave
death' (according to verse 11). When the mind
all work and practise meditation day and night.

has been harmonized and purged of gross

All these ideas are totally wrong and have
phobias, problems, neuroses, etc., then one
arisen through misinterpretation of the scrip—
can maintain awareness to cross the sea of laya
tures and the sages. Not only is this idea wrong,

(unconsciousness). It is after this point that
but if followed then it will iead to frustration,
one starts to explore the superconscious lack of progress and blockages on the spiritual realms of being.

path. Many people have made this mistake

What is the meaning of gaining 'immortality
and are still making this mistake. So make sure
through vidya' in verse 11 ? It means that when
you supplement your meditational techniques
one has crossed the 'valley of death' - the
with some form of action.

tendency to become unconscious in medita—

It is very easy to see how this misconception
tion - then one expands awareness to an about work has arisen. Like many misunder-unlimited degree. One is able to transcend the standings, it has arisen through the inadequacy
fetters of existence and eventually merge into
of words to define more subtle implications
a state of samadhi, the state of immortality,
and the fact that words can be interpreted in
beyond the limitations of the mind.

different ways according to the feelings and

Verse 11 contains the essence of spiritual
dogmas of the individual. T h e Sanskrit word
life. It emphasizes that the serious spiritual
for work is karma. Many of the ancient texts aspirant should be both extroverted and clearly state that karma does not lead to introverted, practising meditation or watching illumination, but here karma does not mean
the process of the mind to develop inner work as such; it means rituals and worship awareness, while simultaneously working in performed without feeling or awareness. And
the world to resolve any mental and emotional
this is absolutely true. This type of karma will
problems. This is the path of light where the
not lead to illumination, only dullness and
ida is balanced with the pingala. It is this path
ignorance.

of light that leads to the rising of the kundalini

T h e word karma also means any kind of
within sushumna. It is this path of light that
work that is done blindly and instinctively,
leads to spiritual awakening.

without awareness. This too will lead nowhere

650
on the spiritual path. One should not stop to be balanced by external action; the ida and
working: continue to work, to do karma, but
pingala have to be balanced. T h e mind has to
while trying to maintain awareness. This is
be opened up and purified through both work
achieved by the aspiration and wakefulness of

(karma yoga) and meditative practices.

the individual. This awareness during work is

If you come to this ashram you will also be
also slowly intensified by doing prescribed
expected to work throughout the day. This is
yogic techniques such as asanas, pranayama, not to provide cheap labour for the ashram or meditational practices, bhakti yoga and so for the sake of the ashram upkeep, for there forth. To maintain a balance of the ida and are many other people available and willing to
pingala aspect it is necessary to combine karma
do the work necessary for the smooth func—
yoga with dhyana yoga. To continue to act in
tioning of the ashram. You will be expected to
the world is essential for spiritual awakening,
work for your own sake, for your spiritual
but one's work and actions should be done
progress. This work is one of the most
with as much awareness as possible. Work is
important aspects of ashram life, and actually
the means to recognize one's problems; it also
the biggest problem is not finding people to
helps to express and remove them. So don't
do work, but finding enough work to keep
think of rejecting work or action, but remain
people busy. This work is i m p o r t a n t in
detached and transform mere work into karma
gradually purifying the mind, especially in the
yoga. Try not to be affected by the ups and
early stages of spiritual life.

downs of work, and don't stop working.

Many people try to completely absorb

This subject of work and action combined
themselves in meditative practices. They cease
with meditation is the main theme of the
to take an active part in the world and often

Bhagavad Gita, the classical yogic text par retire to a quiet retreat. Many people, sincere excellence. It constantly emphasizes that one and genuine people have done this for years
should never renounce actions, only their and they have achieved nothing, apart from fruits. One should only renounce attachment frustration and disillusionment. They have
to actions and work. T h e Bhagavad Gita urges followed only the ida path. They have failed to
the spiritual aspirant to work according to the
gain the illumination that they so desperately
dictates of his dharma (role in life that comes
wanted. They did not realize that illumination
naturally, that suits one's abilities) but at the
cannot come until one's karmas have been
same time one should try to become more
worked out. One has to exhaust and express
aware of the inner psycbic world through
the inherent desires and ambitions, otherwise
meditational practice. In this sense, the they merely remain in a dormant state in the Bhagavad Gita is really discussing the balance mind. The samskaras - latent problems, drives of the ida and the pingala, without actually
and attachments to the enjoyments of the
mentioning them by name. T h e whole theme
world - have to be worked out. This can only
of the Bhagavad Gita is balance of ida and
be done by interacting and working in the
pingala.

world, by following the principles of karma

T h e importance of action and work in yoga to the best of your ability. This is the spiritual life is clearly illustrated by the following means to clean the mind of its latent problems.

experience related to us by Swami Satyananda:

This is the pingala aspect. At the same time

"Before being initiated as a swami I used to
one should also follow the path of ida, by
lapse into a state of unconsciousness; I could
trying to be aware while working and acting,
never go past this state of laya. Eventually I
and by trying to expand inner awareness
went to seek the guidance of Swami Sivananda
through meditational practices. This is the way
in Rishikesh. The first thing he told me was:

to spiritual unfoldment. It is not by becoming

You have to work; you have to work out your
a hermit and rejecting the world.

samskaras (mental impressions)'." He could
have said: "Go and practise meditation for a

The path of the wise
few years in a quiet place," but he did not. He If you consider all great illumined sages, saints
said: work', for he knew that this is the only
and yogis you will see a common pattern; they
way to resolve inner disharmonies. Swami always combined the inner knowledge of the Sivananda knew that meditative practices have mind with outer actions. Though they had

651
spiritual illumination they still continued to aware while acting with intensity. Krishna did express themselves in the external world; they
not tell Arjuna to escape from the battlefield at
always worked, but while maintaining inner

Kurukshetra and go to the Himalayas to
awareness. This is the difference between the
meditate and practise austerity. No, Arjuna
average person and the sage. T h e average was told to fight, but with awareness.

person acts without awareness, while the sage

Ramana Maharshi was illumined and al—
keeps a continual flow of awareness. Most though he never did very much intense work, people perform actions (the realm of Shakti) he taught and guided his disciples, working in
with little or no awareness (the realm of Shiva).

the ashram that grew up around him, prepar—

T h e sage acts, gives expression to his indivi—
ing food and so forth. Swami Sivananda was
duality (Shakti) but while maintaining the the same. He did not stop work, but continued awareness of the totality (Shiva). He merges to express himself in many different ways,
the logically opposite aspects of individuality
from writing books to working in the ashram.

and universality, of action and inaction, of Endless other examples could be given of other Shiva and Shakti.

sages who continued to act in the world. There

Let us consider a few well-known sages to
seem to be no exceptions, they all combined
illustrate the common principle of balance and
illumination with external work. They all
harmony of the ida and pingala. Christ was
worked in the world, but with awareness of the
illumined, yet he continued to act in the world.

underlying nature of everything.

He taught his disciples, apostles and followers

A point to remember is that illumined people
and travelled all over Galilee. He acted with
can work in the world in a subtle way that is not
total awareness. St. Teresa was an illumined
obvious to gross understanding. Though a
saint, but she did not stop working, she did
great sage may not appear to do very much
more and more work and urged her followers
physically, he may be expressing himself
to do the same. Kabir was an illumined bhakta,
powerfully at more subtle levels. This applies
but he continued to earn his living by weaving
to sages who seem to do a lot of work and
and expressed his illumination through his those who don't.

ecstatic songs. All these people lived both in

All the sages that we have mentioned and
the world and beyond the world, combining
the countless ones that we have not mentioned
these two seemingly contradictory modes of
through lack of space, continued to work in
being.

the world. They integrated the realm of the

Buddha was illumined, but he did not stop
phenomenal and relative ( samsara) with the
acting in the world. He is usually depicted
transcendental (nirvana). They combined the sitting in padmasana or sometimes lying on
limited with the unlimited. They acted as a
one side. But this does not mean that he crossroad between the finite and the infinite, remained motionless like a corpse after his the temporal and the eternal. They balanced
illumination under the boddhi tree in Gaya.

the inner with the outer, they balanced the ida

Had he done this then the system of Buddhism
with the pingala.

would never have arisen. His compassion

Zen Buddhism continually emphasizes this
compelled him to teach. Furthermore, he balance of the outer with the inner. The Zen urged his disciples to teach the 'Dharma' to masters strongly imply that spiritual life should
others; he instructed them to work for the
be in the world of everyday events and they
good of man. Mohammed was a husband and
practised what they preached. This is perfectly
a father with many duties. He was an active
illustrated by the following Zen story given in
man, but amid his external activities, he Zen Flesh, Zen Bones, compiled by Paul Reps: expanded his inner knowledge. He was illu-

"Hyakujo was a Chinese Zen master. He worked
mined in a cave on Mount Hira. He continued
with his disciples even when he was eighty
working, but combined his work with aware—
years of age. He would work in the garden,
ness, balancing the ida and pingala aspects of
clean the ground and prune the trees. T h e
his being. Krishna and Rama were both active.

disciples were not very happy to see the old

In fact, in the Bhagavad Gita, Krishna urges master work so hard, but they knew that he

Arjuna time and time again to know the would never stop. They decided to hide his meaning of action within inaction, to be totally tools. For three days the master took no food.

652

Then the disciples realized that he was angry the obstacle of laya that we discussed pre-and that they had better return the tools. As viously (refer to the heading entitled the 'Path
soon as the tools were returned the master
of Darkness' and the 'Path of Light'). It is a
again ate food. In the evening he told his
path for those who are predominantly tamasic
disciples: 'No work, no food'."

in nature. It is concerned mainly with outer

Follow the example of these illumined sages.

action as a means to purify the mind of

Don't reject work. Change your attitude to
problems, phobias, neuroses, selfishness and
work, try to be more detached, renounce the
so forth. Some inner awakening does occur
fruits mentally and be aware, but don't stop. If
but the emphasis is on karma yoga. It is
you are lost and totally involved in external
concerned with initially harmonizing the mind
actions, as are most people, then take steps to
and body. It is a combination of the ida and
unfold inner awareness (ida). Start to practise
pingala paths, but with a strong emphasis on
yoga. On the other hand, if you are exces—
the pingala aspect. This allows the individual
sively introverted with a tendency to brood
to recognize his more gross problems and to
about your problems and deficiencies, then understand his relationship with other people we suggest that you try to take more interest so that he can eventually e x p a n d inner
in the outside world (pingala). Do intense one-awareness.

pointed work, but try to be aware at the same

A guru will usually make new disciples follow
time. The important thing is that there should
this dakshina marga and there are many well-be balance between the ida and pingala. Follow
known stories that illustrate the arduous life
the example of the wise, for this is the way to
that a disciple must pass through. Those people
open up your potential and understanding.

who have read the biography of Milarepa will
remember how his guru Marpa made him work

The right and left hand path of tantra
day and night on many projects. His guru

In tantra, much is said about the left hand
made him build houses and then destroy them
path (yama viarga) and the right hand path
when they were completed. Milarepa almost
dakshina marga). There are many misconcep—
despaired. For many years Marpa refused to
tions about these terms. It is often said that
teach any of the traditional teachings and
the left hand path is somehow decadent and
practices which Milarepa so ardently desired.

immoral and the right hand path is preferable.

Instead he made Milarepa work and work on

This is a misunderstanding, because actually
so many seemingly useless projects. This is an
the left hand path is for those aspirants who
extreme example of the right hand path.

are firmly established in spiritual life. It is the

There are also many Zen and Tao stories
path for more advanced sadhakas and comes
which illustrate this same path. For example,
after they have trodden the right hand path.

an aspirant goes to a sage and asks for

It is commonly accepted that there are seven
instructions, initiation or whatever. For many
stages of sadhana on the path of tantra
years the sage makes the disciple clean the

(sometimes nine are given). These are called
floors, work in the kitchen and many other
acharas and represent progressively higher tasks. Possibly, the sage does not teach the levels of understanding and practices associ-disciple even one conventional spiritual practice ated with progress along the spiritual path.

or give even one concrete, recognizable

W e will not describe these different acbaras
instruction. All the disciple does is work, work
here, for this is not the purpose of this
and work. This is the right hand path. It is the
discussion. What we want to point out here is
stage where the disciple removes his most
that four stages are included within the realm
obvious blocks. And what is most important
of dakshina marga. This is also called pravritti
during this period, awareness (the sushumna)

marga, the path of external action. Here, the
starts to spontaneously awaken.

emphasis is on the pingala principle, though

When an aspirant is sufficiently harmonized,
ida is also developed. This is the path that
then he can start to tread the vama marga -
most people in the world are treading.

the left hand path. Actually a better name for

In tantra, the aspirant on the dakshina marga
the left hand path is the vipareeta marga (the is preparing for the higher stages where the
reversed path) or the nivritti marga (the path
mind is more receptive and able to pass beyond
of ascent or return to the source). This indicates

653
the stage in spiritual life where one is ready to post is sushumna. Their meeting point is ajna awaken the inner awareness of the mind to a
chakra. The upper line or sushumna continues
greater extent. Here the ida is given more
on to the sahasrara (oneness). At the crossing
emphasis, but one still follows the pingala path,
point, in the middle of the cross (ajna) there is
the path of action. One starts to make greater
no ego. It was on the cross that Christ was
progress in expanding inner awareness (ida)

crucified, meaning that he lost his sense of
but while simultaneously balancing this with
ego, which he sacrificed at the centre. There
karma yoga (pingala). The left hand path of
are many meanings hidden in the cross and
tantra consists of three acharas or stages and
this is just one of them.

are generally associated with a guru-disciple

Those people who are familiar with the tarot
relationship. It is this vama marga that leads
cards will remember that some of the cards
eventually to h i g h e r u n d e r s t a n d i n g and show two pillars on each side of the pictures, realization of one's fullest potential. It is this these include 'the Pope', 'the hanged man'

path that eventually leads to that which is and so forth. The two pillars are ida and beyond both the ida and pingala - the pingala. They imply that balance in all aspects sushumna flow to sahasrara.

of life is necessary for spiritual life. Also many

Here in tantra you will see that the balance
of the cards depict the sun and moon, again
of ida and pingala is implied. This applies
indicating the ida and pingala aspects of
throughout all the stages, from the progressive
spiritual life.

transition from the right hand path to the left

Alchemical pictures are particularly notable
hand path. The system of tantra is really a
for their clear illustrations of ida and pingala.

science. It is exact in its methods and sure of

Like yogic symbolism, ida is often represented
its aim. It has been tested and developed over
by the moon and pingala by the sun. Other
the last few thousands of years by countless
symbols are also used, such as the phoenix,
sages. It is for this reason that it brings results.

the deer, the lion and so forth, with various
meanings, but always the emphasis is on

Ida and pingala in other systems
balance. T h e nocturnal world (internal knowl—

Don't make the mistake of assuming that the
edge) is shown merging with the sunlight world
symbology of ida and pingala is confined to

(external expression). All seemingly irrecon—
yoga and Indian mysticism. The ida-pingala
cilable opposites are shown unified. This
principle represents a universal truth. It is
harmony and integration of opposites leads
therefore a part of every spiritual system in
to regeneration or transmutation of the
some form. Often the same idea of balance is
individual into higher states of receptivity and
conveyed by completely different symbols, but
being. This regeneration of man is called the
usually the symbology is strikingly similar.

philosopher's stone, where his whole nature is

Many ancient systems depict the route of
refined so that it shines with dazzling luminosity.

spiritual life as a path or series of steps. Often

The average person is like an uncut diamond,
tbe moon (ida) is shown in one corner and the
dull and lustreless. When the diamond is cut
sun (pingala) in the other. Sometimes spiritual
and polished it radiates knowledge and bliss.

life is depicted as a winding path which ascends

This arises when the ida is balanced by the
the side of a high mountain. Again, the sun
pingala at all levels of being.

and the moon are shown. T h e mountain is

Many of you have heard of the Goat of
symbolic of the sushumna. This symbology is

Mendes, also known as Baphomet. This is a
veiy common in medieval European secret or
very evocative mythical figure that tends to
mystical societies.

induce strange sensations in the psyche of

The cross in Christianity has many mean—
many people. It is a hermaphrodite figure of
ings, but surely one of them implies balance.

human form with a goat's head. It symbolizes

All opposites are harmonized and equalized at
transcendental magic. Pictures of Baphomet
the centre. Furthermore, if you use a little
show a black moon in the bottom left hand
imagination, you can see that the cross is really
corner, with Baphomet's arm pointing down—
very similar to the yogic symbol for ida, pingala
wards. T h e black moon symbolizes the ida
and sushumna. The left side of the cross is ida,
path used for selfish purposes. The pointing
the right side pingala and the vertical line or
arm indicates that the misuse of psychic

654
powers, such as in black magic, will eventually context it is called the Staff of Aesculapius (the lead to a downfall and adverse personal wand of Hermes and Mercury ). This may seem repercussions. It seems that all people who a little fanciful but actually the adoption of this
tread the ida path for selfish reasons have a
symbol is perfectly logical. Medicine is con—
tendency to crash and pay the penalty. If you
cerned with balance, for it is imbalance that
care to read The Occult, a book by Colin Wilson, causes disease. Balance means good health
you will be firmly convinced of this fact. All the while imbalance implies illness or bad health.

famous occultists whom he mentions suffered

This balance or lack of balance applies at all
through misuse of their powers. They rarely
levels of subtlety; it is directly associated with
find happiness in life.

ida and pingala. Illness can be caused by

The other hand of the Baphomet points
physical, pranic and mental imbalance. In a
upwards to a white moon in the top right hand
wider sense, illness is caused by spiritual
corner. This shows that the path of ida can
imbalance. In the extreme sense, we can say
lead to spiritual ascension, if psychic powers
that only a person who has achieved the highest
are not used for selfish purposes.

stage of spiritual life, unitive life, is truly healthy.

The ida and pingala pathways are also shown

T h e balance of ida and pingala is the prime
in pictures of Baphomet. But they are only
concern of any system of healing, including
depicted rising from mooladhara chakra medicine, which is why the caduceus is used as through swadhisthana to manipura chakra.

the symbol of medical science.

they ascend no further. This is open to many

The ancient Egyptian worship of Isis, the
interpretations. In the context of the diagram
gnostic system of Abraxas and many other old
we understand this as meaning that selfishness
systems were very concerned with the balance
in outer activities (pingala) or in inner psychic
of ida and pingala. This is very clear from the
abilities (ida) will prevent the individual rising
surviving symbols of these ancient cults. The
above the level of understanding represented
same applies to systems that are still active,
by the manipura chakra. You may possibly
such as the Rosicrucians and Freemasons -
have a better interpretation.

balance of opposites is of prime importance.

Hermes was the ancient Egyptian personi—

In the story of Genesis in the Bible mention fication of wisdom. He is also associated with
is made of the tree of good and evil and the

Hermes Trismegistus who is believed to have
tree of life. This is open to many different
originated the science of alchemy. There is
interpretations, but we see the tree of good
much confusion between history and myth,
and evil to be the ida and pingala, the tree of
but this doesn't concern us here. Hermes is
life being the sushumna. This is confirmed by
usually depicted holding a unique rod in one
the fact that the cult of ancient Persia, the cult
hand, with two wings at the top end and
of Mithra, had a similar symbol. It is widely
entwined with two serpents. This is called a
accepted that much of the Bible was influenced caduceus and is illustrated on the right hand by this Persian cult, or conversely that the side of the diagram under the heading entitled
system of Mithra was influenced by the Old

Svmbolism of Ida and Pingala' in part 1 of this

Testament. There is a well-known symbol of
discussion1. This symbol is no other than the

Mithra where two snakes - good ( ahura mazda)

ida. pingala and sushumna of yoga. If you
and evil ( ahriman) - face each other and devour count the number of intersections of the two
the cosmic egg. T h e egg is in the mouth of
serpents you will find that there are six. These
each snake. T h e egg represents perfect har—
represent the junction of ida and pingala at
mony at the highest level - sahasrara. These
each of the six chakras from mooladhara to
two snakes and the tree of good and evil in the
ajna. The two wings at the top of the caduceus

Bible, represent the ida and pingala, the
are the exact equivalent of the two lotus petals
opposing forces or aspects of existence. When
that symbolize ajna chakra in yoga, the highest
the egg is consumed by the ida and pingala
chakra where ida and pingala merge to become
snakes then there is perfect fusion in the
one. This mystical symbol is the exact equiva—
sahasrara, where all opposites are resolved.

lent of ida, pingala and sushumna of India.

This idea of balance is common to every

Incidentally, this caduceus is the official
spiritual system. It is symbolized in many
symbol of the medical profession. In this
different ways. We have only given the exam—

655
pies that are obviously very similar to the ida-In spiritual life there should be a continual pingala symbol. There are innumerable other
process of adjustment. T h e awareness of the
symbols that say the same thing in a different
inner world is expanded and from this the
way. An obvious example is the yin-yang relationships and understanding of the outside symbol of China - the t'ai chi. This is also world are adjusted. It is a continual process of shown in the previously mentioned diagram synchronizing the ida and pingala principles
in part 11. It has basically the same meaning as
so that they are always balanced. But this
ida-pingala. Yin is female and earthly, while
balance point should slowly rise so that one's
yang is male and heavenly. They represent
being progressively passes through the ascen—
opposite forces or aspects at all levels from the
ding chakras. T h e ida (inner awareness) is
physical to the more subtle, from the micro—
matched with the pingala (outer awareness
cosmic to the macrocosmic. There is nothing
and expression) so that they balance each
that does not come under their influence. Ida
other at each of the chakras in turn. This is the
and pingala can be applied to everything. T h e
spiritual path.

same is true of yin and yang. Harmony between

T h e path of spiritual life should not, and
them leads to health and implies that one's
cannot, be a selfish thing. Though you may be
inner being is perfectly in tune with the outside
treading the spiritual path as an individual, it
world; disharmony means illness, unhappiness
really includes everyone and everything else.

and disequilibrium in one's being and relation—

If you are seeking spiritual awakening for
ship with the outside world. When there is
purely personal motives, then this is an
harmony and balance of ida and pingala at the
immediate block - it does not fit. It is like
highest level, one blends with the sahasrara
trying to be part of a family, or a member of a

(oneness). When there is harmony and balance
club, or working in an office, without the
of yin and yang then the result is Tao. Both
slightest consideration of others. It cannot be
are beautiful, expressive symbols crossing done. If you live in a family, then you can only language boundaries and time. They apply to be a perfect and integrated m e m b e r by
everyone in any race, place and era. Moreover,
harmonizing your inner being and simul—
words can so easily be misunderstood and
taneously having concern for other members
corrupted but symbols retain the purity of the
of the family. It is the same with the spiritual
meaning, for they only reveal themselves when
path, when done for personal motives it is
one is ready to understand.

immediately self-defeating. There has to be
the aspiration for self-perfection combined

Ida and pingala implications in summary
with interest in the welfare of all other people

We have defined the meaning and implications
and things. This is implied in the balance of ida
of ida and pingala along a few basic lines. But
and pingala; it is the balance between inner
actually, if you care to think about it, you will
knowledge and external expression. This is
find that the ida-pingala principle applies to all
the middle path. There has to be regard for
aspects of life. It implies moderation in all
oneself and others. This is essential.

activities - in food, between work and play,

T h e aim is to maintain awareness
between mental and physical activities. It (sushumna) while conducting the affairs of the implies a balance between passivity and world. In a sense, there has to be perfect dynamism, ambition and no ambition, between balance between sleep and wakefulness. This
sleep and wakefulness, like and dislike, effort
is called yoga nidra (sleepless sleep); one should and no effort, victory and defeat and between
be asleep to the world while acting perfectly in
considering that things matter and that they
it, but awake to the realm of consciousness.

don't matter. One's whole life should be lived

This is action in inaction, the union of Shiva
according to the principle of ida and pingala
and Shakti. It is not easy, but this is the aim.

balance. This principle is not merely a useless

Finally, we can say that the balance of ida
philosophical concept; it is an indicator, a and pingala implies equanimity . . . equanimity guideline for living one's whole life in a in all spheres of being.

harmonious manner. It points out that one
should live right in the centre, untouched by

Notes
opposites.

1 Book II, Lesson 22, Topi c 1

656

Topic 5

The Ida and Pingala Balance

We have written much on all aspects of ida and
duality; in fact balance of the ida and pingala
pingala in the topic entitled "The Balance of
throughout the entire spectrum of the chakras

Life'1. Here we want to describe simple yet
implies total non-duality, which is the aim of
effective techniques for balancing ida and
spiritual aspiration. Balance of the ida and
pingala in pranayama and before meditational
pingala, by reducing the feeling of duality,
practices. These techniques are important, for
leads to the opening up of the susbumna which
when there is balance of ida and pingala, then
is the direct line to sahasrara. Though very
one will gain the most out of the yogic practices.

basic and simple, the techniques that we will

Many people think that in meditational
shortly explain help to break down all differ—
practices one only needs to sit and close the
ences between the inner and outer, bad and
eves, and one will be instantly transported to
good, etc. This is the sushumna path that is
the realms of bliss. But this is most unlikely.

necessary for success in meditational practices.

Mere closing of the eyes, even in padmasana,

This is clearly stated in the Hatha Yoga Pradipika: will probably at the most lead to a little peace, "One should think neither of the outside world
a psychic movie show, but more likely a deep
nor the internal world; in fact one should not
sleep. There should be balance between the
think any thoughts." (4:57)

ida and pingala before starting meditational

This thoughtlessness can only arise when
practices.

the ida and pingala are balanced. This is why
ida and pingala are so relevant to meditational

Sushumna, ida, pingala and meditation
practices. This fact has been illustrated beauti—

Why is this balance of ida and pingala so fully in the following story: "There were two important in relation to meditational tech-birds, one black and one white. They were tied niques? T h e answer is simple: so that one's
to a peg with two ropes. They constantly tried
being functions on the path of sushumna2.

to fly away to freedom but were unable to do

Ida and pingala both indicate the realm of
so because of the rope that secured them.

time. That is, they represent the inner psychic

Ultimately they became tired and slept peace—
realms and the outer world respectively, both
fully near the peg."

of which are under the sway of time. Meditation

These two birds represent the ida and
is concerned with the timeless and therefore
pingala; they correspond to the flow of breath
the ida and pingala should be balanced. In this
in the left and right nostril respectively. The
way, the kundalini is able to flow up the
alternate functioning of the ida and pingala
sushumna and one enters the realm of time—
prevents one moving into higher awareness.

lessness. In the scriptures it is said that the

So long as they operate there will be no success
kundalini is the devourer of time: "One should
in yogic practices. It is only when the two birds
control the sun (pingala) and moon (ida) (ida and pingala) are tired and they retire to because these are the day and night of time; the centre that sushumna awakens and medita—
the secret is that the sushumna (the passage of
tion arises.

the kundalini) is the eater of time." ( Hatha Yoga Pradipika 4:17) That is, when the ida and Biorhythms pingala are balanced in all senses, then time is

Women and men follow a monthly rhythm.

dissolved.

With women it is associated with the menstrual

Meditational practices are concerned with
cycle and changes of mood. With men it is
resolving dualities. Balance of the ida and
associated mainly with a fluctuation of mood.

pingala implies a degree of resolution of There is also a twenty-four hour rhythm which 657
induces changes in hormone secretion, blood people who live in busy towns and cities who
pressure, body heat and so forth.

are subjected to a continuous stream of exter—

Modern scientists have now begun to realize
nal stimuli and social pressures. The rhythm
that there is also a 90-minute rhythm. They
tends to be more constant and nearer the 90—
have called it the ultradian rhythm and it relates minute cycle with people living closer to nature to periodic swings of mood, mental alertness,
in villages and the quieter parts of the world.

stomach contractions and many other physical

The best time for meditative practices occurs
and mental changes. This last rhythm is directly
naturally for a few minutes throughout the
related to ida and pingala and it is manipulation
day and night, when the ida breath flow
of this rhythm in order to induce meditation
changes over to the pingala breath flow or
that is the main aim of hatha yoga and the
vice versa. But most people never notice this
practices that we will shortly describe.

changeover because they are too busy. Therefore, they rarely take the perfect opportunity

Ida, pingala and the air flow in the nostrils
to utilize this short period of time to become

There is a direct relationship between the ida
aware of their being. This does not mean that
and pingala and the air flow through the two
you will automatically start to meditate at this
nostrils. T h e Rudra Yamala Tantra states: "On period; it means that this is the ideal condition the left and right side of the sushumna are the
under which one's being, is most receptive to
ida and pingala. These go straight upwards,
the meditative state - pure awareness.

alternating from left to right. Having pierced

In nadi shodhana pranayama and other
all the chakras (the main ones in the spinal
yogic practices, the two breath flows are arti—
region) they proceed to the nostrils."

ficially rendered equal, helping to induce the

It is because of this relationship that one
ideal situation for meditation. Therefore, it is
can manipulate the flow of breath through the
highly recommended that the two breath flows
nostrils in order to bring balance in the ida
be balanced before attempting any meditative
and pingala at more subtle levels. On a gross
techniques. Under this condition there is a
level, the ida and pingala correspond to the
balance between wakefulness to the outside
breath in the left and right nostril respectively.

world and total absorption or sleep in the

This gross aspect has a direct relationship with
inner psychic world of the mind.

the more subtle realms of ida and pingala in
the mind and pranic body. Thus gross manip—

PRACTICES OF HATHA YOGA
ulation of the breath flowing through the
nostrils has vast repercussions on a more subtle

Probably you already know most of the
level of one's being. This is the basis for most
following techniques. In fact, the asanas and
standard hatha yoga practices that attempt to
pranayama are almost certainly an integral
control ida and pingala. The other forms of
part of your daily practice program. But it is
yoga attempt to gain the same control at more
more than possible that you don't realize that
subtle levels without physical means.

these simple techniques are intended to balance ida and pingala. Actually, all hatha yoga

Balancing the air flows in the nostrils
practices are intended to balance ida and

T h e ideal condition for meditative practice
pingala, but it is the following ones that do it
occurs when the flow of air in each nostril is
most directly and obviously.

the same. This balance arises when the predominance of flow in the left nostril changes

Technique 1: Padadhirasana
over to predominance in the right nostril or

In English, this asana can be called the 'breath
vice versa. This changeover occurs periodically
balancing pose'. It is very simple, yet it is most
in accordance with the ultradian rhythm that
effective in balancing the ida and pingala flows
we discussed briefly. This cycle is said to repeat
before starting pranayama practice.

itself every 90 minutes, but in fact there are

Any method that applies pressure under
many other factors involved which tend to the armpits has a direct influence on the flow greatly modify it, making it shorter or longer of breath through the nostrils. If you don't
and subject to extreme variability. This varia—
believe this, then try it for yourself. If firm
tion or fluctuation is especially noticeable with
pressure is applied under the right armpit,

658

then the left nostril will

Stage l4 and Stage 25: These first two stages tend to flow. If a firm
should be practised by beginners. They are
pressure is applied un—
excellent methods of bringing about balder the left armpit, then
ance in ida and pingala.

the right nostril will

Stage 36 and Stage 47: The third and fourth
tend to flow. This has
stages are for more advanced practitioners
been scientifically
and should not be done without first of all
verified in laboratories,
perfecting the first two stages.

but you can quickly test

Throughout this course we have emphasized
it for yourself. Allow at
that nadi shodhana pranayama is the ideal
least a minute or so before expecting any
technique to practise before meditative prac—
positive results, though changes may occur
tice. The reason is simple: it directly brings ida
within a few seconds. T h e reason for this and pingala into balance.

relationship between the nostrils and the
armpits is not certain, but it is probably

Technique 3: Neti
associated with nerve reflexes.

The practices of jala neti and sutra neti are

In padadhirasana, pressure is simultane—
both very useful for balancing the breath flows
ously applied under both armpits. This, not
in the two nostrils8. If you find that your nose
surprisingly, brings about a balance of the air
is very blocked, then the best way to remove
flows through the right and the left nostrils.

and to bring a degree of balance into the

The technique requires little explanation and
breath flows is to do either jala neti or sutra
is as follows:

neti, or preferably both, one after the other.

Sit in any comfortable pose; traditionally the

Jala neti will remove most of the gross mucus,
asana is done in vajrasana as shown, but this is
while sutra neti will stimulate nerves within the
not essential3.

nostrils to induce ida-pingala balance.

Cross the arms in front of the chest.

We suggest you try these two practices before

Place the right hand under the left armpit with
you start your daily practice program, prefer—
the thumb upwards in front of the right ably before commencing pranayama practice, shoulder.

and note any improvement.

Place the left hand under the right armpit in
the same manner.

Technique 4: Yoga Danda

Close the eyes. This is the final pose.

A traditional method of tantra is to use a special

Breathe slowly and deeply.

T-shaped crutch. In Hindi it is called a kubadi.

Practise until the b r e a t h flows become T h e crutch is designed so that when a person equalized.

is in a sitting position on the floor, the

Throughout the practice be aware of the
horizontal beam rests firmly u n d e r and
breathing process and try to imagine that the
supports the armpit with the bottom of the
flows are equal; this will increase the efficacy
vertical pillar on the ground. It is usually made
of the asana.

of wood, and if you are sufficiently interested
then you can easily make one for yourself if

Technique 2: Nadi Shodhana Pranayama
you have a r u d i m e n t a r y knowledge of

It you have been following the previous lessons
carpentry.

then this practice will require little introduction

The yoga danda is used as follows:

- it has been a constant theme. All the four

1. If the left nostril flow is predominating,
stages are directly concerned with balancing
then the crutch is placed under the left
ida and pingala. It is the most direct approach,
armpit. This will pressurize that armpit and
for the flow in the nostrils is controlled by
produce the same results explained in
physical manipulation of the nostrils.

technique 1. In this case, after a short time,

W e don't intend to explain the practice here,
the right flow will become greater.

as this has already been done extensively.

2. If the right nostril flow is predominating,

However, you may have forgotten much about
then the crutch is obviously placed under
the practice, therefore, the following is a brief
the right armpit to induce a greater flow of
reference guide to refresh your memory:

the left nostril.

659

3. When one feels that the flows are reason-Pingala shuddhi (purification of pingala
ably equal, then the crutch can be placed in
nadi) increases the breath flow through the
front of the body. Both elbows can be rested
right nostril. All details are the same as given
on the horizontal beam, with the arms folded
for ida shuddhi, except one must imagine that
or in any other suitable position. This will
the breath is flowing through the right nostril
tend to induce perfect balance of the ida
instead of the left nostril.

and pingala air flows for the following

Both of these techniques can be used to
pranayama or meditational practices.

increase the breath flow in one nostril in order

This practice is really a refinement of the
to induce balance. Ideally, these two practices
padadhirasana (described in technique 1). In
are done one after another prior to practising
padadhirasana there is a tendency for the arms
anuloma viloma, in order to increase sensitivity
to become tired after a short period of time.

to the breath flows through the nostrils.

T h e yoga danda can be utilized to bring about
the same results for a long period of time

Technique 7: Asanas in general
without any tendency to become fatigued.

Asanas in general will tend to balance ida and
pingala, especially if they are done in a

Technique 5: Anuloma Viloma
systematic manner, correctly, and as a part of

This technique is an excellent method that is
a regular practice program. This is not really
normally classified as a meditational technique9.

surprising, since most asanas have a sym—

It brings balance of ida and pingala through
metrical influence on all parts of the body.

mental suggestion. One imagines that the

Most tend to apply an equal pressure on the
breath flows alternately through the two armpits. Also, if asanas are done correctly, nostrils in turn. At first they will probably be then one will keep the eyes closed and fixed on
unequal, but after some time the mental the breath, an inner symbol or any other suggestion and imagination will bring about suitable object of attention which includes
the change physically. At the same time, the
introversion, the flow of ida. But at the same
practice will induce deep states of relaxation,
time there must be a degree of extroversion in
but without being lost in a stream of thoughts
order to execute and maintain the physical
and psychic pictures. This is a simple practice
position of the asana; in this manner, the
that has a notable feature compared to most
pingala aspect is also simultaneously included.

other meditative techniques; while inducing

This tends to develop balance of ida and
relaxation, it simultaneously brings balance
pingala, without too much extroversion or
between ida and pingala, so that one does not
conversely too much absorption in mental and
become lost in thoughts or sleep. The very
psychic fantasies. It is for this reason that
mechanics of the practice is such that ida and
asanas, when perfected, are indeed meditative
pingala are automatically balanced.

techniques. T his is one reason why asanas are
so useful in bringing about good health - a

Technique 6: Ida and Pingala Shuddhi
factor that is usually overlooked when trying

These two practices are very similar to anu—
to explain how asanas bring about benefits.

loma viloma; in fact, they supplement one
another.

Technique 8: Adjustment of lying position

Ida shuddhi (purification of ida nadi) is a

As we have already explained, pressure under
simple method of increasing the flow of breath
the right armpit will induce flow of breath
through the left nostril. The method is as
through the left nostril, while pressure under
follows:

the left armpit will induce flow through the

Sit in a comfortable pose. Close the eyes.

right nostril. In the same way and for the same

Imagine and feel the breath flowing in and out
reasons, the right nostril will tend to flow if
through the left nostril.

one lies on the left side of the body, while the

Synchronize the m a n t r a Aum with both left nostril will flow if one lies on the right side inhalation and exhalation.

of the body. Again you can test the truth of

Continue for about 5 minutes; or if you wish
this statement for yourself.

you can count the number of breaths from

This technique can be used before sleep or

108 down to 0.

while practising any meditational technique in

660
the lying pose, for they have many subtle General advice effects apart from those which are noticeably We have described these practices since they
physical.

are an important part of hatha yoga. They
quickly help to balance ida and pingala as a

Technique 9: Physical blockage of the nose
means to gain the most out of one's medita—

An obvious method of changing breath flows
tional practices. Of course, balancing the breath
is to put a piece of cotton wool or any other
flows through the nostrils is most unlikely to
suitable material in one of the nostrils. That is,
balance ida and pingala at all levels rising up
to induce flow in the right nostril the left nostril to ajna chakra, but at the same time it is a great
should be blocked, and conversely, to induce
help.

the flow of breath in the left nostril, the right

It is not necessary to do all the techniques
nostril must be blocked. If you wish you can
that we have described; merely one or two of
try this method, but we recommend any of the your own choice. If you are already doing a other methods as preferable, since they are full program of asanas and pranayama every
less forceful. We certainly are not suggesting
day before meditational practice then it is
that you block both nostrils as a means to
probably not necessary to utilize any of the
balance ida and pingala!

more specific techniques that we have outlined.

Only use one of these methods if you feel it is

Warning
justified in your particular situation. You must

We don't want you to tamper with breath flows
use your own discretion and common sense in
of the ida and pingala during the day or night
this respect.

apart from during your yoga practices. Of
course, most of us are too busy to concern

Kriya yoga and ida-pingala balance
ourselves with these flows during everyday

Probably the most powerful m e t h o d of
duties, but we are giving you a warning just in
balancing ida and pingala is kriya yoga. The
case you are one of the few people who have a
individual techniques are carefully arranged
lot of spare time. T h e body and m i n d so that they bring ida and pingala into balance.

automatically adjust the ida and pingala breath

In the first kriyas great care is taken to keep
flows to that which is required for the prevailing
the awareness balanced between the internal
situation.

realm of the mind and the external realm of

For example, at night there is a tendency
the material world. T h e first kriyas are
for the body to lie in the position that primarily concerned with fixing awareness encourages the correct flow, either of ida or between the devil and the deep blue sea, the
pingala. The body is a very sensitive instrument,
razor's edge between extroversion on the one
though few people realize this fact. If the ida
hand and introversion on the other hand. This
needs to flow then automatically there is the
will be more fully explained in Book III when
tendency to lie on the right side; if the pingala
we outline in detail the different kriya practices
needs to flow then there is the tendency to lie
and their effects on the body and mind.

on the left side. This is one of the reasons why
people continually change their sleeping Notes
position during the night. Your body has a

1 Balance of Life: Part 1 - Book II, Lesson 22,
built-in sense - don't interfere with its natural

Topic 1; Part 2 - Book II, Lesson 23, Topic 1
functioning during the day and night; let it

2 For detailed explanations of the meanin g an d
follow its own dictates.

implications of the sushumna refer to Book II,

But, immediately before meditative practices

Lesson 20, Topic 2
and during yogic practices in general, it is

3 Vajrasana - Book I, Lesson 2, Topi c 5
justified to manipulate the flows to obtain

4 Book I, Lesson 3, Topi c 4
balance. This is a temporary interference with

5 Book I, Lesson 4, Topic 5; Book I Lesson 5, Topic 4
the body; any of the techniques that we have

6 Book I, Lesson 8, Topic 4
described can be used. For tbe rest of the day,

7 Book I, Lesson 12, Topi c 4
you should let the ida and pingala flows follow 8 Jala neti - Book I, Lesson 1, Topic 2; Sutra neti -
their own laws.

Book I, Lesson 10, Topic 3

9 Book I, Lesson 5, Topi c 5

661

Topic 5

Vishuddhi Chakra

In the last four lessons we have described the
within each individual. These are the forces
following chakras:

which help a person to overcome all obstacles

1. mooladhara1
and tread the spiritual path. In Christianity

2. swadhisthana2
the equivalent would be angels; other religions

3. manipura3
have other names for them and for the opposite

4. anahata4
tendencies which lead to ignorance or tie a

T h e first two are generally associated with the
person to low levels of understanding. These
attributes of tamas. T h e third and fourth
are the forces that act as obstacles on the
chakras are associated with the qualities of
spiritual path. They can be roughly translated
rajas. In this topic we will introduce the first of
as demons or devils. These two forces can be
the sattwic chakras, the vishuddhi chakra. The understood and interpreted in many ways,
word sattwa means purity, understanding, and on many different levels of subtlety, but peace and other qualities that lead to and are we leave this to the reader. Let us return to the
an expression of both inner harmony and
story.

harmonious interactions with other people and

Both the suras and asuras tried to dominate
the outside world in general.

and destroy each other. Eventually Vishnu

Vishuddhi chakra is located in the throat
tried to resolve the conflict by suggesting that
region and comes immediately above the they stir up the primordial ocean (called the anahata chakra in the ascending order of the ocean of milk representing the world and the
chakras.

mind) and equally divide the contents between
them. This seemed to be a fair solution and

Definition

Vishnu's plan was adopted. T h e primordial

The Sanskrit word vishuddhi means 'purifica—
ocean was stirred up and many things arose to
tion', therefore this chakra is usually translated
the surface for sharing and distribution.

as 'the purification centre'. It is the centre that

Everyone was very happy until a gruesome
purifies and harmonizes all opposites. It is
poison rose up to the surface. Neither the
also called vishuddhikaya chakra which has the suras nor the asuras wanted it, but they could
same meaning. This chakra is also widely called
not throw the poison away because it would

'the centre of nectar' because it is the level of
cause harm. There seemed to be a dilemma.

being where poison and nectar, good and bad,

Eventually Vishnu approached Shiva who was
are united into a common experience of bliss.

in deep meditation and asked his advice. Shiva

Vishuddhi chakra is sometimes called the
merely picked up the poison and drank it in
hharati sthana - the centre of speech, because one gulp. It caused him absolutely no harm.

of its location in the throat region. Bharati is

Because of this action Shiva is widely known as
the goddess of speech.

nilakantha - blue throated, where blue refers to poison.

Mythology

This action is very symbolic and very

T h e r e is a beautiful story in the Indian
meaningful. It indicates that at higher levels of
scriptures that clearly illustrates the process of
awareness or meditation, at and above the
the vishuddhi. The story is as follows:

level of vishuddhi chakra, even poison (the

It is said that in the primordial past, the
negative aspects of existence - bad, evil, war,
suras and asuras were continually fighting each destruction, etc.) can be integrated as part of a other. The suras are beings that represent the
whole. All aspects of existence, whether poison
forces of good and light in the world and
or nectar, are part of the total scheme of being.

662

When a person functions at the level of the symbolism for the unspeakable feeling of bliss.

vishuddhi chakra and above, then all concepts

The meaning is the same.

of good and bad fall away. They are seen in a
higher light, from a wider viewpoint. Thus

Lalana chakra

Shiva, because of his elevated state of being,

The lalana chakra is a minor chakra that is
was able to absorb even the poisonous aspects
closely associated with the vishuddhi chakra.

and experiences of life and transform them

It is located in the root of the palate at the back
into a source of bliss.

of the mouth. It is this centre that is referred

Incidentally, there is also a bird in India
to in the following quotation from the Bible:

called the nilakantha because of its blue throat

"But God clave a hollow place that was in the

(in English it is called the blue jay). Also the
jaw, and there came water thereout; and when
peacock is often associated with the ability to
he had drunk, his spirit came again, and he
absorb poison and transform it into nectar.

revived . . . (Judges 15:19) Again, the water is

The peacock can eat almost anything without
not the liquid water, but bliss.

harming itself. This also applies to the yogi

After the nectar leaves the bindu, it is stored
whose level of being is at the vishuddhi chakra;
in the lalana chakra before reaching vishuddhi
all experiences, good or bad, are sources of
chakra. Lalana chakra is sometimes called the
bliss. Everything becomes nectar - blissful.

kala chakra - the centre of division, because it is the centre where the nectar from bindu divides

Nectar and bindu
into either good or bad experiences in life.

It is said that a divine fluid flows and cascades

When vishuddhi chakra, combined with lalana
downwards from a higher point called bindu to chakra, is not awakened, life tends to be painful
vishuddhi. This fluid is symbolic and represents
and unhappy. The nectar becomes poison.

satchidananda (truth, consciousness and bliss) But when the vishuddhi and lalana chakras are
which originates in the sahasrara, the source
awakened, then the nectar remains in the form
of all being, but manifests through bindu5. of bliss. Life becomes a source of joyful Bindu can be considered as a gateway between experiences. Such is the importance of the
sahasrara and individual existence - the vishuddhi-lalana chakras.

gateway between the infinite and finite.

Incidentally, the purpose of the well known

This divine fluid has many different names,
practice of khechari mudra is to stimulate and
tn English it can be called ambrosia - the food awaken this lalana chakrafi. Though it is a
of the gods; the elixir of life. It is widely called physical technique it induces more subtle
amrita - the nectar of immortality. In the Vedas changes on a psychic level.

it is known as soma (nectar); in the Tantras it is called madya (divine wine). Many Sufi poets Attributes of vishuddhi
refer to the 'sweet wine' which brings instant

This is the centre or level of awareness where
satisfaction; they are not talking about the
the world begins to become like one's own
wine made from grapes, but the wine of bliss.

home. One becomes open to all experiences,

T h e wine used in Christian ceremonies also
whether good or bad. The stage of the world
symbolizes the same bliss; exoterically it repre—
and life in general is regarded as the provider
sents the blood of Christ, but really it ref ers to
of experiences that lead to greater under—
the blissful nature that was the essence of standing. Instead of fighting with life, one Christ and is the essence of all beings. In the begins to flow with the current of life. One

Bible Christ says: "But whoever drinketh of ceases to continually avoid or ignore bad
the water that I shall give him shall never
experiences or facets of life and seek good
thirst, but the water that I shall give him shall
experiences. Instead there is the tendency to
be in him a well of water springing up into
let things happen in the way that they must.

everlasting life." (John 4:14) This is not ordiThe nectar and the poison are both consumed.

nary water; it is the divine fluid of bliss that

Everything and everyone becomes magical.

descends from bindu to vishuddhi chakra.

Instead of feeling neurotic and antagonistic

Every religious system and every system towards the world and other people, one begins concerned with opening up the potential to relax and flow with all situations. One begins contained within each being has its own to tune in with other people.

663

More and more, one will see sense and

Vishuddhi kshetram is located on the front
intelligence behind all things and actions. This
surface of the throat in the region of the Adam's
is the centre where all people and all things are
apple and the thyroid gland.

seen as a cosmic whole, with everything

Vishuddhi chakra is located in the spine
working in harmony with everything else.

directly behind the kshetram.

It is said that below vishuddhi it is possible

The kshetram can be easily located for it is
to fall and lose one's level of harmony and
pinpointed by the bump or protrusion at the
understanding. At the level of vishuddhi and
throat. T h e chakra is more difficult to locate.

above, this possibility of fall no longer exists.

We suggest that you look in a mirror, place

It is the chakra that lies on the threshold of
one finger on the Adam's apple and use a
spiritual realization and higher knowledge. In
finger of the other hand to locate the region
the Shat Chakra Nirupana it says: "This chakra of the spine that is directly behind the Adam's (vishuddhi) is the gateway to liberation for he
apple. Eventually you should be able to feel
who wishes to know the real meaning of yoga
the exact location with the eyes closed, but a
and whose senses are purified and controlled."

little practice is required. This is the purpose

(verse 30) It is said that a person who opens
of the following simple practice.

vishuddhi chakra knows all the scriptures
without needing to read them. That is, a person

PRACTICES
at this level of understanding comprehends
the meaning behind the scriptures through

Vishuddhi Shuddhi
his own experience and intuition. He becomes

The following practice is very simple. Vishiuidhi compassionate, peaceful and full of bliss.

shuddhi - 'the purification of the vishuddhi'.

Sit in a comfortable position.

Hold the back straight and close the eyes.

Become aware of the breath.

Fold your tongue back into khechari mudra6.

Do ujjayi pranayama0.

For a minute or so be aware of the sound of
the breath at the throat.

Let your breathing become slower and deeper.

Then with inhalation, imagine that the breath
is being drawn in through the vishuddhi
kshetram at the front of the throat.

Feel that the breath passes through the
kshetram and eventually pierces vishuddhi
chakra in the spine.

With exhalation, feel the breath move forwards
from vishuddhi chakra trigger point towards
the kshetram and eventually outwards in front
of the body.

This is 1 round.

Continue for at least 5 minutes or longer, if
you have time available.

Daily practice in this manner will gradually
develop your sensitivity to vishuddhi chakra

Location of chakra and kshetram
and kshetram.

Like swadhisthana, manipura and anahata
chakras, vishuddhi chakra also has a reflection

Location of the other chakras and kshetrams
on the front surface of the body called the

Besides the practice that we have just described
vishuddhi kshetram. This is utilized in the for vishuddhi, you should also continue to do practices of kriya yoga.

practices that increase your sensitivity to

T h e positions of the chakra and kshetram
mooladhara, swadhisthana, manipura and
are as follows:

anahata chakras and kshetrams. This will

664
maximize your sensitivity for kriya yoga practices to be introduced in Book III.

If you can easily locate the other chakras
and kshetrams then you should practise the
method of chakra shuddhi4. That is, you have
to chant Aum in time with the pulse 21 times at
each of the chakras and kshetrams. Preferably
you should also use a mala, since this will be a
valuable preparation for kriya yoga practices.

If you have difficulty in locating the centres
then continue to practise the specific techniques prescribed for each centre in the
previous four lessons.

Notes

1 Book II, Lesson 19, Topic 2

2 Book II, Lesson 20, Topic 3

3 Book II, Lesson 21, Topic 3

4 Book II, Lesson 22, Topic 2

5 Book III, Lesson 25, Topic 5

6 Book I. Lesson 6, Topic 5

Topic 5

Meditation: Ajapa Japa (Stage 4)

Nowadays there is an overwhelming tendency
for human endeavour to be completely ab—

3 the mantra was split into separate parts So
sorbed in the outside world. Everything in
and Ham which were individually synchronized society, in education and so forth is orientated
with respiration3. In stage 4, to be described
towards outside aspiration and activity. In fact,
shortly, So and Ham will be merged with the any tendency to be introverted is widely
breathing process so that they form a continu—
regarded as abnormal. The direction of man's
ous cycle . . . So-Ham-So-Ham-So and so forth.

life is almost totally fixed on the pingala path.

T h e sound of So should merge with Ham so This results in disequilibrium in life because
that there is no break in the cycle. Before So
the pingala is not supplemented and balanced
ends, Ham should start and before Ham ends, by the ida path of introspection. This is one of So should start. If you have done the previous the main reasons for so much mental turmoil
three stages you will find that this fourth stage
and dissatisfaction in the world today. Atten—
comes naturally. If you have not done the
tion is continually directed outwards, so that
preparatory stages then you will find stage 4
one never knows the nature of the inner world.

difficult if not impossible.

And balance between the inner and outer The technique of stage 4 is as follows: realms, ida and pingala is essential in order to Take a comfortable sitting position.

find spiritual bliss and knowledge.

Close your eyes.

The whole aim of yoga is to find this balance

Relax the whole body and adjust yourself so
between ida and pingala. Many methods are
that you feel no need to move.

utilized. One of the simplest yet most effective

A good preparatory practice is kaya sthairyam4.

is ajapa. Continuous practise of ajapa puts

Do khechari mudra and ujjayi pranayama5.

you in tune with the breath and the associated

Become aware of the breathing process.

mantra. T h e breath is a continual reminder

Make the breathing longer and deeper.

that you must be aware of yourself in relation

Maintain complete attention on the breath.

to the outer and inner world. And while you

It is most important to know that you are
are alive, the breath never stops. It is therefore
doing the practice.

the continual reminder. If you use it, it will

Know that the breathing process is taking
make you more harmonized and sensitive. You
place.

will attain perfect balance between excessive

After a few minutes feel the breath moving
introversion and excessive extroversion; you
between navel and throat.

will find there is a balance between becoming

Inhalation ascending from the navel to the
totally lost in the outside world of material
throat.

objects and becoming totally lost in the inner

Exhalation descending from throat to navel.

world of fascinating psychic events. Perfect

Be totally aware of the breathing process; this
balance of ida and pingala implies that the
is essential.

sushumna functions. This leads directly to After a few minutes synchronize the sound So meditation.

with inhalation and Ham with exhalation.

Let the mantra be an endless repetition: So-

AJAPA JAPA - STAGE 4

Ham-So-Ham-So-Havi . . .

So should merge with Ham and Ham should Technique
merge with So.

In stage 1 we merged the mantra Soham with

These two sounds should not be regarded as
the breath1. In stage 2 the mantra Hamso was separate but as continuations of each other.

merged with the breathing process2. In stage

The last part of So joins with Ham.

666

The last part of Ham joins with So.

reflection7. In previous lessons we have given

The So sounds on the upward cycle of breath
instructions regarding the location of the
from the navel; towards the end of the cycle
manipura and anahata chakras and their
before reaching the throat, the sound of Ham
reflections8. This means that you are now ready
should begin.

to imagine that there is a psychic passage

The sound Ham occurs on the downward cycle
between the manipura reflection (manipura
of exhalation from the throat; towards the
kshetram) at the navel and the reflection of
end of the cycle, just before the navel, the vishuddhi chakra (vishuddhi kshetram) at the sound So should begin.

front of the throat. The passage will also pass

Halfway through So turn your attention to
through the anahata kshetram.

Soham and halfway through Ham turn your In ajapa stage 4 you should feel that the
attention to Hamso.

breath and the mantra are ascending and

In this manner, the mantra Soham becomes an
descending within this psychic passage. You
unbroken sound . . . the mantra and breathing
should feel the inhaled breath being drawn up
become a constant stream.

from manipura kshetram, piercing anahata

There should be no break.

kshetram and ending at vishuddhi kshetram.

Carry on in this manner for a few minutes,

The exhaled breath should move downwards,
about 5 minutes.

be pushed downwards, in a similar manner.

Then practise chidakasha dharana6.

This modification of the practice relates

Watch the space in front of the closed eyes.

directly to kriya yoga.

Merely be a witness to whatever arises, if
anything, on the mind screen.

Alter about 3 minutes, return to the practice
of ajapa: awareness of the m a n t r a a n d
respiration.

After a n o t h e r 5 minutes, again r e p e a t
chidakasha dharana.

Continue to alternate between ajapa and
chidakasha dharana for the duration of the
time that you assigned for your practice.

Preparatory stages

The practice of the earlier stages 1, 2 and 3 is
essential for mastery of stage 4. You may find
that there is little difference between the 4
stages, but the difference, no matter how small,
is very important. If you have not practised
stages 1 to 3, we suggest that you spend at
least two weeks doing each stage before
attempting stage 4. If you don't do the
preliminary stages then stage 4 will give little
or no benefits.

Notes

Nadi Shodhana Pranayama

1 Book II, Lesson 20, Topi c 5

To gain the most benefits out of ajapa we

2 Book II, Lesson 21, Topi c 5
suggest that you firstly practise nadi shodhana

3 Book II, Lesson 22, Topi c 5
pranayama. This not only brings about dee

4
p

Book I, Lesson 7, Topic 6
relaxation of the mind and body, but intensifies

5 Book I, Lesson 6, Topic 5
the awareness of the breathing process.

6 For full details of chidakasha refer to Book II,

Lesson 13, Topic 5

Psychic passage

7 Topi c 3 of this lesson

In this lesson we have given instructions for

8 Manipura chakra - Book II, Lesson 21, Topi c 3
the location of the vishuddhi chakra and its

Anahata chakra - Book II, Lesson 22, Topic 2

667

Daily Practice Program

In this lesson we have spent much space tice, or if you have time you can integrate describing the implications of ida and pingala.

anuloma viloma into your meditative practice.

These two simple principles represent the Any of the other techniques can be adopted if essence of spiritual life and aspiration. The the circumstances demand it.

techniques that we have given for physical

If you have mastered ajapa stage 3 then you
control of ida and pingala will not balance ida
should now proceed to ajapa stage 4.

and pingala at all levels. At most they will only

Start to practise vishuddhi shuddhi in order
balance the grosser levels, but they are to develop sensitivity to the position of nevertheless a great help in improving the vishuddhi chakra and kshetram trigger points.

quality of your meditative practices.

Also you should continue the practice of chakra

We therefore suggest that you familiarize
shuddhi for the other four chakras: mool—
yourself with the hatha yoga techniques for
adhara, swadhisthana, manipura and anahata.

balancing ida and pingala and utilize one or

We have not given any detailed descriptions
two of them in your daily program. If you
of any new asanas apart from padadhirasana,
practise nadi shodhana every day then this is
because we want you to perfect and slowly
probably more than enough to meet your
increase the duration of sirshasana.

needs. Otherwise we suggest that you practise

You should continue nadi shodhana prana—
padadhirasana before your meditative prac—
yama with maha bandha1.

Practice

Minutes

Program 1: duration 2 hours

Surya Namaskara

10

Shavasana

3

Shashankasana

4

Ardha Padma Paschimottanasana

4

Bhujangasana

4

Ardha Matsyendrasana

4

Sarvangasana

4

Matsyasana

3

Sirshasana

5

Tadasana

1

Shavasana

3

Nadi Shodhana with Maha Bandha

15

Chakra Shuddhi

20

Vishuddhi Shuddhi

20

Ajapa Japa - Stage 4

20

120

668

Program 2: duration 1 1/2 hours Surya Namaskara

10

Shavasana

3

Shashankasana

4

Ardha Padma Paschimottanasana

4

Bhujangasana

4

Ardha Matsyendrasana

4

Sarvangasana

4

Matsyasana

3

Sirshasana

5

Tadasana

1

Shavasana

3

Nadi Shodhana with Maha Bandha

10

Chakra Shuddhi

15

Vishuddhi Shuddhi

10

A j a p a j a p a - Stage 4

10

90

Program 3: duration 1 hour

Surya Namaskara

5

Shavasana

3

Shashankasana

3

Ardha Padma Paschimottanasana

4

Bhujangasana

3

Ardha Matsyendrasana

3

Sirshasana

5

Tadasana

1

Shavasana

3

Nadi Shodhana with Maha Bandha

10

Vishuddhi Shuddhi

10

A j a p a j a p a - Stage 4

10

60

669

Program 4: duration 1/2 hour for general benefits Surya Namaskara

5

Shavasana

3

Ardha Padma Paschimottanasana

3

Ardha Matsyendrasana

3

Sirshasana

3

Tadasana

1

Shavasana

2

Nadi Shodhana with Maha Bandha

10

30

Notes

1 Book II, Lesson 22, Topic 4

6 7 0

Lesson 24

There is the Moon and the Sun

And between them is the Seed.

This last is that being

Whose nature is Joy Supreme.

Hevajra Tantra

Topic 1

Health

The most basic and important thing in life is
ailment, and who manifested one or more of
good health. Without abundant health, it is
the above signs to a slight degree.

impossible to aspire towards anything. Illness

In the survey, people were questioned about
dulls the whole mind and body. Perceptions,
their state of health. Those questioned did not
enthusiasm, positivity and so forth are all include people in hospitals or any form of diminished. It is only with loss of health that a health institution.

person understands the incapacitating effect

A summary of some of the results is as
of bad health, and profoundly appreciates the
follows:

meaning of good health. Health only becomes

• Healthy - 14.3% (average)

a problem when one does not have it. So if you

• Functionally healthy - 24.4% (average)

are ill, then your first concern should be to

• Unhealthy - 61.3% (our figure)

attain perfect health. If you already have good

It was also found that between 7.7% and 30.4%
health, then take care to maintain this exalted
of people were chronically disabled (physically
state of being, which all the wealth in the world
impaired, handicapped, or with long-standing
cannot buy. To meet the challenges of your
bad health resulting in some disability).

life good health is essential.

We have summarized only a small part of
the article. If you want to see more relevant

Health survey
statistics, then we suggest that you read the

In a very revealing article entitled: 'Interna—
report for yourself.

tional Comparison of Medical Care' in the

This survey is very revealing. It shows that

Scientific American Vol. 233, No. 2, dated
the standard of health of people in the

August 1975, written by Professor Kerr L. countries involved is generally not very good.

White, there are details of a health survey In the areas surveyed, a mere 14.3% are carried out in the U.S.A., Canada, U.K., healthy, while 7.7 to 30.4% (an enormous Switzerland, Yugoslavia, Finland, Poland and figure!) are permanently disabled to a greater

Argentina. Approximately 48,000 people were
or lesser extent. Note these figures. Among
questioned, representing a cross-section of those people regarded as disabled are those 15.000.000 people in specific areas of the injured in the last war. This makes the figure
named countries.

rather high; but at the same time there are

For the purposes of the survey, signs of bad
many people included in this figure (7.7—
health were as follows:

30.4%) who could attain better health if the

• Inability to fully carry out one's social duties.

correct steps were taken.

• Detectable known illness.

Similar figures would probably be obtained

• Physiological symptoms of illness such as in surveys in other parts of the world. T h e phlegm, cough, chest pain, shortness of health of the average person is not as it should
breath, stiffness, anxiety and swelling of
be. We suggest that if you are one of the
joints.

85.7% who are unhealthy or functionally

• Dental morbidity.

healthy, you should take immediate and

• Perceptible visual morbidity.

sensible steps to become one of the 14.3%

A healthy person was defined as one who
who boast of good health. Don't be satisfied
did not show any of these signs. A functionally
until you feel energy and vitality pulsating
healthy person was defined as a person who,
throughout the entire body and mind. Use all
though able to work and not confined to bed,
means that are readily available and which are
reported some slight chronic but not disabling
suitable for your specific ailment. The natural

673
state of your body and mind is vibrant good They are directly related. The treatment of
health; bad health is unnatural. You should
some diseases will need a more direct physical
utilize any healing system that will bring about
approach whether from medicine, yogasanas,
positive results, namely good health.

pranayama or whatever is suitable. The healing
system adopted should be one that brings

Mental and physical diseases
mental relaxation, removal of phobias and

It is often said that: 'all diseases are in the
any other mental imbalance. In this field, yoga
mind'. This is a very trite statement that too
is particularly powerful. It brings wonderful
many people use without the slightest thought.

results.

If by mind one means cosmic mind, then indeed

T h e important thing to remember is that
all diseases are in the mind, but very few one should adopt a suitable healing system people identify their mind with the cosmic whether the disease is predominantly physical mind. If by mind one means individualized or mental.

mind, which is almost certainly the case, then
all diseases are not necessarily in the mind. It

Different healing systems
is a matter of identity and definition.

There is a vast spectrum of healing systems

Most of you will have heard of bilharzia. If
that can be adopted to bring about removal of
you have not then we will explain it. It is a
an ailment. Some are well known and widely
disease that plagues millions of people in the
practised; others are almost unknown and
world, especially in places such as the Nile
rarely practised. The following is a list of healing delta in Egypt. It occurs in places where people
systems that may be found useful in treating
excrete and urinate in the same water that
disease:

they drink. It is caused by a flat-worm parasite

• yoga
that invades the blood and bladder of the

• allopathic medicine
unfortunate victim. It debilitates the whole

• homeopathic medicine
body so that there is no energy. This is why it

• ayurveda
is possible to see countless people in the

• acupuncture
affected areas walking around looking half-

• herbal medicine (such as unani in India)

dead. There is nothing mental about this

• naturopathy
disease; it is entirely physical.

• chromotherapy (use of colours)

We could give many other examples of

• gem therapy
diseases that are physical in cause. These could

• massage
include contagious diseases such as cholera,

• chiropractic or osteopathy (manipulation
smallpox and any ailment that arises through
of joints and bones)

insufficient food or food that is harmful. All

• music or sound therapy (including use of
these diseases require a direct approach
mantras)

through any healing system that is available

• perfume therapy
and that brings results.

• zone therapy (foot zone massage)

Many diseases, especially modern diseases,

• urine therapy
do have their main root in the mind. Besides

And so on. If you have a disease, then you
all mental illnesses, these include such diseases
should consider any of these systems as a
as cancer, diabetes, indigestion and so forth.

possible means of treatment. Don't restrict

It is these types of diseases that are particularly
yourself to one system, especially if it does not
amenable to cure through yoga practices. In
bring results. Be sure to utilize any one of
these cases also, any healing system should be
these healing systems only u n d e r expert
adopted that will bring results.

guidance.

T h e mind and body are really part of one
unit but for the sake of definition and explana-

Application of the right system
tion, we can say that certain diseases are mainly

Each healing system has its place. For specific
mental in cause while others are mainly ailments some systems are better than others.

physical. Mental diseases cause derangement

It is important to choose the correct healing
in the body and physical diseases cause system for the treatment of a given disease.

derangement or loss of efficiency of the mind.

Some systems act more directly; others act

674
more subtly. Gem therapy, perfume therapy healing methods act slowly. The important
and colour therapy, for example, have a very
thing is the final result . . . abundant good
subtle influence on the mind and body. They
health.

are not very useful in the treatment of diseases
such as dysentery. Allopathic medicine, on the

The place of yoga as a healing system
other hand, will act directly to help bring about

Yoga may not cure a broken leg, but can help
a cure of dysentery.

to prevent hernia. Yoga alone may not cure

It is important that the practitioner of any
bilbarzia, but it can help to treat countless
of these healing systems, whether doctor,
other ailments. It can treat all types of mental
masseur, chiropractor, naturopath or what—
disorders, from which stem a large array of
ever. knows the limitations of the system that
ailments. It can be used to treat cancer, polio,
he follows. People who prescribe a method of
diabetes, constipation, asthma, high blood
treatment must know its limitations and its pressure, sexual malfunctions, anxiety, arthri-remedial powers. They must know the field in tis, backache, rheumatism, colds, coughs,
which that particular system is useful and stick
epilepsy, varicose veins, piles, flatulence,
to that field. Ailments that cannot be treated
migraine, pyorrhoea, sciatica, sinusitis, slipped
should be left to other healing systems that
disc, gastric ulcers, indigestion, insomnia,
can provide a remedy. There is surely a system
eczema and a multitude of other diseases.

available to help treat every disease. Practi—

There are many authenticated cases of people
tioners of every healing system make the who now have perfect health, having once mistake of overstepping themselves. They suffered from some disease and removed it recommend their method for an ailment which through regular yoga practices.

it cannot cure. This causes unnecessary

Yoga tackles diseases in the following
suffering to patients through adopting an
manner:

inadequate or unsuitable healing system for

• Massages and improves the efficiency of
that particular disease.

the internal organs through asanas.

The same criticism can be applied to yoga

• Tones up the nerve connections by asanas.

enthusiasts. Too often one asana is recom-

• Improves the blood circulation through
mended as the certain treatment for an ailment
asanas.

such as hernia. This misinformed approach is

• Improves respiration and general vitality
not only wasting the time of the patient, it is
of the body through pranayama.

also 'cheating' him, as well as giving yoga a

• Cleans the body of impurities through
bad name. T h e patient will tend to criticize
asanas, pranayama and the shatkarmas such
yoga as a healing system when he gets no
as jala neti1, shankhaprakshalana2, kunjal
relief It is therefore important in all systems,
kriya3 and so on.

including yoga, that the expert knows all the

• Relaxes the mind and body through scienti—
limitations.

fic relaxation techniques such as shavasana4

All systems have their place and help in
and yoga nidra5.

maintaining good health. All systems should

• Removes mental suppressions, phobias,
be seen as being part of the spectrum of healing
neuroses, and all other negative aspects of
systems. T h e different systems should be
the mind. This brings about greater happi—
unified so that barriers are broken down
ness in life and removes many diseases.

between them. In this way the best treatment

Yoga methods simultaneously influence both
for a given ailment is more likely to be the body and the mind. It is for this reason prescribed. Let all systems be unified so that that yoga methods are so effective in treating
they can form one comprehensive system.

a wide range of diseases.

If you have an ailment you have to use some

Yoga techniques are also a great help in
discretion in adopting a certain healing system.

maintaining the body in good physical shape.

Don't become tied to one system or one person.

In other words, yoga is good preventative

The test is in the cure. Therefore, look carefully
medicine.

until you find a system that brings relief. Give

It is your duty to gain first class health, not
the healing system that you adopt a chance to
only for yourself, but so that you can participate
work. Many diseases take time to treat, some
positively in the world. If you are ill then you

675
will tend to be self-centred; this must be the case. It is difficult to practise bhakti yoga, karma yoga and so forth with enthusiasm and effort if you are stricken with some chronic ailment.

It is also almost impossible to practise kriya
yoga if you are ill. T h e first thing you need in
life is health, so if you have a disease, any
disease, take immediate steps to remove it.

Adopt any means, any healing system that is
suitable, available and which brings results,
without causing other problems in its wake.

Yoga is one of these systems.

Notes

1 Book I, Lesson 1, Topic 2

2 Book I, Lesson 12, Topic 2

3 Book I, Lesson 4, Topic 1

4 Book I, Lesson 1, Topi c 5

5 Book III, Lesson 33, Topic 5

676

Topic 1

Ajna Chakra

T h e ajna chakra is the sixth and last of the
deeper levels of being. It lies dormant. In
chakras that we will discuss. It represents the

Sikhism it is also called the tisra til (third eye).

highest of the psychic centres in man. Above

In India, the ajna chakra is called the divya
this level are bindu and sahasrara, which are
chakshu (divine eye); the j nana chakshu or jnana not chakras or psychic centres - they really netra (eye of knowledge) for it is the channel come into the realm of the ineffable1.

through which the spiritual aspirant receives

In the human framework there are said to
revelation and insight into the underlying
be ten doors of perception. T h e first nine are
nature of existence. It is also called the eye of the two eyes, two ears, two nostrils, mouth,

Shiva. There are various reasons for this name; anus and sexual organ. These are the gateways
one is that the ajna chakra is the means through
through which a person communicates with
which consciousness (Shiva) filters down to
the outside world. T h e tenth door is ajna
individuality. Also Shiva is the epitome of
chakra, which leads 'upwards'. It is the tenth
meditation and this is directly associated with
sense that leads directly to sahasrara, the
awakening of the ajna chakra.

source of all things. T h e first nine doors lead

Various poets of India, such as Kabir, allude
out to the material realms of being; the tenth
to the ajna chakra. They call it such names as
door, ajna chakra, leads into the more subtle the bankunal (the curving, zigzagging path) realms. It is the gateway to the fountainhead
indicating the precarious path to wisdom; and
of life.

the bhramariguha (cave of bees) indicating that subtle sound (nada) is the home-line between

Definition
the ajna chakra of individual being and the

The Sanskrit word ajna means 'command'. This sahasrara.

chakra is so called because it represents the

The ajna chakra trigger point is located in
level of awareness and harmony where it is
the centre of the brain at the top of the spine.

possible for direct mind to mind communi—

However, this is a difficult area to sense for the
cation between two people. It is the stage of
purpose of yogic practices. Therefore, an
sensitivity where individual minds can meet. It
associated trigger point called the bhrumadhya
is the centre through which the guru comis utilized to awaken ajna chakra.

municates with his disciples and gives them
commands. It is the link or bridge between the

Bhrumadhya
guru and disciple; therefore, this chakra is

T h e Sanskrit word bhru means 'eyebrow' and often called the guru chakra. It is the gateway madhya means 'centre'. Therefore, the meaning to the inner temple of subtle initiation.

of bhrumadhya is 'eyebrow centre'. This exactly Ajna chakra has many other names. It is
describes the location, of this point. It is also
called the eye of intuition where an awakened called trikuti - 'the dwelling place at the
aspirant can perceive events in both the outer
eyebrows'.

and psychic realms. T h e most common name

The ajna chakra and bhrumadhya are really
is the third eye - the psychic eye that is located part of the same centre. Ajna chakra at the top
midway between the two physical eyes. This is
of the spine is connected directly to the
the eye that looks inwards instead of outwards.

bhrumadhya between the two eyebrows by a

It is an eye that everyone has, yet which few
psychic passage called maha nadi. Therefore, people know about and fewer actually open
stimulation of bhrumadhya will also stimulate
and use. In a sense most people are blind,
ajna chakra. Since the bhrumadhya is much
since this third eye is never utilized to view the
easier to locate, it is widely used in yogic

677
practices to awaken ajna chakra. These two emerging from the forehead, indicating that
centres are so closely interrelated they are
the kundalini rises through ajna via sushumna.

often regarded as one psychic centre, and for

Ajna chakra is clearly mentioned in the Bible:

practical purposes there is nothing wrong with

"The light of the body is the eye (ajna);
this. Together, they can be regarded as the
therefore, if thine eye be single, the whole
third eye.

body shall be full of light." (Matthew 6:22)

Bhrumadhya (and ajna) is the centre where

There is a lot of information within this short
ida and pingala end - where they merge with
verse. First of all it explains that ajna chakra is
sushumna2. These three nadis (psychic pas—
the psychic centre which connects man to the
sages) merge together to become sushumna
source, sahasrara. If one's mind is concentrated
alone. For this reason, the bhrumadhya is also

(thine eye be single) then one can perceive the
called triveni (the three strands), mukta triveni more subtle aspects of being through ajna (the place of three strands from which one
chakra. T h e result will be illumination and
gains liberation) and the trikuti (the dwelling wisdom.

or meeting place of the three nadis). Bhru—

The medieval mystic Eckhart similarly stated:

madhya is also called prayaga after a town in

"The eye with which I see the supreme is the

India which lies at the junction of the rivers
same as that with which it sees me." This

Ganges and Jamuna, and the mythical understatement also has many implications. Ajna
ground river Saraswati, which connects them.

chakra is the bridge between the microcosm

These three rivers represent ida, pingala and
and the macrocosm, between the finite and
sushumna respectively.

the infinite, and between m a n and p u r e

Bhrumadhya lies directly in front of ajna
consciousness. Like a bridge over a river, it
chakra. In many yogic practices, bhrumadhya
can be traversed from either side. Thus ajna
is utilized to awaken ajna. In kriya yoga, how—
chakra is the means by which consciousness
ever, one must try to locate ajna directly. We
manifests into individual man and activates
will shortly describe techniques to develop man's actions and thoughts (pravritti path).

sensitivity.

Conversely, ajna is man's means of making

All the other chakras that we have described,
the return journey (nivritti path) and commun—
except mooladhara, were associated with a ing with the source. Ajna is the door of subtle corresponding chakra kshetram on the front perception, and is what William Blake referred
of the body. In a sense, bhrumadhya can be
to when he said: "If the doors of perception
regarded as the kshetram of ajna chakra, were cleansed, everything would appear to although actually the relationship is much more man as it is . . . infinite." This verse implies that direct.

when the mind becomes harmonized, one-pointed and a perfect instalment, then one

Ajna chakra in different traditions
can gaze through the window of ajna into the

T h e awakening of ajna chakra is the heart of
infinite.

all mind expanding, religious and mystical

T h e mystics of ancient Greece knew of the
traditions. Sometimes it is widely described
ajna chakra. Plato wrote: "In all men there is
and symbolized, as in India; often it is hardly
the eye of the soul, which can be re-awakened
mentioned at all. But always, in mystical circles,
by the correct means. It is far more precious
its existence and significance has been known;
than ten thousand physical eyes." There are
without awakening ajna it is impossible to gain
many methods of helping to open up the ajna.

wisdom and open up the deeper layers of Plato was initiated by a mystical sect and was one's being.

the disciple of Socrates; he therefore utilized

Because of its importance, ajna chakra is
the appropriate methods that he was taught.

widely mentioned in texts and teachings

Many sects and traditions symbolize the ajna
throughout the world. The following are a few
chakra by an open eye, whether alone or shown
obvious examples.

on the forehead of a deity, yogi and so forth.

Many people, such as the ancient Egyptians

Bear this in mind when you study old texts,
and the American Indians, wore special head
fables and when you see pictures of one-eyed
raiments that symbolized the third eye at the
people. It is the ajna that is being indicated.

eyebrow centre. O f t e n a snake is shown Incidentally, in the Kabbala, the Ain Soph 678
sahasrara) is often symbolized by a closed tiger skin with his eyes firmly closed. However, eve. This means that one will tune in with the
he opened his third eye, keeping his fleshy
sahasrara when one's perception is directed
eyes closed. He saw Kama Deva and perceived
along the sushumna through ajna chakra. his motives. He immediately emitted a thunder-Illumination will arise when the eye of subtle bolt of psychic power which instantly killed
perception, the ajna chakra, is directed away

Kama Deva. T h e story continues and involves
from both external and psychic phenomenon,
various other plots and ploys. Eventually, Shiva
hence the closed eye.

is persuaded to mate with Parvati and their

Many statues of Buddha indicate the ajna
son Subramaniyan was born. He is known as
chakra by a jewel placed at the eyebrow centre.

the lord of the celestial realms and he destroys

This is the divine eye of perception that Buddha
the demons.

awakened when he sat under the bodhi tree

This story can be interpreted in many
and was enlightened. This leads to the sahas—
different ways. For example, the ajna chakra
rara. indicated by a large number of petals
destroys attachment to passion and other
around the head.

worldly interests (indicated by Kama Deva).

The ajna chakra is widely symbolized in

One can still act in the world, passionately or

Hinduism and Tantra. Many of the deities,
otherwise (as in the case of Shiva), but there
such as Shiva and Dakshina Kali, often have a
will be an attitude of inner detachment.

d e a r marking on the forehead. Also, one of

However, we have narrated this story more
the most widespread rituals of India involves
because it makes interesting reading, rather
placing a tilaka (spot of coloured powder) on than for any other reason. We leave the reader
the forehead of all people during a religious
to interpret the meaning of the story for
or festive occasion. Furthermore, all married
himself.

Hindu women wear a tilaka on their forehead

T h e ajna chakra has been symbolized in a
at all times. This tilaka symbolizes the bhrum—
large number of traditions and will continue
adhva and ajna chakra.

to be so in future. In fact the Bihar School of

There are many mystical stories that des—

Yoga will continue this tradition, since we have
cribe the awakening of the ajna chakra. For
adopted the symbol of ajna chakra for our
example, a well known one concerns Shiva.

emblem.

The devas (celestial and divine beings) were
being molested by asuras (demons). The devas

Ajna chakra and the pineal gland
represent the positive, harmonious aspects of

Ajna chakra is often directly related to the
the mind; the asuras represent the negative
physical pineal gland, the pea-sized endocrinal
torces. The devas help one along the path to
gland located in the centre of the head. In fact,
wisdom, whereas the asuras retard one's they are often regarded as one and the same progress. Therefore, the confrontation be-thing. This is rather an oversimplification.

tween the devas and the asuras means a The difference should be clearly understood.

person's spiritual progress is being hampered.

The pineal gland refers to the physical body;

When the asuras gain the upper hand then
the ajna chakra spans the chasm between the
there is a retardation. When the devas become
physical and the most subtle psychic realms.

dominant, then one makes spiritual progress.

In fact, ajna chakra leads beyond the psychic

Let us return to the story. T h e devas realms via sushumna. It seems likely that the discovered that the asuras could only be pineal gland is part of ajna chakra; it is that destroyed by a child born of Shiva, but Shiva part of ajna chakra that acts in the physical
lived in the Himalayas and sat continuously in
body. But ajna chakra as a whole goes much
meditation. How could he possibly produce a
deeper. Ajna can be compared to a mountain
child? A plot was hatched. The devas sent Kama
in the sea; the peak, the island that can be seen

Deva. or Kandarpa (the equivalent of Cupid
above the surface of the sea, is the pineal
in European mythology) to disturb Shiva's gland. The rest of ajna chakra, the base of the meditative bliss and incite passion so that Shiva mountain, goes much, much deeper than can
would produce a child with his wife Parvati.

be seen with normal perception.

Kama Deva shot his arrow of passion at Shiva,

T h e physiological functions of the pineal
but Shiva was unmoved. He merely sat on his
gland have baffled medical scientists for

679
centuries. Even today it is not very well To summarize: the pineal gland is a material
understood, though gradually it is divulging
body that seems to be a physical manifestation
its secrets. It seems that the pineal gland acts
of the ajna chakra. They are not the same, for
as a biological clock which regulates man's
the ajna chakra, while including the pineal
activities according to outside circumstances.

gland, dives much deeper into the more subtle

It has been found that the eyes and the pineal
levels of being. T h e ajna is the link between
gland are connected via the sympathetic the physical level of being and the sahasrara.

nervous system; and that light entering the
eyes directly influences some of the functions

Attributes of the ajna chakra
of the pineal. The pineal gland in turn regulates

T h e ajna is the seat of the mind, the purified
the whole sympathetic nervous system which
buddhi (subtle intelligence). When this chakra greatly controls h u m a n behaviour. T h u s is awakened, fickleness of the individual mind cosmic rhythms, such as night and day, the is dispersed. Attachment, the cause of lack of
moon and sun cycle and so forth, influence
discrimination and ignorance, fades away. The
man's behaviour via the pineal gland. Mela—
mind becomes a perfect instrument.

tonin and other hormones are produced in

Ajna chakra is the centre of wisdom. It
response to outside stimuli; these in turn
represents the level of awareness where one
produce changes in sexual behaviour, men—
begins to see and realize the hidden essence
strual cycles, nervous energy and o t h e r behind all visible things. It is the centre of biological rhythms of man. Thus it seems that intuition where one tunes in with the under—
the pineal gland acts like a radio antenna,
lying essence, rather than manifested forms.

which picks up outside signals and regulates

When ajna is awakened, the meaning and
man's behaviour accordingly.

significance of symbols flashes into one's

It is interesting to note that the pineal gland
conscious perception. Ajna chakra represents
is not directly connected to the brain, at least
the level of revelationary knowledge.

as far as we can tell by current scientific re—

Ajna is the centre of extrasensory perception.

search. It therefore seems that man's behaviour

Siddhis (psychic powers) arise according to
is influenced by two systems - the pineal gland
one's samskaras (mental tendencies). One can and the mind acting through the brain.

experience clairvoyance - vision of far away

Besides being a link between the outer events. One can detect the real meaning and material environment and man, it seems that ideas of a person who is speaking, independent
the pineal gland also acts as a gateway to the
of what is being spoken. Ajna chakra is the
more subtle realms of the psyche. T h e pineal
centre whereby one can communicate without
gland is a physical transducer between the
speaking; it is the centre of direct mind to
physical and psychic planes. Thus psychic mind thought transference. Various siddhis changes can induce corresponding physical can arise according to the propensities of the
changes via the pineal gland. Conversely, individual, but one should not become attached physical, chemical or any other stimulation of to these siddhis, one should treat them as one
the pineal gland can bring about repercussions
would treat a plague - very warily. Attachment
in the psyche. This is indicated by practices of
to siddhis is a great obstacle on the path to
trataka (blinkless gazing) where the ajna chakra
wisdom; this block is called rudra granthi (knot
can be awakened via the eyes and pineal gland;
of Shiva) and applies especially at the level of
the practice of sirshasana can also induce ajna chakra. This hurdle of attachment must psychic changes, though to a lesser degree, by be transcended; one must pierce this psychic
increasing the blood supply to the pineal gland.

block with the axe of inner detachment.

Various drugs also bring about psychic

When ajna chakra is awakened, sankalpa
changes; it is possible that they directly shakti (willpower) becomes very strong. Mental influence the chemistry of the pineal gland.

resolves are almost automatically translated

Thus it appears that the pineal gland is a switch
into fruition, providing they are in accordance
or a sluice gate which restricts or opens up
with individual dharma. This chakra is also the
psychic awareness. Direct stimulation of the
centre where one begins to gain more control
pineal gland by various yogic practices can
of prana. In fact, this chakra is important in
help to awaken the ajna chakra.

the yoga technique of prana vidya (psychic

680
control and healing). Ajna is the distributive petal: (ham) and (ksham). These are the
centre where one transmits prana to specific
two mantras for Shiva and Shakti, which merge
areas of the body.

at the ajna.

Ajna chakra is the centre where ida and

Ajna has the same implications as the cross:

pingala meet and merge together to become
effacement of ego and union of opposites. It
one. That is, the outside and the inside was at the centre of the cross that Christ was environments become one reality. Opposites crucified, transcending his ego and the level of
are harmonized into a unified whole. One ajna chakra.

functions in the sushumna tube.

Ajna is widely associated with the planet

Ajna is the witnessing centre. One becomes

Jupiter, for this planet represents the guru. In
the unmoving witness of all events, including
the Vedas, ajna is symbolized by Brihaspati,
those of one's own mind and body. Though
the guru of the devas. It is also interesting that
involved, passively or intensely, in the play of
in alchemy the metal tin represents Jupiter,
life (lila), one merely observes. One functions
the guru and wisdom. T h e metal copper
at the balance point, where there is both inner
symbolizes the planet Venus and devotion;
communion with the depths of one's being,
this devotion is that of the disciple. T h e
and interaction with the outer world. When
combination of these two metals, tin (guru
a|na awakens one begins to perform real karma
and wisdom) plus copper (the disciple's devo—
yoga. without expectation, selflessly and with tion), produces the well known alloy bronze.

perfection. Intuition begins to predominate in

This bronze is the metal of initiation and the
one's actions. Actions of the mind and body
link between the guru and disciple. This link
become perfect responses to given situations.

arises most directly at ajna chakra.

The ups and downs of the mind-body will less
and less affect one's being. They will gradually

Location
be seen as something external to the inner

The trigger point of ajna chakra is located at
core of one's nature. Life will carry on as usual,
the top of the spine in the centre of the head.

but more harmoniously and with greater It lies in the region of the medulla oblongata wisdom. The body and mind will be seen to and the pineal gland. If you look in a physiol—
follow its own inclinations in the way that they
ogy textbook you will get a clear idea of the
were designed.

physical location.

Ajna chakra represents an elevated level of

The bhrumadhya, the direct trigger or switch awareness. In Sanskrit it is called tapah loka, the of ajna, lies in the centre of the two eyebrows iev el where the vestiges of one's imperfections
on the forehead. Ajna lies directly and horizon—
are burned away.

tally behind the bhrumadhya. A drop of tiger
balm, camphor, etc. can be placed at the

Symbology
eyebrow centre to intensify perception of the

In the front of the topic you will find a symbolic
exact location of the bhrumadhya.

representation of ajna chakra. In the centre is
the symbol of AUM, the bija (seed) mantra of PRACTICES
this chakra.

In the centre of the diagram there is the

Almost all yogic practices are concerned with
black itara lingam. T h e Sanskrit word itara
awakening ajna chakra, whether directly or
means 'another', or 'the other, different from'.

indirectly. T h e following are a few which

And this is a perfect description, for it indicates
simultaneously develop sensitivity to the
that this lingam is the entrance to the para
location of ajna and the b h r u m a d h y a in
lingam of the sahasrara. T h e itara lingam of
preparation for kriya yoga. We don't expect
the ajna chakra is different from but leads
you to do all of them - choose one or two and
directly to the ultimate lingam.

practise them regularly.

The ajna has two lotus petals, one inscribed
with the sun and the other with the moon.

Trataka

These two petals and the sun and moon This is a very powerful technique3. With regard represent the pingala and ida nadis respec-to developing sensitivity to the location of tivelv. Two mantras are also inscribed on each
ajna chakra and bhrumadhya, a candle is

681
certainly the best object. Feel as though you Kriya yoga - ajna location
are gazing at the candle, or whatever object

Kriya yoga is one of the most powerful methods
you choose, with your eyebrow centre instead
of awakening ajna chakra if it is practised
of the two eyes.

sincerely and regularly. In various specific

A particularly powerful method for develop—
techniques attention is directed to ajna chakra
ing simultaneously sensitivity to both ajna and
in the centre of the head. Location is not easy
bhrumadhya involves the integration of trataka
at first, though it becomes easier with practice
with the flow of breath as described in stage 3.

and time. As preparation for kriya yoga, we

You should try to feel that the breath is piercing
suggest that you spend a few minutes every
both ajna and bhrumadhya while it flows to
day trying to locate ajna chakra. Sit quietly and
and fro along the m a h a nadi. That is, as you
focus your attention at the centre of the head.

breathe in feel that the breath is being drawn

Eventually you will become sensitive to the
in through the eyebrow centre to eventually
exact location T h e best time to practise is
pierce ajna; as you breathe out feel that the
immediately after trataka, trikuti sandhanam,
breath is being pushed forwards from ajna to
s h a m b h a v i m u d r a or, in fact, any o t h e r eventually pierce the eyebrow centre. Continue
meditative technique. This will prepare you
in this m a n n e r while maintaining a concen—
for the forthcoming kriya yoga techniques.

trated gaze on the candle flame.

Trikuti Sandhanam

T h e word sandhanam means 'search'. Therefore, this practice can be called 'the search of
the location of the bhrumadhya'. T h e practice
is as follows:

Sit in a comfortable asana (you can also practise
while lying flat on the floor, but be careful not
to sleep). Try to feel the location of the eyebrow
centre. Feel the rhythmic blood pulse at that
point; at first the pulsation may be indistinct,
but with time and practice you will clearly
discern it.

For at least 5 minutes fix your attention on the
pulse.

T h e n mentally integrate the sound of Aum
with each pulsation at the eyebrow centre . . .

Aum Aum Aum Aum Aum . . . .

Be totally aware of this continuous vibration
of Aum . Continue in this m a n n e r for as long
as you have time available.

Note: this practice can be done at any time
during the day, whether working or resting,
eating or walking. Using this technique one
will become very sensitive to the bhrumadhya.

Notes

1 Bindu - Book III, Lesson 25, Topic 5; Sahasrara Shambhavi Mudra

- Book III, Lesson 26, Topic 1

Shambhavi m u d r a is also called bhrumadhya

2 For details refer to the following references:

drishti (eyebrow gazing) and is an excellent

Book II, Lesson 19, Topic 1; Book II, Lesson 20, m e t h o d of d e v e l o p i n g sensitivity to t h e Topic 2; Book II, Lesson 21, Topic 2; Book II, bhrumadhya and should be mastered in this Lesson 22, Topic 1; Book II, Lesson 23, Topic 1
sadhana course4. It is an integral part of kriya

3 Trataka: Stage 1 - Book I, Lesson 8, Topic 6;
yoga.

Stage 2 - Book I, Lesson 9, Topic 6; Stage 3 -

Book I, Lesson 10, Topic 7

4 Book I, Lesson 9, Topic 5

6 8 2

Topic 1

Asanas: Practice

Halasana is both a forward bending and a Then slowly raise the two legs to the vertical semi-inverted pose. It gives many benefits, position; use the abdominal muscles as much
especially when combined with sarvangasana1.

as possible and the arms as little as possible.

The main reason for introducing it at this time

T h e aim, eventually, is to use only the

:s that it is an excellent preparation for the
abdominal muscles to raise the legs without
first kriya yoga technique, vipareeta karani
the slightest help of the arms; this may require
mudra2. Perfection of halasana will make a little time and practice.

. lpareeta karani mudra easy to perform. We

Then fold the legs over the top of the head,
therefore suggest that you practise halasana
keeping them straight as illustrated.

and sarvangasana as a preparation for the As the legs are raised over the head, the more advanced practices.

buttocks and hips should also be simultaneously raised.

HALASANA (PLOUGH POSE)

Gently lower the feet toward the ground
behind the head, but without the slightest

T h e Sanskrit word hala means 'plough'. strain.

Halasana is so called because in its final pose it

If possible touch the toes to the ground behind
resembles a plough; not the modern mecha—
the head; those who are unable to do this
nized plough but the wooden plough pulled
should allow their feet to suspend above the
by oxen or bulls that has been used in India
floor.

since time immemorial and still is. The resem—

This is the final pose.

blance is very close. T h e English name for this

T h e hands and arms can be positioned as
asana is, not surprisingly, 'the plough pose'.

follows:

1. Keep in the same position with arms flat on
the floor behind and to the side of the back.

2. The arms folded behind the back of the
head with the hands clasped together.

3. The hands placed behind the hips as shown
in the following picture.

Technique - basic form

The traditional method of doing halasana is as
follows:

Lie flat on the floor, facing upward.

The legs should be straight and together and
natives.

should remain so throughout the practice.

In the final pose relax the whole body as much

The palms can face upward or downward; as possible, keeping the legs straight.

beginners may place their fists under the Breathe slowly and deeply.

buttocks with the knuckles facing upwards.

Maintain awareness of the breathing process.

Relax the whole body and prepare for the

Stay in the final pose for a comfortable length
practice. Breathe in deeply.

of time.

683

T h e n either p e r f o r m some or all of the
final pose of basic halasana. They should not
variations (see later text) or return immediately
be attempted until one can easily do this basic
to the starting position.

form. T h e s e variations can be practised

Before returning to the starting position, the
individually or one after the other as follows:

arms should be placed behind and to the side
of the back, flat on the ground.

T h e sequence of return is the reverse of that
already described to take the final pose.

T h e movement should be slow and controlled,
using the abdominal muscles as much as
possible.

T h e legs should be lowered gently to the
ground without any thud as they reach the
floor; the back of the head should remain in

Variation 1: lower back stretch
contact with the floor throughout.

From the final pose of halasana, the toes should
be gradually moved nearer towards the back

Breathing
of the head.

Inner retention while raising the body from

T h e legs should be kept straight and together.

the ground to the final pose. Slow, deep and

Grasp the toes with the hands to accentuate
rhythmical in the final pose. Inner retention
the process.

while returning to the starting position.

The final pose is as shown in variation 1.

Relax the body as much as possible, especially

Advice to beginners
the spine.

Beginners will probably have difficulty touch—

Breathe slowly and deeply.

ing the toe's to the floor behind the head in

This variation notably stretches the lower back
the final pose. Under no circumstances should

(lumbo-sacral) and makes it more supple.

one use force or sudden jerks in order to
touch the floor, for this is the quickest way to
strain the spine and be out of action for a week
or so.

Let the feet suspend above the floor, keeping
the legs straight. Regular practice over a period
of weeks will make the back more supple, and
the toes will gradually move nearer to the
ground. T h e aim is to stretch the muscles
progressively, not permanently by force. Variation 2: upper back stretch Regular practice of other forward bending From the basic pose of halasana, gradually asanas such as paschimottanasana3, yoga push the toes away from the back of the head.

mudra4, janu sirshasana5, shashankasana6 and

T h e hands can be placed behind the hips.

so forth will also help to loosen up the spine

T h e legs should remain straight and together.

and lead to perfection of halasana.

In the final pose there will be a tight chin lock
as shown.

Alternative starting position

The toes should be as far away from the head

T h e final pose of sarvangasana can also be
as is comfortably possible.

used as the starting position for halasana. In

Breathe slowly and deeply in the final pose.

this case, the legs are slowly lowered over the

This variation produces an accentuated stretch
head from the vertical position in the manner
of the back and neck.

already described.

Variation 3: anchored back stretch

Variations

Take the final pose of the basic halasana.

There are many variations of halasana, all of

Place the arms on the floor behind the head.

which have distinctive benefits. We will shortly

Grasp the big toes with the fingers.

describe six. They are all performed from the

Then variation 2 should be repeated; the toes

684

should be gradually pushed away from the

Push the feet away from the back of the head
back of the head.

as far as is comfortable.

The toes, however, are anchored by the arms;

Then press the arms and hands against the
this limits the movement of the toes away from
floor so that the neck vertebrae are slightly
the head and induces an accentuated muscular
raised off the ground.

tension in the back muscles.

In the final position, the weight of the body is

Hold the final pose, breathing deeply and
supported on the back of the head, the
slowly.

shoulders, the hands and the arms.

Then release the tension and relax.

Breathe slowly and deeply while maintaining

This variation tenses all the back muscles and
the final pose.

tones the associated nerves.

Then release the muscular tension and relax

It also massages the kidneys and adrenal the whole body.

glands.

This variation stimulates the large number of
nerves passing through the neck. It improves
their efficiency and in turn improves the health
of the whole body.

Variation 6: pelvic stretch

Resume basic halasana.

Hold the big toes with the fingers of each
hand.

Keeping the legs straight, slowly spread the

Variation 4: the neck stretch
legs on either side of the head; the toes should

This variation is widely known as pashinee mudra remain in contact with the ground.

the folded mudra).

Separate the legs as much as possible without

Take the final pose of the basic form of straining.

halasana.

This is the final pose.

Separate the legs by about half a meter.

Breathe slowly and deeply.

Bend the legs and bring the knees - as close as

This pose stretches and tones pelvic muscles,
possible towards the shoulders and ears; if nerves and organs.

possible, place the knees on the ground.

The thighs should be folded closely against

Duration
the chest or as close as you are able.

T h e basic form can be practised for up to five

The top of the feet should lie flat on the ground.

minutes. Beginners should start with about

Wrap the arms around the back of the knees
thirty seconds in the final pose and increase by
and the head.

a few seconds every day.

This is the final pose.

Any of the variations can be practised for
try to relax the body as much as possible.

similar durations for specific purposes. If all

Breathe slowly and deeply.

the variations are performed one after the
many people will find this variation more
other, then we suggest ten deep and slow
difficult, though with practice it can be breaths in each pose.

mastered.

The neck muscles are given a powerful stretch,

Sequence
the cervical (neck) vertebrae loosened and the

We suggest the following sequence:

associated nerves toned.

1. Sarvangasana

This variation also squeezes and massages the

2. Lower the feet into halasana
thyroid and parathyroid glands in the throat'. 3. Some or all of the variations 4. Return to lying position on the floor Variation 5: neck tensing pose

5. Counterpose

Take the final pose of the basic form of
halasana.

Counterpose

Place the arms behind the back on the floor.

Any backward bending asanas can be used as

Interlock the fingers.

a counterpose. The best ones are matsyasana7,

685
ushtrasana8, supta vajrasana7 and chakrasana9, because these release the compression of the throat by stretching the neck in the opposite
direction.

Time of practice

The best time to practise is early in the morning
before breakfast and late in the afternoon
before the evening meal. Halasana should not
be practised after meals or after vigorous
exercises.

Limitations

People who suffer from hernia, slipped disc,
sciatica, high blood pressure or any serious
back ailments should not do halasana. If you
are not sure then seek expert guidance.

Benefits

Halasana gives many of the same benefits as
sarvangasana. However, the direct influence
on the brain is much less, with more emphasis
on the back, abdomen and pelvis. It combines
the benefits of inverted asanas with forward
bending asanas. Halasana is almost an upside
down form of paschimottanasana, though
there is a distinctive difference between the
benefits that they give. Paschimottanasana acts
mainly on the lower back and stretches the
back; halasana, on the other hand, acts mainly
on the upper back and neck region. These two
asanas supplement each other.

Halasana makes the entire spine supple,
stretches the muscles, loosens the vertebrae
and tones the nerves both inside and outside
the spinal column. This leads to better efficiency of all the organs in the body.

T h e thyroid and parathyroid glands are
r e n d e r e d m o r e efficient. T h e abdominal muscles are strengthened. T h e abdominal
organs are massaged. This helps to alleviate
constipation, dyspepsia, diabetes and various
other abdominal ailments. It generally decongests and revitalizes the liver, spleen, kidneys,

N o t e s
pancreas, adrenal glands and so on. It helps to

1 Book II, Lesson 16, Topic 2
remove backache, neck ache and headache.

2 Book III, Lesson 25, Topi c 4

Besides these physical benefits, halasana 3 Book II, Lesson 13, Topic 2
done with attention can induce states of 4 Book II, Lesson 14, Topic 2
pratyahara (sense withdrawal) as a preparation

5 Book II, Lesson 19, Topic 3
for meditational techniques.

6 Book I, Lesson 3, Topi c 2

7 Book II, Lesson 20, Topic 4

8 Book I, Lesson 6, Topi c 3

9 Book III, Lesson 26, Topic 4

686

Topic 1

Pranayama: Practice

It pranayama is practised regularly and for a

4:29) Pranayama itself can lead you to
reasonable duration everyday, then it can
awareness of the depths of the mind and
awaken the kundalini power. This is clearly
beyond, but please don't overdo the practice.

indicated in the traditional hatha yoga texts:

You must practise for a few years in order to

"Those who have mastery over their breathing
slowly accustom the physical and pranic body
process, awaken the fire of the kundalini so
to new functional conditions. This point should
that it enters the sushumna without hindrance."

be clearly understood and remembered.

Hatha Yoga Pradipika 4:19)

.As one advances in the practice of prana—

NADI SHODHANA - STAGE 4
vama. precautions have to be taken. One must

WITH MAHA BANDHA
ensure that the body is purified. Pranayama
itself will do this, but the shatkarmas, such as

Since Lesson 22 we have suggested that you
shankhaprakshalana, neti, etc. are perfectly
combine nadi shodhana pranayama with maha
suited for removing gross impurities. T h e bandha1. This is an advanced technique, importance of physical purity is indicated in therefore you should continue to practise it,
the scriptures: "When the entire nervous steadily increasing the duration of breath system is purified of all impurities, then the retention, but don't strain.

yogi is able to hold his breath for long periods

Those people who have not practised prana—
of time." (Yoga Chudamani Upanishad v. 94) yama before should proceed through the One should also make the body strong by practices that we have described since Lesson
regular practice of asanas.

3, taking as much time as they wish to do for

Another important point, essential in fact, is
each stage2. Those who have already reached
that one must eat pure and vegetarian food.

an intermediate stage should also proceed at

Failure to do this could easily lead to harm and
their own pace.

disease. So if you are practising a lot of

Nadi shodhana pranayama combined with
pranayama, then it is vital that you adopt a
maha bandha is as far as we intend to go in this
simple, balanced and pure diet.

sadhana course. In Book III we will introduce

Another point to remember is that serious
other types of pranayama.

pranayama should not be practised when you
are ill. By serious we mean for durations of
longer than twenty minutes and with extended
breath retentions of more than thirty seconds.

Therefore, take steps to find good health
before u n d e r t a k i n g serious p r a n a y a m a sadhana.

We suggest that all those who are practising
a lot of pranayama should do so under the
guidance of a competent teacher. Pranayama
is a very powerful technique if it is done
correctly; if done incorrectly, then it will cause
you harm. If you master pranayama then you
will become master of your mind. "Mind is the

N o t e s
master of the senses and the breath is the

1 Book II, Lesson 22, Topic 4
master of the mind". (Hatha Yoga Pradipika 2 Book I, Lesson 3, Topi c 4

687

Topic 1

Meditation: Ajapa Japa (Stage 5)

In this lesson we will teach the fifth stage of

Slightly contract your throat and do ujjayi
ajapa. With regard to preparation for kriya
pranayama2.

yoga, this stage can be regarded as the last

For a few minutes only be aware of the breath.

stage. There are further stages, but these are

When your breathing has become long and
really an integral part of kriya yoga and will be
rhythmical, try to imagine that it is ascending
discussed in Book III.

with inhalation . . .

And descending with exhalation.

Spinal psychic passage

Try to feel the breath passing through each

Between the trigger points of the ajna and
chakra in turn.

mooladhara chakras lies the spinal psychic As you inhale, feel the breath moving from passage. It is called sushumna. It connects all mooladhara to swadhisthana, then manipura,
the chakras together and is located within the
to anahata, vishuddhi and finally ajna.

centre of the spine. In stage 5 of ajapa you

Repeat the same process as you breathe out
must feel the breath moving up and down
and descend from ajna to mooladhara. -
within this psychic passage, piercing all the

After a few minutes synchronize the mantra
chakras in turn. You will have to use a little

Soham with the breath - So with inhalation imagination. At first you may find this difficult, upwards and Ham with exhalation downwards.

but with regular practice you will find it Feel the mantra vibrating throughout your becomes natural. You will feel the breath spine.

moving within the spinal passage without the

Feel it piercing each of the chakras in turn.

slightest effort.

There must be total attentiveness.

Continue in this manner for 5 minutes or

AJAPAJAPA - STAGE 5
more.

T h e n watch the blank space in front of your

This fifth stage of ajapa brings in all the chakras
closed eyes.

that we have so far introduced. It is different

Be a witness to any psychic occurrences that
to the previous stages in that one must now
arise.

imagine the breath ascending and descending

If any visions arise, let them; don't interfere.

through the spine; in the previous four stages

This is a method of cleaning out the mind.

the breath was imagined to move in the frontal

After a few minutes return to ajapa, the
passage between the navel (manipura kshe—
awareness of the mantra and breath in the
txam) and the front of the throat (vishuddhi
spinal passage.

kshetram)1.

Do this with total attentiveness for at least 5
minutes.

Technique

Then repeat the awareness of the chidakasha

Take a comfortable sitting position.

- the space in front of the closed eyes.

Close the eyes and relax your whole body.

After some time return to ajapa.

Spend a few minutes preparing your body and

Continue in this manner for as long as you
mind for the practice in the ways described for
can.

the previous stages (that is, Aum chanting,
kaya sthairyam, etc.)1.

Duration of practice

Become aware of the breathing process.

You should aim to practise this technique for

Make it slower and deeper.

at least half an hour every day without fail,

Fold your tongue into khechari mudra2.

until you can practise it easily without effort.

688

Awareness
of brooding over past regrets and future

Mindfulness during ajapa is essential. You must
problems, do ajapa. You can practise at any
be mindful of every activity, whether breathing,
time . . . before sleep, before lunch, while on
mantra or thoughts. Without this mindfulness
the bus or train to work or wherever. This will
you will slip into the state of drowsiness. This
help to harmonize the mind and allow the
called tandra or laya in Sanskrit. It is a great deeper mental impressions (samskaras) to arise obstacle that has to be overcome. It is the
to conscious perception. This is the way to
stumbling block, the greatest impediment, the
equanimity in life.

greatest hazard that faces every person who
tries to practise meditational techniques. How
many times have you practised a meditative
technique and found that your mind has been
b r o o d i n g over some p r o b l e m for many
minutes without your awareness? During this
period you were completely lost in your
thoughts. It is only after the period of brooding
that you realize you were brooding. This is in
total opposition to the path of meditation.

You must be aware of what you are doing.

You must be awake. If you feel sleepy, go and
take a cold bath or wash your face. Or practise
a few rounds of surya namaskara. Without
developing mindfulness you will never be
successful in meditative practices.

The mind can wander from the practice in
hand . . . there is nothing wrong with this. In
fact, initially this is positive, for it helps to
release pent-up mental problems. But you
must be aware of the thoughts as they arise.

You must know that you are thinking about a
certain subject. The mind will always wander
here and there; it is its very nature. Let it but
maintain mindfulness.

In ajapa you must be alert to all things that
occur in the mind and the processes which are
part of the practice. Don't suppress thoughts;
this is not the way to harmonize the mind. Let
them arise, but while simultaneously being
attentive to the breath and mantra movement
of ajapa.

General note

We have described the five stages of ajapa in
order to prepare you for kriya yoga1.

Ajapa is a powerful technique, especially if it
is done continuously throughout the day and
night. Many great yogis have attained highest
stages of consciousness through this method

N o t e s
alone. We realize that continuous practice is

1 Ajapa Japa : Stage 1 - Book II, Lesson 20, Topic
difficult for most people, especially those who

5; Stage 2 - Book II, Lesson 21, Topic 5; Stage 3
have many responsibilities and this is nearly

- Book II, Lesson 22, Topic 5; Stage 4 - Book II,

Jill of us. But at least try to do ajapa as much as

Lesson 23, Topic 4
possible, whenever you find the time. Instead

2 Book I, Lesson 6, Topi c 5

689

Daily Practice Program

In this lesson we have fully described the
order to develop more sensitivity to the other
implications of the ajna chakra, together with
chakras and ksbetrams. This will prepare you
relevant techniques. Ajna is the most difficult
for kriya yoga techniques.

of the chakras to locate; we therefore suggest

Continue to practise nadi shodhana com—
that you practise trataka and trikuti sandhanam
bined with maha bandha1. Don't strain.

as a preparation. Also try to spend a few

Halasana should be integrated into your
minutes every day directing your attention to
asana program. If you have time try to do
the centre of the head; this will help to develop
some or all of the variations.

further sensitivity to the position of ajna. You

If you have mastered ajapa stage 4, then
should continue to practise chakra shuddhi in
proceed to stage 5.

Practice

Minutes

Program 1: duration 2 hours

Surya Namaskara

10

Shavasana

3

Ardha Padma Paschimottanasana

4

Bhujangasana

4

Ardha Matsyendrasana

4

Sarvangasana

4

Halasana

4

Matsyasana

3

Sirshasana

5

Tadasana

1

Shavasana

3

Nadi Shodhana with Maha Bandha

15

Chakra Shuddhi

20

Trataka

15

Trikuti Sandhanam

5

A j a p a j a p a - Stage 5

20

120

690

Program 2: duration 1 1/2 hours

Surya Namaskara

7

Shavasana

3

Ardha Padma Paschimottanasana

4

Ardha Matsyendrasana

4

Sarvangasana

4

Halasana

4

Bhujangasana

4

Sirshasana

5

Tadasana

1

Shavasana

3

Nadi Shodhana with Maha Bandha

10

Chakra Shuddhi

15

Trataka

11

Trikuti Sandhanam

5

Ajapa j a p a - Stage 5

10

90

Program 3: duration 1 hour

Surya Namaskara

5

Shavasana

3

Ardha Padma Paschimottanasana

4

Ardha Matsyendrasana

3

Halasana

4

Bhujangasana

3

Sirshasana

3

Tadasana

1

Shavasana

2

Nadi Shodhana with Maha Bandha

10

Trikuti Sandhanam

8

A j a p a j a p a - Stage 5

14

60

691

Program 4: duration 1/2 hour for general health Surya Namaskara

5

Shavasana

3

Halasana

3

Ardha Matsyendrasana

3

Sirshasana

3

Tadasana

1

Shavasana

2

Nadi Shodhana

10

30

N o t e s

1 Book II, Lesson 22, Topic 4

692

Book III

Kriya Yoga

Lesson 25

It was late at night in the monsoon season.

effects. People tread the path of life without

The sky was dark and cloudy. There was an
knowing where they are going.

atmosphere of gloom. A lone sannyasin was

The light of the lantern represents wisdom;
slowly walking along the road looking for a
the brake represents self-discipline. The motor
quiet place to sleep. Though his possessions
cyclist had neither a brake (self-discipline) nor
consisted only of a small bag, a blanket and a
light (wisdom). He was certain to meet with a
lantern, he was blissful and carefree.

serious accident. It is the same with any person

Suddenly he heard a motor cycle behind
who walks the path of life without wisdom and
him. T h e cyclist was travelling very fast along
self-discipline - he will pay the penalty in the
the dark road, but he had no light. T h e
form of frustration, illness and despair.

sannyasin knew that he would have an

The sannyasin on the road tried to give a
accident, so he immediately decided to give
light to the motor cyclist, but it was not accepted
his lantern to the motor cyclist. He rotated
because the cyclist was unable to apply his
the lantern in a circle to signal the cyclist to
brakes. It is the dharma (duty) of a sannyasin
stop. However, the motor cyclist did not stop
to guide other people along the path of life, so

. . . he went straight past and nearly killed the
that they avoid accidents in the form of disease,
sannyasin. The sannyasin called out: "Stop! I
fulfil themselves and gradually tread the correct
want to give you this lantern, otherwise you
path to self-knowledge. If you can apply a
will injure yourself." The driver shouted back: brake in your life, then you will be ready to

"What's the point, I haven't got any brakes
accept a guiding light.

either!"

The light that a sannyasin can give to others

This story is an analogy of the life of modern
is yoga. There are many different types of
man. The dark road is the path of life, generally
light, just as there are many different paths of
lived without joy and wisdom. The motor cycle
yoga. One of the brightest lights is the ancient
represents the h u m a n body-mind. Most and powerful system of kriya yoga. In this people live a life that is like the reckless and book we are making an offering - a light to
thoughtless motor cyclist driving along the
those people who are now living in darkness,
road; all aspiration and effort is directed
but who are willing to accept a lantern and
towards attaining fame, wealth, luxury and
willing to apply the brake of self-discipline. We
other things that satisfy the ego, with little
offer you the lantern of kriya yoga.

thought of the consequences and harmful

Swami Satyananda Saraswati

Topic 1

Outline of Book III

Over the following twelve lessons of Book III
are interested in bringing about changes. This
we will progressively introduce the kriyas of
falls directly in line with the nature of kriya
kriya yoga. In each lesson we will describe one
yoga itself, which is one hundred percent
or two kriyas which you, the reader, should
practice orientated. You, the practitioner, must
begin to practise. This means that, in this play your part. We cannot bring about changes lesson you will practise the first two kriyas in your life without your cooperation. You every day; in Lesson 26 we will introduce must practise and have aspiration. We can another kriya, so that you will begin to practise give thousands of yogic practices, there is
three kriyas every day. Gradually you will
almost no limit, but if you don't practise, then
increase the duration of your kriya practice
we will be wasting our time and you will gain
program as you learn more of the practices,
absolutely nothing, only a mind full of technical
always maintaining the correct sequence.

details. You must not remain only a reader;

During the beginning stages of kriya yoga
you must transform yourself into a practi—
you can continue to practise other yogic
tioner. In fact, with regard to yoga you should
techniques apart from kriya yoga, since the
do one percent reading and ninety nine percent
first few kriyas take only a short period of time
practising. Only then can you tap the source
to complete. Gradually you should discard the
of your being and gain the knowledge that
other yoga techniques and integrate kriyas cannot be contained in any book.

into your practice timetable as we introduce
them. We will continue to give a list of suggested
practice p r o g r a m s to help you choose a
suitable mode of practice.

The third book will be divided into two parts
to allow the student to gain not only knowledge
of the kriyas, but also many other yogic
techniques that have not been described so
far:

1. Kriya yoga section that deals with only
details of kriyas and directly related topics.

2. General section where we will discuss other
yogic techniques and topics.

In accordance with our fundamental policy,
we will be concerned only with practical
methods of heightening the quality of your
life, health and awareness. We are not so
interested in philosophical speculations, for
these clo little to change and improve your life.

In fact, they tend to complicate the mind and
hinder any progress in yogic sadhana. We are
concerned only with practical methods of
unfolding and awakening the potential already
existent in every person's being and transforming life into an expression of joy. We are
not interested in talking about changes; we

697

Topic 1

Kriya Yoga (Part 1)

Kriya yoga is a system that has always been
wrong soil or in the wrong place, it will fail to
taught directly by guru to disciple. We are
sprout. T h e potential within the seed is the
actually breaking this tradition by publishing
same in both cases; it is the environment that
the techniques of kriya yoga in written form.

encourages or prevents growth and expression

However, we feel that this break with tradition
of inner potential. It is similar with kriya yoga;
is justified and even necessary in the present
a positive environment of right attitude allows
world, where so many people are trying to
the practices to give forth their fruit; an
understand themselves, the world and their incorrect attitude prevents this. The potential place in the scheme of life, yet lack positive of the kriyas is ever the same, therefore you
guidance. Many people are ready for an should tiy to adopt the basic attitudes of non-advanced system of yoga, yet lack a guru to expectation, effortlessness, etc. that we have teach them. For this reason and for these described in the following pages.

people, we are printing comprehensive details

Problems and doubts will arise both in your
of tbe techniques of kriya yoga.

practices and as a consequence of the practices.

Little needs to be said about kriya yoga; the

If necessary you can write to the ashram for
practices speak for themselves. Throughout
advice. Each person will have their own specific
the third book we will purposely write as little
questions, uncertainties and difficulties.

as possible. We will intentionally try to confine
our explanations to the mechanics of each

Definition
kriya (technique). The less we write, the happier

T h e Sanskrit word kriya means 'action' or
we will be. This will allow you, the practitioner,

'movement'. Kriya yoga is so called because it is to do your practices with an uncluttered mind,
a system where one intentionally rotates one's
reasonably free of preconceptions and miscon—
attention along fixed pathways. This move—
ceptions.

ment of awareness is done, however, with

The following text is an introduction to kriya
control. Also, kriya yoga is so called because
yoga. Read it carefully. This text will act as
one moves the body into specified mudras,
your teacher. Many questions will arise bandhas and asanas according to a fixed throughout your practices. In the past, these scheme of practice.

problems were solved by the guru while giving

T h e word kriya is often translated as mean-personal instructions to his disciples. Any faults
ing 'practical'. This is indeed a good definition,
were corrected on the spot. In the following
for kriya yoga is indeed practical. It is con—
lessons you will not be guided personally, cerned solely with practice, without the slightest therefore you must take care to follow the philosophical speculation. T h e system is instructions that we give exactly. We suggest designed to bring results, not merely to talk
that you re-read this text from time to time so
about them.

that you can correct any faults in your practice

Sometimes the word kriya is translated as
that were not previously very obvious.

'preliminary'. This too is a good definition, for

Right attitude is an essential part of kriya
kriya yoga is a preliminary practice that leads
yoga; it leads to full blossoming of the potential
first to dharana and then eventually to the
contained within the kriya yoga practices. A transcendental state of dhyana (meditation) wrong attitude stunts and prevents this blos-and yoga (union). It is a technique which has soming. If you plant a seed in rich soil it will
been designed to lead to that state of being
quickly grow and give forth a beautiful flower
which is beyond all techniques. Finally, the
and fragrance. If the seed is planted in the
word kriya is used to describe each individual 698
practice. Thus the process of kriya yoga Kriya yoga seems to be the only widely
consists of a number of kriyas each being done
known yogic path that is not directly mentioned
one after the other in a fixed sequence.

in traditional scriptures. Many texts use the
word kriya or even kriya yoga, but in a different

History and scriptural references
context. For example, in the Yoga Sutras of

There is no history of kriya yoga to tell. Its Patanjali it says: "Kriya yoga comprises tapas beginnings and development lie lost in the (austerity), swadhyaya (self study) and ishwara
ancient past. It is a system that has remained
pranidhana (resignation to the cosmic will)."

so secret that there is not even a myth to (2:1) This has nothing to do with the kriya explain its origin. Actually we are happy that yoga that we will teach in this book. T h e form
there is no history of kriya yoga to relate. This
mentioned by Patanjali is intended as a
prevents the system becoming corrupted and
preliminary means to harmonize a person's
twisted by irrelevant details. By remaining
life in preparation for raja yoga.

stripped bare of all superficialities, kriya yoga

Kriya yoga is also mentioned in the Uddhava
preserves its purity and its power to bring

Gita of the Srimad Bhagavatam. Krishna results. Most o t h e r systems of yoga are describes what he called kriya yoga in response associated with a definite history and/or myth; to a request by his disciple Uddhava. It involves
stories and legends tell of different people
ritualistic worship of one's deity with flowers,
who formulated the system or modified it, food, etc. together with specific mantras, which can become a distraction. People become consecration of the deity and so forth. It has
excessively concerned with who invented the
no connection with the kriya yoga that we will
system, when he lived, who influenced his teach.

thoughts, his beliefs, religion and so forth.

Various texts mention parts of kriya yoga,

People become so concerned with history that
but never in much detail. Texts such as the
they forget practice is the purpose and essence

Hatha Yoga Pradipika, Gherand Samhita, Shiva
of all yogic paths. Therefore, the lack of history

Samhita and so forth give specific details
of kriya yoga is, for us, one of the wonderful
regarding asanas, mudras and bandhas, many
things about it. It allows the techniques of
of which are part of kriya yoga, but they are
kriya yoga to be, applicable to all ages and all
not integrated together as they are in kriya
types of people, without being tied down to
yoga. T h e Kularnava Tantra is a very practical the beliefs and traditions of a specific era. It
text which explains ajapa japa in some detail;
allows kriya yoga to remain a timeless system.

this is a part of kriya yoga, but nowhere is

Of history, all we will say is that kriya yoga
kriya yoga mentioned specifically. T h e same
was passed on by Swami Sivananda of Rishi—
applies to a number of other texts; they hint,
kesh. It was transmitted in a matter of fifteen
but never give details.

to twenty minutes and was retained. If anyone

Kriya yoga seems to have been known in
cares to trace the succession of gurus previous

China, for a system which is vaguely similar is
to Swami Sivananda they may find a clue to the
mentioned in a scripture called the Tai Chin
history of kriya yoga, but this is certainly an

Hua Tzang Chih (The Secret of the Golden
impossible task, for sannyasins of the past had

Flower). This text has been translated into
a habit of fading into their environment and

English by Richard Wilheim with an intro—
escaping the pens of historians. Of course,
duction by Carl Jung. It describes the practice
there are various other groups of people in
of rotating one's awareness through the back

India who have practised and taught kriya and front psychic passages of the body, though yoga. For example, Swami Y o g a n a n d a , the rotation is in the opposite direction to that Yukteshwar Giri, Lahiri Mahasaya, Mahatma of kriya yoga practised in India. We are not

Gandhi and so forth practised kriya yoga. In
saying that the Chinese system and the Indian
fact, a thriving organization still propagates it
are the same, only that they have similarities.

throughout the world. They also do not know

It is interesting to note that China developed
the origin of kriya yoga, but they say that it
its own unique, dynamic meditative system
was reintroduced by the great yogi Babaji as
called Tai Chi Chuan. Though kriya yoga and
the ideal practice for sincere seekers of wisdom

Tai Chi Chuan seem to have little in common
in the present Kali Yuga (Dark Age).

from outside appearance, their fundamental

699
aim is the same. Both are methods which induce tends to flow along the easiest channel and meditation by bringing about perfect balance
direction available. T h e innate energy of the
and harmony of the physical, bioplasmic and
water eventually takes it to the sea. If ducts,
mental body. Both utilize flows of prana
dams, canals and so forth are built, together
combined with heightened awareness.

with turbo-electrical machinery, then the same

All we can say is that kriya yoga is a secret
energy can be utilized for constructive
technique that has been whispered down the
purposes. Electrical energy can be generated;
ages by word of mouth from guru to disciple.

fields can be irrigated. There is no change in
the amount of energy available - it is merely

Purpose of kriya yoga
transformed by a suitable method into a new,

T h e purpose of kriya yoga is to transform
more refined form.

your whole life into a continuous expression

Kriya yoga brings about the same change
of joy, bliss and wisdom. It is designed to within the h u m a n framework. Kriya yoga transform tamas into sattwa. It is intended to merely utilizes, refines and channels the already
refine your whole being. We can say that kriya
existing energy for the awakening of one's
yoga brings about the following changes:

being. Nothing new is produced, rather that

1. Slowly whittles away fears, phobias, con—
which is already there is allowed to blossom
flicts, depressions, false ideas, conditioning,
and unfold.

etc. hidden in the depths of the subconscious

Kriya yoga is a method of transmutation. It
mind. Kriya yoga harmonizes the whole
is a method of alchemy. It is the philosopher's
mind from the surface layers to the depths.

stone, or at least one of them. It transmutes

2. Induces twenty-four hours a day relaxation;
base metal into gold - the gross, unrefined
not a lazy relaxation, but dynamic relaxation
state of individual being is transmuted into its
where one can spontaneously do much pure, radiant and natural state.

more work than at present and with much

While doing kriya yoga, the aspirant be—
more power and effectiveness.

comes a mandala (psychic magnet) . . . a focus 3. Allows one to explore and know the mind
for more subtle energies. His whole being
and go beyond.

becomes a magnifying glass. And this mandala

4. Induces dhyana and intensifies spontaneous
leads to the central core of his inner world.

awareness.

These changes, brought about progres-

Subtlety of perception
sively, will transmute one's body-mind into a

All the systems of yoga are intended to develop
perfect instrument of action and wisdom.

subtle and direct perception. Jnana yoga does
this through concentrated effort to answer an

The channelling of energy
overwhelming enquiry. Bhakti yoga does it by

Kriya yoga is a method, a very sophisticated
making the emotional forces one-pointed.

method, of harmonizing and synchronizing

Mantra yoga does it by constant awareness of
the natural forces and energies of one's being.

a mantra. Kriya yoga brings about subtle

The prominent aspects of one's personality
perception by harmonizing the forces of the
are channelled so that they flow in positive
entire body and mind, which leads directly to
directions without suppression. Whether you
refinement of perception.

are predominantly emotional, intellectual,

Through the practice of kriya yoga one
peaceful, aggressive or whatever, the energies
starts to perceive the deeper aspects of one's
can be channelled into positive directions.

nature - the prana shakti emanating from the The physical, psychic and mental forces are
underlying substratum of consciousness. One
brought into line with each other so that they
dives deep to see where the endless phenomena
flow together in a constant, powerful stream
of the mind originate. One watches the thought
making one very sensitive to the deeper aspects
bubbles arising from the primordial depths.

of one's inner nature. One starts to vibrate, to

The mind is normally like a murky pond, where
resonate with underlying forces, which leads
the source of ascending bubbles cannot be
to a subtle perception, unknown before.

seen. T h e source can only be seen by diving

Take an analogy. Floods arise naturally in
into the water and closely surveying the
certain seasons of the year. T h e flood water
bottom. It is the same with the mind, one must

700
develop subtle perception, dive deep into the surroundings leads to the opposite result. T h a t mind and closely survey the source of thought
is, applied effort to forget the outside world
bubbles. T h e m o d e r n I n d i a n mystic, Sri leads to an increase in external perception.

Dattabal said: "When you develop true sensi—

This often leads to frustration and many people
tivity. the whole world will be an open book to
give up their attempt to introspect.

you. revealing on each page new secrets and

Kriya yoga is designed to overcome this
wonderful knowledge."

problem in a unique yet obvious manner: it

Thus subtle perception of one's being will
enters the house of the mind by the back door.

bring about a total change in one's attitude

In the first group of kriyas no attempt is m a d e
and u n d e r s t a n d i n g of the outside world. to curb or cut off external sense stimuli. In fact Therefore, those who seek wisdom should the eyes, which receive the largest amount of
begin to practise kriya yoga, p r e f e r a b l y external stimuli, are purposely kept o p e n for combined with other forms of yoga.

some time in the earlier kriyas. This seems to
contradict logic, but it brings results. It induces

The master plan
internalization of awareness. O n e does each

The practices of kriya yoga follow a specific
kriya, allows internal stimulation to arise - and
plan and can be divided into three distinct
lo and behold, the unexpected happens: after
groups. T h e s e g r o u p s c o m b i n e d together some time one's awareness becomes intro-systematically induce: verted spontaneously. Kriya yoga achieves a

1 Pratyahara
state of (sense withdrawal
pratyahara by

)

cunning means.

2 Dharana (concentration)

Cutting off external sense stimuli, however,

3 Dhyana (meditation)

brings its own problems; it easily leads to the

T h e first techniques are designed to induce
opposite extreme - total absorption in inner
pratvahara, the second group induce dharana;
thought processes and psychic realms. People
this leads to dhyana, which is actually beyond
are conditioned in such a way that their
all techniques. This whole process is progres—
awareness must always be absorbed or entan—
sive and natural, without any strain a n d
gled in something. Therefore, disconnection
frustration. It is essential to induce a spon—
of one's awareness from the outside world
taneous outflow of dhyana. For this reason we
leads to absorption and identification with the
will describe the process in more detail.

inner processes of the mind. O n e starts to

Pratyahara: From the day we are born we
brood over personal problems, fear, conflicts,
are conditioned to remain concerned only with
or becomes attached to beautiful psychic
the outside world and to believe that it is the
scenery. This is like a bee that pulls itself free
only reality. O u r whole motivation is directed
from sticky honey on the inside of a j a r only to
to external experience. As a result it becomes
fly into the honey on the opposite surface of
difficult to internalize one's awareness. This is
the jar. Freedom from one extreme leads to
the first block in advanced yoga and it is a
entanglement in the opposite extreme. Each
difficult block to overcome. Habits are easy to
is as bad as the other. T h u s disentanglement
pick up but difficult to eradicate.

from external stimulation of the mind can easily

T h e m i n d is conditioned to continually
lead to internal involvement. Both have to be
receive and react to data coming f r o m the
avoided if one wants success in yoga practice.

outer world. T h e mind is tuned to external

Many people try to meditate. They close
stimuli and, since these external stimuli are
their eyes, manage to forget the outside world,
continuously impinging on our senses, the but immediately b e c o m e overwhelmed by mind is always busy. It is ever in a state of subconscious thoughts and psychic visions.

turmoil. T h e process of pratyahara is intended

This is not a bad thing in the early stages of
to stop this process by disconnecting one's
yoga practice. In fact it is necessary since it
awareness from the sense organs. This brings
helps to exhaust negative disturbing sam—
about an internalization of awareness.

skaras f r o m t h e subconscious m i n d . But

T h e mind is like a naughty child: it does the
eventually one must prevent awareness be—
opposite of what you want. Therefore, it has
coming abducted by both the events of the
been found by the experience of many people
outside world and the processes of the inner
that excessive effort to forget the outside
psychic and mental realms. T h a t is, one must

701
tread the razor's edge between ida and pingala most u n e x p e c t e d time. It can never be - the path of sushumna1. In order to induce
predicted.

pratyahara one must be firmly fixed on the

When pratyahara practices are finished then
sushumna path, lost neither in the ida nor
the eyes are kept closed. Ideally, at this stage
pingala dimension of being. This leads to real
most internal and external disturbances should
pratyahara and eventually to dharana. Without
have faded away. The second group of kriyas
mastery of pratyahara it is impossible to induce
is then practised to induce dharana. This is
dharana.

done gradually by first of all rotating awareness

The incredible sophistication of kriya yoga
throughout the inner psychic circuits. This
is that it brings a balance between total external
slowly induces more perception. As the kriya
awareness (outer distraction) and total inner
practice progresses, one's awareness is con—
haziness, where one lapses into a dreamy
fined more and more so that it becomes
reverie or psychic picture show. It automatically
increasingly one-pointed. Dharana arises
leads to sushumna awareness. In the early
spontaneously.

practices, as already explained, the eyes are

T h e distinctive feature of kriya yoga is that
kept open for sometime and then closed for
concentration is not forced; it spontaneously
some time. This allows one's awareness to tread
arises as a consequence of performing the
the middle path; the closed eyes tend to induce
mechanics of the kriyas. Often concentration
introspection and the open eyes tend to induce
is forced during meditative practices which
extroversion. Eventually this can lead to a leads the individual nowhere, only to a head-balance point and intense dharana arises ache and frustration. Many people grit their automatically. This becomes the gateway to teeth, tense their facial muscles and light their
dhyana.

mind in an effort to bring about concentration.

In most yoga practices, one tends to close

They do this because they know that concen—
the eyes during meditative practice. This easily
tration is an essential part of higher yoga
leads to a dreamlike state, especially with
practices, and that if they can attain high states
beginners. Some systems, such as Zen Bud—
of concentration then they will induce dhyana,
dhism, try to overcome this introversion but dhyana must be spontaneous. Forced tendency by doing meditative practices with concentration is not really concentration; it
the eyes open. This too presents problems to
creates tension in the mind, which leads away
beginners, for one is continually distracted by
from the path to dhyana. Practise kriya yoga
the outside world. Kriya yoga strikes a balance
and concentration will arise. Dharana leads to
between the two extremes: the eyes are kept
dhyana.

closed for a short time then opened for a short

Dhyana: We have nothing to say about
time. For this reason it brings fantastic results.

dhyana, for it is the realm of the unspeakable.

It systematically and quickly induces pratyahara

When it is known, no words are needed. Before
and leads directly to dharana.

it is e x p e r i e n c e d words will only cause

Dharana: After performing and completing
confusion, misconception and over-intel—
the initial group of kriyas, there is a likelihood
lectualization. It is better to say nothing. There
that you may be in a state of pratyahara. The
are no techniques for dhyana; all the tech—
induction of pratyahara depends on regularity
niques of kriya yoga are intended to bring
and intensity of practice, as well as the state of
about the state of dhyana.

turmoil or calmness in your mind. Pratyahara

It is a continuous flow from pratyahara to
can be easily and automatically induced in a
dharana to dhyana. There is no rigid division
calm mind, whereas a disturbed mind will
as we have given; this classification has been
require more regular practice over a period of
given for ease of explanation. Don't take the
months. Also induction of pratyahara depends
classification too seriously. If you master kriya
on auspiciousness. That is, one day it may
yoga to a reasonable degree then you will
arise, on another it may not. This is one reason
automatically flow from one state to the next.

why you should be regular in your practices;

You will not need to think: "Ah yes, I must
on one auspicious day, because of favourable
start dharana" and so forth. Everything will
circumstances, you might be launched into a
happen spontaneously. All you have to do is
state of dharana and dhyana. It can occur at a
practise the kriyas in the correct manner.

702

The tools of kriya yoga

They are associated with breath retention and

Each individual kriya is comprised of a number concentration on specific regions of the body.

of subsidiary techniques. These are the basic

Beside the physical influences, they also induce
tools of kriya yoga. Many of these subsidiary
profound psychic and mental changes in the
techniques are widely known and practised
human framework. They are especially power—
individually. They can be classified into the
ful in inducing control of the pranic forces of
following groups:

the body2.

1. Asana (physical pose)

Mantras: there are a vast number of mantras, 2. Mudra (external expression of an inner
each with a specific power. Two mantras are
attitude)

utilized in two early kriyas.

3. Bandha (physio-psychic locks)

Pranayama: in the first group of kriyas

4. Mantra (special sound pattern which can
concerned with pratyahara, pranayama is
produce subtle impact and change)

widely utilized as a means to harmonize pranic

5. Pranayama (manipulation of breath to forces in the body. T h e flow of breath is control prana) integrated with the psychic passage awareness.

6. Psvchic passage awareness

In later kriyas, the more subtle form of

These six groups of techniques are the build—
pranayama, namely ujjayi, is widely used. This
ing blocks of the kriyas. They are combined
is a great help in inducing pratyahara and
together in a scientific and specific manner in
dharana.

order to bring about changes in one's being.

Psychic passage awareness: this is a vital aspect These changes induce the process of pratya-of kriya yoga practice. It is due to the subtle hara. dharana and dhyana that we have just
perception of ancient yogis that the significance
discussed. Individual practice of these subsid—
of psychic passages became known. The science
iary techniques can have powerful influences
of prana was especially developed in India and
on the physical-psychic-mental body. It was

China. In China it resulted in such a subtle
discovered by ancient yogis that integration,
science as acupuncture. In India it led to the
synchronization and the blending of specific
development of pranayama and prana vidya
techniques can lead to a vast increase of the

(the science of prana flow).

power of the techniques when done indivi—

In kriya yoga, awareness is rotated along
dually. These yogi geniuses discovered this specific pathways of the body. This in turn fact through personal experience and were induces changes in the pranic and psychic flow
the founders of kriya yoga. It is these unique
patterns of the body. This harmonized flow
combinations that make kriya yoga such a pattern influences the more subtle aspects of powerful system.

one's being and greatly helps to induce

Let us briefly describe these subsidiary pratyahara and dharana.

techniques:

These six types of techniques are the basic

Asanas: These are specific positions of the
tools of kriya yoga. Individually they are very
physical body. In kriya yoga they are mostly
powerful physio-psychic-psychological instru—
sitting poses. Without a steady comfortable
ments. When they are combined they become
position it is impossible to induce pratyahara.

irresistible yogic bulldozers. They all act in

It is necessary to master the relevant asanas so
very subtle ways in the pranic and mental body.

that they are comfortable to assume and They transmute one's being into a sensitive maintain and are not a continual source of yet powerful instrument of perception.

discomfort and distraction.

Mudras: These are special physical positions Sequence and duration
of the body which induce specific physiological,

Each kriya has an intimate relationship with
psvchic and mental changes in one's being.

the preceding and subsequent kriyas. Each

Mudras often involve the use of bandhas and
kriya influences the other kriyas in a specific
pranavama, and the internal rotation of manner, therefore the order in which they are awareness through certain specific psychic practised is most important. If they are done passages.

in the wrong order, then kriya yoga will either

Bandhas: These are physical locks which
fail to produce results or, even worse, it may
tighten and contract specific parts of the body.

lead to negative results. The correct order of

703
practice allows the mind-body to be systemati-or experiences. If you are devotionally inclined, cally balanced; incorrect order of practice may
then you can do the kriyas as a form of worship;
lead to imbalance. Therefore, we urge you to
if you are not devotionally inclined, then you
practise the kriyas in the given order.

can do the kriyas for their own sake. In the

Each kriya also has a fixed duration or

Uddhava Gita of the Srimad Bhagavatam it says: number of rounds. These durations may seem

"Worship done without expectation of reward
arbitrary but in fact they have been found to
is sattwic; that done with expectation is rajasic;
be the ideal durations for optimum results.

and that done with the intention of harming

R e m e m b e r : kriya yoga is the result of others is tamasic." (ch. 25) Try to do your hundreds, even thousands of years of experi-kriya yoga practices with the sattwic attitude of mentation by countless yogis. Nothing in the
non-expectation. The sadhana can be done as
system is arbitrary. Therefore, try to practise
a form of worship or not, it does not matter,
each kriya for the prescribed duration: no but try not to expect.

less, no more and in the correct sequence.

Dhyana is not created . . . it happens. It
occurs spontaneously when the mind is free of

Attitude and effortlessness
grasping and egotistical motivation. Expecta—

While doing the kriya yoga practices one
tion creates tension in the mind, which prevents
should have the attitude of trying, but without
dhyana.

trying, doing without doing. This is not easy,

Try not to intellectualize the practices. This
but this attitude will bring the greatest results.

will hamper the transforming power of kriya

One must not be too attached to the method,
yoga acting on you. Just practise and the
yet one must take care that the kriyas are done
answers will come in their own time, and do
correctly.

not worry too much whether you are making

Kriya yoga should be done for the joy of
progress or not, just do all the practices
doing the kriyas; if it becomes too much of a
regularly. T h e less you expect, the quicker
burden and a chore, then it is difficult to practise you will reach. Just iet things happen in the
and obtain the best results. Try to integrate
way that they will. T h e moment you stop
the kriya practices into your daily life like other
waiting and feel perfectly relaxed and receptive
daily activities. They should become a habit. A
is the moment that dhyana will arise spontane—
person takes breakfast without effort or strain.

ously. When you are empty, you will be filled

Few people eat their breakfast grudgingly or
to the brim.

unwillingly; they eat with hunger and enthusi—

You can tread the path of belief or non—
asm. Practice of kriya yoga should be the same.

belief; it does not matter, but there should be

You should look forward to the daily practice
no expectation of spiritual experience, for
program. At times this will be difficult, especially expectation means ego and the ego does not
when there are many problems in the mind,
allow dhyana to arise. Where there is ego there
but this is the ideal attitude - enthusiasm and
can never be meditation, just as there can
joy in your practice.

never be night where there is day. They

If you can adopt the attitude of purpose -
mutually prevent each other. So do your kriya
lessness through purpose and effortlessness yoga sadhana with regularity and intensity through effort, then you are on the right track.

but without any expectation. Expect nothing

Try not to have the strong feeling of being the
and you will gain everything, and more3.

doer. Let the kriyas 'happen' through your
mandala being.

Non-expectation

Non-expectation leads on directly from the
previous heading where we tried to convey
the idea of purpose without purpose. You Notes
should try to practise kriya yoga without the

1 For furthe r details on sushumna refe r to Book
feeling of expectation. Again this is not easy,

II, Lesson 22, Topic I
but you should try. There should be regularity

2 Book II, Lesson 14, Topi c 3
of practice with minimum expectation of results

3 Book III, Lesson 26, Topi c 2

704

Topic 1

Kriya Yoga: Preparation and Rules

Because kriya yoga has always been a secret
oil into a new car engine it will quickly lose
technique, it has always been practised under
efficiency. Clean oil must be used. Dirty oil
the close guidance of an expert. In this book
used in an old battered car will also take its toll, mere is no personal guide. All the guidance is
but the negative results will be much less
given in these pages, therefore it is essential
obvious. It is the same with food and the body.

that you carefully follow the rules and prepara—

One must use clean food of a suitable quality
tions as closely as possible.

and in reasonable amounts. So if your food
habits need to be changed then you must

GENERAL PREPARATIONS AND RULES
begin to gradually modify them, if you want to
practise kriya yoga. This applies more and

Diet
more as you progressively practise a greater

Try to eat vegetarian food that is fresh, clean
number of kriyas.

and easily digestible, also tiy to eat in moderation. Kriya yoga is a system of purifying the

Illness
whole mind-body. If there is excessive impurity

If you suffer from any serious physical illness,
in your body then there will be a drastic pur—
then we strongly suggest that you do not begin
ging process. Too much food will make it
kriya yoga at this stage. First of all take steps
difficult to do the practices properly, especially
to cure your illness by adopting any suitable
breathing practices, and kriyas which involve
healing systems, possibly hatha yoga. Don't
uddiyana bandha etc. You must use your own
attempt kriya yoga, for it may easily worsen
discrimination in choosing the food you eat.

the condition. If necessary seek expert guid—

Remember: all full-time kriya yoga courses in
ance on the best method of curing your
this ashram are accompanied by compulsory
ailment.

food restrictions, so try to adopt sensible eating

If you are currently suffering from any
habits.

serious mental upset do not start to practise

Dhyana is a sattwic state; it cannot take place
kriya yoga. Certainly you should practise other
in a tamasic state of mind and body. It is
forms of yoga, since they will gradually bring
therefore essential to adjust one's dietary
harmony into your mind. Kriya yoga is a
habits so that the food is pure, easily digestible
supercharged system; it is very strong medi—
and less. When the body is more gross it can
cine and may worsen or heighten mental
easily tolerate mistreatment without immediate
disturbances at this stage1. T h e fundamental
adverse reaction, but as sensitivity increases,
requirement for the practice of kriya yoga is
as it certainly will through regular kriya yoga
sound health.

practice, so mistreatment in gross ways will
quickly bring adverse repercussions. T h e Preparation of mind and body ancient yogis classified the different levels of If you have not practised other types of yoga,
man into five types: earth, water, fire, air and
then we strongly suggest that you do not begin
ether. These five elements represent the kriya yoga at this stage. First of all you must progressive levels of sensitivity. Those at the harmonize mind and body by practising some
earth level can eat enormous amounts of heavy
of the techniques previously described in Books
food without consequence, but if the same I and II. You should start to practise yoga food is taken by a person at the air or ether regularly following the suggested practice
level, then digestive problems or illness can
program in each lesson.

easily result. Take an analogy: if you put dirty

705

Mastery of preparatory techniques atmosphere of positivity. Your place of practice

Before beginning kriya yoga you should have
should be clean and peaceful. It should be well
developed a reasonable degree of sensitivity
ventilated but not swept by gale force winds. It
to those parts of the body utilized in kriya
should be dry and not too hot or cold. Do not
yoga techniques. In particular, you should be
practise on the bare floor; place a blanket
able to mentally and physically feel and locate
beneath you. All the kriyas after the first one
the chakra and kshetram trigger points associa—
are done in a sitting pose; therefore, if the
ted with mooladhara, swadhisthana, etc. atmosphere is cold you can wrap a warm During the last six lessons we have described blanket around you. If it is excessively warm
specific techniques for developing sensitivity
we do not advise you to practise under a fan as
to these centres2. You should be able to locate
this is the quickest way to catch a cold. In hot
these centres at will, without excessive effort.

climates such as India, you should ensure that

Before attempting to practise kriya yoga, you
you practise early in the morning when the
should be familiar with the meditative tech—
atmosphere is reasonably cool.

nique of ajapa japa3. We do not advise you to

If you live in a country where there are
begin kriya yoga until you have practised all
many insects, such as mosquitoes, you should
these techniques for a reasonable period of
make sure that you are protected by a sheet or
time, preferably six months should have been
blanket. Again it is only the first kriya that
given over to these preparatory practices.

precludes the use of a blanket. If you have a

Without mastery of tbese basic techniques,
sufficiently large mosquito net, we see no
you will find many of the kriya yoga techniques
reason why you should not practise all the
very difficult. You will be unable to do them
kriyas after the first one under the net, but
properly. T h o s e people who have been there should not be the slightest contact following the course closely, with regular between the body and net. This is important.

practice, as prescribed over the previous two
books, will be adequately prepared to start Clothing kriya yoga sadhana. Without adequate prep-Let your clothing be as light and as loose as aration, you may possibly harm yourself.

the prevailing climate will allow. Do not wear
tight clothes for this will interfere with free

SPECIFIC RULES OF PRACTICE
breathing.

T h e following rules and recommendations Light
apply directly to the actual practice of kriya

The kriyas should not be done in darkness.

yoga.

There should be some form of light, otherwise
it is not possible to do the kriyas properly.

Cold wash

Remember: many of the initial kriyas are done

It is very easy to lapse into a state of drowsiness
partly with the eyes open. If it is pitch black,
during your practice; in fact, if your mind is
what is the advantage and purpose of opening
not accustomed to early rising, then you may
the eyes? Some of the kriyas require you to
easily fall asleep during the practice. You may
gaze at the nose tip or gaze upwards at the
have pleasant dreams but it will not lead you
eyebrow centre; it is not possible to do this
anywhere on the yogic path. One good method properly in darkness.

of reducing the likelihood of falling asleep is
to take a cold shower before beginning your

Nasal cleansing
practice. If it is too cold, then you should at

It is very difficult to practise kriyas if the nose
least wash your face with cold water. If you feel
is blocked. If you have time available, and if it
sleepy d u r i n g your practice, we strongly is necessary, we suggest you clean your nose suggest that you again wash your face with by doing jala neti before the kriyas4.

cold water, or take another shower.

Loosening up and preparation

Place of practice

If you have the time, practise surya namaskara

Try to practise in the same place every day. In
and a few asanas immediately before starting
this way you will gradually build up an the kriya yoga practices5. This will flush the 706
whole body with a good blood flow, loosen up You should make a strong resolve that you
stiff joints and induce optimum relaxation.

will practise kriya yoga every day, through
thick and thin, without fail. Before you sleep at

Sitting position
night make a strong resolve that you will get

For most kriyas, the ideal asanas are padm—
up in the m o r n i n g and do the practices.

asana and siddhasana (siddha yoni asana for

It is only by regular daily practice that you
females)6. If you cannot sit in either of these
will reap the fruits of kriya yoga. You should
asanas, you can adopt alternative sitting asanas
make the resolve penetrate the deeper layers
which we will describe as we introduce each
of the subconscious mind by repeating it with
individual kriya in turn.

intensity, feeling and sincerity. If the resolve is

You should try to adopt the habit of keeping
p l a n t e d in the subconscious, t h e n it will
the back as straight as possible, but without
manifest itself by making the body follow the
strain. In this erect position it is far easier to
dictates of the resolve. T h a t is, your body and
locate the chakra and kshetram trigger points
mind will wake up at a fixed time ever)' morning
and to maintain awareness of rotation through
and you will persevere with the practice.

these centres via the psychic pathways. If one
sits with the back slumped forward one will
easily fall asleep.

Awareness

At first your attention may wander everywhere;
everywhere, that is, except on the practice. Do
not worry; let the attention wander and let the
thoughts arise. Do not suppress them, but
watch them carefully while maintaining awareness of the practice. Eventually the bubbling
t h o u g h t s will subside a n d your m i n d will become one-pointed. You must only persevere
with your practice.

You must develop the habit of regularly
checking that you are maintaining awareness
of the practice and that you are not totally lost
in a haze of thoughts. This checking procedure
will arise automatically when you change over
from one kriya to the next.

Interruption of practice

If you have to go to the toilet midway through

Notes
your practice, try not to get distracted by any

1 We suggest tha t you refe r to th e previou s
discussion entitled Removal of Mental Problems:

outer events, a n d avoid talking. Fix your

Part 1 - Book I, Lesson 9, Topic 2; Part 2 - Book
awareness on the movement of the body,

I, Lesson 10, Topic 2; Part 3 - Book I, Lesson 11,
breathing, or a mantra until you return.

Topic 1

If you feel stiff during your practice, it is

2 Mooladhara chakra - Book II, Lesson 19, Topic better to interrupt the practice and loosen up

2; Swadhisthana chakra - Book II, Lesson 20, the body.

Topic 3; Manipura chakra - Book II, Lesson 21, Topic 3; Anahata chakra - Book II, Lesson 22, Regularity Topic 2; Vishuddhi chakra - Book II, Lesson 23, Try to practise every day without fail. Even if

Topic 3; Ajna chakra - Book II, Lesson 24, Topic your mind is in a state of turmoil, even if your

2
attention j u m p s here and there like a wild

3 Book II, Lesson 20, Topic 5;
monkey, still try to carry on your daily practice

4 Book I, Lesson 1, Topic 2
p r o g r a m . Only stop your practice if you

5 Book I, Lesson 5, Topic 2
become ill.

6 Book I, Lesson 7, Topic 2

707

Topic 1

Kriya Yoga: Practice

KRIYA 1: VIPAREETA KARANI MUDRA
the fountainhead of life. That is, awareness

(INVERTED PSYCHIC ATTITUDE)

increases. This leads to revitalization of one's
whole being. It leads to bliss. It leads to wisdom.

T h e Sanskrit word vipareeta means 'inverted'; This is called the nivritti marga (the return to
karani means 'to get done'; and mudra means the source); the positions of the sun and the

'psychic attitude'; therefore, the English moon are reversed. T h e normal flow of nectar translation of this kriya is the 'inverted psychic downwards from the m o o n to the sun
attitude'. In the scriptures, this practice is represents the pravritti marga (the path of sometimes called 'vipareeta kari mudra' with worldly activity). This symbolizes the life of
the same meaning.

most people. In spiritual life this process has
to be reversed so that the path of pravritti is

Scriptural references
transformed into nivritti. Vipareeta karani

Vipareeta karani mudra is one of the few kriyas
mudra symbolizes this process.

mentioned in various traditional tantra-yoga

Vipareeta karani mudra is not only symbolic.

texts. T h e most comprehensive description is

It is a method of transmuting energy from
given in the Hatha Yoga Pradipika as follows: grosser to more subtle forms. For this reason

"The secretion of the moon (bindu), the nectar
it is included in the kriya yoga sequence.

of immortality (amrit), is normally consumed
by the fire of the sun (manipura chakra). It

Rationale
flows downwards and results in ageing of the

Vipareeta karani mudra is the first of the kriyas
body. There is a wonderful technique which
in the sequence of kriya yoga for various
can reverse this process; it should be learned
reasons. One of the most obvious reasons is
from a guru and can never be understood by
that it physically induces balance of the ida
reading even a thousand scriptures. T h e and pingala breath flows in the nostrils2. This practice is called vipareeta karani mudra and balance is vital in spiritual life and should occur
the positions of the bindu and sun (manipura)

on all levels from the physical to the more
are reversed (i.e. the body is inverted). The
subtle levels of the mind. In Lesson 23 we
sun is held upwards and the moon down—
described physical methods of inducing bal—
wards." (v. 77-79)

ance of the ida and pingala breath flows3. In

The bindu is the focal point through which
technique 1, called padadhirasana we explain—
consciousness manifests and expresses itself ed that pressure under the armpits quickly in all created objects'. This also applies to and effectively induces the required ida—
man; it is the direct channel, the lifeline of
pingala balance. Vipareeta karani m u d r a
man. It is through the bindu that man is brings about the same result in the final pose, sustained with both energy and bliss. With since the arms are compressed in order to
most people this energy is poorly directed
support the weight of the inverted body. This
into disharmonious living in the outside world,
balance of the breath flow through the two
into selfish and worldly pursuits expressed
nostrils is essential in meditative practices for
through the medium of the manipura chakra.

it helps one to tread the narrow razor's edge

This leads to spiritual death. Man loses contact
between excessive introversion and absorption
with his source; he lives blindly. Vipareeta
in the psychic world (ida) and the opposite
karani mudra and indeed all yoga practices
extreme, distraction in the outside world
reverse this process, so that human awareness

(pingala). If you practise vipareeta karani
is directed once more through the bindu to
mudra you will find out for yourself that the

708

breath flows are indeed rapidly balanced.

When this balance is achieved, then the
subsequent kriyas become much m o r e
powerful.

The Hatha Yoga Pradipika continues: "Regular practice of vipareeta karani mudra increases
the digestive fire; therefore, the sadhaka

(practitioner) must have extra food available.

If the diet is insufficient then the increased
digestive fire will reduce the body." (v. 80, 81) This is a warning that applies to all kriya yoga
practices. One must be careful with diet4. In
the above quotation, a warning is given that
the metabolic rate may increase; therefore, it
may be necessary to increase your food
quantity to prevent loss of weight. T h e reader
should use his discrimination and regulate his
food input according to prevailing needs.

"In the beginning, the body should be Then, pressing the arms against the floor, inverted for only a short duration. The raise the but tocks off the ground and push the duration can be slowly increased day by day.

legs further over the head.

After six months of daily practice wrinkles and

Bend the arms and place the hands at the hips.

white hair will disappear." (v. 82) This advice is Let the trunk be supported by the arms.

more relevant for long periods of practice

Raise the legs so that they are vertical.

such as half an hour, one hour, etc. In kriya

Keep the eyes closed and relax the whole body
yoga there is a fixed time, which should not be
as much as possible.

exceeded.

This is the body pose for the practice of

The vipareeta karani mudra in the scriptures
vipareeta karani mudra.

is not specifically intended to be a part of kriya

Note: Unlike sarvangasana the chin should
yoga. It is given only as a technique.

not press against the chest in the final pose6.

Another reason for practising vipareeta
karani mudra first is that it increases wake-

Position of hands
fulness. That is, the inversion of the body At first you may find it difficult to maintain the directs an extra blood supply to the brain and final body pose for the full duration of the
increases alertness. One is then able to do the
kriya practice. Your hands will probably start
following kriyas more correctly, with greater
to ache. With practice this problem will not
awareness and without falling asleep. Vipareeta
arise; until this point, however, you should
karani mudra acts on the brain in a similar
adjust yourself and your hands whenever it is
manner to sirshasana, though the effect is less
necessary.

extreme5.

The usual method of supporting the body
in the inverted pose is to rest the hips between

Body position
the thumb and fingers of each hand. After a

The body should be inverted as shown in the
short while the hands begin to ache. A better
accompanying picture.

method of supporting the body is to let the

Place a blanket on the floor.

top of the hips rest on the palms of the hands.

Lie flat on your back with legs straight and

That is, the hands act as a cup for the hips, with
together.

the hips resting on the base of the palms, near

Place the arms straight beside the body, palms
the wrist. This position is clearly shown in the
up.

accompanying picture. This hand position will

Relax t h e w h o l e b o d y .

help you to stay in the final pose for the full

Breathe in deeply and then raise both legs,
period of the kriya without experiencing
keeping them straight and together.

excessive pain and discomfort.

Let the legs move over the top of the head.

709

Subsidiary techniques
bindu and then to sahasrara at the crown of

You should be fully familiar with ujjayi the head. T h e breath should be synchronized pranayama in order to practise vipareeta karani with the flow of prana or amrit through the
mudra7. You should also have developed psychic passages. Breathing should be as slow sensitivity to the manipura, vishuddhi and ajna and as comfortably as possible.

trigger points, preferably having done the
associated techniques8.

Awareness

In the practice you will have to locate the

Awareness should be fixed on the prana as it
bindu trigger point at the back of the head9,
passes through the psychic passages and on
and you will also have to direct your attention
the trigger points as the prana passes through
to the sahasrara trigger point. This is sym—
them. Each round should be mentally counted
bolically found at the centre of the crown of
as your awareness reaches the sahasrara.

the head and is quite easy to locate mentally10.

Duration

Technique

You should practise 21 rounds. H i e duration

Assume the inverted pose of the body.

will depend on the speed of respiration. An

Make the legs perfectly vertical.

average duration of the practice is about 10

Close the eyes.

minutes. In the beginning don't practise the

Relax the body as much as possible.

full 21 rounds. On the first clay of practice do

Practise ujjayi pranayama.

5 rounds only. Then increase by 1 round every

Fix your awareness at the manipura chakra
day.

trigger point in the spine; this is the starting
point of the first round.

Over-intellectualization

While inhaling try to feel the flow of prana

TIT not to involve yourself with the intellectual moving from the manipura chakra to the
speculations of the practice. Merely do the
vishuddhi chakra. You should imagine this practice itself and all answers will come in due prana moving through the spinal passage as a time.

hot smooth stream of amrit (nectar).

Let the nectar collect at vishuddhi chakra.

KRIYA 2: CHAKRA ANUSANDHANA

Hold the breath for a few seconds and feel the

(SEARCH FOR T H E CHAKRAS)

nectar becoming cool at vishuddhi.

Then exhale and feel the prana moving from

This kriya should be done immediately after
vishuddhi through ajna and bindu in turn so
vipareeta karani mudra. t he Sanskrit word
that it eventually reaches sahasrara.

chakra means 'psychic centre' and anusandhana You should feel that the prana is being injected means 'search' or 'discovery'. Therefore, in
through these trigger points by the force of

English this kriya can also be translated as:

the exhaled breath.

'the search for the chakras' or, perhaps better,

When the prana and awareness reach sahas-

'the location of the chakras'.

rara, it is the end of 1 round.

Immediately transfer your awareness back to

Body position
manipura and repeat a second round.

Assume a comfortable sitting asana. T h e best

Do a total of 21 complete rounds.

asanas are padmasana and siddhasana (siddha

Then proceed to kriya number 2.

yoni asana for women)11. If you find these
asanas too difficult or uncomfortable you can

Breathing and psychic passages
sit in ardha padmasana, swastikasana", or in

You should practise ujjayi pranayama through—
sukhasana12.

out the practice. Inhalation is done in the

In order not to be distracted by body
psychic passage connecting the manipura to
discomfort, we suggest that you loosen up
the vishuddhi chakra trigger point via the your leg joints before starting kriya yoga centre of the spine. Retain the breath for a few practices, that is, before doing vipareeta karani
seconds at vishuddhi. Exhalation is done in
mudra. A simple yet effective exercise is ardha
the psychic passage passing from vishuddhi
titali asana (half butterfly)13.

via the spine to ajna, then directly back to

710

Arohan and awarohan psychic passages

These two psychic passages are widely known

In this kriya and a number of subsequent
throughout the world, especially in mystical
kriyas you will be required to move your
circles. They are used in various types of healing
awareness through two psychic passages called
methods. In acupuncture there are two types
the arohan and the awarohan. The path of of pranic passages (meridians) - normal meri-these passages is as follows: dians (called sei-ke) and abnormal meridians

(called ki-ke). The normal meridians, twelve in
number, are used in diagnosis and treatment.

The abnormal meridians, eight in number,
have no yin-yang interrelationships. The two
principal abnormal meridians are called the
meridian of conception, running up the front
part of the body directly in front of the spine,
and the governor meridian, running inside
the spine (refer to Religion and Parapsychology
by Motoyama of Japan). These two meridians
correspond exactly with the arohan and awarohan psychic passages of kriya yoga. The front
passage is yang, whereas the spinal passage is
yin. These principles of yin and yang have

Arohan is the ascending psychic passage deep implications and roughly correspond with which starts from the mooladhara chakra, the yogic principle of ida and pingala.

travels forwards to the swadhisthana kshetram

In acupuncture, these two meridians are
in the pubic area, then follows the curve of the
regarded as reservoirs of prana. In the case of
belly to the manipura kshetram, upwards to
disease, the necessary vital energy flows from
the anahata kshetram and vishuddhi kshetram
the corresponding abnormal meridian and
in the front of the throat, then in a straight line
brings relief. The vital energy then flows back
to bindu at the back of the head.

to the meridian.

These paths are not imaginary, but are actual
subtle passages in which prana flows. At first
in kriya yoga one may have to imagine the
flow, but with practice and the development of
more subtle perception, one will actually feel
the flow of prana in these passages.

You should fully familiarize yourself with
the exact route and location of the arohan and
awarohan passages and try to develop sensitivity to them. They are an integral part of
chakra anusandhana and a number of subsequent kriyas. One of the aims of kriya yoga
is to balance the prana that flows through
them.

Awarohan is the descending passage which
starts at bindu, travels forwards to the ajna

Technique
chakra, then down through the sushumna in

Take a comfortable sitting position.

the spine, passing through all the chakra

Close the eyes.

trigger points in turn, to t e r m i n a t e at Relax the whole body, but keep the spine mooladhara.

upright. Breathe normally.

Arohan and awarohan join each other at

Fix your awareness at the mooladhara chakra
bindu and mooladhara. Together they form
trigger point.

an irregular shaped psychic circuit in the body,

This is the starting point for the first round.

something like a squashed egg. T h e entire

Let your awareness ascend the arohan psychic
circuit is shown in the top picture.

passage (frontal passage).

711

You should let your awareness pass in turn directly to bindu in the way explained u n d e r through the swadhisthana, manipura, anahata
the previous heading.

a n d vishuddhi kshetrams until it reaches
bindu.

Breathing

As you pass through each centre, mentally say

Breathing should be normal and not synchro—
the n a m e of the centre: mooladhara, swad—
nized with the flow of awareness through the
histhana, manipura, anahata, vishuddhi, bindu.

psychic passages.

After reaching bindu you should immediately
let your awareness d e s c e n d t h r o u g h the Awareness awarohan passage to mooladhara.

T h e awareness should flow through all the

As your awareness passes through each centre
centres in the arohan and awarohan psychic
mentally say: ajna, vishuddhi, anahata, mani—
passages, noting each centre and repeating its
pura, swadbisthana, mooladhara.

n a m e as you pass through. Mentally count

This completes 1 round or circuit of awareness.

each r o u n d a s y o u r awareness r e a c h e s Immediately begin a second r o u n d by moving
mooladhara.

your awareness upwards through the arohan
passage, again mentally saying the n a m e of

Duration
each centre as you pass through them.

Practise 9 complete rounds only. An average

Do not make tense efforts to locate the chakra
duration will be about 4 minutes.

and kshetram trigger points; just let your
awareness flow through the centres without
effort.

Try to imagine that each centre is a railway
station, and that your awareness is like a train
that passes through them without stopping.

T h e centres should be regarded as if they are
part of the psychic scenery.

If you wish you can try to imagine your
awareness as a thin silver serpent travelling in
an elliptical path within the body.

Do 9 rounds.

T h e n proceed to kriya n u m b e r 315.

Alternative route of the arohan psychic

Notes
passage

1 Book III, Lesson 25, Topic 5

T h e r e is also another pathway for the arohan

2 For further details on ida and pingala refer to
psychic passage that has been taught by

The Balance of Life: Part 1 - Book II, Lesson 22,
tradition throughout the ages. On the ascent,

Topic 1; Part 2 - Book II, Lesson 23, Topic 1
the awareness is taken from vishuddhi kshe—

3 Book II, Lesson 23, Topic 2
tram to the lalana chakra in the palate, then to

4 Refer to Topic 3 of this lesson for details on diet the nose tip, then to bhrumadhya

5 Sirshasana: Part 1 - Book II, Lesson 21, Topic 4;

1 4 , the n
follows the curvature of the skull through

Part 2 - Book II, Lesson 22, Topic 3
sahasrara at the crown to bindu at the back of

6 Book II, Lesson 16, Topic 2
the head. This method is perfectly valid and

7 Book I, Lesson 6, Topic 5
also follows a natural flow or circuit of subtle

8 Manipur a - Book II, Lesson 21, Topi c 3;

Vishuddhi - Book II, Lesson 23, Topic 3; Ajna -
prana. If you already practise kriya yoga and

Book II, Lesson 24, Topic 2
use this psychic passage in your kriyas then

9 Refer to Topic 5 of this lesson
you should continue to do so. If you are now

10 Book III, Lesson 26, Topic 1
learning kriya yoga through this book then

11 Book I, Lesson 7, Topic 2
you can experiment with both passages and

12 Book I, Lesson 2, Topic 5
find the one you like the best. However, in this

13 Book I, Lesson 1, Topic 3
course we will generally refer to the arohan

14Book II, Lesson 24, Topic 2
passage as connecting the vishuddhi kshetram

15 Book III, Lesson 26, Topic 3

712

Topic 1

Bindu

The most subtle of the chakras is the ajna.

ness. Bindu is therefore a mysterious, ineffable

Beyond ajna and even more subtle is bindu. It focal point where the two opposites - infinity
is not a chakra. The chakras are associated
and zero, fullness and nothingness - coexist.

with the human psychic framework; bindu, on

Bindu is widely called the bindu visarga - 'the the other hand, is the subtle centre from which
falling drop'. This means that bindu is one of
the human framework itself arises. Bindu is
many drops of nectar that continually trickle
therefore the primary manifesting source of
down from sahasrara, the primal fountainhead.

the chakras themselves. T h e chakras are within

This nectar irrigates life. This nectar is the real
the realms and fetters of the mind; bindu is

'water of life'.

bevond the mind.

In summary we can say that bindu literally

The subject of bindu may seem very tech—
means seed, small particle, semen or sperm, a
nical, abstract and incomprehensible, but it
point, dot and so forth. It represents tbe focal
implies an elevated and profound part of
point of individuality, whether animate or
tantra-yoga and o t h e r mystical systems. inanimate. It is the cosmic seed from which all Though it may appear to have little significance things manifest and grow. It is an infinitesimally
in terms of practical yoga, it is the purpose of
small point of infinite potential.

all yoga practices to induce awareness of the
bindu. Actually it is completely inexplicable in

Evolutionary implications
terms of logic, for it unites the finite with the

Here, by evolution, we do not mean scientific
infinite. l i k e the six main chakras, it is com—
or Darwinian evolution, which can be regarded
pletely impossible to understand bindu by
as horizontal evolution in a historical sense.

discussion, reading or speculation.

We mean evolution in a vertical, transcendental
sense, where life, objects, etc. arise from the

Definition
underlying substratum. Scientific evolution is

The word bindu comes from the Sanskrit root
in the realm of time; the evolution we are
bind - 'to split', 'to divide'. This means that the referring to is in the realm of the timeless.

bindu is the origin of individuality; it is the

There is an individuating principle that
point where the oneness first divides itself to
generates the myriads of objects in the
produce duality, the world of multiple forms.

universe. In Sanskrit it is called kala. This causes This division implies limitation in knowledge, the potential inherent in the underlying
action and so forth.

consciousness to accumulate at a point called

Bindu implies a point without dimension - a
the bindu. It is from this point or seed that an
dimensionless centre. In Sanskrit texts it is
object, animal, human being or whatever, can
often called cliidghana, that which has its roots evolve, manifest or grow. Each and every
in the limitless consciousness. The word bindu
object, big or small, has a bindu as its base.

also means zero or voiclness - the shoonya.

This bindu is hiranyagarbha - the golden egg More correctly, bindu is the gateway to the
or womb of creation. It is through the bindu
shoonya. This zero orvoidness is not, however,
that the immanent and the transcendental
a total nothingness. It is a voiclness, an merge together.

emptiness that contains the fullest potential.

Bindu contains a blueprint of all the charac—

In fact, the word shoonya should be translated
teristics of the object to be evolved. That which
not a nothingness, but as nothingness. There
previously had no shape assumes shape
is a vast difference between these two words.

through the bindu. T h e nature of the evolved

The state of nothingness is pure conscious—
object is fixed by the blueprint of the bindu.

713

The bindu is both the means of expression of particles - will appreciate how much power is consciousness and also the means of limita—
concentrated in these tiny point-sized particles
tions. Some of the objects will be conscious
in the space-time continuum. Atomic physics
centres, as in the case of man; most centres will
seems to be moving into the realms of the
be unconscious, such as elements, stones, etc.

inexplicable.

T h e faculty to be conscious or unconscious

The degree of intelligence in such organic
depends only on the nature of the apparatus
bodies as DNA molecules, RNA molecules and
of the individual object; this is determined by
so on is also an illustration of how much can be
bindu. Man has the apparatus that allows him
condensed into the confines of a small point.

to be a conscious centre.

The deeper science delves into nature, the

Every object, conscious or unconscious, is more power and complexity it finds. Instead intimately linked to the very essence of of becoming simpler with decrease in size, tiny consciousness through the intermediary of the particles of the type already mentioned indi—
bindu. Every object evolves into material cate that there is vast potential within each one existence through the medium of the bindu; of them.

conversely, every object is withdrawn to the

T h e power of the point (bindu) has been
source via the bindu. Bindu is a trapdoor that
known by mystics through the ages. In tantra,
acts in both directions. It is also the means
each bindu, each particle of manifested exist—
through which certain conscious centres, such
ence, is regarded as a centre of power - shakti.

as man, can realize the totality of sahasrara

Shakti is an expression of the underlying
the whole (poorna). There are basically two
substratum of static consciousness. T h e aim of
types of humans: those who are on the Pravritti
tantra is to merge shakti (the individual) with
path and those who are on the nivritti path' shiva (consciousness). The means to do this is The pravritti path means that man is looking the bindu.

away from bindu towards the outside world.

Kabbalists were also very much concerned

He is almost entirely motivated by external
with bindu. It corresponded to the state of
events. This is the path that most people in the
being where one could say: 'I am'. It was called
world are now treading. It is the path that
kether (the crown) because it occupies the most leads to bondage and away from self-knowl-prominent place in the creation of all things. It edge. The other path, the nivritti path, is the
was regarded as the link between the mani—
spiritual path, the path to wisdom. It implies
fested and the unmanifested. It was known as
that the individual is starting to face the bindu,
the primordial dot, for all things emanated
that he is starting to tune in with the source of
from, or rather, through it.

his being. It is this path that leads to freedom.

According to the philosophy of the Kabbala,

T h e path of evolution is the pravritti path of
nine sephiroth evolved from the kether (bindu).

manifestation and extroversion. The path of

Together they formed ten sephiroth on the
involution leads back along the path that mythical and symbolic tree of life. T h e nine produced one's individual being; it leads back sephiroth below the kether are chakras (levels
t h r o u g h b i n d u to sahasrara. T h e whole of human consciousness). In yoga, only six purpose of yoga practice is to direct one's main chakras are utilized and discussed, but
awareness along the path of involution,.

there are others. Therefore, though there are
different n u m b e r s of chakras in the two

The power within the infinitesimal point
systems, yoga and the Kabbala, the light of

Every particle, even the tiniest such as the
consciousness and manifestation shines firstly
atom, is the centre of a much greater power
through the kether, then progressively filters
than is indicated by its external appearance.

down to the other sephiroth (chakras) in turn.

Science, especially in recent years, is finding

This is exactly the same as tantra-yoga, where
this out to the astonishment of vast numbers
consciousness shines firstly through bindu
of scientists. Those who are familiar with
then down through the chakras.

m o d e r n research into atomic particles -

In some mystical systems sahasrara, source
positrons, neutrons, electrons, protons, neu—
of all things, is symbolized by a circle. Powers
trinos, psi-particles, mu-musons, leptons, inherent in this circle of infinite potential focus muons, 'u' particles and a multitude of other at an infinitesimal point at the centre. Pascal,

714
the famous mathematician, said: "The supreme be known in the ages to come, all concentrated is a circle, of which the centre is everywhere
and contained in a point existing here and
and the circumference nowhere."

everywhere, now and always, a formless,

This centre is the bindu. T h e centre of bindu
measureless ocean of wisdom from which, drop
is the core of all things, from the sun to an
by drop, knowledge has filtered and will
atom. From bindu, objects become manifested continue to filter into the human brain."

intoi objective reality by expanding outwards

Both of these descriptions give a clear
to express inherent potential. This potential
indication of the power inherent within bindu.

may be physical, pranic and mental. In the

T h e bindu must be a focal point of power

Zohar, one of the Kabbalistic scriptures, it says: because it connects all things to their common,

When the concealed of the concealed wished
underlying source. As we have already pointed
to reveal himself, he first of all made a single
out, science is beginning to find out this fact,
point: the infinite was entirely unknown, and something that mystics have known since time spread no light until the luminous point immemorial.

violently broke into manifested reality."

Many mystica

Bindu an l
d sect
se s
x also speak of the
macrocosm being reflected and reproduced

T h e bindu is often closely related to male
within the microcosm. This is achieved through sperm. The reason is not difficult to understand: the intermediary of the bindu. In spiritual life, from one drop of sperm, the tiniest bindu
the microcosm is man and the macrocosm is
combined with the ova of the female grows life
consciousness.

in the form of a baby. T h e bindu point of

Perhaps the best way to conclude this part is
sperm is the starting point for creation. This is
to give a vivid description of one person's
symbolic of the more subtle bindu which makes
experience of the power inherent within bindu. manifest all objects f r o m the underlying The following are two quotations from a book substratum. In fact, it is almost a perfect symbol
called Kundalini: the Evolutionary Energy in Man which makes understanding of the bindu a written by Gopi Krishna: "My body, the chair I little easier. Because the bindu is widely
was sitting on, the table in front of me, the
associated with male sperm, many tantric charts
room enclosed by the walls, the lawn outside
of the human centres show the bindu in man,
and the space beyond, including the earth and
but omit it in women. That is, the bindu trigger
appeared to be mere phantoms in this point is clearly depicted at the back of the male real, interpenetrating and all pervasive ocean head. This symbolism only applies when bindu
of existence which, to explain the most
is intended to indicate sperm. In actual fact,
incredible part of it as best I can, seemed to be
both men and women have a bindu, a subtle
simultaneously u n b o u n d e d , stretching out bindu that is, for without bindu they could not immeasurably in all directions, and yet no exist. In kriya yoga sadhana, both men and bigger than an infinitely small point. From this women should concentrate on the bindu trigger
marvellous point, the entire existence, of which
point at the back of the head.

m\ body and its surroundings were a part

In other symbolic systems the bindu is
poured out like radiations as if a reflection as
comprised of two other bindus, one red and
vast as my conception of the cosmos were
one white. In the Chudamani Upanishad it is
thrown out upon infinity by a projector no
written: "The bindu is of two types, white and
bigger than a pinpoint, the entire intensely
red. T h e white is shukla (sperm) and the red is active, gigantic world picture dependent on
maharaja (menses)." (v. 60)

the beams issuing from it."

This white bindu symbolizes Shiva, purusha

This point is bindu and is described further:

or consciousness. T h e red bindu symbolizes

"...my lustrous conscious self is floating, with Shakti, prakriti, the power of manifestation of but an extremely dim idea of the corporeal all objects. T h e trigger point for bindu is at the n a m e in a vivid bright conscious plane, every
back of the head; this is the centre that is used
fragment of which represents a boundless
in kriya yoga. T h e seat of the red bindu is the
world of knowledge, embracing the present,
mooladbara chakra. T h e purpose of yoga,
past: and future, commanding all the sciences, tantra and all other spiritual systems is to unite philosophies and arts ever known or that will these principles, so that Shiva (male) and Shakti

715

(female) become one. The text continues: "The harmony in the mind that they will not reap red bindu is established in the sun; the white
the fruit of maithuna. Sexual intercourse is for
bindu in the moon. Their union is very difficult."

anyone who is inclined; maithuna, however, in

(v. 61)

the real sense is not. There has to be prior

Though difficult, their union is the whole
purification of the mind.

purpose of yoga. Here the sun represents

Maithuna is not part of kriya yoga as such,
pingala and the moon represents ida1. These
but the purpose of both methods is the same:

two bindus also symbolize the merging of expansion of awareness and fusion with the opposites in terms of male and female. The shoonya via bindu. In maithuna, the bindu of dynamic prana (female) merges with the static sexual intercourse is utilized to heighten
consciousness (male). The result of this union
sensitivity to the transcendental bindu; in kriya
is the seed of the bindu from which mani—
yoga, the trigger point of the bindu at the
festation begins, including life. In all spiritual
back of the head is utilized to bring about the
practices, this union results in the ascent of the
same result.

kundalini: "When the red bindu (Shakti) moves
upwards (the ascent of the kundalini) by control

Bindu, vishuddhi chakra and amrit
of prana, it mixes with the white bindu (Shiva)

When we described vishuddhi chakra we
and one becomes divine." (v. 63)

pointed out that nectar or amrit trickles down

All systems of yoga control prana in one
from bindu to vishuddhi2. This amrit is bliss
way or another; sometimes it is direct control
and the bindu is the abode of uninterrupted
as in the case of pranayama, in other cases it is
bliss. This is symbolized in Indian mythology
indirect. The meeting and merging of these
by the river Ganges (nectar) coming from tbe
two polarities, Shakti and Shiva, individual and
crescent moon (bindu).

consciousness, leads to superconsciousness:

This amrit or divine nectar Hows down

"He who realizes the essential oneness of the
through the sushumna passage from bindu'.

two bindus when the red bindu merges with

In the Hatha Yoga Pradipika it says: "The nectar the white bindu alone knows yoga." (v. 64) secreted from the bindu is indeed the consort

Only he who unites these two polarities can

(Shakti) of Shiva (consciousness). It fills the
know the real meaning of yoga (union) through
sushumna passage." (v. 4:46)

experience. In these verses we have only

In kriya yoga, the aim is to awaken the
discussed the symbolic meaning of the bindu,
chakras and balance ida and pingala so that
but there are many more implications behind
bindu will flood the sushumna passage.

the previous verses in the practical use of
sexual intercourse as a means to higher Bindu and concentration of mind consciousness. The verses imply that retention Bindu implies dissolution or nullification of
of orgasm, by both male and female, during
mental fluctuations. The mind becomes lucid,
sexual intercourse - retention of the physical
receptive and perfectly one-pointed. It be—
bindu - can lead to absorption in the exquisitely
comes crystalline . . . a perfect reflector of pure subtle bindu, the trapdoor to the sahasrara.

consciousness.

The harmony, concentration and unleashing

In the famous Yoga Sutras by Patanjali it
of psychic forces under controlled conditions
says: "To block the patterns of consciousness
of sexual intercourse can lead to tran—
is yoga." (1:2)

scendental experience. This can arise only,

This is a raja yoga text and concentration of
however, when there is a high degree of mental
mind is brought about by raja yoga techniques.

harmony in the practitioners. Those people

T h e bindu is not mentioned in the entire
who do not have the necessary level of mental
scripture, yet they are really talking about the
purity will not reap the benefits of spiritual
same thing. Perfect concentration of mind
experience. This method is called maithuna in implies that there is awareness of bindu. Pierc-tantra and is prescribed for those aspirants ing of the bindu, as in kriya yoga, implies that
called virya (literally: heroic) - those with a there is perfect concentration of mind. T h e
reasonable level of attainment in yoga. T h e
bindu also implies total cessation of all mental
average person is called pashu (instinctive) fluctuations; at this stage the path of yoga is which means that they have so much dis-transformed into the experience of yoga.

716

Some yogic methods bring concentration of for individual growth and being. With exten-mind through manipulation of prana, as in sive practice, one's perception becomes more
pranayama. T h e sense behind this approach is
and more refined and sensitive. Eventually,
explained as follows: "When the breath is one's perception of subtle nada becomes so irregular, then the mind is also unsteady, but sensitive that one becomes aware of the bindu.

when the breath is controlled then the mind

This is the gateway to pure consciousness.

too will be controlled, calm and one-pointed."

This is the essence of nada yoga sadhana4.

(Hatha Yoga Pradipika 2:2) Conversely:

"Steadiness of mind leads to steadiness of the

Symbolism
prana; with this the bindu also becomes The bindu is symbolized by both a full moon steady." ( Hatha Yoga Pradipika 4:28) and a crescent moon. T h e full moon really

Therefore, control of breath, concentration
represents the infinitesimally small point we
of mind and bindu are closely related. When
have tried to describe in the preceding pages.

the mind is concentrated on the bindu point,

The crescent moon indicates that the bindu is
then one passes from the limited to the widely associated with the kalas (phases) of the unlimited. One passes beyond the realms of moon. In the same way that the moon is
the mind. This is the reason why concentration
progressively revealed during the period from
of mind is the essence of all yoga practices and
new moon to full moon, so the immensity of
spiritual life in general. It is by piercing the
the sahasrara behind the bindu can be grad—
bindu that one passes into the realm of pure
ually unveiled through all types of yoga
consciousness, into the realms of zero time -
practices, if they are done regularly and
the timeless.

sincerely, and if one has burning aspiration
day and night to understand life and oneself.

Bindu and nada yoga sadhana

This crescent moon implies that the spiritual

According to ancient Indian philosophy, con—
aspirant has some glimpses of sahasrara,
sciousness expresses itself t h r o u g h nada behind the bindu, but by no means a total (subtle vibration). Three concepts are worth experience. The totality can never be known
mentioning: kala, bindu and nada. Kala is the
while there is individuality.

individuating principle mentioned under the

T h e bindu is drawn on the background of
heading 'Evolutionary Implications'. Bindu is
the night sky, indicating that the basis of bindu,
the point through which consciousness expres—
the sahasrara, is infinite. Most people who
ses itself in the created universe. Nada is the
practise yoga are familiar with the symbol of
flow of consciousness from the infinite through

Aum: In the top right hand corner of the
the bindu to the object of creation. This symbol there is a small point and a crescent process can be compared to a funnel: bindu moon. T h e point is called visarga (drop) and and kala bring the consciousness into a represents bindu; the crescent moon also concentrated flow and nada is the medium represents bindu, as already explained. T h e
through which consciousness flows along the
chakras exist in the realm of the main figure,
restricted orifice. When the nada moves together with the qualities of tamas, rajas and upwards, then creation takes place. This is sattwa. These exist in the realm of nature -
denoted by the pravritti marga and is called
prakriti. T h e bindu is shown separate from the
manifestation or material evolution. Nada is
main body of Aum indicating that bindu is
regarded as the link between pure conscious—
transcendental and beyond the fetters of
ness and all created objects. This nada can also
nature.

be utilized to proceed in the opposite direction

- the nivritti marga. That is, nada can be used

Bindu trigger point in kriya yoga
by aspirants as a means of merging their

For the purpose of kriya yoga practice, the
awareness with the source, the sahasrara, pure
trigger point for the bindu is regarded as
consciousness. To bring this about, the nada
being at the back of the head. The two diagrams
must first of all pass through bindu on the
for kriyas number 1 and 2 (vipareeta karani
upward path.

mudra and chakra anusandhana) in this lesson

Therefore, nada yoga is a means of retracing
show the exact location5.

the path of nada which was the original means

717

Practice for location of trigger point No special practices are required to locate this centre. One should merely begin to practise
the first two kriya yoga techniques'. This in
itself will lead to sensitivity of the bindu.

Understanding the bindu

T h e bindu can only be understood through
regular practice of yoga, or any other spiritual
system. This discussion has tended to be a
little technical. If you are the type of person
who is reflective in nature and able to unceasingly enquire into the real nature of things,
then we suggest that you enquire into the real
nature of bindu. If this is done with sufficient
intensity, then this alone can bring about an
understanding of bindu.

N o t e s

1 For full details refe r to Book II, Lesson 22, Topic 1; Book II, Lesson 23, Topic 1

2 Book II, Lesson 23, Topic 3

3 Book II, Lesson 20, Topi c 2

4 Book II, Lesson 17, Topic 4 an d Book II, Lesson

18, Topic 5

5 Topi c 4 of this lesson

718

Daily Practice Program

Now it is time to integrate the kriyas of kriya

T h e following are suggested practice pro—
yoga into your daily program. In this lesson
grams of which you should choose o n e
we have given the first two kriyas of the
according to time available.

sequence, namely vipareeta karani mudra and

Note that we have omitted the 30 minute
chakra anusandhana. As these two kriyas do
program since at least half an hour will soon
not take much time to do, you should also
be needed to practise the first few kriyas. If
practise other yogic techniques. Because this
you only have balf an hour to spare every day,
lesson has been mainly c o n c e r n e d with
then we suggest that you do not start to practise
introducing kriya yoga, we have not given
kriya yoga. For general health benefits you
many practices as such, but you should read
should adopt any of the programs outlined in
the discussions carefully as this will help you
the first 24 lessons.

to practise kriya yoga correctly.

Practice

Minutes

Program 1: duration 2 hours

Surya Namaskara

10

Shavasana

3

Ardha Padma Paschimottanasana

4

Bhujangasana

4

Ardha Matsyendrasana

4

Sarvangasana

4

Halasana

4

Matsyasana

3

Sirshasana

5

Tadasana

1

Shavasana

3

Nadi Shodhana with Maha Bandha

15

Chakra Shuddhi

20

Kriya Yoga:

Kriya 1: Vipareeta Karani Mudra

10

Kriya 2: Chakra Anusandhana

4

A j a p a j a p a - Stage 5

20

Chidakasha Dharana

6

120

719

Program 2: duration 1 1/2 hours Surya Namaskara

7

Shavasana

3

Ardha Padma Paschimottanasana

4

Ardha Matsyendrasana

4

Sarvangasana

4

Halasana

4

Bhujangasana

4

Sirshasana

5

Tadasana

1

Shavasana

3

Nadi Shodhana with Maha Bandha

12

Chakra Shuddhi

15

Kriya Yoga:

Kriya 1: Vipareeta Karani Mudra

10

Kriya 2: Chakra Anusandhana

4

A j a p a j a p a - Stage 5

10

90

Program 3: duration 1 hour

Surya Namaskara

5

Shavasana

3

Ardha Padma Paschimottanasana

4

Ardha Matsyendrasana

3

Halasana

4

Bhujangasana

3

Sirshasana

3

Tadasana

1

Shavasana

2

Nadi Shodhana with Maha Bandha

10

Kriya Yoga:

Kriya 1: Vipareeta Karani Mudra

10

Kriya 2: Chakra Anusandhana

4

A j a p a j a p a - Stage 5

8

60

720

Lesson 26

T h e human mind is no more than a centre of
consciousness. T h e more centred or one-pointed it becomes, the more powerful, blissful
and harmonized it becomes. T h e greater the
one-pointedness, the greater the wisdom and
knowledge. On the yogic path, the mind has to
become like a bindu - infinitesimally concentrated yet with unlimited potential. Kriya yoga
brings about this concentration of mind
naturally, without force or excessive effort.

The secret lies in the simultaneous harmonization of the physical, psychic and mental
energies of the human framework. This process
automatically concentrates the mind to a
perfect bindu. It is then that things start to
happen that are beyond the normal comprehension of man. The blind begin to see for the
first time. Kriya yoga converges all the
energies, gross and subtle, into a point (bindu)

in the middle of the mandala of one's being.

This is the gateway to meditation and shoonya.

Swami Satyananda Saraswati

Topic 1

Sahasrara

The picture we have given of the sahasrara is
and Shakti, who live in eternal nuptial bliss.

an attempt to express the inexpressible. It is

Symbolically, the mountain represents sahas-
shoonya - the void; perhaps it should be called rara, where consciousness and prana (Shiva
s hoonya-shoonya - the voidless void, the void of and Shakti) are unified. Every mystical and
totality. It is Brahman. It is everything and
religious system throughout the world has its
nothing. Everything we say about it must be
own unique way of symbolizing sahasrara.

wrong, as we would be immediately limiting

Experience of sahasrara is called by different
and categorizing it. Even if we say that it is
names: Buddhists call it nirvana; Hindus call it
infinite, we are wrong. It transcends all con—
kaivalya, turiya, nirvikalpa samadhi and so
cepts, yet it is the source of all concepts. It is
forth; Sufis call it baqua; Christians call it
the merging of consciousness and prana. T h e
heaven; Kabbalists call it Ain Soph. It is possible
sahasrara is the culmination of yoga. In fact, it
to list hundreds of names, all meaning the
is yoga itself. . . the perfect merging.

same thing - sahasrara.

The literal meaning of the word sahasrara is Sahasrara is not a chakra as is often thought.

one thousand'. For this reason, it is said to be

Chakras are within the realms of the psyche.

a lotus with one thousand petals. However, Consciousness manifests at different levels the word sahasrara, while literally meaning according to the chakra that is predominantly one thousand, implies that its magnitude and functioning. Sahasrara acts through nothing,
significance is vast. In fact, unlimited. There—
and yet again, it acts through everything. It is
fore, sahasrara should more aptly be described
beyond the beyond ( paratparam), and yet it is as a lotus with an infinite number of petals.

right here. Sahasrara is the culmination of the

It is both formless (nirakara) and with form progressive ascension through the different
akara), yet it is also beyond and therefore chakras. It is the crown of expanded awareness.

untouched by form ( nirvikara). It transcends Many ancient people worshipped the seven
logic, for logic compares one thing with

(then known) planets. These represent the six
another. T h e sahasrara is the totality, so what
principal chakras and sahasrara. The planets
is there to compare it with?

were regarded as living in the sun, for the sun

It is the supreme experience, but even this
is analogous to white light, which contains the
statement is misleading. Experience implies essence of all other colours; it is also the source an individual, separated from the experience, of the other planets. This symbolizes that the
who is experiencing the experience. T h e power of the chakras does not reside in the sahasrara is beyond experience. It implies that chakras themselves, but in sahasrara. T h e
the experience, the experienced and the chakras themselves are only switches. All the experience!" are one and the same. T h e seer, potential lies in the sahasrara.

seeing and seen are merged as a unified whole.

If you want more descriptions of sahasrara,

Even this is a misconception, for they have we suggest that you read any of the thousands always been merged. In this situation, who is of mystical and religious scriptures. But do
there to experience? These are only words,
not become attached to intellectual analysis. It
but words intended to indicate that sahasrara
will lead you nowhere, except into a bog of
is beyond all definition . . . beyond description.

misconceptions. It is far better to practise yoga,

The picture that we have given is a humble
or any other spiritual system, and raise your
attempt to depict that which cannot be depicted.

own level of awareness.

Mount Kailash is a famous mountain in the

Himalayas. It is said to be the abode of Shiva

723

Topic 1

Kriya Yoga (Part 2)

In this second part we will discuss the vitally
oneself from the workings of the mind. T h e
important topic of awareness. This is the mind is allowed to do its own thing, to carry on essence of kriya yoga as well as other medita-its normal functioning without suppression, tional techniques. The ability to witness all yet you cease to identify with it. This is events, whether internal or external with an awareness and can be applied in one's daily
attitude of detachment is the means to concen—
duties as well as in kriya yoga and other
tration of the mind. Generally, the mind is
meditational techniques.

constantly flooded with a stream of both

Unawareness means identification with
outside stimuli and inner chattering. There is
objects, ideas, etc. This is called thought, when
a continuous 'noise' in the mind. The mind
the awareness is ensnared and trapped by the
screen, the field of perception, is overwhelmed
objects of perception, whether inner or outer.

by this never-ending turmoil, which acts as a

This entanglement can be severed so that
veil to deeper exploration of one's inner being.

objects and ideas are separated from one's

In meditational practices and in everyday life,
self-identification. T h a t is, one remains a
it is necessary to reduce this chatter. One of
witness to all mental perceptions and physical
the most powerful methods is to adopt the
actions. This is called awareness.

attitude of the witness of all events.

Awareness, according to our definition, also

It is emotional association with both inner
implies that no forceful attempt is made to
and outer events that acts as fuel for this concentrate the mind by suppressing thoughts.

mental chatter, ft is emotional attachment that

This is particularly important in kriya yoga1.

supercharges one's thoughts and reactions to
thoughts. Acting as a witness cuts the emo-

The computer mind
tional ties, which stops the inner noise and

T h e mind is a machine. It is programmed with
makes the mind peaceful. Under this condition
countless thoughts; it is full of thoughts of the
shanti (peace) and dharana (concentration) can past and plans for the future. It is plagued and arise in the mind.

tormented by worries, fears, jealousies, etc. It
continually broods over 'whether that man

Concentration and awareness - a definition
likes me or dislikes me', 'have I made a good

Concentration means to focus one's attention
impression', 'did I make a fool of myself, 'I
on one point or object to the exclusion of all
was very clever today' and so forth. T h e mind
other things and thoughts. Generally, concen—
may remember a pleasant holiday, or angrily
tration is associated with suppression of remember an argument, etc. There is no end extraneous thoughts.

to these mental fluctuations. They can never

Awareness is widely used in two different
be stopped or suppressed directly, for they
senses:

will merely bubble up again with increased

1. Awareness as a practice of witnessing.

intensity. Identification with the mind processes

2. Awareness as a s p o n t a n e o u s state of can never lead to mental peace, bliss or self-meditation; a state of perfect inner silence knowledge.

combined with heightened wakefulness.

Then what should one do to find peace in

In this text, and in the context of kriya yoga,
life? The most direct method is by developing
the meaning of the word awareness will be as
awareness. You must try to witness all thoughts
in the first definition. That is, awareness will
and actions as something outside your being.

mean the process of witnessing one's acts and

This is the means to break the spell - the
thoughts. It means the process of dissociating
hypnotic effect of the continuous stream of

724
thoughts. Instead of being lost in one's is an important attribute that you should slowly thoughts and actions, one should try to awaken, as it will increase your ability to become a witness of them.

maintain awareness in daily life.

In India, the automatic functions of the mind

To awaken awareness you should also try to
are called karma. It refers to the mental
practise some of the other forms of yoga, such
impressions that make up one's personality.

as karma yoga, bhakti yoga and jnana yoga. At

These mental impressions oppose or reinforce, first when you try to be aware you will find believe or disbelieve an endless flow of concepts great difficulty. You have been conditioned to in the mind. It is these mental impressions be lost in the thought processes; as such you
which make one feel inferior or superior, good
will easily and quickly sink into the oblivion of
or bad and so forth. These impressions arise
unawareness. Then you will awake again from
in the mind and cause corresponding external
the haze of thoughts and realize that you lapsed
action. If one identifies with them, it is easy to
into a state of unconsciousness. Do not wony
get lost on the path of life. Karma is in the
or become frustrated, for time and practice
mind: it indicates entanglement and attach—
are necessary.

ment with external p h e n o m e n a and the
subconscious data of the mind. To become

Awareness in kriya yoga
tree from the bondage of karma one must

In meditative practices one can adopt two
become a witness.

methods: awareness or concentration. Con—

Yet strange to say, there is a strong tendency
centration is widely recommended in traditional
to hold on to thoughts, especially pleasant
texts. However, it is impossible for most people
thoughts, as one would hold on to the top of a
in this busy world, because of turbulent inner
multi-storey building. People are frightened
disturbances. Serious and forceful attempts to
to release their attachment to thoughts and
concentrate the mind can cause more harm
concepts in case they find meaninglessness in than good; it can create mental tension, life. Yet just the opposite is true. The more headaches and frustration. If you try to fight
one ceases to be attached to thoughts and
the mind you will only lose the battle.

ideas, the more happiness and meaning one

Before concentration of the mind can be
will find.

achieved, one must first of all exhaust gross
inner disturbances, subconscious desires, fears,

Awareness in everyday life
etc. This is achieved through the practice of

Try to develop more awareness in day to day
awareness. The mind is progressively cleaned
life. Do not stop everyday activities. You should
and calmed.

work, for work is a means

Concentratio t
n o slowl
and y tame the
awareness are both a
tempestuous mind. If you do not work, then
means to meditation. Awareness, however, is a
you will merely start to brood about your
much smoother, more feasible method for most
problems, become negative and lethargic. Do
people. Only those who already have a calm
your work and duties but also try to be aware.

harmonious mind should consider adopting

Be watchful, observant of every thought,
direct concentration as the means to medita—
emotion and action. Let thoughts and emotion. Awareness is the method of kriya yoga. It
tions arise without j u d g e m e n t and with unlocks the power of the mind by entering detachment. If you start to judge or condemn, through the back door. It is for this reason
then you will reinforce the thought patterns of
that kriya yoga, though being an ancient
the mind. Do not suppress; be detached. Allow
system, is ideally suited to modern man.

all the emotional impulses, memories, etc., to

In kriya yoga, you should be aware of the
bubble up from the subconscious. Do not fight
mechanics of the practice: breathing, mantra,
them: just allow them to arise without reaction.

body movement, whatever. Be careful not to

Your plan for daily living should be as become seduced by the inner thoughts or by follows to act and think, but not to be bound external events. Let perceptions arise in the
by actions and thoughts. Be detached. Be a
mind, be aware of them, but also be aware of
witness. This will bring peace into your life and the practice. Do not try to concentrate; only will also help you to make your mind more be a witness of the mind, outside events and
receptive to kriya yoga practice. Detachment
the practice in hand. This will allow mental

725
dross to arise from the subconscious and be practice. Many people want this drowsiness,
removed as a source of disturbance. This for it is pleasant and allows one to forget the process has to occur before concentration can problems of daily life. But you should try to
arise. Do not suppress even if your mind is
u n d e r s t a n d that the state of meditation,
jumping around like a wild monkey. Only be
attained through relaxed wakefulness, is far
aware and cany on with your practice. Even—
more pleasant. Furthermore, relaxed wake—
tually the mind will settle and become peaceful.

fulness leads to self-knowledge and bliss,

The aim of kriya yoga is to induce a state of
whereas sleep, even ten years of continuous
thoughtlessness, but this state cannot arise by
sleep, will never result in self-knowledge.

suppression of thoughts. Suppression of Therefore, the serious practitioner should thoughts is like pressing down a high spot in make all efforts to remain wide awake through—
an air bed - it merely rises elsewhere.

out the practice, no matter how tempted he is

The thoughtless state of mind allows direct
to gently slip into a state of sleep and pleasant
perception. Thoughts act as a veil that prevents
dreams. It is far better to do kriya yoga with a
exploration of one's being, in the same way
wandering mind than a sleeping mind, for at
that a dirty, dusty window prevents one seeing
least the problems of the mind can be removed
the bright sun outside. T h e thoughtless state
if there is wakefulness.

of mind is like a perfectly clean window, and

In kriya yoga, you should try to remove the
this state of mind will arise naturally through
tamasic state by taking a cold bath, doing some
the practice of kriya yoga.

asanas and surya namaskara beforehand, and

But do not try to induce thoughtlessness as
making a resolve that you will not sleep. T h e
an aim in kriya yoga, for this in itself will create rajasic state is absolutely necessary; it is the
more thoughts. Merely do your practice, watch
state where the mind is emptied of thoughts
the thoughts as they arise. Simply be an and progressively harmonized; you must tiy observer, without like or dislike but maintain to be aware of the process. This awareness will
your awareness of the practice.

eventually lead to the sattwic state and
meditation.

Suppression of minor thoughts

At a certain stage in your kriya yoga practice

Pleasant and unpleasant experiences
you may find that your mind becomes very

Be prepared to notice vast ups and downs in
calm, and only a few minor thoughts arise. At
your emotions; sometimes you may feel
this point there is justification for suppression.

jubilant, other times depressed. This will occur

This situation may arise after a few months of
in your daily life and is a necessary process in
regular practice, or it may occur during a the purging of mental problems. Kriya yoga particularly auspicious practice session. You will induce it. Try not to wony, just flow with should definitely not suppress emotionally these moods, accept them and be aware. Only charged thoughts, but minor ones can be if the emotions are excessively explosive and 'squashed'. It is like an elephant and an ant. If
negative (because of deep-rooted problems)

an elephant annoys you and disturbs your
should you reduce or even stop your kriya
peace, tact must be used. You have to watch
practices for some time. If necessary consult
carefully and use cunning to get rid of the
an experienced teacher and guide.

elephant. If an ant annoys you, on the other

This purging process is the first stage to
hand, then it can be quickly picked up and
self-knowledge. If you do not pass through
removed. It is the same with major and minor
these experiences, often nasty and unpleasant,
thoughts. You must use your discretion here
then it is impossible to explore the deeper
in deciding which thoughts are minor in nature.

realms of your mind. But the process should
be reasonably slow otherwise you may experi-

Wakefulness and sleepiness
ence overwhelming upsets and emotional

One of the biggest problems in kriya yoga
storms. The accumulated mental neuroses have
practice is sleepiness. There is a tendency in
to be slowly exhausted from the mind over a
human nature to easily sink into the state of
period of time. This is why we have preceded
slumber, especially if there is some mental
kriya yoga by a lengthy description of other
relaxation, such as will arise during kriya yoga
forms of yoga, and urged you to practise every

726
day This preparation is absolutely necessary If, your health deteriorates, then you can either for it gently removes gross problems from the
accept and flow with the situation or seek
mind. Kriya yoga is rather strong medicine; if
guidance. Many people who practise kriya yoga
it is done by someone with excessive problem
in s
the ashram become physically weak, or have
then it can induce very unpleasant disturbances
diarrhoea. In the ashram we know it to be part
in one's life. Therefore, we urge people who
of the mental cleaning process and expect it to
have not done at least two years of other yoga
happen to some people. We can therefore
practices, not to start kriya yoga at this stage,
explain to the people concerned that there is

First of all prepare yourself by regular practic
no e
real cause for alarm. However, when you
of other, gentler forms of yoga.

practise by yourself, you must decide whether

During actual kriya yoga practice, or during
to accept changes of health, or to take steps to
dreams, you may also confront fearsome bring improvement.

aspects of the mind. You may see frightening

Whether your health improves or deteri—
monsters, giant spiders and so many other
orates, it is really a move to greater and deeper
things. There is almost no limit to the types of
overall harmony. Health upsets are a tempo—
apparitions that can erupt from the mind.

rary phenomena and as you harmonize the

These are the expressions of the hidden mind you will become stronger and any physical negative aspects of the subconscious mind. ailments will gradually reduce. These ups and Problems that were previously unknown will downs in health point in a positive direction.

erupt into conscious perception. This too is a

If, however, the downs are too drastic, then
necessary part of the cleaning process of the
you should stop your practices. Certainly you
mind. But you should proceed slowly with your
should not practise during illness.

practices: if the confrontation with these
gruesome mental explosions is too intense,

Increase in desire
then you should reduce or stop your practice

Kriya yoga practice may induce strong,
for some time.

overwhelming desires for many things, such

As these subconscious forces arise you
as sweets, rich food, etc. This increase in desire
should not resist them. Always remember that means that previously u n e x p r e s s e d and there is an end to these disturbing influences possibly suppressed desires are manifesting.

of the mind. "Therefore, tiy to continue your

Let them arise; express them externally if need
practices; don't give up. Let them come and
be, if possible without hurting others. Try to
be aware. Let them bubble up without suppres-be aware. This process is also part of the ion. This is important.

cleansing of the mind.

Remember: the more you experience and
exhaust these negative aspects of the mind

Lack of time
the better, for the mind will become progres—

If your social commitments do not allow you
ively calmer and harmonious. Your life will
enough time to practise every day, then do
become more harmonious. Also your yoga
not start to practise kriya yoga. You should
practices, whether kriya yoga or otherwise,
only undertake to do kriya yoga sadhana if
will become more and more effective. In fact,
you can assign sufficient time to practise every
your whole life will transform itself into a state morning. At first only half an hour will be of meditation.

necessary, but as you increase the number of
kriyas you will be required to practise for a

Physical side-effects
longer period. The full program of kriyas can

T h e eruption of subconscious forces, the take about two and a half hours to complete. If purging process of the mind, may bring health you practise about half of them, then about an
changes. These health changes may be either
hour and three quarters to two hours will be
negative or positive. Again this is a necessary
needed. So time is necessary. If you only have
process. since the knots of neurosis are being ten minutes or half an hour to spare every rooted out in the deeper levels of the subcon-morning, then we suggest that you do not scious mind. This will automatically induce
begin kriya yoga at this stage; rather make
changes on a physical level. If your health
plans to practise it in the future. This is
improves, then there is no cause for complaint. important. Kriya yoga is a means to self-727
knowledge; it is not a plaything to be done dirty particles to gravitate to the bottom. But lightly. It should be treated with respect. If we suggest that you at least consider the you practise for three hours one day, then possibility of trying to drop all concepts based
miss for five days, then again do one hour's
on second hand experience. Regular practice
practice, you will gain little benefit, and because
of yoga, and especially kriya yoga, will help
you gain no benefit you will probably lose you to do this. The process will be hastened.

respect for the practice. Yet if you practise

But at least make a conscious effort.

regularly for a reasonable duration, then you

Ramana Maharshi was asked many times
will find wonderful changes in your life.

what one must do to know truth. His reply was
emphatic: "Forget every concept that you

Other paths of yoga
have." Intellectual suppositions and fantasies

Try to practise other types of yoga such as
merely fill the mind with dust. Throw them
bhakti2, karma3 and jnana yoga4, as this will
out, or at least do not take them seriously.

help you to gain the most out of kriya yoga

Intellectual knowledge has its place in the
practices. These forms of yoga can be inte—
scheme of life, but do not be bound by it. It is
grated into your daily life, and as such need no
certainly based upon imagination and delu—
structured program.

sion. Every sincere seeker of wisdom must
endeavour to free his mind from all attachment

Drop all concepts
to intellectual opinions.

To gain the most benefits from the practice of

It was with good reason that Tilopa, the
kriya yoga it is essential to try to drop all
great yogi, told his disciple Naropa: "Look
concepts, ideas and beliefs. This actually applies
into the mirror of the mind." There is signi—
to all yoga practices, for all conditioning dulls
ficance in his words, and by a mirror he did not
clarity and perception. All attachment to mean a dirty or cracked mirror; he meant a traditions, to other people's ideas, have to be mirror that was a perfect reflector of reality.

dropped. These act as a mighty barrier, like a

Your mind must be slowly polished so that all
thick brick wall, between conscious perception
concepts and conditioning are wiped away.

of the subtler aspects of your being.

We assume that you are a sincere seeker of

Let us take an analogy. Compare the mind
wisdom. If you were not, then you would not
to a pot of water. The water is murky and dirty
have started to practise kriya yoga. Therefore,
with small particles. These particles represent
we suggest that you make a resolve to detach
all the concepts and conditioned reflexes that
yourself from all intellectual speculations. Use
you have picked up during life. There are so
the intellect but do not be bound by it. In this
many particles that it is impossible to see way you will allow the kriya practices to manifest through the water. T h e water acts as a screen their fullest potential.

to your vision. T h e average mind is in the
same state; it is so full of preconceptions and

Aspiration and patience
ideas that it lacks lucidity. Instead of being a

A person can never raise his level of wisdom
perfect reflector of experience, it veils experi—
without aspiration. Every yogi, sage, seer, saint
ence. One sees a shadow of experience instead
had this overwhelming need and aspiration to
of the experience itself. If the water is con—
know. Only when there is this strong need to
tinually stirred, then the water always remains
transcend normally accepted limitation, can
murky; the particles do not settle and prevent
one begin to tread the path to wisdom. This
the water assuming its natural transparent
aspiration is also necessary in kriya yoga
state. It is the same with the average mind: it is
practice. Without it, you will give up after a few
continually being filled with new concepts and
weeks and become distracted by other things.

theories. The mind is kept in a state of agitation.

There must be aspiration, for this is the driving

If the concepts were dropped then the mind
force that will make you continue to practise
would become as clear as a crystal. In this
kriya yoga t h r o u g h thick and thin. It is
state, one's perception could illuminate the
aspiration that will give you the strength to
deeper realms of one's being.

face the dross that will initially emerge from

It is not easy to drop all concepts; it takes
your mind. If you have this mighty aspiration,
time, just as murky water requires time for the
then we urge you to start kriya yoga.

728

The culmination of kriya yoga

Kriya yoga is in itself a means. It is designed to
illuminate and flood the understanding of the
practitioner so that you remove all misconceptions, clean the m i n d a n d re-identify
yourself with the deeper nature. This re-identification can only come through overwhelming
personal experience. This is sometimes called
anugraha (grace). It can arise through kriya yoga. Once one has confronted one's swabhava
real nature) then kriya yoga has served its
purpose. O n e will henceforth fix one's mind
automatically on Shiva consciousness. O n e will
spontaneously identify oneself with one's real
nature, through bad and good circumstances
of life. One's whole life becomes full with this
re-identification. One's life becomes a source
and generator of bliss and wisdom. Kriya yoga
is a step on this path.

Notes

1 For a fuller explanation of awareness refer to:

Book I. Lesson 1, Topic 1; Book I, Lesson 3,

Topic 5

2 Bhakti Yoga: Part 1 - Book II, Lesson 15, Topic

Part 2 - Book II, Lesson 16, Topic 1; Part 3 -

Book II. Lesson 17, Topic 1; Part 4 - Book II,

18. Topic 1

3 Karma Yoga: Part 1 - Book I, Lesson 12, Topic 1;

Part 2 - Book II, Lesson 13, Topic 1

4 Jnana Yoga: Book III, Lesson 28, Topic 1

7 2 9

Topic 1

Kriya Yoga: Practice

KRIYA 3: NADA SANCHALANA

T h e eyes can be completely closed or slightly

(ROTATION OF SOUND
open when your awareness reaches mool—

CONSCIOUSNESS)

adhara chakra. Choose that which you like
best through experience. When you do this

T h e Sanskrit word nada means 'flow'; in the mudra do not try too hard; let it happen.

context of this practice it means 'flow of

The practice is done more mentally than
consciousness in the form of the sound Aum'.

physically; that is, though the eyelids are slowly

The Sanskrit word sanchalana means 'rotation'

closed, the important thing is to feel the process
or 'conduction'. T h e English translation is mentally. Though the eyes are open they therefore 'the rotation (or conduction) of should not perceive anything outside. This is sound consciousness'.

unmani mudra.

T h e state of unmani arises during medita-

Rationale
tion. Though one may be acting in the world

This kriya is the first of a group of three kriyas
there is a state of thoughtlessness. This is

- nada sanchalana, pawan sanchalana and called unmani avastha (the state of no thought).

shabda sanchalana - which follow each other

The mind functions but without the hindrance
in succession. They progressively induce of conflicting thoughts and analysis. One is sensitivity to the psychic pathways through conscious and the mind functions, but it seems the chakras. Nada sanchalana prepares one to be nowhere. In this state, the eyes perceive,
for the subsequent kriyas. It removes block—
but one does not see. This is unmani.

ages in the flow of prana through the arohan

T h e state of unmani is widely mentioned in
and the awarohan. From this kriya onwards
the traditional yogic-tantric scriptures. T h e
there should be a gradual increase in subtle

Hatha Yoga Pradipika states: "Without support perception and one-pointedness of mind.

for the mind, one should become thougbtless;
then one will remain like a space which is both

Unmani Mudra
inside and outside a j a r . " (v. 4:50) This is the This kriya and the following four kriyas utilize state of meditation - unmani.

a very simple mudra called unmani mudra. T h e

"Whatever there is in the world, animate
word unmani literally means 'no mind', 'no and inanimate, is only the scenery of the mind.

thinking'. Therefore, unmani mudra can be

When the mind achieves a state of unmani,
called 'the attitude of thoughtlessness' or 'the
then ignorance and duality cease." (v. 4:61)

attitude of meditation'.

Unmani implies that state which is beyond

Physically, the mudra is very easy to perform.

thought - meditation. It is a state where all

In kriya yoga it is done as follows:

attachment to the world of objects is dispelled.

Eyes open wide, but without strain.

The aim of kriya yoga is to bring about unmani.

Awareness at the bindu.

Unmani mudra is a simple technique that helps

As your awareness descends through the to induce the experience.

chakras - ajna, vishuddhi, anahata, manipura,
swadhisthana to mooladhara - the eyes should

Psychic passage rotation
slowly close.

In nada sanchalana you will be required to

Though the eyes remain open, your attention
move your awareness through the arohan and
should be on the chakras and the descending
awarohan psychic passages. Arohan is the
awarohan psychic passage . . . your eyes are
ascending frontal passage and awarohan the
open, but you should be looking inside.

descending passage1.

730

As you rotate your awareness through these
sitting position such as vajrasana, ardha
psychic pathways try to feel that each chakra
padmasana, etc.2 You should remain in the
and kshetram is being pierced in turn by a
same sitting position that you used for kriya
powerful flow of prana. If you wish you can
number 2.

imagine that each of the centres is like a bead
and that together they form a chakra-kshetram
mala. Imagine that each bead is being pierced
and threaded by a sharp needle of prana. This
penetration should be more of a feeling than a
thought. Try not to bring in intellectual
speculation.

Mental repetition

When your awareness reaches bindu at the
top of the arohan you should mentally say the
word 'bindu' three times.

On reaching mooladhara at the bottom of
the awarohan passage you should mentally
repeat 'mooladhara' three times.

As your awareness passes through each of
the other centres mentally say its name once.

Technique

Chanting of Aum

After completing kriya number 2, chakra

You should chant the mantra Aum as your
anusandhana, you should proceed directly to
awareness descends through the awarohan nada sanchalana.

passage. The sound must be loud and explo—

Do not change your sitting position.

sive as it starts from bindu. Then as your

Open the eyes. Hold the spine upright.

awareness moves through the chakras in the

Exhale deeply.

spine the sound should become a humming

Bend your head forwards; do not press the
sound. Try to feel the sound piercing the
chin against the chest or make the neck stiff.

chakras in turn. In fact, you should identify

The position of the head should be such that it
the sound with the flow of prana. T h e sound
is slumped forwards as though you are sleeping
should end when your awareness reaches the
in a sitting position.

mooladhara chakra.

Fix your awareness at mooladhara chakra.

We can summarize the process as follows:

Repeat mentally: 'mooladhara - mooladhara
bindu to ajna - explosive sound; ajna to - mooladhara' with concentration, absolute mooladhara - a humming sound concentrated stillness of the body and while holding the
in the spine.

breath.

T h e sound of Aum should be loud and

Inhale up the frontal arohan passage doing
penetrating; in this way it has the greatest
ujjayi pranayama3.

power to sensitize the chakras. However, it is

As your awareness ascends t h r o u g h the
not always possible to make a lot of noise,
kshetrams, mentally say their name once:

especially if it is early in the morning, as you

'swadhisthana, manipura, anahata, vishuddhi'.

may disturb other people living in your house.

Try to feel that each centre is being pierced by

Under these circumstances you can chant Aum
prana as your awareness passes through it.

as a loud whisper.

As your awareness moves from vishuddhi to
bindu slowly raise your head.

Body position

When your awareness reaches bindu your head

Preferably sit in padmasana or siddhasana
should be upright and facing forwards.

(siddha yoni asana for women)2. These are the

Hold your breath for a short time.

two sitting poses that have been taught by With awareness fixed at bindu mentally repeat: tradition. However, if you cannot sit in any of 'bindu - bindu - bindu'. Remember: there
these asanas choose any other comfortable
should be complete concentration, stillness of

731
the body and no movement of the head while R e m e m b e r to try to remain a witness
repeating 'bindu'.

throughout the practice.

Then exhale with an explosive Aum sound.

You should feel as though there is a terrific

Counting of rounds
build-up of pressure at bindu and that the You have to do 13 rounds. Therefore, at the result is an explosion of Aum .

end of each round you have to keep a count of

The Aum should be chanted as your aware-the number of rounds that have been done.

ness passes down the awarohan passage in the

You should count as your awareness reaches
spine from bindu to mooladhara.

mooladhara at the end of Aum descent in the

T h e 'AU' sound of Aum should suddenly awarohan passage. Various methods of count-explode as your awareness passes from bindu ing can be used. Mental counting is the obvious
to ajna.

method, but this has the drawback that it is

The 'M-M-M-M' sound should travel from ajna
very easy to forget. If you wish you can count
to mooladhara, becoming progressively more
on your fingers. T h e best method, however, is
subtle so that by the time your awareness
to use a mala. You should tie a knot or piece of
reaches mooladhara it is a slight buzzing sound.

string at the thirteenth bead past the sumeru

Practise unmani as your awareness descends.

(junction or summit) bead5. When you start

Mentally say the name of each centre as your
the practice of nada sanchalana, hold the mala
awareness passes through them in turn: 'ajna,
just before the first bead after the sumeru
vishuddhi, anahata, manipura, swadhisthana'.

bead. Then as you complete each round, rotate

When you reach mooladhara gently lean your
the mala through one bead. When you reach
head forwards.

the thirteenth bead you will feel the knot and

Open your eyes.

know that you have completed 13 rounds.

This is the end of the first round.

Experiment and find the method of counting

T h e process is summarized picture on the that you like the best.

previous page.

About 7 or 8 minutes will be required to

After completing the first round start the complete 13 rounds.

second immediately.

Repeat the word: 'mooladhara - mooladhara

- mooladhara'.

Then with ujjayi pranayama start to ascend
through the frontal arohan psychic passage.

Do 13 rounds.

Then proceed directly to kriya number 44.

Breathing

There should be a short breath retention while
repeating mooladhara three times mentally.

Ujjayi inhalation should be synchronized with
the ascent of awareness through the arohan
passage. Retain the breath for a short time
while mentally repeating bindu three times.

Exhale with Aum sound f r o m bindu to
mooladhara through the spinal awarohan
psychic passage.

Awareness

N o t e s

Try to practise the kriya in the correct manner

1 We have given full details of these two psychic
with alertness. It is very easy to forget parts of
passages in Book III, Lesson 25, Topic 4
the practice or even do the practice without

2 Book I, Lesson 7, Topi c 2
attention. Let the thoughts arise, but try to

3 Book I, Lesson 6, Topi c 5
maintain awareness of the practice. If you feel

4 Book III, Lesson 27, Topi c 2
sleepy take a cold wash or bath.

5 Book II, Lesson 14, Topi c 5

732

Topic 1

Asanas: Practice

In this topic we will discuss two backward

Breathing
bending asanas - setu asana and chakrasana.

Inhale deeply while in the starting position.

These two asanas give similar benefits; there—

Hold the breath while raising, maintaining the
fore it is not necessary to do both of them.

final pose and lowering the body. Exhale on

Those who are able should practise the more
returning to the starting position.

difficult chakrasana; those who cannot do
chakrasana can practise setu asana instead.

Other details

Further details such as benefits, awareness

SETU ASANA (BRIDGE POSE)

and so forth are as given for chakrasana.

The Sanskrit word setu means 'bridge'. There-CHAKRASANA (WHEEL POSE)

fore, in English this asana can be called 'bridge
pose".

T h e word chakra has many meanings: 'wheel',

'circle', 'vortex', 'whirlpool', 'spiral' and so on.

In the context of chakrasana, the best English
translation is 'wheel pose'. This asana is so
called because of the wheel shape taken by the
body in the final pose. At first you may think
that this is not a very exact description of the
asana, especially if you refer to the following
picture. However, there are many people with
supple spines who can easily grasp their ankles

Technique
with their hands in the final position. When

Sit on the floor with your legs stretched
the asana is done in this manner, then the full
forwards. Place the palms of your hands on
circle is achieved, thus fully justifying the
the floor to the side and behind the buttocks.

traditional name of the asana. However, we do

This is the starting position,
not suggest that you attempt to perform the
full circle unless you have a very flexible back.

Your arms should be straight with the fingers

If you do so prematurely, you may snap a few
pointing backwards; the trunk should be bones and muscles and remain in a permanent inclined backwards.

backward bend.

Inhale deeply.

Raise your buttocks as high as is comfortable.

Technique

Let your head hang backwards and downwards

Lie flat on your back.

between the two arms.

Bend the legs and place the heels near the

Hold the breath.

buttocks; the feet should be about half a metre

This is the final pose.

apart.

try to place the soles of the feet fully on the

Bend the arms and place the hands on the ground
ground.

beside the back of the head; the fingers should point Keep the legs and arms straight.

towards the shoulders with the palms flat on the floor.

Stay in the final pose for a comfortable
duration: then return to the starting position.

This is the starting position.

Repeat a number of times according to available

Relax the whole body for a few seconds in preparation time.

for performing the final pose.

733

At first it is a little difficult to raise the body
directly from the ground to the final pose. We
therefore suggest that you adopt an intermediate stage; from the starting position raise
your body so that you can bend your head
backwards. T h e n rest the top of the head on
the ground and support the weight of the
body temporarily on the head. From this
intermediate position, it is much easier to attain
the final pose.

Breathe in deeply.

T h e n raise the head and trunk off the ground

Advice for adepts
by straightening the legs and arms; the feet

If you can comfortably and easily do chakr—
and hands should not be moved.

asana in the way we have described, then you

Try to arch the back as much as possible to
can accentuate the flexion of the back in the
take the final pose.

final pose by progressively a n d carefully

Let the head hang between the two straight
moving the hands and feet closer towards each
arms.

other. Be careful not to strain.

T h e d e g r e e of b e n d in the back can be
accentuated by bending or straightening the

Awareness
knees, and allowing the shoulders to move

Direct your attention to relaxing the spine in
over the arms.

the final pose. When you can easily perform

Do not try to bend the back m o r e than its chakrasana, then direct your attention to slow flexibility will allow.

and d e e p breathing in the final pose.

This is the final pose. Breathe slowly and deeply.

Stay in t h e final p o s e f o r as l o n g as is Duration comfortable.

At first you will only be able to stay in the final

T h e n slowly return to the starting position by
pose for a few seconds. With practice you can
slowly lowering the body to the ground.

extend the duration in the final pose to up to

T h e asana can be repeated once or twice if you
two minutes. Be sure not to strain.

have sufficient energy and time.

If you have sufficient time you can perform
chakrasana two or three times. But do not

Breathing
attempt it if you feel even slightly tired.

Inhale deeply in the starting position. Hold
the breath while elevating the body to the final

Sequence
pose. Breathe as deeply and slowly as possible

Chakrasana is an excellent counterpose for all
in the final pose. Breathe in before lowering
forward b e n d i n g asanas. It is particularly
the body. Hold the breath while lowering the
useful as a counterpose to asanas such as
body to the starting pose.

halasana and sarvangasana which apply a tight
foiward lock on the neck. Chakrasana stretches

Use of mat
the neck in the opposite direction and quickly

We suggest that you practise chakrasana on a
releases tension. If possible, try to do a foiward
bare floor, for a mat or blanket can slip and
b e n d i n g asana after chakrasana.

cause injury.

Limitations

Advice for beginners

Chakrasana should not be practised by people

If your back is very stiff then we strongly who suffer from high blood pressure, heart advise you not to attempt to perform chakr-problems, stomach ulcers, dilated eye pupils asana. Instead, you should systematically or hernia, or by anyone who has weak arms.

loosen up your spine over a period of time by

Also, it should not be attempted by anyone
doing other backward bending asanas such as
who has recently u n d e r g o n e any abdominal
dhanurasana1, ushtrasana2 and so forth. You
operation or who has fractured any bones.

can also practise setu asana.

Pregnant women should not do it.

734

Benefits

In a wav chakrasana is an inverted form of
d h a n u r a s a n a (the bow pose). As such the
benefits are very similar; therefore, to save
repetition we suggest that you refer to the
benefits given for dhanurasana1.

There are, however, notable differences in
the physical influence of the asanas. In the
final pose of dhanurasana the whole weight of
the body is supported on the belly.

This firmly and deeply massages the internal
organs. Chakrasana also massages the abdominal organs but by stretching the outer
muscles: deep breathing in the final pose,
accentuates this process.

Chakrasana, unlike dhanurasana, is also an
inverted asana. Therefore, a minute or so in
the final pose will flush the brain with a freshly
oxygenated supply of blood. This will help to
improve the efficiency of the brain cells and in
turn, the overall health of the entire body.

Chakrasana gives an accentuated stretch to all
the nerves of the back, including the sympathetic and parasympathetic nerves. T h e
profound backward bend realigns any spinal
discs a n d v e r t e b r a e that may be slightly displaced. This action is even greater than that
given by dhanurasana.

In summary we can say that chakrasana is
an excellent asana that can help to bring about
o p t i m u m health of the body if it is d o n e
regularly. We suggest that you try to master it.

Notes

1 Book II. Lesson 15, Topic 4

2 Book I. Lesson 6, Topic 3

3 Book I. Lesson 4, Topic 2

7 3 5

Topic 1

Meditation: Antar Mouna (Stage 1)

When the mind is silent and peaceful it

Everyone has mental suppressions. Since a
becomes very powerful. It becomes the recep—
young age we have habitually suppressed nasty
tor of bliss and wisdom, a perfect instrument.

thoughts and desires and tried to forget bad

Life becomes a spontaneous flow and expres—
experiences. But suppression does not solve
sion of joy. All this arises naturally when the
the problem, for the thoughts merely stay
mind is in a state of inner silence. However,
submerged in the subconscious realms of the
this inner silence can never arise when there is
mind in seed form. Even if we are not conscious
a continual stream of disturbing thoughts and
of them, these suppressed thoughts act fur—
turbulent emotions. All the inner noise of tively from the subconscious to bring pain, thoughts and emotions has to be removed unhappiness and frustration in life. To find before one can experience the soundless sound happiness, real happiness, these mental
of inner silence. T h e practice we will now
impressions (samskaras) have to be rooted
introduce and describe further in the next
out. A direct method is antar mouna.

four lessons - antar mouna - is designed

Antar mouna is very systematic. Firstly, it
specifically to eradicate mental noise and
increases one's resistance to external distur—
induce calmness in the mind1.

bances. Then it allows subconscious thoughts
and pent-up emotions to slowly bubble up to

Definition
conscious perception. One directly confronts

T h e word antar means 'inner' and mouna the contents of the subconscious mind: long means 'silence'. Therefore, the exact transla-forgotten memories, fears, hatreds and so tion of antar mouna is 'inner silence'. Antar
forth. Thoughts and feelings that have been
mouna is a meditative technique that leads to
hidden for years come to the surface and are
inner tranquillity and silence.

exhausted. Gradually the mind is harmonized
over a period of time. T h e mind becomes

Utility
progressively tranquil and one-pointed.

Antar mouna is a basic practice of yoga. It is a

Eventually a stage is reached where thoughts
fundamental part of Buddhist practice, though
and emotions from the subconscious tend to
it is known by a different name (vipassana)

be almost insignificant. These are merely the
and is used in a slightly modified for m. Some
remnants, the most overpowering thoughts
of the principles of antar mouna are also widely
and emotions having previously been exhaust—
used in modern psychiatry. It is one of the
ed. These minor thoughts cause little harm
most direct methods of tackling the problems
and are more a nuisance than anything else.

of the mind. This is the reason why it is so

At this stage the thought processes of the
widely utilized in both religious, mystical and
nrind can be suppressed to induce a state of
psychiatric systems.

thoughtlessness. This can eventually lead to

T h e byproduct of modern life is over—
the state of meditation and perception of one's
whelming mental tension that almost grinds
being. This perception, more than anything
man into the ground to the point of despair. If
else in life, will transform one's understanding
these mental tensions are released, even of existence and one's place in the universe.

slightly, then life begins to show new promise

Antar mouna is to be utilized by those people
and new meaning begins to awaken. One who have disturbances in the mind. It will method, a very direct method, of releasing gradually harmonize the mind so that it
these oppressive mental tensions is antar eventually attains a state of thoughtlessness mouna.

and meditation.

736

Pratyahara
the word means the state where one's percep—

The Sanskrit word pratyahara is made up of
tion is completely cut off from the thought
two root words: prati and ahara. These root processes. So, perfected pratyahara implies
words have the following meanings: prati -
that both external sense perception and the

' opposite', 'in opposition to'; ahara - 'to fetch', thought processes are transcended. When this 'bring back', also 'to take food'. Therefore, the state is achieved then dharana (concentration) literal meaning of pratyahara is 'to oppose the will arise and eventually the state of dhyana bringing back' or 'to oppose the taking of

(meditation).

rood'. In yoga, the word has a specific meaning

T h e entire process of antar mouna is con—
in conjunction with sense perception. It means cerned with inducing pratyahara as a means to that sense perception is opposed. We are meditation. Without pratyahara, meditation is
continuously receiving impressions and data
impossible, and pratyahara itself is not easy.

from the external world through the medium

This is why so few people actually experience
of the senses: eyes, ears, etc. These impressions the higher state of meditation, but if one are the food of the mind. They keep the mind approaches one's mind systematically, then
in a continual state of agitation and extro—
meditation will arise. If the a p p r o a c h is
version. Pratvahara implies that this bringing
incorrect then meditation is unlikely to occur
back of sense data is opposed. The taking of
even if you practise twenty-four hours a day

'food' for the senses is prevented. Pratyahara
for twenty years. Antar mouna is one such
means that inner perception is cut off, discon—
systematic method.

nected from the senses. This is usually called

So remember the order carefully: firstly
sense withdrawal'.

pratyahara, then dharana and then dhyana. If

In most of our waking life, perception is you follow the stages of antar mouna in the directed towards the outside world via the correct sequence and perfect each stage, then senses. by inducing pratyahara and preventing you will automatically tread the right path.

external perception, our perception remains
inside the mind. This allows perception of the The six stages different layers of the mind. This cutting off of Antar mouna consists of six separate stages.

external perception is the purpose of the first

These are briefly as follows:

stage of antar mouna.

It is worthwhile pointing out that we perceive

Stage 1: awareness of sense perceptions
the subconscious layers of the mind during

In this stage, one becomes aware of external
dreams. This is similar to the state to be
events. One intentionally directs perception
attained in stage 2 of antar mouna. However,
to the outer world. Generally the eyes are
there is one big difference: in dreams and
closed so that sense impressions will be
sleep, the level of awareness is slight or nil; in
received mainly through the ears in the form
antar mouna and other meditative practices
of sound. One can also be aware of the senses
the aim is to maintain a high level of awareness.

of touch and smell. T he purpose of this stage

This is the difference. Actually dreams are
is to reduce the influence of outside impres—
themselves the means for releasing tensions
sions on one's perception. It is a case of
from the mind. They act as the safety valve for

'familiarity breeding contempt'. Intentional
the mind. Without dreaming, the average perception of the outside world leads auto-person would explode with the pressure of matically to disinterest. The mind ceases to be
mental tensions. However, this process of interested or disturbed by external sounds, confronting mental tension is heightened when etc. This leads automatically to stage 2.

there is awareness. Dreams generally lack

Stage 1 induces the first part of pratyahara;
awareness. Therefore, antar mouna, especially
that is disassociation of the senses from the
stage 2. is essentially a process of 'conscious
outside world.

dreaming'. This leads to a speeded-up process
of removing tensions from the mind.

Stage 2: awareness of spontaneous thought

Pratvahara does not only mean cutting off
process
external sense perception; in fact, this is only

In this stage one becomes aware of the
the first stage. Pratyahara in the real sense of
spontaneous samskaras exploding from the

737
subconscious realms of the mind. This is the they will not be very strong or cause any great stage where the grosser neuroses, phobias emotional upheaval. At this stage, it is therefore and tensions of the mind are released. You will justified to suppress all thoughts completely.

relive many past experiences and experience

This should lead to a state of thoughtlessness.

the eruption of suppressed desires. There Perfection of this stage implies the attainment should be absolutely no suppression.

of pratyahara. This is the gateway to dharana.

This stage should be practised until the mind

At this stage one should adopt a psychic
becomes reasonably calm and trouble free.

symbol as a focal point for concentration.

Then one should proceed to stage 3.

Without this symbol one will become lost in
the bottomless psychic realms of one's being,

Stage 3: conscious creation of thoughts
and will not reach the destination . . . dhyana.

In this stage one has to create a thought or
visualize a scene at will. After dwelling on the

Sequence
thought for some time it is consciously rejected

Each stage is a preparation for the following
as an object of perception. T h e n another
stage. Therefore, it is important to spend some
thought is posed and again rejected after some
weeks and months perfecting each stage
time. This is repeated with numerous thoughts
before proceeding to the next. Premature
of any theme. This is a further process of attempts to practise the later stages 3, 4 and 5
purging the mind of negative data. These without mastering the earlier stages will tend created thoughts stir up associated feelings to be a waste of time.

and ideas that are eventually exhausted. For
example, if you create the thought: "I wish I

Duration
could kill Mr. X," and dwell on this thought

As a rough guide we suggest that you spend at
then many strong emotions and associated least one month practising each stage, prefer-thoughts are drawn up from the subconscious ably more. Over the next few lessons we will
realms of the mind. Many suppressed thoughts
progressively introduce and describe each
and feelings can be exhausted in this manner.

stage of antar mouna in turn1. Therefore,

After a few weeks or months of practice one
follow the instructions carefully and spend an
should proceed to stage 4.

adequate amount of time on each stage,
developing it fully before proceeding to the

Stage 4: awareness and disposal of spontane-
next stage. O n e m o n t h , however, is the
ous thoughts
minimum time. If possible, try to spend more

In this stage one again becomes aware of the
time doing each stage, especially stages 2, 3
spontaneous eruption of thoughts, as in stage
and 4.

2. However, one should choose prominent
thoughts that arise and reflect on them for a

Place and time of practice
short time. Then they should be exhausted at

Antar mouna, especially the earlier stages, can
will. Again one should be aware of the spon—
be practised at any time and any place. It can
taneous thought process and again choose a
be practised while walking, sitting, eating,
prominent thought. If one has already prac—
dreaming or in any activity. It can be practised
tised the previous stages 1-3 to a reasonable
under all conditions - at home, in the office, in
degree of perfection then the thoughts that
a car, among friends - anywhere and every—
arise in this stage will tend to be more subtle.

where. The practice should not interfere with

They may even be precognitive or telepathic
your work, but if you have a rest or a spare
thoughts. However, these thoughts, no matter
moment try to practise stage 1 or 2. That is, if
how subtle, are still a source of agitation in the
you are surrounded by noises, try to dissociate
mind. Therefore, they too must be exhausted.

yourself from the cause and source. Try to cut

After some weeks or months one should leave
yourself off from external stimuli. Tbis is a
stage 4 and proceed to stage 5.

good method of calming the mind even in the
midst of intense noise and the most unpleasant

Stage 5: thoughtlessness
surroundings. Also, if your mind is besieged

At this stage the mind should be reasonably
and disturbed by guilt, worry, fears, etc., try to
calm and peaceful. Thoughts will still arise, but
practise stage 2. That is, let all thoughts bubble

738
to the surface without suppression. Accept the sed thoughts arise from the subconscious mind thoughts and let them evaporate like a cloud.

without impediment and be exhausted.

This too will help to reduce the tension level in
the mind in day to day life.

ANTAR MOUNA - STAGE 1

If you want to do antar mouna as part of

AWARENESS OF SENSE PERCEPTION
your daily practice program, we suggest that
vou either practise late at night just before

This is the preliminary stage of antar mouna
sleep, or early in the morning after waking up.

in which you have to become aware of

At night, the mind is most likely to be disturbed
sensations and experiences in the external
bv the affairs of the day. Possibly the thoughts
world. Most of our sense perceptions come
are so strong that you cannot sleep. Antar
through the eyes. However, in antar mouna
mouna should be practised in order to lemove
the eyes are closed, so that the perceptions
these anxieties and calm the restless mind. which arise during the practice will be sounds, After some time you will get a good night's smells, etc. The most compelling of these sense
sleep.

perceptions will be sound. Therefore, stage 1

In the early morning, thoughts are likely to
is primarily concerned with perceiving external
be much less compelling, the grosser thoughts
sounds.

having been partially expressed and diminished through dreams. T h e thoughts that arise

Purpose
in the mind are likely to be more subtle. The purpose of antar mouna stage 1 is to Therefore, this is the best time to exhaust eventually induce a state of introversion in
deeper thoughts in the subconscious realms
preparation for stage 2. Most people have
of the mind. Negative thoughts of this type
been conditioned since birth to remain extro—
are likely to have a profound influence on
verted; there is almost an addiction to outside
one's being; removal of them will bring about
stimuli. Until one becomes introverted it is
vast positive changes in one's life.

impossible to start exhausting negative

Noises and other disturbances are likely to
subconscious data from the mind.

be least early in the morning and late at night;

T h e practice is designed to neutralize
therefore it is much easier to ignore sense
responses to external phenomena; to become
impressions. Stage 1 of antar mouna is much
detached and unaffected by the outer world,
easier and one can start the serious business
even if only for a short period of time. This
of cleaning out the mind in the way described
introversion is essential for meditative practice.

in stage 21.

Many people know this and they try to force
themselves to be introverted. They fight their

Body position
mind and force it to ignore sense impressions.

Antar mouna can be practised in any position.

This merely builds up tension and prevents

However, we recommend that you sit in any of
meditation. Therefore, the first stage of antar
the traditional meditative asanas, such as mouna does not try to suppress the inclination padmasana, siddhasana, siddha yoni asana, to perceive outer sense data. In fact the method
sukhasana, vajrasana, etc.2
of this stage prescribes intentional awareness
of the outer world. Perceive outer impressions.

Awareness

Let them arise. In time you will automatically

The essence of antar mouna is awareness. In
become introverted. You will spontaneously
all stages you must try to adopt the attitude of
lose interest in the outside world and when
s akshi bhava (witnessing). You must try to be this happens, you are ready to begin stage 21.

the seer, not the thinker. This doesn't mean
that you should be absent-minded. On the The mechanics of external perception contrary you should be intensely alert to all For the sake of explanation we can say that
occurrences within the mind. But you should
there are three main factors involved in
trv not to become involved with any experi—
external sense perception. These are:

ences, whether external sense impressions or

1. The sense organ - transmitter of perception
inner, bubbling thoughts. Remain a detached

2. The object of perception
observer. Only in this manner can the suppres—

3. Consciousness - the inner perceiver

739

These three factors are involved in all sense The sound may be a car, telephone, bell, radio, perceptions whether hearing, seeing, smelling,
birds, people talking . . . whatever, listen
tasting or touching. Consider the act of hearing
carefully with detached awareness.

for example.

Listen to these sounds without judgement,

T h e sense organ that receives sound vibra—
thinking or analysis; only hear the sounds
tion is the ear. T h e source of a sound is an
without concern for their cause.

external object, perhaps a car horn. T h e third

If you hear a bell in an adjoining room, do not
factor is that which perceives sound - the inner
think of the bell. . . only listen to the sound.

consciousness. Without this inner conscious—

But you should remain aware, a spectator; do
ness nothing can be perceived. Furthermore,
not identify with any of the sounds.

from the point of view of consciousness, both

Say to yourself: 'I am the seer, unaffected by
the ear and the source of the sound are these sounds'.

external. This also applies to smell and the

Always consider that the external perceptions
nose, form and the eyes, taste and the tongue
are a relation between the objects and the
and touch and the skin. They are all external
senses; they don't affect you . . . the seer
to the inner consciousness. This consciousness
inside.

is the drashta (seer) in the innermost depths At first you should be aware of all sounds in
and centre of your being. When this conscious—
the environment without choice . . . do not
ness can be separated and dissociated from
choose, only receive.

the external sense organs and objects, then

Continue this for a few minutes.

one can begin to explore the subconscious Then you should choose a prominent sound mind. This is the aim of stage 1.

and fix your attention on it to the exclusion of
all other sounds. T h e n after a short time,

Technique
perhaps a minute, switch your attention to

Sit in a steady and comfortable pose.

another sound of your choice.

Keep the spine erect, but without strain.

Remain alert.

Close your eyes and keep them closed for the

Be aware.

whole practice.

Do not sleep.

Say to yourself: 'Now I will start the practice of

Be aware of different sounds in turn.

antar mouna.'

Then again be aware of all sounds that arise at

First of all be aware of your body.

the same time.

Feel the sensations of touch - the pressure of

Expand your perception of the external world
your body against the ground, the sensation
to the full, stretch your perception to the limits;
of the blanket wrapped around your shoulders
hear even the slightest sound.

and so forth.

Try not to think . . . only awareness of external

Fix your whole attention on the sense of touch.

sense experiences.

Do it intensely until you lose interest.

Then become aware of your breath.

Then become aware of the outside environ—

Fix your whole attention on the flow of the
ment.

breath in your nostrils; cut off perception of

Become aware of all sense experiences whether
outside sounds.

they disturb or not.

Continue breath awareness for a few minutes.

Let perception of external stimuli arise without

Then again direct your attention to the outside
the slightest resistance.

world; again become aware of external sounds.

Do not control the mind, only be alert to the

As before, you can fix your attention on the
outer world.

general noise in the surroundings or choose

Keep yourself receptive to everything that is
one prominent sound.

taking place in the surroundings.

Be alert, do not introvert and become lost in

Do not make excessive effort for this will create
thoughts.

mental tension; let t h e r e be choiceless Listen to a ticking clock.

awareness.

Listen to someone coughing.

Though there are various sense impressions,

Listen to someone speaking.

sound will be the most prominent.

Listen to the wind.

Be aware of outer sounds.

Listen to the sound of silence.

740

Listen intently.

It does not matter whether you perceive many
sounds or one particular sound, but listen to
the outside world as though it is something
strange to you.

Then after some minutes, again be aware of
the breathing process.

Do not listen to outer sounds . . . only perceive
the flow of breath.

Fix your whole attention on the breath.

Then after some time again perceive outer
sounds.

Continue in this m a n n e r for as long as you
have time available.

This is stage 1 of antar mouna.

Readiness for stage 2

T h e aim is to reach a stage where one is
completely accustomed to and detached from
outside sensations, especially sounds, so that
they do not influence the mind. It is possible
to introvert and be unaffected even if a train
passes nearby, or even if a mosquito starts
buzzing around you. If you have reached this
stage then you are ready to proceed to stage

22.

Preparation for other meditative techniques

.Antar mouna stage 1 is an excellent preparatory practice for other meditative methods,
including kriya yoga. If you have the time,
practise it b e f o r e d o i n g o t h e r meditative techniques.

Notes

1 Antar mouna: Stage 2 - Book III, Lesson 27,

Topic 5; Stage 3 - Book III, Lesson 28, Topic 5; Stage 4 - Book III, Lesson 29, Topic 5; Stage 5 -

Book III, Lesson 30, Topic 4; Stage 6 - Book III, Lesson 31, Topic 6

2 For details on traditional meditative asanas refer to Book I, Lesson 2, Topic 5; Book I, Lesson 7,

Topic 2

741

Daily Practice Program

Now you should integrate kriya number 3,

In this lesson we have introduced antar
nada sanchalana, with the previous two kriyas
mouna and described stage 1. If you have
from Lesson 25. T h e a p p r o x i m a t e time time try to practise it.

required for the three practices is about 21

Practise and perfect either setu asana or
minutes, which should leave spare time to chakrasana, according to your ability. If you practise other techniques. Carefully read our can do chakrasana then there is no need to do
second discussion on kriya yoga and bear it in
setu asana; if you cannot do chakrasana, then
mind both during your daily program and in
practise setu asana as an alternative.

your day to day life.

Practice

Minutes

Program 1: duration 2 hours

Surya Namaskara

10

Shavasana

3

Ardha Padma Paschimottanasana

4

Bhujangasana

4

Ardha Matsyendrasana

4

Sarvangasana

4

Halasana

4

Chakrasana or Setu Asana

3

Sirshasana

5

Tadasana

1

Shavasana

3

Nadi Shodhana with Maha Bandha

15

Chakra Shuddhi

13

Kriya Yoga:

Kriya 1: Vipareeta Karani Mudra

10

Kriya 2: Chakra Anusandhana

4

Kriya 3: Nada Sanchalana

7

Antar Mouna - Stage 1

20

Chidakasha Dharana

6

120

742

Program 2: duration 1 1/2 hours Surya Namaskara

7

Shavasana

3

Ardha Padma Paschimottanasana

4

Ardha Matsyendrasana

4

Sarvangasana

4

Halasana

4

Chakrasana or Setu Asana

3

Sirshasana

5

Tadasana

1

Shavasana

3

Nadi Shodhana with Maha Bandha

7

Chakra Shuddhi

8

Kriya Yoga:

Kriya 1: Vipareeta Karani Mudra

10

Kriya 2: Chakra Anusandhana

4

Kriya 3: Nada Sanchalana

7

Antar Mouna - Stage 1

15

90

Program 3: duration 1 hour

Surya Namaskara

5

Shavasana

3

Ardha Padma Paschimottanasana

4

Ardha Matsyendrasana

3

Halasana

4

Chakrasana or Setu Asana

3

Sirshasana

3

Tadasana

1

Shavasana

2

Kriya Yoga:

Kriya 1: Vipareeta Karani Mudra

10

Kriya 2: Chakra Anusandhana

4

Kriya 3: Nada Sanchalana

7

Antar Mouna - Stage 1

11

60

743

Lesson 27

Kriya yoga is a rite, a ceremony, a method, a
sadhana. It is an ancient, scientific and time—
tested means to harmonize naturally occurring
energies within the human framework so that
they resonate with the more subtle underlying
energies. It is a method of refining one's
physical, psychic and mental forces so that
individual awareness can penetrate the depths
of one's nature. It systematically 'sharpens the
point' of individual being.

Swami Satyananda Saraswati

Topic 1

Naturopathy

Naturopathy is a system of medicine which

7. Bacteria manifest and multiply, feeding
aims at restoring health and eliminating disease
off the waste
by building up the vitality of the body. Few of

8. Toxins produced by the bacteria cause
us have the experience of good health; we
further cellular injury
assume that because we are not actually ill,

9. Cell membranes disintegrate, the action
then we are healthy. But there is a vast spectrum
of the organs is seriously impaired and
of states between health and disease; not just
their integrity is threatened
black and white, but a thousand shades of

10. Degeneration of the organ sets in.

grey.

T h e results of this disease process will show

Good health is a state of physical and mental
up in several ways. There will certainly be a
well-being, where a person experiences drop in the efficiency of the organ. Everything buoyant spirits, abundant energy and the it normally produces, essential to the well-complete absence of body pain. All organs being of the body (hormones, special nutrients, and body systems work efficiently, cell metab-blood cells, etc.) will be produced in much olism is normal and all the vital processes of
smaller quantities. At this stage a person would
the body are being properly maintained. In
notice a lowering of energy and loss of the
addition, there are good reserves available to
feeling of well-being. As wastes and toxins
enable the body to suffer stress and privation
build up, pain, fever and inflammation will
for a considerable time without breakdown.

occur. Fever and inflammation are in them—

The level of vitality is high and potential for
selves quite useful devices. Fever raises body
work excellent.

temperature, enabling wastes and toxins to be

Disease, on the other hand, is a morbid
burned up, at the same time encouraging
process where the cell metabolism of one or
elimination by sweating. Some bacteria can
more organs has deviated from the normal
live only in temperatures close to that of the
path. This derangement of metabolism is normal body, and so the fever may effectively commonly caused by:

kill many kinds. Inflammation dilates blood

1. Dietary imbalance and deficiency
vessels in the organ, giving increased blood

2. Poor living habits, such as shallow breathing,
supply of nutrients and rebuilding materials
lack of exercise, rushed meals, negative and allowing more efficient removal of toxins.

thinking

At the same time, the blood immunity mechan—

3. Stress due to nervous tension, sudden ism is activated and white blood cells are able environmental changes, occupational to easily move in and reach the bacteria. By pressures.

now the person would be well aware of a

In naturopathic theory, all disease first disease process, as there may even be severe appears at the cell level of the body. Typical reactions such as vomiting, diarrhoea and
stages of a disease process are:

bleeding, all of which are extreme reactions to

1. Mineral and vitamin concentrations fall
a situation rapidly going out of control. At this

2. Enzyme action slows; vital enzymes cease
point the disease process becomes acute and if
to function
major bleeding occurs unchecked, the whole

3. Metabolism slows and alters
vital process may cease. Vomiting and diarrhoea

4. Metabolic wastes build up
are not in themselves any great cause for alarm,

5. The cell membrane degenerates
as they are natural rejection processes and if

6. Inflammation and pain are produced as
they are allowed to continue, will do much to
warnings
clear out the problem.

747

T h e question of cure is rather like having a acids. Often the diet is very high in acid forming growing pile of rubbish, infested with flies foods (meat, dairy products, eggs, fish, grains) which are producing additional disease agents.

and low in alkaline forming foods (fresh raw

There are three major alternatives:

fruit and vegetables) causing excessive waste

1 Kill the flies using chemical sprays and leave
build-up in the tissues. Even though adequate
the rubbish pile to grow in volume and
cell function can be restored by altering the
toxicity.

diet, wastes must be cleared and organs (and

2. Remove the rubbish by a thorough cleaning
often the whole body) revitalized. Often foods
but leave the actual source of rubbish
are not of sufficient energy content to do this
production.

and herbal remedies then find their usage.

3. Go to the root cause of the problem and
determine why the rubbish is being pro-

Herbs
duced. T h e cause is seldom difficult to spot.

There is a wide range of herbs available (apart

T h e most commonly occurring problems
from the well known culinary varieties) which
are disorders in water balance and mineral
have a highly successful usage in naturopathic
supply.

practice. Each, because of its specific quality,

T h e use of antibiotics and inflammation can supply vital energy in a highly con-suppressing drugs will solve the problem of centrated form to specific organs, so enabling
bacterial infestation and pain with inflam—
them to regain their normal functions in a far
mation, thus alleviating many symptoms, but
shorter time than would be possible from
is obviously no real cure.

dietary therapy alone. Little is known of how

A cleansing process, such as a fast, will herbs work. On analysis, they are found to eliminate the waste accumulation if the body have high concentrations of vitamins and
still has reserves of vital energy to draw on,
minerals, each herb having of course a dif—
but may or may not supply the deficient items.

ferent combination of active substances. In

If the body is seriously depleted of energy, a
addition, highly complex organic molecules of
fast may actually accelerate the disease process.

unknown action are consistently found. They

Strangely enough, even though the cause
undoubtedly contribute to the action of the
of the disease process may be found fairly
herb, perhaps in a major fashion. Except for a
easily, the cure may take some time. For what a
few notable exceptions, such as foxglove or
naturopath really seeks to do is not merely to
digitalis, the medicinal usage of herbs has been
diagnose a cause, but to correct mistakes in
largely uninvestigated. This is a great pity, for
living. Quite often, it is a combination of poor
their usefulness has been well established for
diet, poor living habits and stress which is centuries.

causing the problem, and to correct these is
often no easy matter, human nature being

Fasting
what it is. What is needed is a system of therapy

This is a very powerful cleansing technique
which can supply energies of highly specific
but should be used with care. A fast can extend
types to a devitalized system. T h e specific anywhere from one day to about six weeks.

energies supplied, of course, will depend on

T h e most powerful, but also the most difficult,
the person and the problem. T h e following
is the water fast. Next in strength is the juice
methods are commonly used, although there
fast and then the so-called, mono-diet. Fasting
are many peripheral ones which are sometimes
relies on the body having sufficient vitality to
astonishingly quick in their action.

initiate its own cleansing process once the
digestive load is removed, for digestion is a

Diet
process which requires considerable energy.

Signs of vitamin and mineral deficiency are

The larger or more indigestible the meal, the
noted. These are given in tablet form, in more energy is required by the intestines to natural preparations which the body can secrete digestive enzymes and to absorb and
absorb easily without strain. Foods containing
transport the digested food t h r o u g h the
these missing factors are suggested to be
intestinal wall. T h e intestines, in common with
included in the diet. Often an essential item is
all mucus membranes, can be used as an
missing - a common one is unsaturated fatty
eliminative organ as well as an assimilative

748
one. That is, it can also secrete waste products chiropractic. They are commonly used as an of metabolism in the reverse direction, out of
adjunct in naturopathic practices. In theory, a
the bloodstream through the wall and into the
basic requirement for the proper function of
intestinal tube. This will only occur when the
any organ is that it receives its normal nerve
digestive load is small or nil, so different types
supply from the central nervous system. If the
of fasts have different effects on the body.

nerve supply is blocked at any point, such as

A water fast, in which large quantities of
by pinching due to misaligned spinal verte—
pure water alone are drunk, imposes almost
brae, then the organ to which this nerve force
no assimilative load on digestion and in was directed suffers abnormal function and as addition provides a useful flushing medium. A a result may move into a diseased state. In
juice fast is quite different in action. As well as
such a case, it is commonly found:

supplying a liquid volume for flushing, the

1. The muscles surrounding the misaligned
juice replenishes exhausted cell vitamin and
spinal bones have gone into spasm to
mineral supplies, while the sugar supplies some
immobilize the area and prevent further
useful energy. T h e organic acids such as citric
injury.

and malic acid yield the valuable bicarbonation

2. Crystallization has built up as a further
after metabolism, which neutralizes acid wastes
precaution and as a result of stress to the
and replenishes the cell buffer systems. Many
tissue.

more pints of juice can be taken per day in this

3. T h e body has accommodated to the pain
manner than for the equivalent amount of
and the lack of mobility, and quite often the
solid foods.

patient is unaware of any problem at all.

A more gentle system of fasting is the mono—

4. T h e organ thus out of balance is involved
diet in which only one form of food is taken. In
in considerable malfunctioning at the
this category come the milk diet, the grape
metabolic level, and so dietary and herbal
cure and the brown rice diet of macrobiotic
therapies are frequently required also.

fame. In fact any one food can be taken, fruits
being generally the most useful. This type of

Homeopathy
fast has the advantage that it does not interfere

Frequently, for deep-seated conditions and
greatly with the daily routine, beyond the fact
for mental states, the naturopath will employ
that large amounts of food are usually taken,
some homeopathic remedies. This is quite an
sometimes about ten pounds of grapes per
old form of medicine based on a very little
day. Food of this type, by virtue of its simplicity, investigated property of matter: the properties
imposes a much lower digestive load on the
it possesses when diluted down to infinitesimal
intestines, at the same time still supplying basic
concentrations u n d e r special conditions.

nutrients to the system.

Orthodox chemistry and medicine would state

In all fasts, elimination through the intestines
that there is nothing in the solution except
must be helped by regular enemas, since the
water, yet this water has astonishing properties.

bulk may not be enough for normal bowel
action. The best enemas are catnip or rasp-

Summary
berry leaf herbal teas; slippery elm tea is also

Naturopathy in effect is a system of therapies,
good. Soap and water should never be given.

all based on the one aim to revitalize the body

It works well enough, but its action on the
by whatever means the patient will try. For the
delicate bowel membrane is excessively irritat—
philosophy has it that in building health and
ing. If possible a daily enema of four pints of
vitality, disease will take care of itself.

water should be taken slowly and held for
twenty minutes. This allows for maximum
cleansing of the whole large intestine. In fact
you will be utterly astonished at the result of
this descaling process.

Spinal manipulation and massage

To be strictly correct, these belong to the
closely associated fields of osteopathy and

749

Topic 1

Kriya Yoga: Practice

KRIYA 4: PAWAN SANCHALANA

Say the word 'awarohan' once immediately

(ROTATION OF BREATH
before descending the awarohan passage.

CONSCIOUSNESS)

Descend the awarohan as you exhale. Feel
each chakra in turn and mentally repeat their

T h e Sanskrit word pawan means 'breath'; names once: 'ajna, vishuddhi, anahata, mani-sanchalana means 'rotation' or 'conduction'.

pura, swadhisthana'.

Therefore, this kriya can be called 'the rotation

T h e n the process is repeated with mental

(or conduction) of breath consciousness'. It repetition of the word mooladhara three times.

comes immediately after nada sanchalana1.

Subsidiary practices

Sitting position

To do pawan sanchalana you should be familiar

Traditionally one should sit in either padm—
with the following basic techniques:

asana or siddhasana (siddha yoni asana for

1. Ujjayi pranayama4
females). These postures keep the back straight

2. Unmani mudra1
yet relaxed for long periods-.

3. Khechari mudra4

If you cannot sit comfortably in any of these

Ujjayi and unmani mudra are an integral part
above asanas, then sit in any comfortable
of nada sanchalana, so you should be able to
position. Be sure to keep your spine erect
do them. Khechari mudra is introduced here
throughout the practice.

into the kriya yoga practices for the first time.

Hands can be placed on your lap or on your

It is very simple and will be an integral
knees, as you wish. If you wish you can do
technique in many of the forthcoming kriyas.

jnana, chin or chinmaya mudra3.

Technique

Psychic passage awareness and mental After completing nada sanchalana (kriya num-repetition
ber 3) you should immediately begin to practise

As in kriya number 3 you will be required to
pawan sanchalana. Do not change your sitting
rotate your awareness through the arohan
position.

and awarohan psychic pathways. You should

Hold your spine straight.

mentally repeat the name of each chakra and

Open the eyes.

kshetram in turn as your awareness passes

Fold your tongue into khechari mudra; practise
through them. T h e process is as follows:

khechari t h r o u g h o u t the entire practice,

When your awareness reaches mooladhara you
though you can release the tongue lock for a
should mentally r e p e a t t h r e e times: short duration if you feel discomfort.

'mooladhara . . . mooladhara . .. mooladhara'.

Exhale deeply.

Then mentally say the word ' a r o h a n ' , Bend your head forwards but without any immediately before ascending the arohan tension.

psychic passage.

Direct your awareness to the area of mool—

Ascend the arohan passage as you breathe in.

adhara chakra.

Feel each kshetram in turn and mentally repeat

T h e first round starts here.

their names once: 'swadhisthana, manipura,

Mentally repeat: 'mooladhara . .. mooladhara
anahata, vishuddhi, ajna'.

. . . mooladhara'.

Then when your awareness reaches bindu you

If you wish you can slightly contract the
should mentally repeat three times:

mooladhara chakra area with each mental

'bindu . . . bindu . . . bindu'.

pronunciation.

750

Say arohan' once mentally.

Breathing

Begin your ascent up the frontal arohan

Ujjayi breathing throughout the practice. Hold
passage as you breathe in with ujjayi.

the breath for a short time while repeating

As you ascend be aware of each kshetram in
mooladhara three times. Inhale as you ascend
turn and say its name once mentally.

the frontal arohan passage. Hold your breath

There should be a continuous flow of aware—
for a short duration while repeating the word
ness from one kshetram to the next.

bindu three times. Exhale as you descend the

As your awareness moves from vishuddhi to
spinal awarohan passage.

bindu your head should slowly rise.

At bindu your head should lean slightly Mental turmoil backwards.

If your mind is disturbed, let your breathing

Your inhalation should end when your become deeper and faster. Do not suppress awareness reaches bindu.

the thoughts. If your mind is reasonably calm

Mentally repeat: 'bindu . . . bindu . . . bindu'; 3
and one-pointed, let the breath be slower and
times only with complete awareness of the
more subtle, with little noise.

area of bindu.

Then mentally say 'awarohan' once and begin

Energizing
to descend through the spinal awarohan This is a long practice, it is easy to become psychic passage.

bored and sleepy. Try to feel that you are

The descent of awareness should be syn—
being energized with each breath. Feel the
chronized with exhalation in ujjayi.

prana building up in intensity and piercing

Be aware of each chakra in turn and mentally
each chakra and kshetram in turn. This will
repeat its name once.

help to prevent sleep.

As your awareness descends from bindu to
m o o l a d h a r a you should practise u n m a n i Awareness mudra.

Maintain awareness throughout the practice.

On reaching mooladhara, the eyes should be

Fix your awareness on the ujjayi respiration,
nearly or completely closed.

the piercing of the chakras and kshetrams,

At mooladhara let your head gently bend
mental repetition and unmani mudra.

forwards.

Open your eyes. This is the end of the first

Sequence
round. The process is summarized in the above

Pawan sanchalana should be done immediately
pictures.

after n a d a sanchalana, b e f o r e shabda

Then start the second round.

sanchalana5.

Mentally repeat: 'mooladhara . . . mooladhara

. mooladhara'.

Duration

Then mentally say 'arohan' once and begin to

You should do 49 complete rounds. This will
ascend the frontal arohan passage.

take about 25 to 30 minutes depending on the

Do 49 rounds.

depth and duration of breathing.

751

Counting of rounds

In this kriya you are strongly advised to use a
mala to record the number of rounds as you
do them. You will find it difficult to record
mentally or with your fingers. Tie a knot
between the forty-ninth and fiftieth bead after
the sumeru bead, in the same way as described
for nada sanchalana1. As you complete each
round rotate the mala through one bead. That
is rotate the mala when your awareness returns
to the mooladhara chakra.

If you do not have a mala, then we suggest
that you try to contact any experienced
teachers or ashram and try to purchase one. A

108 bead mala is best. Tulsi, rudraksha,
sandalwood and so on can be used according
to your preference.

Notes

1 Book III, Lesson 26, Topi c 3

2 Book I, Lesson 7, Topic 2

3 Book I, Lesson 8, Topic. 3

4 Book I, Lesson 6, Topic 5

5 Book III, Lesson 28, Topi c 2

752

Topic 1

Asanas: Practice

Usually it is very difficult, if not impossible, to
bend so that they dangle vertically towards
find a suitable place for asana practice during
the floor.

a busy workday. Moreover, it is not possible to

While bending try to imagine that your body
continually cany a blanket around. Here we
has no bones or muscles.

describe pada hastasana and three of its

At the end of exhalation, your head and trunk
variations: pada angushthasana, utthita janu
should point towards the floor.

sirshasana and dynamic pada hastasana. These

You should tiy to let your head hang as closely
asanas can be practised at any time and place
as possible to the knees, but without any strain.

without the slightest preparation. They are all

Remain immobile in this position and breathe
forward bending asanas; in fact they can be
normally a number of times.

best described as standing variations of Then proceed to stage 3.

paschimottanasana1. They are all ideal for
loosening up the spine, removing aches and

Stage 3: accentuation of bend
pains in the back, neck and head and for

Beginners will find it difficult to hold their feet
removing fatigue.

with their hands or touch the knees with their
head; there is insufficient spinal flexibility.

PADA HASTASANA (HAND TO FOOT OR

You should hold your legs as near as possible

FORWARD BENDING POSE)

to the feet.

If you are very stiff then you can hold the back

Definition
of your calves; if you are less stiff then you can

The Sanskrit word pada means 'foot' and the
hold the back of your ankles.

word hasta means 'hand'. Therefore, the exact T h e palms should face forwards and be in

English translation is 'foot-hand pose'. It is an
contact with the back of the legs.

asana in which the hands are placed on or near

T h e n practise as follows:

the feet. T h e asana is also widely called 'the

Relax your back muscles.

forward bending asana' for obvious reasons.

Keep the legs straight.

Breathe in deeply.

Technique

T h e n with exhalation try to b r i n g your

There are five stages.

forehead towards the knees.

Do not strain.

Stage 1: starting position

The head should be gently pulled towards the

Stand upright. Place the feet together.

knees by slowly tensing the arm muscles.

Let the arms relax and hang beside the body.

T h e back and leg muscles should remain

Try to relax the whole body, while breathing
passive.

normally.

Do not worry if you cannot touch your head to

Then proceed to stage 2.

your knees - this will come with regular practice
as your back muscles become more supple.

Stage 2: the forward bend

Under no circumstances should you utilize

Inhale deeply.

excessive muscular force.

While slowly exhaling bend the body forwards. If you cannot touch your head to the knees, Firstly let the head bend forwards without then merely bend forwards as far as you can
muscular effort.

comfortably.

Then let the trunk progressively bend forwards.

This is the final pose of stage 3.

Let the arms remain limp through the forward

Breathe slowly and deeply.

753

Remain in this position for a minute or so, pose. Breathe out as you lean forwards.

allowing the back muscles to relax and stretch.

Breathe normally at the end of the forward

Then proceed to stage 4.

bend (that is, at the end of stage 2). After deep
inhalation, exhale as you draw your head

Stage 4: spinal flexion
towards the knees (stage 3). Breathe slowly

In this stage it is best if you can hold your legs
and deeply while holding the head against or
just above the ankles; if you cannot do this
near the knees (stage 3). Breathe in as you
then you can hold your legs at a higher point.

raise your head and shoulders and tense the

Twist your arms so that the palms face lower and middle spine (stage 4). Hold your backwards while still holding your legs.

breath while holding this flexion. Breathe out

Keep your h a n d s fixed in this position as you again try to touch the head to the knees throughout. Breathe out deeply.

(stage 3). Breathe in as you raise the body to

Then as you breathe in move your body as
the starting position. Coordinate breathing
follows:

with physical m o v e m e n t t h r o u g h o u t the Raise your head and shoulders forwards and
practice. This will bring more benefits and will
upwards as high as comfortably possible.

also make the asana easier to do.

Simultaneously you should tense your arm
muscles and try to pull your lower back Awareness downwards.

Be aware of:

This is difficult to describe; if you try for yourself 1. relaxation of the back muscles
you will understand.

2. breathing

The lower and middle part of the back has to

3. physical movement
be pulled downwards by bending and tensing
the arms; the head and shoulders have to be

Mistakes to avoid
raised as high as possible.

• Bending the legs: T h e legs should remain This movement will apply a powerful tension
straight throughout the entire practice. It
and stimulation to the whole spine.

is easy to touch the head to the knees if the

You will also feel a strong contraction of the
legs are bent; even a person with the stiffest
abdominal muscles.

back can do it. But one will gain little benefit,

Hold your breath while applying this flexion
for the back and leg muscles will remain as
in the spine.

stiff as ever even if you practise for ten

This is the final pose for stage 4.

years. So keep your legs straight even

Then release the flexion.

though it may be difficult.

Breathe out and repeat stage 3; that is, try to

• Tensing the back and leg muscles: The back touch your head to your knees.

and leg muscles should remain passive

Breathe deeply and slowly for a short duration.

throughout the practice (except in stage

Then repeat stage 4.

4). Often people tense their back and leg

Stages 3 and 4 can be done one after the other
muscles in an effort to increase the forward
for as long as you have available time.

bend. This is defeating the object, for this
muscular effort makes the back stiffer and

Stage 5: return to the starting position
reduces the amount that the body can bend

When you have done stage 3 and 4 a number
forwards. Let the muscles relax; they will
of times release the hands from the legs.

slowly elongate and become more flexible.

Let them dangle as though without muscles

• Jerking: Every movement should be done
and bones.

slowly and smoothly without sudden jerks.

As you breathe in, slowly raise the body to the
erect position.

Precautions

This is 1 complete round of pada hastasana.

Do not bend your spine more than its present

If you have time do another round.

flexibility will allow. Know and accept your
limitations and do not exceed them. Slowly

Breathing
your spinal muscles will become more and

Breathe through the nose throughout the more supple with constant practice; also your practice. Normal breathing in the starting muscles will elongate slightly.

754

Limitations

Pada hastasana can be practised at any time to

People who suffer from the following ailments
give most of the benefits of traditional inverted
should not do pada hastasana:

asanas (though at a lesser level)2. Often during

• slipped disc
a busy work day, the blood supply to the brain

• heart problems
can become a little sluggish. Pada hastasana

• high blood pressure
helps to stimulate this blood circulation; this

• abdominal hernia
brings many benefits. The following are a few:

• severe sciatica

• removes fatigue and brings vitality

• improves concentration

Duration and time of practice

• improves metabolic process of the body

Pada hastasana can be done for as long as you

(by acting on the thyroid and pituitaiy)

wish. A good duration is three to five minutes.

• helps to decongest the nose

Practise any time, whenever you have the time

To gain these benefits, repeat stages 2 and
to spare, but do not practise after meals.

4 one after the other for a few minutes. This
will allow sufficient time for the extra blood to

Benefits
flow to the head.

Pada hastasana gives basically the same benefits

Pada hastasana brings many other benefits.

as paschimottanasana1. It massages and tones

It stretches the leg muscles, tones up the sexual
up the digestive organs, helping to improve
organs and glands and so forth.

digestion and eliminate ailments such as
constipation.

Variations

A widesprea

There arde sympto
many m of moder
variations n
of livin
pad g
a is
hastasana.

back, neck and headache. These are generally

The following are three.

caused by chronic stress and worry, muscular
tension, displacement of vertebrae and com—

PADA ANGUSHTHASANA
pression of associated nerves and most

(TIPTOE POSE)

commonly by a bad sitting position for
extended periods of time. Pada hastasana helps
to eliminate these causes and prevents pain in
the spine and head. It is a particularly useful
asana to do during work when these aches and
pains easily arise.

Pada hastasana is veiy beneficial for relocating minor displacements of the spinal
vertebrae and for releasing nerves that are
pinched by slightly displaced vertebrae (as in
sciatica). Simultaneously, pada hastasana
strengthens the spinal muscles, this often being
the cause of slipped disc. Therefore, this is a
useful asana for preventing sciatica and slipped

T h e Sanskrit word angushtha means, both
disc and also treating mild cases after they

'thumb' and 'big toe'; pada means 'foot'.

have occurred. However, one should seek Therefore, this asana can also be called 'the guidance before attempting to treat either of thumb to big toe pose'.

these two ailments; otherwise you may do more

It can only be done by people with reason—
harm than good.

ably flexible spinal muscles. It is done in exactly

Pada hastasana can be described as a semi—
the same way as pada hastasana. The only
inverted asana. T h e upper part of the body is
difference is the position of the hands.

turned upside down for most of the practice,

• Those people who can easily touch their
proving blood flow to the brain and improv—
toes but who cannot place their palms flat
ing its efficiency. Inversion of the body also
on the floor should hold their big toes with
improves the blood supply to the pituitary
the thumb, index and middle fingers.

and thyroid glands. Most inverted asanas

• Those who can place their palms flat on the
require time, preparation and a quiet place.

ground should place their hands under the

755

front of the feet, palms facing upwards.

T h e action of straightening the legs will apply

This is shown in the above figure. T h e
a strong leverage on the spine and a firm
fingers point towards the heels.

compression of the abdomen.

This is one method. An alternative method

T h e final pose is shown.

is to wrap the hands around the side of the

T h e legs should be as straight as is comfortably
feet so that the fingers point towards each
possible.

other.

T h e face should look backwards and upwards.

To do pada angushthasana you should do

Breathe deeply and slowly.

stages 1, 2 and 3 of pada hastasana, omitting

Hold the final pose for a minute or so.

stage 4. The benefits are basically the same as

Then bend the legs and relax.

pada hastasana though the flexion of the back

Return to the final pose by again straightening
is greater.

the legs.

Stay in the final pose for a comfortable duration,

UTTHITAJANU SIRSHASANA (UPWARD
breathing deeply.

FACING HEAD BETWEEN KNEES POSE)

Release the final pose.

Then either repeat the final pose or return to
the starting position as described in stage 5 of
pada hastasana.

All other details are as described for pada
hastasana. T h e benefits are the same though
more intense.

DYNAMIC PADA HASTASANA

(DYNAMIC FORWARD BENDING POSE)

The Sanskrit word utthita means 'raised' or

'upwards'; janu means 'knee' and sirsha means

'head'. The English translation is rather long:

'the upward facing head between the knees
pose'. T h e asana is so called because the head
is placed between the knees with the face
upwards. This asana is sometimes called 'utthan
asana'. Only people with very flexible backs
should attempt to do this asana.

Technique

Stand upright with the legs about 25 cms apart.

Let the arms hang limply beside the body.

Do stage 2 as described for pada hastasana.

Bend the legs at the knees.

While exhaling wrap the arms horizontally
around the back of the knees, elbows pointing

This is the easiest form of pada hastasana. It
outwards.

can be done by anyone except those listed

Relax the body.

under the heading 'Limitations' given for pada

Breathe normally for a short period.

hastasana. It is very useful for removing excess

Then exhale deeply.

weight, limbering up the body and for main—

Try to place the fingers on the back of the
taining general good health. It is a good
neck.

substitute for surya namaskara3.

Try to slowly straighten the legs without letting
the fingers slip from the back of the neck.

Technique

Do not strain; apply a little force to straighten

Stand erect with the feet together and legs
the legs, but not too much.

straight.

756

Raise the arms above the head, leaning backwards slightly.

Breathe out and bend forwards.

t r y t o t o u c h y o u r h a n d s t o t h e f l o o r .

If this is impossible then touch the tips of your
fingers on the floor.

If this is impossible then bend forwards as
much as possible reaching towards the ground.

Keep the legs straight throughout.

Breathe in and raise the body to the starting
pose.

This is 1 round.

In the starting position, try to bend your back
backwards but without strain.

Do as many rounds as you can without fatigue.

Up to 20 is a reasonable number.

Notes

1 Book II. Lesson 13, Topic 2

2 Book II. Lesson 22, Topic 3

3 Book I. Lesson 5, Topic 2

Topic 1

Pranayama: Bhastrika Pranayama

So far in this book we have described four
out of your nostrils over and over again like
types of pranayama techniques. These are as
blacksmith's bellows." (v. 5:74)

follows:

"Inhale deeply twenty times. Do kumbhaka

1. Samaveta1

(retain breath). Then exhale in the way already

2. Ujjayi2
explained. Wise men practise bhastrika three

3. Bhramari3
times every day and never suffer from any

4. Nadi shodhana4
disease. They grow healthier day by day." (v.

All of these techniques have distinctive charac—

5:75, 76) This explanation is not given so
teristics and benefits. Perfection of bhramari
much for specific instruction but for remem—
alone or nadi shodhana alone can lead to brance. The actual details were intended to be meditation. Nothing else is required.

given by a guru.

There are a few more basic and traditional

In the Hatha Yoga Pradipika there are a few
types of pranayama techniques. One of them,
verses which describe the practice. These are
bhastrika, will be discussed here. This practice
as follows: "Place both feet on the thighs and
is also very distinctive and can give many
sit comfortably in padmasana. This is the
benefits on all levels, whether physical, pranic
destroyer of all impurities. Lock the pose and
or mental.

keep the neck and abdomen in one straight
line. Keeping the m o u t h closed, exhale

Definition
through the two nostrils. T h e exhalation

The Sanskrit word bhastrika means 'bellows'.

should be such that it makes a sound from the

Thus the practice can be called 'the bellows
heart to the forehead. Then quickly inhale and
pranayama'. This practice is so called because
fill the lungs.

air is drawn forcefully and quickly in and out

"Again exhale and inhale. Do this over and
of the lungs like the bellows of a village over again like the blacksmith's bellows. Air blacksmith. T h e blacksmith increases the flow should be moved in and out of the body until
of air into a fire in order to produce more heat
you feel tired. Then inhale through the right
for his work. Bhastrika pranayama can be said
nostril so that the abdomen expands (like a
to do the same thing: it increases the llow of
balloon). Close the nostrils with the fingers
air into the body, which produces inner heat,
and retain the breath. Then after retention,
both gross and subtle. T h e inner fire of the
exhale through the left nostril.

mind-body is stoked. This heat burns up

"This practice removes disease caused by
impurities, whether physical impurities such
kapha, pitta and vata (gross and subtle eleas toxins, pranic blockages, or mental neuroses.

ments in the body). It increases the digestive

The Sanskrit word tapas means 'to burn one's fire. T h e flow of prana is revitalized. T h e
impurities'. Bhastrika pranayama is one meth—
practice helps to awaken the kundalini by
od, a very direct method of self-purification
destroying blockages, including the brahma,
through tapas.

vishnu and rudra granthis5. You are especially
recommended to practise bhastrika prana-

Scriptural references
yama." (v. 2:59-67)

Bhastrika is an important practice of prana—

Although this is a much fuller explanation, a
yama. It is therefore widely mentioned in person would still find it difficult to practise various scriptures. However, some of these correctly using only reference to this text.

descriptions are very vague. For example in

Incidentally, the method described is slightly
the Gherand Samhita it says: "Draw air in and different from the method that we will shortly

758
describe. This is not surprising for bhastrika ing the abdominal muscles.

has many minor variations. Even today many

T h e whole process of breathing should be
ashrams and schools teach slightly different
rapid and rhythmical.

variations of bhastrika. Each has its place in

You should do it sufficiently fast so that you
the sphere of yoga. T h e method that we teach hear a snuffing sound in the nose as you is one that we have thoroughly tested.

breathe in and out.

Then, after completing 10 rapid respirations,

Body position
breathe in deeply through the left nostril; keep

Sit in any comfortable asana. Any of the
the right nostril closed.

traditional asanas, such as padmasana, siddh—

Fill the lungs as much as possible by expanding
asana, etc. are best. Your spine should be held
both the chest and the abdomen.

upright throughout the practice6.

Hold your breath. Close both nostrils.

Press your chin against the chest. Contract the

Control of breath through the nostrils
throat so that it is locked; this is the same as

During the practice, the breath flow has to be
jalandhara bandha, but without the arm lock7.

directed firstly through the left nostril, then

Also contract the perineum, the area of the
through the right nostril and then through
mooladhara chakra, as in moola bandha8.

both nostrils together. T h e method of control

Hold the breath for as long as you can.

is to use nasagra mudra.

Do not strain.

The right hand is normally used, but if you

Mentally count the d u r a t i o n of b r e a t h
wish you can use your left hand. The second
retention.

and third fingers should rest firmly on the

Then raise your head.

forehead. The little finger is not utilized. T h e

Release the pressure of the ring finger.

flow of breath through each nostril is controlled

Breathe out slowly through the left nostril.

by the thumb and ring finger. If you use your

Then begin stage 2.

right hand, then flow of breath through the
left nostril is induced by pressing the thumb

Stage 2: right nostril respiration
against the right nostril. Conversely, breath

Close your left nostril.

flow through the right nostril is induced by

Open the right nostril.

pressing the ring finger against the left nostril

Breathe in and out deeply and rapidly through
wall. If you use your left hand for control then
the right nostril 10 times.

the same will apply, but with the roles of thumb

Remember: the abdominal expansion and
and right finger reversed.

contraction should act as the bellows that
induce air into the lungs and then push it out

Technique
again.

Sit in a comfortable pose.

T h e n inhale slowly and deeply through the

Hold the head and back straight.

right nostril.

Close the eyes. Relax the whole body.

Hold your breath. Close both nostrils.

Press your chin against the chest.

Stage 1: left nostril respiration

Contract the throat to form jalandhara bandha.

Raise your right hand in front of your face and

Contract the area of mooladhara chakra.

do nasagra mudra.

Mentally count the duration of breath reten—

The other hand should rest in your lap or on
tion.

your knee.

Raise your head.

Close the right nostril with the thumb.

Release the blockage of the right nostril and

Breathe forcefully and quickly through the breathe out slowly through the right nostril.

left nostril 10 times.

Proceed to stage 3.

The pumping action should be done by the
expansion and contraction of the abdomen;

Stage 3: respiration through both nostrils
try not to use your chest.

Open both nostrils.

Forceful exhalation is induced by firmly and

Breathe in and out deeply and rapidly 10 times
quickly contracting the abdominal muscles.

through both nostrils together.

Forceful inhalation is induced by fully expand—

Then inhale deeply and slowly through both

759
nostrils.

practice is especially recommended for those

Close both nostrils with the thumb and ring
people who don't breathe correctly.

finger.

Hold your breath.

Rest between rounds

Press your chin against the chest.

Bhastrika is a dynamic practice and requires a

Contract both throat and mooladhara chakra
large expenditure of physical energy. This will
areas.

apply more to beginners, who lack control

Mentally count the d u r a t i o n of b r e a t h over their abdominal muscles. You should not retention.

exhaust yourself . If you wish you can take a

After a comfortable length of time raise your
short rest between each full round. That is,
head.

you can breathe in and out slowly a few times

Release the pressure on both nostrils.

with complete relaxation before continuing

Breathe out slowly through both nostrils.

the next round.

This is the end of stage 3 and also the end of 1

With practice you will find that you do not
complete round.

require much energy to rapidly expand and

One round is stage 1 + stage 2 + stage 3.

contract the abdomen. It will almost move

Start another round.

spontaneously without effort. In this case you
can dispense with these periods of rest.

Breathing

T h e mouth should be closed throughout the

Awareness
practice; only breathe through the nose. T h e

Maintain awareness of the breathing process,
following is a brief summary of the breathing
physical movements and mental counting.

sequence for one complete round.

Stage 1: rapid respiration through the left

Sequence and time of practice
nostril. Deep inhalation through the left nostril.

The best time to practise bhastrika pranayama

Retention. Exhalation through the left nostril.

is after asana practice and immediately before

Stage 2: same as stage 1 but through the
starting meditative techniques. Bhastrika has
right nostril.

a wonderful effect on the mind. It induces an

Stage 3: same as stage 1 and 2 but through
intense but relaxed state of wakefulness. This
both nostrils.

is a good foundation for meditational practice.

Bhastrika should not be done with a full

Correct method of rapid respiration
stomach. Therefore, the best time is early in

It is widely believed that most of the breathing
the morning before breakfast. The Gherand
process is induced by expansion and contrac-

Samhita suggests that it should be practised tion of the chest. This is totally wrong, or t h r e e times every day. This is perfectly rather it is if one breathes correctly. Most of acceptable if you are on a restricted diet. This
the air is induced into the lungs because of
does not apply to the average person living in
expansion and contraction of the abdomen.

society.

Some air is drawn into the lungs because of
chest expansion, but not as much as by Blockage of the nose abdominal induction.

It is impossible to practise bhastrika if the

In bhastrika pranayama, one should breathe
nose is blocked. The best way to overcome this
in and out rapidly using only the abdomen.

problem is to do jala neti either immediately

T h e movement of the chest should be mini—
before practising bhastrika or before your
mized. There will be some movement of the
asana program9.

chest, of course, but it should be passive. T h e
respiration should be performed by conscious

Number of deep respirations
and accentuated movement of the abdomen.

In the practice we have suggested that you

Some will find this difficult, for the abdominal
breathe rapidly 10 times. This is the number
muscles will have become lazy through lack of
that you should do if you have just begun
use. But with practice you will find it easier and
bhastrika. As your abdominal muscles become
easier as you regain the normal muscular stronger with regular practice then you can control of the abdomen during breathing. This increase the number of rapid respirations.

760

Increase by 5 respirations every week. Some tions should be done rhythmically and with
people do 200 rapid and deep respirations control. In fact they should be done with an and more, but you should only practise a attitude of relaxation.

suitable n u m b e r within your capacity. A
reasonable number is 50 respirations after a

Limitations
few months practice.

Bhastrika should not be practised by people
who suffer from:

Duration of retention

• high blood pressure

When you first start bhastrika, only hold your

• any heart ailments
breath for a short period, say five to ten

• hernia
seconds. With practice you can increase the

• vertigo
duration until you can hold your breath for a

Bhastrika is ideal for purifying the blood
minute or more. However, don't strain. You
and removing a bad complexion. However,
should mentally count the d u r a t i o n of this purification should be slow. If you do too retention.

much bhastrika then all the impurities in the
blood will be ejected from the body in a mighty

Number of rounds
torrent. This may result in massive boils or

1 round = stage 1 + stage 2 + stage 3.

other skin eruptions in the initial stages of

Beginners will find it difficult to do more
practice. We suggest that you proceed steadily
than 3 complete rounds, without feeling tired.

but surely. Let the impurities be removed

Do not exhaust yourself. Practise a comfortable
slowly. In this manner you are less likely to get
number of rounds, no more. With regular painful boils or skin eruptions.

practice you can increase the n u m b e r of
rounds.

Benefits

Some practitioners practise bhastrika prana—

Bhastrika pranayama brings a wide range of
yama continuously for hours and hours. This
benefits that span the whole spectrum of the
charges the whole system and is a very good
human being. The f ollowing is a brief summary
sadhana. However, this amount of vigorous
of the main benefits.

practice should only be done when the body is

Opens up the air cells of the lungs: Most people in perfect health, in suitable surroundings and do not breathe properly - the breathing tends with a strictly regulated diet. We do not advise to be shallow. The lungs are not fully utilized the reader to undertake such practice, without and exercised and the small air cells (alveoli) in
seeking expert guidance. If you eat the wrong
the bottom of the lungs tend to stay per—
food and practise too many rounds of bhas—
manently closed. Mucus builds up and acts as
trika. then you will become ill.

the fertile soil for the growth of germs and

We suggest that you do not practise more
disease. Also, when the air cells remain
than 10 complete rounds without guidance.

permanently closed the blood is not fully

This does not sound very much, but actually it
oxygenated. Those parts of the lungs that are
will take about 40 to 50 minutes to complete
open allow oxygen-carbon dioxide exchange,
this number of rounds. This is more than one
while the closed or blocked parts don't. This
can fit into a busy day.

results in 'mismatching', a condition where
one part of the lungs gives more transfer than

Precautions
other parts. T h e overall effect is decreased

The practice should be stopped immediately if
oxygen content in the blood. That is, instead
you feel:

of an ideal 100% oxygenation there is only

• fainting
say 70%. This results in decreased oxygenation

• excessive perspiration
of the body tissues and general weakness and

• excessive shaking of the body
bad health.

• vomiting

Bhastrika directly opens up closed air cells.

The practice requires forceful and rapid

Germs, mucus and possibly stagnant air are
respiration. This does not mean that one
eliminated from the lungs. All the air cells are
should use extreme force. There is no need to
cleaned and rejuvenated from top to bottom,
j i t the teeth or contort the face. The respira—
which leads to an increased transfer of oxygen

761
through the cell membranes and allows better removal of waste carbon dioxide from the
body. This results in better health of the whole
body and increased vitality.

Bhastrika purifies the lungs. This makes it a
very useful technique for combating ailments
such as asthma, tuberculosis, pleurisy and
bronchitis.

Corrects bad breathing habits: We have already mentioned this factor elsewhere. Most people
do not use their abdomen when they breathe.

Bhastrika is a means of retraining the nerve
reflexes of the body so that one uses the
abdominal muscles m o r e d u r i n g normal
respiration t h r o u g h o u t the day. Deeper
breathing means that the body induces abund a n t a m o u n t s of oxygen with m i n i m u m number of breaths. This means that the body
cells obtain adequate nutrition in the form of
oxygen with minimum energy expenditure.

T h e result is better overall health10.

Speeds up the blood circulation: This allows the organs, muscles, nerves, etc. of the body to function more efficiently.

Improves digestion by giving a vigorous
massage to the digestive organs. This too leads
to better all round health.

Removes physical impurities by increasing the metabolic rate and increasing blood
circulation. Bhastrika is therefore a first rate
technique for purifying the blood, improving
skin complexion and removing boils, pimples,
etc.

Increases the flow of prana throughout the
whole pranic body, wbich helps to induce good
health and also to remove disease at more
subtle levels. T h e pranic body is recharged.

Makes the mind calm and one-pointed preparing the body-mind for meditation.

Generally, we can say that bhastrika supercharges the entire physical-pranic-mental Notes
body. One's whole being becomes very sensi—

1 Book I, Lesson 2, Topi c 6
tive - one becomes more receptive to higher

2 Book I, Lesson 6, Topi c 5
and more subtle vibrations. Such is the utility

3 Book II, Lesson 17, Topi c 4
of bhastrika pranayama.

4 For details on nadi shodhan a refer to Book I,

Lesson 3, Topic 4.

3 Book II, Lesson 20, Topi c 2

6 Book I, Lesson 7, Topi c 2

7 Book II, Lesson 14, Topi c 3

8 Book II, Lesson 19, Topi c 4

9 Book I, Lesson 1, Topi c 2

10For mor e details on th e process of breathin g
refer to Book I, Lesson 1, Topic 4.

762

Topic 1

Meditation: Antar Mouna (Stage 2)

In a distant land there once lived a landlord
who had been blessed with much good fortune.

they just laughed and called him a 'crazy old

He was very wealthy and possessed many lands
beggar'. When he still insisted, "It's me, it's and tine houses and servants who waited on
me," they became very angry and drove him
his even waking moment. He was fond of away. Sore and weeping he dragged himself entertaining and used to throw lavish banquets home.

to which came people of great distinction. His

His misfortune was to go from one extreme
wife and children were charming and beautiful
of wealth, status and family, to another of
and adored him. He particularly liked to take
poverty, wretchedness and loneliness. Most of
excursions in a magnificent carriage drawn by
us have not experienced these extremes but
six horses, waving and smiling to the people
we still have a lot in common with him. Like
who called out 'My lord, my lord' as he drove
many of us he was proud of his social position
past. Once he generously donated funds so
and vain about his clothes and appearance, he
that a new court house building could be built
liked to be flattered and he preferred to drive
in the nearby town, and when it was finished
in first class transport. He was also a good
he had a large portrait of himself hung in the
family man and had many friends, and gave
foyer. Everyone told him what a fine fellow he
generously to community projects. Above all
was and he secretly agreed with them.

else he was determined to have a good time,

Then one day a terrible drought came upon
even when this brought suffering to his family
the land. Many people were dying of starvation
and eventually led to his own downfall.

but still the landlord lived in his accustomed

This man enjoyed the good life that many of
style. Like everyone else his crops failed, but
us would like, but it was a shallow one. His life
he sold some houses and property to pay the
was completely externalized and he had no
expenses. As funds became short, parties inner experience or knowledge to draw upon became too expensive and his friends deserted when fortune turned against him. Antar mouna
him His brothers started court proceedings
is one way of awakening inner knowledge in
to prevent him selling more property but he
the court house of our mind. It gives us a
hired expensive lawyers to fight them; still he
steady reference point in a fickle world, an
refused to accept his new situation. "So long as inner understanding that makes us into a

I am lord," he told himself, "I shall live like spiritual 'lord' despite the circumstances of
one. Soon he had to sell his fine carriage and
our life, whether rich or poor.

was reduced to driving around in a horse and

It is impossible to meditate when the mind is
cart, his once fine clothes now dirty and torn,
overwhelmed by a continuous stream of
and although people still called him 'lord' to
thoughts. If strong thoughts and emotions
his face they laughed at him behind his back.

are suppressed, then meditation will be impos—

Eventually he had to sell all his property to
sible, for the suppressed thoughts will act as a
pay for court costs. His wife and children
veil between individual perception and the
became seriously ill and, because he could not
deeper layers of being. T h e only path to
buy them medicine, died. Broken with grief
meditation is to exhaust persistent a n d
and unable to even buy food, the once great
tumultuous emotional thoughts from the mind.

landlord was reduced to begging from door

Most meditative practices help to do this; one
to door. One day he was outside the town
of the most direct is antar mouna stage 2.

Court House and some people were looking
at a painting in the foyer. When he went up
and told them that the portrait was of himself

763

ANTAR MOUNA - STAGE 2: AWARENESS
disinterested spectator of everything that

OF SPONTANEOUS T H O U G H T PROCESS
occurs in your mind.

You may experience periods of time where

Antar mouna stage 1 is concerned with stimuli
the mind seems blank, thoughts stop. It is
and experiences which come from outside; unlikely that you are in samadhi. This period antar mouna stage 2 is concerned with those of blankness means that you have habitually
experiences, thoughts, memories, visions and
fastened down the lid of the mind so tightly
emotions which arise from inside the mind1.

that thoughts cannot arise freely. That is,
strong suppression prevents thoughts arising.

Purpose

Merely watch the mind and thoughts will soon

T h e p u r p o s e of this stage is to exhaust start to arise again. Do not try to create negative thoughts, complexes, phobias, etc.

thoughts during these periods of blankness.

from the subconscious mind. In Sanskrit these

Only wait for the spontaneous flow of thoughts
thoughts are called samskaras.

to start again.

T h r o u g h o u t life we tend to allow good

After regular practice over a period of time
thoughts to arise to conscious perception, but
you may start to see thoughts that you did not
try to suppress bad thoughts. If a pleasant
think existed in your mind. You may relive
thought arises we accept and enjoy it and
childhood memories. Thoughts will arise which
perhaps even dwell on it. On the other hand, if
you tried hard to forget. Fears may show
an unpleasant, nasty thought arises we tend to
themselves very vividly: fear of snakes, spiders,
quickly push it back into the subconscious mice, fear of drowning, fear of the dark and so layers of the mind. This is called suppression many other mental phobias. Whatever arises,
and each suppressed thought remains untry to remain an impassive witness.

expressed and emotionally charged; it acts as

As you begin to perceive deeper parts of the
a block in the mind.

subconscious mind you may see visions - they

In life we build up a vast accumulation of
may be beautiful or they may be grotesque
suppressed thoughts. They cause unhappiness
and frightening. These are the more subtle
and tension in life. They keep the mind in a
forms of thoughts. Let them arise without
continual state of disturbance. They tend to
suppression. Merely observe them without like
cause states of depression and dissatisfaction
or dislike. These visions must also be exhausted
without any obvious reason, yet the reason is
for they too are part of the veil of the
almost certainly to be found in the form of
subconscious mind.

suppressed thoughts. T h e purpose of antar

Regular practice of antar mouna stage 2 will
mouna stage 2 is to slowly exhaust these
gradually p u r g e the mind of suppressed
thoughts, to purge the mind. It is a process of
thoughts. Eventually it can lead to a state of
mental shankhaprakshalana.

mental tranquillity and one-pointedness.

The process

Preparation

Antar mouna stage 2 is concerned with passive

You should first of all practise stage 1 for a
awareness of the thinking process. One should
period of time in order to become indifferent
allow all thoughts to arise in the mind without
to external distractions. We suggest that you
suppression. Some thoughts may be dis—
practise stage 1 for at least one month1.

agreeable and repulsive, but don't reject them.

Even if you have thoughts of murder, revenge,

Technique
jealousy, hatred, etc. you should not suppress

Sit in a comfortable pose.

them. Allow all thoughts to bubble up without

Close your eyes. Relax your whole body.

exception.

Practise antar mouna stage 1; that is, become

Do not make any effort to create thoughts.

aware of external sounds'.

Let them arise naturally . . . and disappear

Then after a few minutes proceed to stage 2.

naturally. It is not necessary to try to think,

Switch your whole attention to the thought
only let the thoughts arise spontaneously. process of the mind; forget the outer world.

Simultaneously you should try to be a witness

Do not choose any thoughts; let them arise
of the thinking. You should try to remain a
spontaneously.

764

Let all thoughts arise freely without the your closed eyes.

slightest restriction.

This is the screen of your mind on which it is

Do not choose pleasant thoughts in preference
possible to see subconscious visions.

to unpleasant thoughts - accept whatever Watch the screen very carefully.

comes.

Do not create anything or expect anything.

Some thoughts may follow a pattern, others

Only watch.

may arise which have no obvious relationship

If visions arise, merely observe them as a
with the previous thoughts.

witness.

You may think about work, you may think

If no visions arise do not worry . . . only
about food, you may think about an enemy, or
continue to watch the m i n d screen with

You may wish you could go back to sleep.

alertness but no expectation.

No external stimuli is required for these

After a few minutes, continue awareness of the
thoughts; they are arising from the superficial
thought process.

or deeper layers of the subconscious.

Watch all the thoughts arising . . . unstimulated,

Remain alert and vigilant throughout.

from the subconscious.

Be aware; merely observe the thoughts as After some time again return to perception of though they are occurring outside yourself.

the chidakasha.

Continually r e m i n d yourself that these Do not be tense . . . merely watch.

thoughts are separate from yourself.

Whether visions arise or not, do not worry,

Say to yourself periodically: "I am different
only watch.

from these thoughts."

Then again return to detached observation of

Every now and again ask yourself: "Am I aware
the thought process.

of these thoughts?"

Continue in this manner for as long as you

Do not control any thought; only watch them.

have time available.

Allow your mind to think anything that it This is antar mouna stage 2.

wishes; do not interfere.

Only be a witness; try to be a detached, Awareness uninfluenced observer of all thoughts.

We have already mentioned the importance of

Sometimes the thoughts will be pleasurable -
awareness, but because this attitude is so
sometimes undesirable - sometimes they flow
important we will again emphasize it. Try not
like a mighty river . . .

to identify with thoughts . . . try to remain a

Sometimes t h e r e will be suppression of witness. Try to imagine that you are watching thoughts . . .

television: the thoughts and visions are the

Only observe.

program and you are the viewer. This attitude

Do not oppose any thought.

is essential in order to gain the fullest benefits

Allow all emotions such as hatred, fear, guilt
from the practice.

and so forth to arise without resistance.

In the beginning you will definitely identify

Release all these pent-up emotions.

with the thoughts. You will become absent—

But try to remain a witness, a seer, separate
minded and entangled in them. Then a few
from emotions and thoughts.

seconds or minutes later you will realize with a

Be alert and in time the suppressed parts of
sudden jolt that you were totally absorbed
vour personality will show themselves to you.

and caught in the net of thoughts. You will

Combine alertness with freedom of thought.

know that you lost awareness. Do not worry,

Release all the bottled up feelings and thoughts
for this tendency to become lost in thoughts
that have caused you so much pain and and identify with them is part of h u m a n suffering in the past - let them arise and conditioning since birth. .All you must do is to
evaporate.

be more alert. Try to maintain the attitude of a

Open up the door of your subconscious mind.

witness . . . be aware.

Look inside and remove all the useless mental
debris that is accumulated there.

Readiness for stage 3

Go on watching your thoughts . . .

Total exhaustion of negative thoughts and

Then after 5 minutes or so become aware of
emotions is impossible. Therefore, the second
the chidakasha, the mind screen in front of
stage must be left at an earlier point even

765
though it is not really completed. You should proceed to stage 32 when you start to become overwhelmed by psychic visions. If you do not
experience visions, then proceed to stage 3
when you have spent a month or so practising
stage 2.

Thought awareness twenty-four hours a day

The method that we have described can be
practised as part of your daily yogic practice
program. However, we suggest that you try to
practise s p o n t a n e o u s thought awareness
twenty-four hours a day. You should always
try to be aware, a witness of your thoughts.

Allow them to arise and then dissipate into
nothing, like vapour. This prevents the build-up of emotions and also releases those
tensions, gross and subtle, that you have
already accumulated. If you are sincerely
seeking meaning and a deeper knowledge of
life, we strongly urge you to start practising
thought awareness on a more permanent basis.

Do not suppress thoughts, for suppression
has been your method of avoiding unpleasant
thoughts and experiences since birth. These
mental suppressions act as a fog that dulls the
mind; they act as a smoke screen preventing
perception of the deeper aspects of one's being.

They prevent the subtle perception that is
absolutely necessary in the higher stages of
yoga. Let the thoughts bubble up, empty the
mind of its impurities and remove the veil that
prevents intuitive knowledge.

N o t e s

1 Book III, Lesson 26, Topic 5

2 Book III, Lesson 28, Topic 5

766

Daily Practice Program

This lesson is concerned almost entirely with

Bhastrika pranayama is an excellent prepara—
descriptions of yogic practices as follows:

tion for kriya yoga practice since it heightens

Pawan sanchalana, the fourth practice of kriya the sensitivity of the mind and induces one-yoga. This is quite a long practice taking about pointedness. It also charges one's whole being 25 minutes. T h e total duration of your kriya with prana through the nadis.

practice will now be about three quarters of an

Pacta liastasana can be integrated into your hour.

regular practice program and be done at

Antar mouna stage 2, which is concerned with almost any time during the day.

awareness of spontaneous thoughts. Try to

We suggest you change your program as
practise this technique throughout the whole
follows.

day. It is an excellent method of cleaning out
the mind.

Practice

Minutes

Program 1: duration 2 hours

Surya Namaskara

8

Shavasana

3

Ardha Padma Paschimottanasana

4

Bhujangasana

4

Pada Hastasana

5

Ardha Matsyendrasana

4

Sirshasana

5

Tadasana

1

Shavasana

3

Bhastrika Pranayama

17

Kriya Yoga:

Kriya 1: Vipareeta Karani Mudra

10

Kriya 2: Chakra Anusandhana

4

Kriya 3: Nada Sanchalana

7

Kriya 4: Pawan Sanchalana

25

Antar Mouna - Stage 2

20

120

767

Program 2: duration 1 1/2 hours Surya Namaskara

5

Shavasana

3

Ardha Padma Paschimottanasana

4

Bhujangasana

3

Ardha Matsyendrasana

4

Sirshasana

3

Tadasana

1

Shavasana

2

Bhastrika Pranayama

9

Kriya Yoga:

Kriya 1: Vipareeta Karani Mudra

10

Kriya 2: Chakra Anusandhana

4

Kriya 3: Nada Sanchalana

7

Kriya 4: Pawan Sanchalana

25

Antar Mouna - Stage 2

10

90

Program 3: duration 1 hour

Surya Namaskara

5

Shavasana

3

Ardha Padma Paschimottanasana

4

Bhujangasana

3

Ardha Matsyendrasana

3

Kriya Yoga:

Kriya 1: Vipareeta Karani Mudra

10

Kriya 2: Chakra Anusandhana

4

Kriya 3: Nada Sanchalana

7

Kriya 4: Pawan Sanchalana

25

64

In this last program we have added 4 extra minutes
in order to give an integral practice program.

Lesson 28

Day after day the creatures die, yet those alive
seek eternal life.

Even as a frog well within the mouth of a
serpent flings to catch a fly, likewise all of us
lying within the jaws of death seek enjoyment
in sensual pleasure.

Mahabharata

Topic 1

Jnana Yoga

Jnana yoga is usually defined as the path of
a human body yourself to find out - thousands
knowledge, the Sanskrit word jnana meaning
of other people have already done so. Accept

'knowledge'. However, jnana does not mean
this fact and accept numerous other statements
intellectual or logically deductive knowledge;
that are part of everyday life. If someone tells
it means intuitive, illuminative knowledge,
you that certain plants are poisonous, why test

[nana yoga is the method of union through
them? Accept the fact - it makes life easier.

intuitive flashes. T h e truth is realized through

Most things in life have to be accepted on face
insight. Jnana is the result. T h e path of jnana
value.

yoga can be defined as the path of enquiry.

But if someone tells you that you are divine,

From intense enquiry comes intuitive knowl—
that there is something more than body and
edge - j n a n a .

individual mind or that there is such a thing as

It is often said that jnana yoga is the most
mystical experience, why believe them? In fact,
difficult path but this is not really true. It is
the path of jnana yoga says that you have to
only difficult if it does not suit your personality. reject all these concepts unless you have If it suits you then it comes naturally - you will experience to the contrary. All concepts of
take to it like a fish to water. Certainly it is true God, deities, etc. have to be thrown out. This is that jnana yoga is the path for the few, for it
the starting point of jnana yoga: ACCEPT
requires strong willpower and the over—

NOT, BELIEVE NOT. T h e path of bhakti is
whelming need to find an answer. A person
different; it tells you to believe and if this
has to lose and absorb himself completely in
belief is strong enough then it will take you to
his enquiry in order to obtain the required
a point beyond belief. Jnana yoga will take you
results and answers. Most people have so many
to the same knowledge that is beyond blind
distractions that they cannot engross them—
acceptance and belief. T h e two paths are
selves completely in the enquiry. Jnana yoga
different, but they lead to the same realization
requires obstinacy . . . in fact, an obsession to
and knowledge.

find out answers. If you have this obsessive

To tread the path of jnana yoga one must
need for answers then jnana yoga will come
be ruthless. This is why it is regarded as a
spontaneously.

difficult path. It is not easy to believe in nothing.

Jnana yoga requires that you throw out all

It is not easy to empty the mind of preconcepts, dogmas, ideas that you don't know
conceived ideas and dogmas. It is far easier to
to be true from personal experience. Throw
believe in something, even though the belief
them out . . . believe nothing. Of course, this
may be superficial or even erroneous. Jnana
does not apply to all things. If someone tells
yoga can therefore be practised only by those
you that a scorpion will bite you, then believe
people with unflinching determination.

them. There is no need to test their statement

Jnana yoga says that if you believe some—
through personal experience. Accept this type
thing without personal experience then, in
of idea for it is not of great significance in your
fact, you are autosuggesting the answer to
life. Whether the statement is true or untrue is
yourself. You are indoctrinating yourself and
not really so important, unless it bites you of
if you think about this you will agree that it is
course and then it will be too late. If someone
true. Even in the case of the intestines, your
tells you that the food which you eat is digested
knowledge is really autosuggestion. You do
in a long fleshy tube called the intestines and
not really know the shape and size of the
also shows you a diagram to confirm the
intestines unless you open up a human body.

statement, then accept it. You need not dissect

You accept the description given in books or

771
by physiologists because it is convenient; the mind of trivial, insignificant, superficial actually you indoctrinate yourself. But as we
and logical answers. Your name is only a label
have already mentioned, this general accept—
to differentiate you socially from your neigh—
ance of many things in life is absolutely bour who is perhaps called Fred Smith. Your necessary. We cannot spend all our lives testing name is not you - it is merely a means to an
and investigating everything; the world would
end which allows your mail to reach you and
be a graveyard if everyone wanted to perfor you to receive the correct pay packet. It is
sonally test if a plant is poisonous or not, or
your marker, your label - it is not your identity.

there would be total chaos if every person

Your name is not you.

went to Timbuktu to see if such a place really

To make progress in jnana yoga you have
exists. We have to learn about most things
to throw out all definitions about your exist—
from the words of other people and their ence. You must be overwhelmed by the feeling personal experience. But this is not the case that you do not know who you are. If you
with investigations into reality. Those who wish
merely ask the question "Who am I?" from
to tread the path of jnana yoga should not
your lips, if you do not ask the question with
accept other people's words, dogmas and intensity and the overwhelming need to know, preachings on this subject. If you do then you then nothing will happen. If you ask the
are indoctrinating yourself. You are auto—
question like a parrot then the implications of
suggesting an answer to yourself without
the enquiiy will not penetrate the deeper layers
personal experience. And without the over—
of your being. This is why jnana yoga is difficult
whelming proof of personal experience no for most people; few people can become change will occur in your life. Superficial completely obsessed and filled with enquiry answers will not illuminate your existence. into their own nature.

They merely act as a verbal intellectual tag

Ramana Maharshi was a j n a n a yogi. He
onto which you precariously grasp, but your
asked himself the question "Who am I?" He
deeper being is not fooled. In the core of your
did not merely ask the question for five minutes
heart you will know that you are deluding every morning before breakfast. His whole yourself. Deep down you will know that you being vibrated with the enquiry twenty-four
have blindly adopted and accepted another
hours a day, whether awake or asleep. The
ism'. Your lifestyle will not be changed and
enquiry invaded and permeated his deeper
you will not be any happier or wiser.

being. T h e enquiry continued constantly,

If you wish to follow the path of jnana yoga
whether consciously or unconsciously. T h e
you should believe nothing. Throw out all question continued whether he was walking, beliefs. It was Christ who said: "Empty thyself sitting or talking. His whole being tackled the and I shall fill thee."

enquiiy. His whole being was poised on the

The Zen master Chao-chu was asked: "What
edge of a precipice. And the result? He realized
would you say to someone who came to you
his real nature. He became self-realized. This
with nothing?" He replied: "Throw it away".

is the path of jnana yoga. It requires that a

It is reputed that Lao-tse said: "Scholars person has such a personality that he tena-gain every day (useless, non-experienced ciously clings to the enquiiy and desperately knowledge), but Taoists (sages) lose every day needs to know the answer . . . as though

(the accumulation of useless non-experienced
everything depends on the answer. And in fact
dogmas and knowledge)".

it does.

This is the beginning of jnana yoga. Reject

It is not necessary to pose the question
all concepts.

"Who am I?" Any question can be asked but it From the starting point of non-acceptance
must be a question for which you desperately
of ideologies, a person on the path of jnana
seek an answer. Actually, if you are really ready
yoga must start to enquire. One of the most
for the path of jnana yoga, then you probably
well known enquiries is: "Who am I?" This is don't need to pose the question. T h e question
the method that Ramana Maharshi suggested.

will already be there. It will be nagging at you

If you answer the question with "I am John
from under the surface of your mind. If you

Smith," then you have not even started on the
have to sit down and ask yourself: 'What will
path of jnana yoga. You still have not emptied
be the question that I will ask myself?' then

772
jnana yoga is not your path. At the present edge. It is logic that enlarges these avenues
time if you have to sit down and try to think of
and applies the knowledge in the world for
a question, then it means that there is no constructive (and destructive) purposes.

question that sufficiently obsesses you, and

We have tried to explain the essential part
that you do not deeply and seriously question
that intuition plays in the world of science and
the nature of your being and existence. If you
arts. Now we pose the question: 'How did
have a question that haunts you day and night, these discoverers, inventors, composers and then that question will be your vehicle in jnana artists receive their creative flashes?' T h e
yoga.

answer is simple: they allowed some question

A tew minutes thought will convince you
or thought to obsess them night and day.

that jnana yoga is the method of scientific

Einstein did not discover the laws of relativity
discovery, artistic creation and musical inspira-without effort. He was obsessed by the mystery tion Of course, it is not known as jnana yoga, of time and space. His whole being was
but the process is basically the same. All immersed in the problem. The intuitive answer scientific discoveries, all artistic and musical that he realized was total . . . not only half an
creations have one thing in common: they
answer. He saw everything. How can something
rave defied logic. They have arisen because of
become infinitely heavy at the speed of light
intuitive flashes. The perception of a scientific
and at the same time have no length; how can
aw or a piece of music occurred suddenly - it
the speed of the observer and source have no
happened like a thunderclap. T h e scientist,
influence on the speed of light? And so on.

musician or artist suddenly saw something that

The answer that he received defied logic and
was not defined by the existing arena of currently accepted science. He spent the rest accepted and documented knowledge. No of his life trying to put his intuited knowledge scientific discoveries or works of art have ever on paper and trying to fit it into a logically
been worked out using the laws of logic or the
understandable system. The important thing
intellect. The intellect comes subsequently when
to note is that the answer did not come from
flashes are rationalized in order to fit the new rational thinking. Had Einstein been attached knowledge into current patterns of thought of to logical reasoning then he would still be
the rational world.

trying to find the answer to the relationship

The sum total of knowledge, known and
between time and space. He would not have
unknown, can be compared very roughly, and
formulated the theory of relativity, and cer—
not very correctly, to a large field (let us assume
tainly it would not be part of present day
tor the sake of the analogy that knowledge is
science. This is the method of jnana yoga
finite). The surface and earth of this field applied in the field of science. There are other represent the sum total of knowledge. In the obvious examples of people who applied the
field there are various holes - some big, some
method of Jnana yoga in this field. Leonardo
small. These represent knowledge that is da Vinci is a good example of a person who currently known. The size of the hole repre-applied Jnana yoga in the phenomenal world.

sents the amount that is known about that

Michaelangelo is an example of a genius who
particular subject. It is logic and rational
received intuitive inspiration in the field of
thinking that enlarges each hole, using the
sculpture. All great musical composers followed

'intuitive' knowledge as its basis. In other words,
the path of jnana; they have expressed and
the hole was perhaps started by a certain
created their music after receiving illuminative
scientist who intuited some knowledge about
experience. They were all on the path ofjnana.

a specific phenomenon. By technology, applied

But since they had probably never heard of
science, etc. the hole is enlarged. The method
the system of yoga, they did not classify
of logic does not dig new holes, it merely
themselves as jnanis.

enlarges existing holes. There are large parts

T h e foundation of jnana yoga is that one
of the field that contain no holes. Tbis is should know and feel the limitations of unknown knowledge'. T h e only way for this intellectual thought. This feeling should come
knowledge to be known is for new holes to be
from the very depths of one's heart. When
dug. The method is intuitive flashes. It is you know and accept the severe limitations of intuition that creates new avenues of knowl-the intellect, then you are ready to start the 773
path of jnana yoga. If you believe that deep can pose a question, or he may say something
and meaningful answers can be obtained from
that seems completely contradictory to the
intellectual thought and discussion then you
disciple. T h e guru may pose the question
are not yet ready to tread the path of jnana
directly or indirectly; perhaps the disciple will
yoga. Sri Aurobindo explained this as follows:

hear a passing comment, but this leaves a

"The capital period in my intellectual life was lasting impression. Something within the
when I could clearly see that what the intellect
disciple stirs. T h e mind is put in a state of
said might be correct or not correct, that what
crisis. The disciple becomes completely ab—
the intellect justifies was true and that the
sorbed in trying to solve or come to grips with
opposite was also true. I never admitted truth
the problem. Deeper forces come into play in
in my mind without simultaneously keeping it
order to try to resolve the conflict. He starts to
open to the contrary of it. .. and the result was
contemplate on the problem. He becomes
that the prestige of the intellect was gone."

totally absorbed, subconsciously and con—

Even modern science seems to be heading
sciously, trying to solve the dilemma. The mind
more and more in this direction. We are is tuned up; it becomes supercharged and informed that atomic physics can only explain one-pointed. T h e mind that was previously
the behaviour of atomic particles by postula—
diverted here and there and engrossed in trivial
ting the simultaneous action of contradictory
thoughts becomes completely engulfed in the
laws. That is, laws that are logically opposite
enquiry. This enquiry need not always be on a
are used to define the observed phenomena
conscious level. All the different levels of one's
of atomic particles. We are also informed that
being are brought into play in order to battle
two logically contradictory laws are used to with the enquiry. T h e whole mind flows in one explain the behaviour of light. The world we current. The seed has been planted - all forces
live in is much stranger than the dictates of
are consolidated to bring about fruition. The
logic. Therefore, to tread the path of jnana
mind is normally like a river with many
yoga one should not take logical thought too
currents; it wanders here and there without
seriously. You should feel the inadequacy of
any real force. Then the lock gates are opened
the intellect. This does not mean discarding

. . . the currents are swept away. T h e river
the laws of social living and doing crazy things.

flows with one mighty unified force. T h e

No, it merely means that you should take all
enquiry opens up the blocks of the mind. T h e
intellectual speculations and all logical games
d a m m e d up mind is released; it becomes
with a 'pinch of salt'. Understand clearly that
receptive to the influx of intuition. Higher
logical thought is a means to an end, nothing
truth is revealed in intuitive flashes passing
more; it is a tool that makes life easier and
through the medium of a concentrated yet
more organized. Without logical rules and laws
relaxed mind. This is jnana.

of conduct then the world would erupt in a

T h e question will be asked: 'Is jnana yoga
state of chaos. Rational thought is a necessary
for me?' Only you can decide, or your guru.

tool. But it cannot bring meaningful answers

But certainly jnana yoga is for the few; it is a
and deep knowledge in life.

path that is fraught with pitfalls, the greatest

Jnana is the path of intense reflection. This
of which is that it can so easily degenerate into
reflection leads to intuitive knowledge. Noth—
mere intellectualization. This happens very
ing must be taken for granted. Discard and
often; people are so habituated to intellectual
reject all preconceived dogmas. Ask yourself
thinking that they automatically start to think
questions such as 'What is this thing called I?'

of intellectual answers to their enquiry. Instead

'What is consciousness?' 'Is there any truth in
of removing concepts they start to fill their
the atma that is mentioned by so many sages?

heads with them. They lack the intensity of

No, impossible. Why should I believe?' Throw
purpose. T h e enquiry does not have the
out everything that is not based on personal
intensity to penetrate the deeper realms of
perception. All you have to do is to continually
being to find a solution. T h e result is that they enquire.

resort to intellectual explanations. There are

T h e guru helps the disciple on the path of
many people who have reached what they feel
jnana even when the disciple does not know
are relevant answers through mere word
that he is treading the path ofjnana. The guru
juggling. They talk endlessly about God,

774
consciousness, divine beings and so on, but it while cleaning the mind of conceptual debris is all speculation and words. There is absolutely
you should fill it up with an intense enquiry
no basis in personal experience. They are
into your own nature. You should pursue your
replacing experience with mere words. This is
enquiry through thick and thin until you realize
definitely not the aim nor the path of jnana
the answer. This is the path of jnana yoga.

yoga. This is where j n a n a yoga becomes
corrupted. The aim is to wipe out superficial,
intellectual speculations, not create them. T h e
aim is to empty the mind of concepts, not fill it
up The person on the path of jnana yoga has
to persevere with the enquiry without giving
up or accepting secondhand speculations. You
must wait for illuminative experience, which is
firsthand experience. When this happens there
will be no doubt about its validity.

It is impossible to follow only the path of
nana yoga, nor is it desirable. Each person is
composed of different aspects, some of which
may be more prominent than others. For
example, some people are very active; others
are more thoughtful; some are prominently
devotional. All of these aspects need to be
channelled into a unifying force. T h e follower
or jnana yoga is likely to be the thoughtful
type with strong willpower. However, this does
not mean that he sits and thinks all day. He
should also do physical karma yoga and
p e r h a p s some asanas, p r a n a y a m a and
meditational practices. This will bring about
an overall harmony, which will help him to
make more progress on the path of jnana
yoga.

If you think you are ready to tread the path
of mana yoga, then begin right now. But
remember, it is only for those people who
have a one-pointed mind. Anxieties, phobias,
neuroses and other mental disturbances
prevent intuition. They act as impediments. If
your mind is continuously oscillating and
distracted then you cannot fill yourself with
the enquiry, it will lack sufficient depth to
induce intuitive understanding. Under these
circumstances, we suggest that you practise
other forms of yoga to make the mind more
harmonized and concentrated, in order to
prepare you for future practise of jnana yoga.

Let us summarize: if you wish to follow the
path of jnana yoga then you must believe and
accept nothing unless it is based on personal
experience, not the experience of others. You
should not blindly accept answers that have
been given by sages, saints, thinkers and books.

You must find out the answers for yourself;

775

Topic 1

Kriya Yoga: Practice

KRIYA 5: SHABDA SANCHALANA

(pure consciousness)". It indicates the union

(ROTATION OF WORD CONSCIOUSNESS)

of Shiva and Shakti, the merging of the
individual with the cosmic or supreme conT h e Sanskrit word shabda means 'word'; sciousness. However, the reader should not sanchalana means 'rotation' or 'conduction'. worry too much about the meaning, unless he Therefore, this practice can be called 'the or she has had a deep transcendental experi-rotation (or conduction) of word conscious-ence. Any attempt to understand the meaning ness'. Here the word is the mantra Soham.

of Soham logically will lead to delusion. It can

Shabda sanchalana can also be regarded as
only be understood at an intuitive level. When
the sixth stage of ajapa japa1.

a p e r s o n u n d e r s t a n d s its transcendental meaning, and only then, can it be used as a

The implications of Soham
means of constant affirmation and remem-

Soham is widely called the ajapa gayatri - the brance. This will maintain a steady flow of
spontaneous song of the breath. It is a mantra
dhyana.

that arises automatically with each and every

If you wish and if your mind is sufficiently
breath. It is the sound that corresponds with
one-pointed, you can enquire further into the
the natural rhythm of breathing. It is the deep and real meaning of Soham. This is a mantra that every person chants continuously, method of jnana yoga. But it will not yield
whether knowingly or unknowingly.

results if your mind is tense and full of

In all yoga practices awareness must be fixed
problems and unless you enquire incessantly,
on something. There has to be a focal point
whether consciously or unconsciously twenty -
that settles the fluctuations of the mind and
four hours a day. If your mind is ready and
makes it one-pointed. Anything can be used: a
your aspiration intense then theie will be a
mantra, a mental picture of a deity or even
transcendental explosion of the meaning of
your big toe. But it should be something that

Soham. T h e meaning will show itself like a
automatically attracts your attention and brings
flash of lightning, but you have to be ready.

about continuous remembrance. This sounds

Few people are prepared for this type ofjnana
easy but is not. The mind resists the process of
yoga practice. Generally, therefore, we recom—
concentration and starts to wander. The symbol
mend remembrance of Soham as the best
is quickly forgotten and one becomes lost again
sadhana.

in the stream of bubbling thoughts. Soham is

In shabda sanchalana do not worry about
an ideal mantra because it is always being
the meaning of Soham. Only be aware of the
chanted independent of the state of mind. It
sound synchronized with the breath.

will only stop if you stop breathing. Therefore,

Soham reminds you to be aware.

Pronunciation of Soham

Any mantra can be integrated with the breath

Some people hear the sound Saham when they
to produce continuous remembrance, but So—
listen to their breath instead of Soham. This is
ham arises naturally, which makes it easier. It
perfectly acceptable and can be used in shabda
has also been tested by numerous yogis for
sanchalana instead of Soham.

thousands of years. We highly recommend it

Soham should be integrated with the breath-

(and the mantra Aum) for all sincere sadhakas.

ing. With the practice of ujjayi pranayama the

Constant remembrance will lead to dhyana.

sound can be heard very distinctly. Try it. You

Soham also has a literal meaning. It means:

should hear: So with inhalation, Ham with

"I am Shiva (pure consciousness)" or "I am He exhalation.

776

In shabda sanchalana you should hear so as

Subsidiary practices
you breathe in from mooladhara up the frontal

You should practise ujjayi pranayama, khechari
arohan psychic passage to bindu. The sound
mudra and unmani mudra during shabda
should be prolonged.

sanchalana. These were also utilized in pawan

That is, from mooladhara to swadhisthana
sanchalana2.

kshetram the emphasis will be on the sound: ss-s-s. From swadhisthana to bindu the emphasis
should be on the sound: o-o-o-o. This is clearly
shown in the diagram.

You should hear the sound Ham as you
breathe out and down the spinal awarohan
psychic passage from bindu to mooladhara.

From bindu through ajna to vishuddhi, the
emphasis will be on the sound: h-a-a-a. From
vishuddhi to mooladhara the emphasis should
be on the sound: m-m-m. This will be a
humming sound that vibrates down the spine.

The sound Soham should not be pronounced aloud. It is the natural sound of the breath.

The sound should be such that you can hear it
very distinctly, but other people cannot unless
they put their ear very close to you.

Technique

You should practise shabda sanchalana directly

Sitting position
after finishing pawan sanchalana.

Remain in the same sitting pose that was

Sit comfortably. Hold the back straight.

utilized for pawan sanchalana, the previous

Open your eyes.

kriya2. Only move and adjust your position if

Do khechari mudra; this should continue
you feel any pain and stiffness in your body.

throughout the whole practice.

T h e traditional sitting poses are padmasana

Exhale deeply.

or siddhasana (siddha yoni asana for women).

Bend your head forwards.

If these asanas are not comfortable then you

Become aware of the mooladhara chakra.

can use any other comfortable sitting pose The first round starts here.

such as ardha padmasana, swastikasana, etc.3

With ujjayi pranayama, breathe in and up the

Keep your back straight throughout the arohan passage.

entire practice; the only part of the body that

Hear the sound So and feel it piercing each
should be moved is the head.

kshetram in turn.

When your awareness travels between the

Psychic passage awareness
vishuddhi kshetram and bindu slowly raise

As you breathe in with So your awareness your head.

should ascend the frontal arohan passage. Your head should be upright when your After leaving mooladhara chakra you should awareness reaches bindu.

feel the mantra and breath piercing swadhisth—

The So mantra and inhalation should end when ana, m a n i p u r a , a n a h a t a a n d vishuddhi your awareness reaches bindu.

kshetrams and then finally bindu.

Be aware of the bindu for a few seconds.

As you breathe out with Ham your awareness

Then breathe out with ujjayi down the awaro—
should descend the spinal awarohan passage.

han passage in the spine.

After leaving bindu, feel the mantra and breath

Start with unmani mudra.

progressively piercing ajna, vishuddhi, Hear the mantra Ham and feel it piercing the anahata, manipura, swadhisthana and finally, chakras in turn. No mental repetition of the
the mooladhara chakra.

chakra names . . . only awareness.

There should be no mental repetition of the

Your exhalation and the Ham mantra should
names of the kshetram and chakras . . . only
finish when your awareness reaches
awareness.

mooladhara.

777

Bend your head forwards.

Open your eyes again.

Maintain awareness of the mooladhara for a
few seconds.

This is the end of the first round.

The process is shown in the accompanying
picture.

Now start the second round.

With ujjayi inhale up the arohan with awareness
of the sound So and the kshetram.

Do 59 rounds.

Then proceed to maha mudra4.

Breathing

Ujjayi throughout. Hold the breath for a few
seconds at mooladhara. Inhale while ascending
the arohan passage. Hold the breath for a few
seconds with awareness at bindu. Exhale while
descending the awarohan passage.

Mental turmoil

If your mind is disturbed let the Soham be
quite loud and the breathing faster.

If the mind is relaxed and reasonably one-pointed then let the Soham sound be more
subtle and the breathing slower.

Awareness

Maintain awareness of the mantra Soham,
breathing and the psychic passages.

Sequence

Shabda sanchalana should be done directly
after pawan sanchalana2 and before maha
mudra4.

Duration

You should practise 59 rounds. This will take
between 25 and 40 minutes depending on the
speed of respiration.

Counting of rounds

In our description of pawan sanchalana we
advised you to use a 108 bead mala and tie a
knot after the forty-ninth bead. For this practice
there is no need to tie another knot. After
completing pawan sanchalana your fingers will
be at the forty-ninth bead. Merely continue
the process of rotating one bead at the end of

Notes
each round of shabda sanchalana (when your

' Ajapa Japa: Stage 1; Book II, Lesson 20, Topic 5
awareness reaches mooladhara). When your

2 Book III, Lesson 27, Topi c 2
fingers reach the sumeru bead then you will

3 Book I, Lesson 7, Topi c 2
have completed 59 rounds (49+59=108).

4 Book III, Lesson 29, Topi c 1

778

Topic 1

Hatha Yoga: Nauli (Stage 1)

Nauli is o n e of t h e six m a i n g r o u p s of technique of lauliki (or nauli) does. It rolls, shatkarmas or cleansing techniques, three of rotates and agitates the entire abdomen and
which have already been described1. Most of
associated muscles and nerves. T h e word karma
the practices of dhauti have already been
here means 'process or technique'. Thus lauliki
explained as well as jala neti, sutra neti and
karma is the technique of rotating the ab—
trataka-. In this topic we propose to explain
dominal muscles and stirring up the inner
the first part of nauli3.

organs.

General information

Scriptural references

Nauli is a yogic technique of massaging the

Nauli is mentioned in various yogic scriptures
entire abdomen and stomach by contracting
but with little detail. In the Gherand Samhita it and rolling the abdominal muscles (specifically
says: "Vigorously rotate the a b d o m e n from the rectus abdominii). It is very beneficial for
side to side. This practice eliminates all types
the health of the digestive system and in fact
of disease and increases the digestive fire." (v.

the health of the whole body. Of all yogic

1:53) Nothing m o r e is explained. From the
practices, nauli gives the most p r o f o u n d
description given it is completely impossible
massage of the inner organs. It is quite difficult
for a beginner to learn and practise nauli.

for beginners but with determination a n d

Personal guidance is necessary. In the Hatha
regular practice it can be d o n e by almost

Yoga Pradipika it says: "Bending the shoulders e v e n one.

forwards, the abdomen should be rotated from
right to left and then left to right. This practice

Definition
is called nauli by yogis. Nauli removes ab—

T h e Sanskrit word nauli comes from the root
dominal ailments, increases the digestive fire
word nala or nali, which means: a tubular vessel, and brings happiness. This is the greatest vein or nerve of the body; a reed or hollow
practice of hatha yoga." (v. 11:33, 34) Again
stalk (perhaps of a lotus). T h e word nala is also the description is valid, but too brief for

Sanskrit for the rectus abdominii muscles (in
learning nauli. T h e s e short verses in the
the Monier Williams Sanskrit Dictionary it is
scriptures are intended more as a method of
literally defined as the 'navel string'). T h e rectus remembrance than as instruction. Instructions
abdominii are the two muscles which act as
had to be learned directly from the guru.

pillars s u p p o r t i n g t h e a b d o m i n a l o r g a n s between the pelvic region and the chest. T h u s Rectus abdominii
nauli is the technique that is concerned with In nauli various muscles are utilized in the
manipulation of the rectus abdominii muscles.

abdomen, back, legs, arms, etc. However, the

It is also interesting to note that the Sanskrit
practice is primarily concerned with contraction
word nau means 'ship'. When nauli is perfected of the rectus abdominii muscles. These are
then the abdominal muscles seem to flow like
two long vertical muscles located in front of
the rolling waves of the ocean. T h e muscles
the abdomen. T h e top ends are fixed u n d e r
create the same wavelike motion produced by
the centre of the ribcage near the diaphragm
a ship gliding through the water.

and the bottom ends are fixed at the pubic

Nauli is also called lauliki karma. T h e word bone just above the genital region. T h e two
lauliki is derived from the root word lola which muscles are wider at the top than the bottom.

means 'to move hither and thither', 'rolling

T h e rectus abdominii function in conjunction
and agitation'. And this is exactly what the
with other abdominal muscles. T h e main ones

7 7 9

are called the external and internal obliques

These three practices are done separately
and the transverse abdominii. These muscles,
one after the other. When they are perfected
t o g e t h e r with the rectus abdominii, are then one proceeds to stage 2\ arranged in sheets in such a way as to give maximum strength and control. They protect

Stage 2: abdominal rotation
the inner abdominal organs. When they are

This second stage is the full form of nauli. It
insufficient then hernia can result. These consists of two parts: muscles also contract and massage the internal 1. Rolling movement of the abdominal mus—
organs and aid one another in the process of
cles from left to right.

micturition (passing of urine), defecation, 2. Rolling movement of the abdominal mus-vomiting and also childbirth in women.

cles from right to left.

It is these muscles that are directly mani—

For a beginner this rolling or churning
pulated during the practice of nauli.

movement has to be seen to be believed. It
appears as if the rectus abdominii muscles are

Preparation
rolling across the front of the abdomen.

Before attempting nauli you should master

In this topic we will describe stage 1 and in
the practices of agnisar kriya4 and uddiyana
the following lesson, stage 2. Do not attempt
bandha5. Without mastering these two pre—
stage 2 without first of all mastering stage P.

paratory techniques you will find nauli difficult,
if not impossible.

NAULI - STAGE 1

ABDOMINAL CONTRACTION

Body position

Stand with the feet a little less than one meter
apart. Bend the knees slightly.

Lean forwards.

Place the hands firmly on the thighs just above
the knees.

T h e fingers can point inwards or outwards;
choose the position that you find f r o m
experience to give the greatest contraction of
the abdominal muscles during nauli.

T h e arms should be straight throughout the
whole practice.

Bend the head forwards and gaze at the
abdomen.

This position of the body is clearly illustrated.

1. Madhyama nauli (central contraction)

Summary of full practice

Take the correct standing position.

Time and practice are required in order to

Exhale deeply, emptying the lungs as much as
master nauli. Also, one should progressively
possible.

develop control over the abdominal muscles.

To obtain the fullest exhalation you should

For this reason we have divided nauli into two
contract the abdominal muscles by doing
stages, as follows.

uddiyana bandha5.

Look at the abdomen.

Stage 1: abdominal contraction

Hold the breath.

In this preliminary stage one must master the

Try to contract the rectus abdominii muscles
following:

so that they form a central arch running

1 . Madhyama nauli where both the rectus vertically in front of the abdomen.

abdominii muscles are contracted centrally.

This position is clearly shown in the figure.

2. Vama nauli where only the left rectus Hold the contraction for as long as you are abdominus muscle is contracted.

able to comfortably retain the breath.

3. Dakshina nauli where only the right rectus Try to contract the muscles as much as possible,
abdominus muscle is contracted.

but don't strain.

780

Then relax the muscular contraction so that

This is 1 round.

you return to uddiyana bandha.

Breathe normally a number of times until the

Breathe in slowly and let the abdomen expand.

pulse returns to normal.

Relax your whole body.

Then do dakshina nauli.

This is 1 round.

Breathe normally a number of times, allowing

3. Dakshina nauli (right isolation)

the pulse beat to return to normal.

Do madhyama nauli.

Then repeat the practice.

T h e n try to relax the muscles on the left side

You should practise madhyama nauli until it is
of the abdomen, especially the left rectus
perfected; this may take a number of weeks, or
abdominus muscle.

even months.

Contract the right abdominal muscles.

Then proceed to vama nauli.

T h e rectus abdominii muscles will form an
arch or a ridge on the right hand side of the
abdomen.

You will find this practice easier if you lean
slightly forwards and to the right side of the
body, and press the right arm firmly on the
right thigh while releasing the pressure of the
left arm on the left thigh.

Hold the contraction as tightly as possible
while retaining the breath. Do not strain.

Then return to madhyama nauli.

Relax the muscles and do uddiyana bandha.

Inhale slowly.

Breathe normally a number of times.

Let the heartbeat return to normal.

Repeat vama and dakshina nauli a number of

2. Vama nauli (left isolation)

times according to available time and energy.

Do not attempt vama nauli until you have

Do not strain yourself by attempting to do too
mastered madhyama nauli.

many rounds.

Take the correct standing position.

Do madhyama nauli as described under the

Breathing
previous heading.

Normal breathing in the starting position.

Then tiy to relax the muscles on the right side

Deep exhalation combined with uddiyana
of the abdomen, especially the right rectus bandha before isolation of rectus abdominii abdominus muscle.

muscles. Hold the breath while contracting

Maintain contraction of the left side muscles;
the abdominal muscles. Controlled inhalation
this will pull the rectus abdominii muscles to
after releasing the muscular contraction.

the left hand side as shown in the above figure.

Normal breathing before the next round.

Contraction of only the left hand muscles is
not easy for beginners.

Successive contractions

You will find that this practice is easier if you

In order to develop muscular control, begin—
press your straight left arm firmly against the
ners can if they wish successively contract and
thigh, while reducing the pressure of the right
relax the muscles in the final position. That is,
arm on the other thigh.

quickly contract and relax the abdominal

Also the practice becomes easier if you lean
muscles while retaining the breath. This applies
slightly forwards and towards the left side of
mainly to madhyama nauli, though it can also
the body. You should try this for yourself.

be performed for vama and dakshina nauli.

Contract the muscles to the left side as strongly
as you can without straining.

Awareness

Then return to madhyama nauli.

You should pay full attention to the control of

Relax the muscles and do uddiyana bandha.

the muscles. If you watch the muscles you will

Breathe in and let the abdomen expand.

find that control becomes easier.

781

Time of practice

Nauli should only be practised when the
stomach is empty; that is, at least five to six
hours after meals. The best time to practise is
early in the morning before breakfast.

Precautions

If you feel any pain in the abdomen during
nauli you should immediately stop the practice.

Try nauli the following day or when the pain
subsides. If the pain persists then you should
seek proper guidance from an experienced
yoga teacher or doctor.

Limitations

Nauli should not be attempted by people
suffering from any serious ailment such as:

• high blood pressure

• gallstones

• hernia

• peptic or duodenal ulcer

If you are in doubt seek the advice of a yoga
teacher.

Pregnant women should not practise nauli.

However, after childbirth we suggest the
practice of nauli (under the guidance of a
qualified yoga teacher) in order to strengthen
the abdominal and pelvic muscles and to
reshape the body and readjust the position of
the inner organs.

Duration

At first you should not do too many rounds. If
you are trying to master madhyama nauli then
five or six rounds is more than sufficient at
first. With practice you can do a maximum of
about ten rounds If you are trying to master
vama and dakshina nauli then three to five
rounds each is sufficient. Do not strain under
any circumstances. You must pay attention to
your body and stop if you feel even a little
tired.

Notes

1 For furthe r details on the shatkarmas refer to

Book I, Lesson 1, Topic 2

2 Sutra neti - Book I, Lesson 10, Topic 3

Trataka: stage 1 - Book I, Lesson 8, Topic 6;
stage 2 - Book I, Lesson 9, Topic 6; stage 3 -

Book I, Lesson 10, Topic 7

3 Book III, Lesson 29, Topic 2

4 Book I, Lesson 6, Topi c 2

5 Book II, Lesson 18, Topic 3

782

Topic 1

Asanas: Practice

Here we will describe three asanas:

keeping both sides of the navel in contact with

1 Mayurasana
the elbows. Raise your whole body off the

2 Hamsasana
ground just like a log of wood parallel to the

3 Padma mayurasana
ground. This is called mayurasana." (v. 1:30)

These are excellent asanas for speeding up

"Mayurasana is one of the best asanas for
the metabolic processes in the body and for
eliminating all types of abdominal ailments. It
eliminating toxins. Mayurasana and padma
increases the digestive fire and eliminates the
mayurasana can be described as balancing
toxins consumed through faulty diet." (v. 1:31) asanas and hamsasana as a simple form of

Little needs to be added to these quotations;
mayurasana. Beginners should first of all
they speak for themselves.

master hamsasana and then proceed to mayurasana. Padma mayurasana can be done by

Preparation
anyone who can easily sit in padmasana.

In the final pose of mayurasana the whole
weight of the body rests on the two elbows

MAYURASANA (PEACOCK POSE)

and palms. This is quite difficult for beginners
since it requires muscular effort combined with

This asana is a balancing asana that requires a
balance. We suggest that beginners first of all
reasonable degree of muscular strength. Most
prepare themselves by doing hamsasana and/
women will find it quite difficult.

or padma mayurasana. Chakrasana is also a
good preparatory asana1.

Definition

The Sanskrit word mayura means 'peacock'.

This asana is so called because its final pose
resembles a peacock with full plumage. The
legs represent the long tail, the forearms the
peacock's legs and the hands the peacock's
feet and claws.

There is also another reason for the name.

A peacock has a well-known ability to absorb
and destroy toxins in the things that it eats.

Mavurasana is also renowned for its capacity

Technique
to eliminate toxins from the body, hence its

Kneel on the floor.

name.

Place the two feet together.

Separate the knees.

Scriptural references

This position is as adopted for simhasana2.

Mavurasana is mentioned in most of the well—

Lean forward.

known scriptures of hatha yoga. In the Gherand

Place both palms on the floor between the

Samhita it says: "Place your palms on the floor knees; the fingers should point backwards
with the elbows on each side of the navel.

towards the feet.

Raise your whole body in the air as though it is

Bring the wrists and forearms together so that
a bundle of sticks. This is called mayurasana
they touch.

by yogis." (v. 2:30)

Lean forward and rest the abdomen on the

In the Hatha Yoga Pradipika it says: "Lie flat top of the elbows in the region just below the
on the ground. Rest your body on the elbows
navel.

783

Let the chest rest on top of the upper arms.

seconds every day. Do not attempt too many

Stretch the legs back so that they are straight
rounds. Three is about the maximum. With
and together.

practice it is possible to stay in the final pose

Breathe in deeply.

for a few minutes, but there should not be any

Tense the muscles of the body.

strain.

Slowly elevate the trunk, head and legs so that
they lie in one straight, horizontal line.

Time of practice and sequence

Hold the head upward.

Practise when the stomach is empty. Like most

The whole body should be balanced on the
asanas, the best time to practise is early in the
palms.

morning before breakfast.

Try to elevate the legs and feet higher, keeping

Mayurasana vigorously speeds up the blood
them straight, by applying more muscular flow. Also it tends to increase the amount of effort and by adjusting the balance of the toxins in the blood as part of the process of
body.

purification, therefore do not practise mayur—

This is the final pose.

asana before any inverted asana, for this may

Hold the final pose for as long as is comfortable.

direct excessive toxins towards the brain.

Use the fingers to maintain balance.

Mayurasana should be done at the end of

Do not strain.

your asana program.

Then slowly lower the legs to the ground.

Return to the starting pose.

Limitations

This is 1 round.

Mayurasana should not be practised if you

Another r o u n d can be done if you have suffer from any of the following ailments: sufficient energy and when the breathing rate • high blood pressure
has returned to normal.

• any heart ailments

• hernia

Caution

• peptic or duodenal ulcers

It is very easy to fall forward from the final

Do not attempt to do mayurasana if you are
pose and crush the nose on the floor. Be careful
even slightly ill or if you feel any physical
and if necessary place a small cushion under
weakness. Pregnant women are strictly advised
the face.

not to practise mayurasana.

Breathing

Benefits

Normal breathing in the starting pose. Deep

Mayurasana is a unique asana in that it
inhalation before raising the body to the final
vigorously stimulates the entire body processes.

pose. Beginners can hold their breath in the

It stimulates the blood circulation and the
final pose for as long as is comfortable.

process of metabolism. It thereby helps to

Advanced practitioners can breathe slowly and
purify the blood and in turn the whole body. If
deeply in the final pose. Breathe out after
you have a bad complexion and boils then we
returning to the starting position. Breathe suggest that you try mayurasana combined normally before attempting a second round.

with the following program:

• Stop eating highly toxic foods such as spices,

Awareness
meat, sweets and any synthetic, adulterated

Awareness should be on balance in the final
foods that are difficult to digest.

pose.

• Adopt a simple diet consisting of such items
as buttermilk, fruit, vegetables, grains, etc.

Duration

• Apply your urine all over your body before

Stay in the final pose either:

a bath. Leave it on your body for about

1. For as long as you can hold your breath, or
one minute before washing it o f f .

2. While breathing deeply for as long as you

• After two weeks practising the above, start
feel no undue fatigue.

to practise mayurasana every few hours,

Do not strain under any circumstances.

for at least a few minutes each time. If

Beginners should stay only for a few seconds
mayurasana is too difficult then do hams—
in the final pose, slowly increasing by a few
asana or padma mayurasana as alternatives.

784

Try this program for one month. It should
bring a general inner and outer purification of
the entire body. It will be a great help in
removing boils etc. If you see no marked
improvement then extend the program for
another few weeks.

Hold the head upwards.

In one respect, however, you have to be

All the weight of the body should be supported
careful; mayurasana tends to expel impurities
on the hands and tips of the toes in the final
in the body very' quickly. You may initially find pose.

that your skin complexion and boils become

Stay in the final pose breathing slowly and
worse; this is merely the manifestation of inner deeply. Then return to the starting position.

toxins. Either persevere with your practice or This is the end of 1 round.

reduce the number of times that you do Do another round when the breathing has mayurasana; you must decide. If you wish, returned to normal.

seek expert advice.

Mavurasana massages and stimulates all the

Other details
digestive organs. It is very useful for treating

Details on breathing, awareness, duration, time
diabetes, constipation, flatulence, sluggishness
of practice, sequence, limitations and benefits
in the liver and kidneys, etc. Mayurasana stimu—
are as given for mayurasana. T h e benefits of
lates the process of waste removal from the
hamsasana are basically the same as mayur—
bowels. It is a very useful asana for many types
asana but at a much lower level. Women can
of digestive ailments and also helps to keep
do hamsasana instead of mayurasana.

the digestive system in good, efficient order.

Mayurasana also help

PADM s t

A o harmonize the

MAYURASANA
glands of the endocrinal system. It strengthens

(LOTUS OR BOUND PEACOCK POSE)

the muscles of the whole body and develops
muscular control along with a sense of balance.

This is a form of mayurasana which can be
done by those who can sit in padmasana.

Integration with other practices

Mavurasana is an important part of basti4. It is

Definition
utilized to fully eliminate water from the bowels. T h e Sanskrit word padma means 'lotus flower'.

Literally, the English translation would be 'the

HAMSASANA (SWAN POSE)

lotus peacock pose'. A better name, however,
is the 'bound peacock pose'.

Hamsasana is a much simpler f o r m of
mavurasana. It should be mastered before
attempting mayurasana.

Definition

The Sanskrit word hamsa means 'swan'. We are not sure why it is called the 'swan pose', because
the final pose does not immediately evoke the
image of a swan in the same way that mayurasana evokes an image of a peacock.

Technique

Sit in padmasana3.

Technique

Raise the body so that the weight is supported

Kneel on the floor with the feet together and
on the knees.

the knees apart as in simhasana2.

Place the palms flat on the floor in front of the

Place the palms Hat on the floor with the fingers
body with the fingers pointing backwards.

pointing towards the feet.

Bend the arms at the elbows and bring them

The method is exactly the same as for mayur—
together.

asana except that the feet are not raised off

Lean forwards and place them against each
the ground.

side of the abdomen.

785

Lean further forwards so that the chest rests on the upper arms.

Find the balance point of the body.

Lean further forwards and slowly raise the
folded legs.

Make the trunk, head and legs lie in one
horizontal straight line.

This is the final pose.

Either hold your breath or breathe slowly and
deeply.

Stay in the final pose for a comfortable time.

Then slowly lower the knees to the ground.

Breathe normally for a short time.

Then do another round.

Other details

All other details are as given for mayurasana,
but slightly less intense. This asana looks quite
impressive and quite difficult, but is in fact
relatively easy if you can sit in padmasana.

Notes

1 Book III, Lesson 26, Topi c 4

2 Book I, Lesson 3, Topi c 1

3 Book II, Lesson 15, Topi c 2

4 Book III, Lesson 30, Topic 2

5 Book I, Lesson 7, Topic 2

786

Topic 1

Meditation: Antar Mouna (Stage 3)

The aim of antar mouna is to help each and
another method. One method is stage 3 where
every person to become his own psychiatrist.

one chooses specific thoughts at will. These

That is, it helps a person to release and resolve
posed thoughts stir up a train of other
the problems in his mind. Even the best associated thoughts, some of which may be psychiatrist, yoga teacher, swami or whoever deeply embedded complexes of the mind. That
cannot remove your problems for you. They
is, the consciously created thoughts tend to
can only stimulate you and encourage you to
excite a n d arouse d e e p e r thoughts and
remove them yourself, by helping you to face
memories. This helps to induce a spontaneous
tears and conflicts etc. You have to confront
flow of subconscious thoughts which can then
and relive these subconscious experiences for
be exhausted.

yourself. Antar mouna is a psychiatric tool

We can best illustrate the function of stage 3
that helps you to do this without the direct
with an analogy. If one goes fishing, bait is
guidance of another person.

fixed on a hook; this bait may be a worm or

We have already described stage 1 and 2,
even another fish. This represents the cons—
where one first of all becomes accustomed to
ciously created thought. The bait is put in the
outer disturbances and then, secondly, faces
water; this represents the subconscious mind.

the spontaneous inner flow of thoughts1.

T h e bait attracts many hungry fish; these are
the deeply embedded subconscious thoughts.

ANTAR MOUNA - STAGE 3

Eventually a fish will be caught on the hook

CONSCIOUS CREATION OF T H O U G H T S
and lifted out of the water. This represents the
removal of the previously suppressed thought.

This stage is exactly opposite to stage 2. You

If you repeatedly put the baited hook in the
should not allow spontaneous thoughts to water, then you will bring out more fish. If you occur. If they arise they should be immediately create different conscious thoughts then you
eliminated. Instead you should choose a will hook and exhaust more subconscious thought at will, reflect on it for some time and thoughts.

then throw it out. Then you should choose

The posing of conscious thoughts stirs up
another thought, exhaust it, forget it and then
the mind and releases knots and blocks. It
choose another thought. This process should
helps you to relive suppressed memories and
be continued for as long as you have time
feelings etc. that adversely influence your life
available.

from behind the scenes. When the memories,
fears, etc. are fully confronted then they lose

Purpose
much of their force. T h e mind slowly becomes

The mind is full of negatively charged thoughts
more and more peaceful.

samskaras). Antar mouna stage 2 helps to
release many of these mental tensions by

Choice of thoughts and images
allowing them to erupt without inhibition. You can choose any thoughts that you wish, However, many of these subconscious but don't waste your time choosing thoughts are deeply embedded in the normally inconsequential thoughts. Choose negative
inaccessible regions of the mind. They have
thoughts in preference to positive thoughts;
been firmly fixed and rooted in the mind
the more unpleasant, the better. Do not waste
through habitual suppression. Therefore, they
your time with thoughts such as: "I will have a do not arise spontaneously. They have to be
bath this morning" or "What time is it?" for loosened from their hold on the mind by
these thoughts are unlikely to be associated

787
with strong emotions; they are not likely to Technique
stir up emotionally charged thoughts from

Sit in a comfortable pose.

the subconscious. Choose a thought such as:

Close the eyes.

"That man cheated me of money" or "I really Create any thought of your choice.

hate my boss". These type of thoughts are

Be aware of all the thoughts that you can
much more likely to induce subconscious create on the same theme.

eruptions of other thoughts and emotions.

Don't allow irrelevant thoughts to distract you.

If you cannot think of any unpleasant Keep your thoughts on the chosen theme.

thought, then choose any thought that arises.

Create as many thoughts as you can on that

For example, you can try to remember the
one theme, allowing only thoughts that you
things that you did in the previous twenty—
wish to appear.

four hours, progressing in sequence hour by

Try to be aware . . . a witness of the whole
hour. Or you may choose to think about the
process.

train journey to your place of work. Let your

Don't become overpowered by spontaneous
mind follow all the events that happen on the
thoughts; if they arise say to yourself: 'not
journey. Or you may choose a thought such
now' and return to thoughts on the chosen
as: "Where did I lose my umbrella?" Expand theme.

this line of thought: "I left it in the train; no, I Then after a minute or so throw it out with a
had it later, because I prodded someone with
sudden jerk.

it when I reached my destination, yet it Create another thought, preferably a dis-definitely wasn't with me when 1 left work."

agreeable one.

And so forth. Choose any thought and follow

Study it for a minute or so.

it. Do not let the mind wander off the theme

Think of all aspects of that chosen thought.

you have chosen. Keep it on one track. Create

Create deliberate thoughts on that theme.

as many thoughts as you can concerning the

Brood over it.

chosen idea. Let your thoughts follow a Then cut that train of thought.

sequence. If you wish you can create vivid

Invite a new thought and repeat the same
mental images, the more unpleasant, the procedure.

better. These images can be integrated with

Then become aware of the chidakasha - the
the thought sequence. Most people will find
space in front of the closed eyes2.

this difficult, but if you can do it you will find

Watch that space and allow any spontaneous
that it is a good method of awakening sup—
thoughts to arise.

pressed subconscious thoughts, images and

Be a witness to any thoughts or visions that
experiences.

arise.

Thoughts have no end, for one thought This is the time when you may become aware leads to another and that thought in turn of suppressed subconscious experiences.

leads to another. Therefore, after a certain

Only be a witness.

period of tinle you have to cut your thought

T h e n after a minute or so again create a
sequence, you have to leave it and create a
thought at will and create a sequence of
new sequence. If you wish you can spend half
associated thoughts.

an hour on one theme, especially if it is a After a minute or so wipe out your perception thought sequence that is particularly distur-of the thoughts.

bing. However, in general we suggest that you

Choose another thought and create a sequence
spend no more than a few minutes on each
of related thoughts on the same theme.

thought sequence.

Then again be aware of the chidakasha.

Try not to repeat the same thought se—

Only be aware of the spontaneous eruption of
quence, for this is a waste of valuable time.

thoughts - don't intentionally create thoughts.

Create new trains of thought and exhaust Then after a minute or so again create a new them. Throw them out of the mind. After some train of thought.

practice you will develop the habit of con—

Continue in this manner for as long as you
f r o n t i n g conscious thoughts and then have time available.

exhausting them. This is a great help in This is the technique of antar mouna stage 3.

bringing peace into the mind.

788

A w a r e n e s s

Try to be a witness throughout the entire
process.

Limited suppression

It should be noted that the wilful disposal of
thought implies a degree of suppression.

However, much of the emotional content of
the thought is exhausted by the limited review
of each created thought train. It is impossible
to completely reduce the influence of thoughts
because the process of reviewing itself creates
more thoughts. That is, the process of thinking
about thoughts itself leads to more thoughts.

Therefore, there has to be a compromise: one
has to release most of the emotional tension
of the thoughts, but after a short period of
time one has to suppress in order to create
new thoughts. T h e r e is not enough time
available to spend a long period following one
train of thoughts. Therefore, one has to accept
a small amount of suppression.

Combination of stage 2 and 3

You will note that we have combined stage 2
and 3 in the technique just described. That is,
the wilful creation and disposal of thoughts is
stage 3; the period of watching the spontaneous eruption of thoughts at the chidakasha
is stage 2. We have done this for a good reason;
the wilful creation of thoughts stirs up the
subconscious; the period of watching the
chidakasha allows stined up thoughts to bubble
up and be exhausted.

Readiness for stage 4

After a certain period of regular practice of
stage 3 you will find that spontaneous thoughts
occur before you can choose a thought on
which to dwell. The frequency and intensity of
these thoughts is so great and overwhelming
that you will find it difficult to decide on one
thought for analysis. There is a state of psychic
confusion. You are then ready to proceed to
stage 43.

Notes

1 Antar mouna: stage 1 - Book III, Lesson 26,

Topic 5; stage 2 - Book III, Lesson 27, Topic 5

2 Book II, Lesson 13, Topic 5

3 Antar mouna: stage 4 - Book III, Lesson 29,

Topic 5

789

Daily Practice Program

In this lesson we have introduced jnana yoga.

advisable to start this stage until you have

It is a difficult path that only brings tangible
practised stage 2 for a reasonable period of
results after a period of intense practice and
time. This may take a few months or even
aspiration. It should be combined with other
longer because it takes a long time to reduce
yogic practices, including kriya yoga, which
the constant chatter in the mind and allow it to
make the mind one-pointed and enable one's
exhaust itself. We suggest you spend at least
constant enquiry to bring realizations.

three months doing stage 2 before com—

Nauli is an excellent practice that keeps the
mencing stage 3.

body strong and healthy. We suggest that you

Shabda sanchalana takes about 30 minutes
master it in your spare time. We have not
to complete. This means that the first five
included it in the suggested programs because
kriyas, nos. 1 to 5, take about 80 minutes. For
of lack of time.

this reason, we have excluded the kriya

You should practise either mayurasana, practices from the one hour program. Instead, hamsasana or padma mayurasana according the one hour program will be reserved for
to capacity. Don't do them all.

general yoga practice.

We have described antar mouna stage 3,
the conscious creation of thoughts. It is not

Practice

Minutes

Program 1: duration 2 hours

Surya Namaskara

5

Shavasana

3

Ardha Padma Paschimottanasana

4

Bhujangasana

3

Mayurasana, Hamasana or

Padma Mayurasana

3

Ardha Matsyendrasana

4

Bhastrika Pranayama

10

Kriya Yoga:

Kriya 1: Vipareeta Karani Mudra

10

Kriya 2: Chakra Anusandhana

4

Kriya 3: Nada Sanchalana

7

Kriya 4: Pawan Sanchalana

25

Kriya 5: Shabda Sanchalana

30

Antar Mouna - Stage 3

12

120

790

Program 2: duration 11/2 hours

Surya Namaskara

5

Shavasana

3

Bhastrika Pranayama

6

Kriya Yoga:

Kriya 1: Vipareeta Karani Mudra

10

Kriya 2: Chakra Anusandhana

4

Kriya 3: Nada Sanchalana

7

Kriya 4: Pawan Sanchalana

25

Kriya 5: Shabda Sanchalana

30

90

Program 3: duration 1 hour for general yoga
practice

Surya Namaskara

5

Shavasana

3

Bhujangasana

3

Ardha Padma Paschimottanasana

4

Ardha Matsyendrasana

3

Sirshasana

4

Tadasana

1

Shavasana

2

Mayurasana, Hamasana or

Padma Mayurasana

3

Bhastrika Pranayama

12

Antar Mouna:

Stage 2

10

Stage 3

10

60

Try to find the time to practise nauli. Also, if you find sirshasana too difficult then sarvangasana can be done as a substitute.

791

Lesson 29

Maha Mudra

Press the perineum with the left heel while
stretching the right leg forward on the ground
and holding the right leg firmly with both
hands.

Perform jalandhara bandha at the throat,
retaining the air upwards, even as a snake
beaten with a stick becomes straight like a
stick.

The kundalini quickly straightens and then
the breath ceases its function in both the
nostrils.

Exhalation should be slow and gradual. The
wise call it maha mudra. This maha mudra is
able to destroy all kinds of pain and even
death.

One should practise the mudra on the left
side and on the right side. When both become
equal, then the practice should be left.

By its influence even faulty diets are easily
digested and poison can be digested like
nectar. Ailments like tuberculosis, leprosy,
piles, indigestion, and other diseases are
destroyed by those who practise maha mudra.

This maha mudra can give great siddhis to
men, and should not be given to ordinary
persons.

Hatha Yoga Pradipika (3:10-18)

Topic 1

Kriya Yoga: Practice

KRIYA 6: MAHA MUDRA
slowly exhaled. This is called maha mudra, the

GREAT PSYCHIC ATTITUDE)

destroyer of disease." (v. 66)

This brief description is similar to o n e

The Sanskrit word maha means 'great' and
m e t h o d utilized in kriya yoga; a notable
mudra means 'psychic attitude'. In English this difference is that jalandhara b a n d h a is not kriya can be called the 'great psychic attitude'. practised in the m a h a m u d r a of kriya yoga.

There are two methods, one of which should

T h e text continues: "The practice should be
be chosen.

done by first of all breathing through the left
nostril and then through the right nostril.

Rationale

When the ida and pingala become balanced

Maha mudra is the first of two closely related
then the m u d r a should be released." (v. 67) Kriyas. T h e second is called m a h a b h e d a

This is the hatha yoga method of m a h a m u d r a mudra1. Together they create and release a lot
which utilizes nadi shodhana pranayama. T h e
of energy in the physical, pranic and mental
kriya yoga method is different, though it brings
bodies.

about the same result - meditation.

T h e krivas that we have already discussed,

T h e text then describes the benefits of maha
namely nos. 1-5, are specifically concerned
mudra: "By the power of this mudra, un—
with inducing pratyahara - withdrawing one's
wholesome foods can be digested, tasteless
awareness of sensory perception of the outside
foods become tasteful, excess consumption
world and the mind. T h e kriyas from no. 8 and even poison can be digested by the system onwards are designed to induce d h a r a n a , and converted into nectar. Various ailments
mental one-pointedness. Maha m u d r a and
such as tuberculosis, leprosy, indigestion, etc.

maha bheda m u d r a act as stepping stones can be cured and prevented." (v. 68, 69) which simultaneously supercharge the whole "Maha m u d r a bestows spiritual power and
s y s t e m a n d c o n c e n t r a t e t h e m i n d . T h e y should be kept secret and not divulged to intensify awareness.

anyone." (v. 70) Maha mudra, both the hatha
and kriya yoga forms, have by tradition never

Scriptural references
been publicly taught. They were always passed

Maha m u d r a is m e n t i o n e d in yoga-tantra on from guru to disciple. It is only in recent
scriptures, though the descriptions tend to be
years that these techniques have been pub—
either d i f f e r e n t or i n a d e q u a t e . T h e Yoga lished in accordance with the needs of the era.

Chudamani Upanishad states: "Maha m u d r a is Similar descriptions are given in the Hatha a practice which purifies the entire network of

Yoga Pradipika (3: 10-18) and Gherand Samhita nadis (pranic passages), balances ida a n d

(3: 6-8). Here we are only concerned with the
pingala and absorbs rasa (nectar of bliss) so
kriya yoga form of m a h a mudra.

that it pervades one's whole being." (v. 65)

"The chin should be pressed against the

Subsidiary practices
throat (jalandhara). T h e left foot should be

In order to practise maha m u d r a you should
firmly pressed against the perineum (between
be familiar with the following techniques:

the anus and sexual organ). T h e right foot

1. Ujjayi pranayama2
should be stretched in front and kept firmly

2. Unmani mudra3
on the ground. T h e two hands should hold

3. Khechari mudra2
the right foot. T h e breath should then be

4. Shambhavi mudra4
drawn in to fill the lungs; then it should be

5. Moola bandha5

795

You should already be familiar with the first
should practise maha mudra alternative 2
three techniques since they are an integral instead.

part of the previous kriya practices. Shambhavi
mudra (eyebrow gazing) and moola bandha

Technique
are now being used in the kriyas for the first

Sit in siddhasana or siddha yoni asana.

time, so you should refer back to their previous

Make sure that one heel firmly presses the
descriptions.

mooladhara chakra trigger point between the

Note: In maha mudra, moola bandha should anus and the sexual organ.

be done without jalandhara bandha. That is,

Hold the spine upright.

you should merely contract the perineum Fold your tongue into khechari mudra; main-without contracting the throat.

tain it throughout the entire practice.

Open the eyes and exhale deeply.

MAHA MUDRA - .ALTERNATIVE 1

Hold your breath.

Bend your head forwards.

Sitting position

Be aware of the mooladhara chakra and the

T h e sitting position is siddhasana (for men) or
pressure applied by the heel.

siddha yoni asana (for women). These asanas

T h e first round starts here.

are practised specifically to apply pressure in

Repeat mentally three times: 'mooladhara,
the perineum at the mooladhara chakra trigger
mooladhara, mooladhara'.

point6. If you cannot sit in this asana you

796

Then inhale with ujjayi pranayama and let your Hold the breath.

awareness ascend through the chakra kshe—

While fixing awareness at the mooladhara
trams in the frontal arohan passage (see figure
chakra mentally repeat: 'mooladhara - mool—

1).

adhara - mooladhara'.

Swadhisthana, manipura, anahata, vishuddhi,

Then let your awareness ascend the frontal
bindu.

passage as already described.

There should only be awareness; no mental

Repeat 12 rounds.

repetition.

Do not strain.

As your awareness moves from vishuddhi to
bindu, your head should slowly rise.

Breathing

At bindu inhalation should be terminated and

Practise ujjayi pranayama throughout. One
the head should lean slightly backwards (see
round is equivalent to one complete inhalation
figure 2).

and exhalation. Hold the breath while repeat—

Fix your awareness at bindu.

ing 'mooladhara' three times. Inhale while

Hold your breath.

ascending the frontal passage. Hold the breath

Repeat mentally: 'bindu - bindu - bindu' then
while repeating 'bindu' three times and while
practise moola bandha and shambhavi mudra
rotating awareness through shambhavi, khe—
while continuing to hold the breath.

chari and mool. Exhale while descending the

Say mentally: 'shambhavi - khechari - mool'

spinal passage.

while moving your awareness through the
centres of these practices (see figure 3).

Rotation through shambhavi, khechari and

When you say 'shambhavi' your awareness
mool
should be fixed at the eyebrow centre.

Rotation of awareness through these centres

When you say 'khechari' your awareness
must be done with retention of breath. A
should be fixed at the tongue and roof of the
reasonably long retention is required in order
mouth.

to complete 12 rotations, therefore we suggest

When you say 'mool' your awareness should
that beginners rotate their awareness through
be fixed at the mooladhara chakra.

these centres 3 times. Gradually they can in—

The rotation of awareness through shambhavi, crease this by 1 rotation every week or so khechari and mool should be done 3 times in according to individual capacity, until they can
the beginning; with practice this should be
do 12 rotations. U n d e r no circumstances
slowly increased to 12 times over a period of a
should you hold your breath for longer than
few months or so.

is comfortable. In the practices of kriya yoga

Then release shambhavi mudra.

never force or strain the body in any way.

Release moola bandha.

Also bear the following points in mind:

Become aware of the bindu again.

• T h e eyes tend to droop during rotation of

Then exhale with ujjayi pranayama and let
awareness. Take care to focus both eyes
your awareness descend through the chakra
towards the eyebrow centre in shambhavi
trigger points in the spinal awarohan passage:

mudra.

ajna. vishuddhi, anahata, manipura, swad-

• Try to be aware of the three centres at the
histhana' (see figure 4).

same time; this may be difficult in the

There should only be awareness; no mental
b e g i n n i n g but it becomes easier with
repetition.

practice and effort.

As your awareness descends do u n m a n i
mudra.

MAHA MUDRA - ALTERNATIVE 2

When your awareness reaches the mooladhara
chakra. exhalation should terminate and your

Sitting position
head should gently bend forwards.

The sitting position is called utthanpadasana

Open your eyes.

(stretched leg pose). It has three positions:

This is the end of 1 round.

1. Right leg straight in front of the body and

The whole process is summarized in the
the left leg folded so that the left heel
accompanying pictures.

presses against the mooladhara chakra (see

Now start the second round.

figure 1).

797

2. Left leg straight and the right leg folded so
of the bindu.

that t h e heel presses t h e m o o l a d h a r a T h e n mentally repeat 'bindu' 3 times: chakra.

'bindu - bindu - bindu'.

3. Both legs straight in front of the body.

Lean forward and grasp the big toe of the

Each of these positions is used in m a h a
right foot with the fingers of both hands.

m u d r a alternative 2. In positions 1 and 2 it is

Keep the right leg straight.

important that the side of the heel firmly

Practise shambhavi m u d r a and moola bandha.

applies pressure on the mooladhara chakra.

Repeat 'shambhavi - khechari - moof from 3

For men, the pressure should be applied mid—
to 12 times, passing your awareness through
way between the anus and sexual organ; for
the seats of these practices as you repeat their
women, against the inside edge of the vagina.

names (figure 3).

Release shambhavi mudra.

Technique

Release moola bandha.

Sit in utthanpadasana with the left leg folded

Raise the spine to the upright position and
and the right leg straight.

again place the two hands on the right knee.

Adjust your body so that you feel comfortable.

Again fix awareness on bindu and descend

Place both hands on the right knee.

through the spinal passage as described for

Hold the back straight.

alternative method 1 (see figure 4).

Do khechari mudra.

T h e first r o u n d is c o m p l e t e d w h e n your O p e n the eyes.

awareness reaches mooladhara chakra.

Bend your head forwards and become aware

T h e whole process of 1 round is shown in the
of the pressure at the mooladhara chakra (see
accompanying pictures.

figure 2).

Immediately start the second round.

Follow exactly the same instructions as given

Repeat mentally 'mooladhara' 3 times and then
for alternative 1 as far as reaching awareness
ascend the frontal passage.

Bindu

798

Do 4 complete rounds.

• T h e flow of prana through the frontal

Then change to sitting position 2, that is, with

(arohan) and spinal (awarohan) passages;
line left leg straight and the right leg folded
this should be synchronized with the
under the buttocks.

breathing.

Make sure that the side of the right heel is

• Mental repetition of 'mooladhara, bindu,
firmly pressing against the mooladhara chakra.

shambhavi, khechari, mool'.

Do 4 more complete rounds.

• Movement of the head.

Then sit in position 3; that is, both legs straight

• Movement of the eyes in unmani mudra.

in front of the body.

• Number of rounds completed.

Do 4 more complete rounds.

This is the complete practice of maha mudra,

Duration
alternative 2.

You have to do 12 complete rounds whether
you practise alternative 1 or 2. Beginners who

Breathing
rotate their awareness only 3 times through

Ail details are as given for alternative 1. Ensure
shambhavi, khechari and mool will spend about
that you do ujjayi pranayama throughout.

7 minutes on the complete practice. Those
who do 12 complete rotations and 12 rounds

GENERAL DETAILS
will spend about 10 minutes.

We suggest that you mentally count each

Choice of method
round as your awareness returns to mool—

Alternatives 1 and 2 are equally good. Both
adhara at the end of each round.

apply a firm and constant pressure at mooladhara. If you can sit easily in siddhasana then

Sequence
the best method is alternative 1. If you do not

Maha mudra should be done immediately after
sit in siddhasana or find it too uncomfortable,
shabda sanchalana7 and before maha bheda
then practise method 2.

mudra1.

If you sit in siddhasana for the previous
kriyas 2 to 5, then siddhasana is the best
position for maha mudra, since it ensures that
there is no break in the sequence of practice.

On the other hand, it is easy to become sleepy
while doing kriya yoga. The practice of alternative 2 helps to remove sleepiness. You must
choose the method that you like best.

Mental contraction of mooladhara

For the first few months of practice you should
physically contract the muscles of the perineum
surrounding the mooladhara chakra. When
you can locate the exact position of mooladhara and your perception becomes more
subtle, then you can merely 'touch' mooladhara with awareness; there is no need to
contract the muscles. Also, if the mind is
wandering here and there, you should physically contract mooladhara. When it becomes

N o t e s
more one-pointed then mere awareness is
sufficient or even a slight contraction. Choose

1 Book III, Lesson 30, Topic 1

2 Book I, Lesson 6, Topi c 5
according to the state of your mind.

3 Book III, Lesson 26, Topi c 3

4 Book I, Lesson 9, Topi c 5

Awareness

5 Book II, Lesson 19, Topi c 4

You should maintain awareness of the 6 Book I, Lesson 7, Topic 2
following:

7 Book III, Lesson 28, Topi c 2

799

Topic 1

Hatha Yoga: Nauli (Stage 2)

Nauli gives many benefits. It massages the

NAULI - STAGE 2
entire abdomen and stomach in a way that is

ABDOMINAL ROTATION
unmatched by any other practice. It also
massages the heart and lungs. This induces

Preparation
positive repercussions at both the physical, Only if you have mastered the preparatory pranic and mental levels. The following is a stage, nauli, stage l1, should you begin to
very brief summary of the benefits:

practise stage 2 as described here. Otherwise

• Improves digestion and helps to remove continue to practise stage 1. Do not attempt various malfunctions.

stage 2 prematurely.

• Directly helps to remove constipation.

• Harmonizes the functions of the solar plexus

Body position
and adrenal glands.

You should stand with your hands on your

• Helps to alleviate diabetes by improving
thighs, legs slightly bent and feet slightly apart1.

the efficiency of the pancreas.

• Speeds up the blood circulation and reduces

Technique
blood stagnation.

Stand in the correct position.

• Purifies the blood.

Relax the whole body.

• Strengthens the abdominal muscles; this Breathe out deeply.

ensures that the abdominal organs are Accentuate the exhalation by contracting the supported properly.

abdominal muscles into uddiyana bandha.

• Prevents hernia. Hernia is caused by weak

Hold the breath.

and inefficient abdominal muscles. Nauli

Do madhyama nauli1.

strengthens these muscles and therefore Then do vama nauli (contraction on left side).

prevents the occurrence of hernia. (Note:

Then uddiyana bandha.

if you actually suffer from hernia you should

Do dakshina nauli (contraction on the right
not do nauli.)

side).

• Nauli massages the external organs and And finally madhyama nauli again.

tones up the associated nerves. This helps

This is 1 complete rotation of the abdominal
to remove and prevent sexual deficiency of
muscles.

various types.

The whole movement should be smooth and

• Increases general vitality of the whole body.

rhythmical.

• Directly influences the manipura chakra

Do more rolling movements or rotations.

trigger point and kshetram. The manipura

Do as many rotations as you can with one
is the centre of energy distribution, both
breath retention. Do not strain.

gross and subtle, in the whole body. Nauli

Stop the churning movement.

helps to remove blockages in the energy

Relax the abdominal muscles.

flows of the body. This leads to better healtb

Breathe in. This is the end of 1 round.

and more energy. Indirectly, nauli helps to

Wait for a short time while allowing the
increase mental clarity and power by heartbeat to return to normal.

harmonizing the energy flows in the body.

T h e n again breathe out and do uddiyana
bandha.

Hold your breath.

Rotate the abdominal muscles in the opposite
direction; that is, madhyama, dakshina, uddi—

800
yanya, vama and finally madhyama again.

Do more rapid rotations, while retaining the
b r e a t h .

Then release the contraction of the muscles
and slowly breathe in.

This is the end of the second round.

Do some more rounds if you have the energy,
rotating the muscles first anticlockwise and
then clockwise.

Do not strain.

At first you will find rotation difficult, but with
practice it will become easier; you will gain
more and more conscious control over the
muscles.

Breathing

Breathe out deeply before doing madhyama
n a u l i . Hold the breath while rolling the
abdominal muscles. Breathe in after releasing
madhvama nauli. Breathe normally for a short
period between rounds.

Speed of rotation

The speed can be very rapid or slow; it does
not matter. The important thing is that the
rotation should be rhythmical and combined
with a strong contraction of the abdominal
muscles.

Number of rounds and rotations

At first you should do no more than 10
rotations in each round. T h e rotations can be
slowly increased up to a maximum of about

25 Beginners should only do 2 or 4 rounds,
no more. As you gain more control over the
muscles the number of rounds can be increased
up to a maximum of 10. This is sufficient for
most people.

Utility in other techniques

Nauli is an integral part of basti2 and vastra
dhauti1. These are two important hatha yoga
techniques (shatkarmas) which will be fully
explained in the near future.

Nauli is not an easy practice to describe nor
learn from a book. If you have any problems
we suggest that you contact an experienced
local teacher or ashram.

Notes

1 Book III, Lesson 28, Topic 3

2 Book III, Lesson 30, Topic 2

3 Book III, Lesson 32, Topic 2

801

Topic 3

Asana: Practice

Here we will describe the following asanas:

Stay in the final raised pose for as long as is

1. Mukta hasta merudandasana
comfortable.

2. Merudandasana

Then lower and bend the legs into the starting

3. Utthita hasta merudandasana
position.

4. Niralamba paschimottanasana

This is 1 round.

These four asanas are very similar. They are
forward bending asanas that require balance.

After a short rest do another round.

You do not need to do all of them regularly.

Other details

Try them, and then choose one that you like
best.

This is an excellent preparation for merudandasana, utthita hasta m e r u d a n d a s a n a and

MUKTA HASTA MERUDANDASANA
niralamba paschimottanasana. All other infor-

(ROCKING HORSE POSE)

mation is given in the 'General Details' at the
end of this topic.

The English translation of this asana is 'the

MERUDANDASANA
rocking horse pose' as it resembles a wooden

(SPINAL COLUMN POSE)

rocking horse in the final pose. This pose is
also known as ashwa sanchalanasana.

T h e Sanskrit word meru literally means 'mountain' or 'peak' and danda means 'stick' or 'pole'.

Here merudanda means the spine. T h e ancient rishis described the spine as a stick with a
series of undulating peaks, which is not a bad
description. The length of the spine from top
to bottom is indeed like a long mountain range.

T h e English name of this asana is 'the spinal
column pose'.

Technique

Sit on the floor with the back straight.

Fold the legs so that the knees are near the
chest.

Bend your arms at the elbows.

Clench your fists and place them near or on
the outside of the knees.

Breathe in deeply.

Lean backwards while simultaneously straight-

Technique
ening and raising the arms and legs.

Take a sitting position on the floor.

Keep the fists in contact on or near the knees.

Bend the legs at the knees.

The final pose is shown.

Place the soles of the feet flat on the floor in

The whole body should be balanced on the
front of the buttocks, about half a meter apart.

buttocks.

Hold the big toes with the thumb and index

Try to raise the legs as high as possible keeping
finger of each hand.

them straight.

Relax the whole body.

Hold your breath in the final position.

Breathe in deeply.

802

Lean back slowly and straighten the two legs.

Then repeat.

Simultaneously try to separate the legs as much

All details are given under the 'General Details'

as possible.

heading.

The final pose is shown.

Straighten the legs and arms while maintaining

NIRALAMBA PASCHIMOTTANASANA
the hold of the fingers on the big toes.

(UNSUPPORTED BACK

Raise the legs as high as is comfortable.

STRETCHING POSE)

Hold the breath in the final pose.

Stay in the final pose for as long as is

The word niralaviba means 'unsupported'; the comfortable.

rough translation of paschimattan is 'back

Then return to the starting pose.

stretch'. The English name of this asana is the

This is 1 round.

'unsupported back stretching pose'1.

Repeat another round when the breathing

Niralamba paschimottanasana requires a
has returned to normal.

very flexible spine. Before trying it you should

For all other information refer to 'General
master paschimottanasana.

Details' at the end of this topic.

L T T H I T A HASTA MERUDANDASANA

RAISED HAND AND SPINE POSE)

The word utthita means 'raised'; hasta means hand'; merudanda means 'spine'. In English this asana can be called 'raised hand and spine
pose". This asana is very similar to merudandasana.

Technique

Sit on the floor with the knees bent.

Grasp the soles of your feet as shown.

This is the starting pose.

Relax the whole body.

Breathe in deeply.

Raise your feet.

Try to straighten your legs.

Technique

Maintain balance.

Take a sitting position.

Firmly maintain hold of the feet with the hands.

Bend the legs and place the soles of the feet

Adjust yourself so that you are perfectly
together on the g r o u n d in front of the
balanced.

buttocks.

Breathe out.

Hold the big toes with the thumb and index

Then breathe in deeply.

finger of each hand.

By pulling your arms try to draw your head

Breathe in deeply.

towards the knees. Don't strain.

Lean backwards and straighten the two legs,

Try to relax your back as much as possible.

keeping them together.

In the final pose either:

The body should be supported and balanced

1. hold the breath, or
only on the buttocks.

2. breathe deeply and slowly.

The arms and legs should be straight and After a comfortable length of time slowly lower together.

the legs to the starting position.

Hold the breath and final pose for as long as

Relax the whole body and breathe normally.

possible.

This is the end of 1 round.

Then lower the legs to the starting position.

If you wish you can try another round.

Rest for a short period of time.

803

GENERAL DETAILS

The following details apply to all four asanas.

Awareness

Be aware of balance and breath. If you wish
you can fix your concentration on a fixed
point on the wall in front of the body.

Limitations

These four asanas should not be practised by
those people who suffer from:

• high blood pressure

• heart ailments

• slipped disc

• sciatica

Number of rounds

Mukta hasta merudandasana, merudandasana
and utthita hasta merudandasana can be done
up to five times each. Niralamba paschimottanasana can be done up to three times.

Benefits

All of these four asanas have similar benefits.

They strengthen the whole spinal column and
help to realign displaced vertebrae. They tone
up the entire nervous system, including the
sympathetic and parasympathetic. All the
abdominal organs are squeezed and activated.

Intestinal peristalsis is stimulated. They develop
the sense of balance and mental concentration.

T h e benefits of niralamba paschimottanasana are almost the same as for paschimottanasana1.

Notes

1 For further details on the meaning of paschimottanasana refer to Book II, Lesson 13, Topic 2.

804

Topic 1

Pranayama: Moorchha Pranayama

MOORCHHA PRANAYAMA

T H E FAINTING PRANAYAMA)

There are various methods of doing moorchha
pranavama. In this topic we will describe two
types that are specifically mentioned in the
yogic scriptures and which we teach in our
ashram. They are both excellent techniques
that can bring many benefits at all levels.

Practise them yourself and choose the method
you prefer.

Inhale deeply and slowly with ujjayi

Definition
pranayama2.

The word moorchha means 'fainting'. Moorchha Simultaneously bend the head backwards so
pranavama can be called the 'fainting prana—
that the movement of the head is synchronized
yama'. It is so called because it induces a state
with the inhalation.

of Light-headedness and swoon. It helps to cut At the end of inhalation your head should lean off the distractions of the outside world, backwards but not completely.

cie-strov identification with the physical body

Straighten the arms and lock the elbows,
and bring mental tranquillity.

pressing the knees with the hands.

Continue to practise khechari mudra.

Sitting position

Hold kumbhaka (breath retention) for as long

Moorchha pranayama can be practised in any
as possible, but without strain.

comfortable meditation position. T h e best

Fix your whole awareness on the eyebrow
asanas are padmasana, siddhasana, siddha yoni
centre.

asana, swastikasana and ardha padmasana, Then bend the arms.

though vajrasana and sukhasana can be Slowly exhale with ujjayi pranayama as you utilized1.

bend your head forwards.

Simultaneously practise unmani mudra4; that

Technique 1
is, slowly close your eyes as you exhale and

In the Gherand Samhita it says: "Do kumbhaka move your head.

breath retention) and then do shambhavi At the end of exhalation your head should mudra (gazing at the eyebrow centre). Discard face forwards and the eyes should be com—
all desires and thoughts. Feel the experience
pletely closed.

of fainting. Unite your mind with atma and

Relax the whole body.

enjoy bliss." (v. 5:83)

Breathe normally.

This is the method that we normally teach.

Keeping the eyes closed, feel the lightness and

The technique is as follows:

calmness pervading the whole mind.

Sit in any comfortable sitting asana.

This is the end of 1 complete round.

Hold the spine and head upright.

Repeat another round.

Relax the whole body.

Do shambhavi mudra.

Fold your tongue against the upper palate -

Maintain khechari.

khechari mudra2.

Inhale with ujjayi pranayama and slowly lean

Do shambhavi mudra3.

the head backwards.

805

Continue as before.

is possible to slowly develop the capacity to

Do as many rounds as time will allow.

hold the breath for long periods of time.

Without preparation, however, we strongly

Technique 2
advise you against attempting long kumbhaka;

In the Hatha Yoga Pradipika it says: "After you may easily harm yourself.

pooraka (inhalation) you should do jalandhara
bandha. T h e n do rechaka (exhalation). This

Limitations
practice is called moorchha pranayama; it People who suffer from high blood pressure, makes the mind swoon and brings bliss." (v. vertigo or brain haemorrhage should not do 2:69) moorchha pranayama.

T h e technique is as follows:

Sit in any comfortable asana.

Warning

Hold the head and back upright.

You should not practise until you become

Do khechari mudra2.

unconscious. The aim of the practice is to

Do shambhavi mudra3.

induce a state of semi-fainting, not complete

Inhale with ujjayi pranayama2.

unconsciousness. Stop the practice when you

At the end of inhalation do kumbhaka.

feel a fainting sensation.

Practise jalandhara bandha5.

Hold your breath for as long as is comfortable.

Sequence

Then while maintaining jalandhara bandha

T h e best time to practise moorchha is after
slowly breathe out.

asanas and immediately before meditation.

Continue to practise shambhavi mudra and
khechari mudra.

Physiological reason for fainting

The first round is completed at the end of

T h e fainting sensation and light-headedness
exhalation.

arise due to the following reasons:

Repeat more rounds.

Pressurization of the carotid sinuses in the throat by the combined practices of ujjayi pranayama,

Awareness
khechari mudra and jalandhara bandha (in

In both techniques you should be aware of:

technique 2). The carotid sinuses are located

• breathing and sound of breath
in the neck beside the carotid artery which

• head movement
supplies the brain with its vital supply of

• eyebrow centre
oxygenated blood. These sinuses are sensitive
to pressure and they regulate the heart rate

Duration
and pressure and match it with respiration.

A few minutes practice will bring some benefits

They are vital in maintaining the oxygen bal—
which you can experience for yourself. About
ance of the body, among other things. During
ten minutes is sufficient to start. Do each round
moorchha pranayama these sinuses are comfor as long as possible without strain. Slowly
pressed continuously; this reduces the blood
increase the duration with regular practice.

flow to the brain and directly induces fainting.

Stop the practice when you feel the fainting

Kumbhaka f u r t h e r reduces the oxygen
sensation. To bring optimum benefits this
supply to the brain. This becomes especially
pranayama should be done for a reasonably
noticeable if kumbhaka is held for a long time.

long period of time, say one hour or more

T h e brain is hypoventilated. This leads to
every day for advanced practitioners.

fainting.

These two influences, compression of the

Kumbhaka
carotid sinuses and kumbhaka, supplement

The longer the kumbhaka (breath retention),
each other and anaesthetize the mind so that it
the greater the benefits. T h e stopping of becomes one-pointed. All mental fluctuations breath acts directly on the mind via the pranic are stilled.

body to induce voidness of thought. Kumbhaka is the essence of moorchha pranayama.

Benefits

In the correct environment, with intense Moorchha pranayama is a very powerful self-purification and a carefully selected diet, it practice especially if it is done with extended

806
kumbhaka It relaxes the entire mind and body.

It withdraws one's awareness from the outside
world (pratyahara) so that all external sounds,
feelings, smells, etc. are cut off. Simultaneously,
it renders the mind free of thoughts. This
leads to meditation and bliss.

Notes

1 Book I. Lesson 2, Topic 5 and Book I, Lesson 7,

Topic 2.

2 Book I. Lesson 6, Topic 5

3 Book I. Lesson 9, Topic 5

4 Book III, Lesson 26, Topic 3

5 Book II. Lesson 14, Topic 3

807

Topic 1

Meditation: Antar Mouna (Stage 4)

A vast number of diseases such as cancer, high
eruption of thoughts. In stage 3, there is wilful
blood pressure and asthma etc. are caused
creation of thoughts and then the disposal of
primarily by mental disturbance, tension and
them at will. In this stage, stage 4, the process
suppressed feelings. Other factors are also is as follows: involved, but we feel the main cause lies in the 1. Allow spontaneous eruption of thoughts
mind. Mental tensions reflect in the body.

2. Then choose a thought that seems especially

Extreme tension, dissatisfaction or frustration
strong
in the mind over a long period of time leads to

3. Reflect on that thought for some time
manifestation of physical malfunction in some

4. T h e n wilfully dispose of it
form or another, that is, disease.

5. Again become aware of the spontaneous

Regular practice of antar mouna brings
flow of thoughts
about a gradual release of pent-up mental 6. Repeat the process.

tension and suppressed emotions. This in turn
leads to more relaxation at a pranic and

Purpose
physical level. That is, relaxation of the mind

T h e purpose of this stage is to face deeper,
leads to the removal of blockages in the pranic
subtle thoughts and visions buried in the
channels of the body; the flow of prana is subconscious mind. At a certain stage on the allowed to circulate to every part of the body yogic path these subtle thoughts will bubble
without impediment. There is a progressive
up spontaneously. It is very easy to get
removal of chronic muscular tensions. Organs
attached to them, for they open up and indicate
such as the digestive organs are allowed to
a new dimension of your being that you
function more efficiently, u n h i n d e r e d by
probably did not know existed. But you should
turmoil in the mind. The endocrinal system
try to remain detached, for they are distrac—
begins to function smoothly without being
tions that prevent further progress. They are
continually overloaded. In this manner, physi—
obstacles to deeper perception of one's being.

cal and pranic disorders can be gradually They may be precognitive or they may be alleviated. The whole body finds its lost state memories of events that happened long, long
of good health and becomes infused with a ago. They are nevertheless no more than new level of vitality. There are many benefits subtle distractions. Try to resist the temptation
to be gained by including the practice of antar
to attach significance and see deeper meaning
mouna as part of your daily life.

in them.

If you have not yet practised the three

Compare this to a man who sets out to see a
previous stages, then we suggest that you start
friend. His destination is his friend's house;
with stage 1. If you have been regularly your destination is the inner core of your practising these first three stages, then you being. If the man is distracted by everything
can proceed to stage 41.

that he meets, if he smells each flower or talks
to each person that he sees, then he will take a

ANTAR MOUNA - STAGE 4
long time to reach his destination. It is the

AWARENESS AND DISPOSAL OF
same if you become attached to and distracted

SPONTANEOUS T H O U G H T S
by psychic scenery; it will take you a long time
to reach your destination. Go straight to the

In stage 1, attention is directed to sense goal and do not waste time enroute. Merely impressions from the outside world. In stage witness all these subtle impressions. T h e

2, there is awareness of the spontaneous confrontation of these subtle impressions 808
leads to progressive purging of the mind at You may be tempted to brood over it for a
deeper levels. Gradually the mind becomes
long period; try to resist this temptation;
more and more refined and lucid.

merely reflect on it for a few seconds and then
throw it out.

Preparation

The thought should arrive spontaneously, but

Before practising stage 4, your mind and body
should be deliberately and wilfully ejected.

should be systematically relaxed. Without this

Continue to be aware of the spontaneous
preparation, the subtle impressions will not
eruption of thoughts.

arise and you will gain little from the practice.

Another prominent thought will suddenly

We suggest that you precede antar mouna
present itself.

stage 4 by the practise of other yogic tech—

Reflect on it for a few seconds.

niques. Asanas and pranayama are preferred;

Then dispose of it.

therefore the best time to practise antar mouna

Resume awareness of the thought process.

stage 4 is at the end of your daily practice

Continue in this manner for the duration of
program.

the practice, alternating between awareness of

Alternately, you can practise japa or ujjayi
spontaneous thought flow and reflection on
breath awareness for a few minutes2. A simple
specific chosen thoughts that emerge from
and effective practice for inducing relaxation
the bubbling thoughts.

is kaya sthairyam2. Choose any method that

Try to remain a witness throughout.

you like and practise it for a few minutes as a

This is antar mouna stage 4.

preliminary to stage 4.

No flow of thoughts

Technique

It is possible that you will not experience this

Sit in a comfortable pose.

overflowing of spontaneous thoughts. Your

Close your eyes.

mind may remain extroverted. In this case,

Hold the head and spine upright and relax the
you should again start to practise stage 1. It
whole body.

means that you have prematurely started to

For a few minutes systematically relax your
practise stage 4. Spend a few more months
mind-body by doing any preliminary practice,
doing stages 1, 2 and 3 in turn.

such as kaya sthairyam or breath awareness.

It is also possible that you experience a

Then begin stage 4.

temporary suspension of thoughts in the

Let all thoughts arise spontaneously.

practice. That is, during the spontaneous flow

Do not create any t h o u g h t s as you did of thoughts, there will arise a state of blankness.

previously in stage 3.

In this case, you should patiently wait for the

Be aware of the continuous flow of thoughts.

inner flow to recommence. Try to remain
try to be an impartial witness.

aware: 'I am practising antar mouna' and

If you are sufficiently relaxed then thoughts
passively watch the chidakasha - the space in
will arise and spew out of the subconscious;
front of the closed eyes.

there will be an overflow of thoughts.

many of the thoughts will be expressed in the

Extension of each stage
form of psychic visions.

We do not recommend that you start stage 4

The process is almost like mental diarrhoea.

until you have fully practised the previous

Continue to be aware of the process.

stages. If necessary you should spend several

Suddenly, among this confusion, you may months on stages 2 and 3. If you spend only a become aware of one thought that is more few days on each stage then you will gain little
prominent than the rest.

benefit.

Reflect on it for a short time.

Practise each stage until you are ready to

Try not to identify with it; then wilfully throw it
begin the next stage. The signs of this readi—
out.

ness are clear and we have described them for

This thought is a projection of the deeper
each stage1. Check these signs carefully and
realms of the subconscious mind; it may a be
use them as a guide to tell you when to proceed
pleasant or unpleasant t h o u g h t . . . it does not to the next stage.

matter.

809

R e a d i n e s s for Stage 5

S t a g e 5 arises automatically w h e n t h e t h o u g h t p r o c e s s a l m o s t s t o p s o r s t o p s c o m p l e t e l y .

S t a g e 5 s t a r t s w h e n t h e r e is a s t a t e of t h o u g h t l e s s n e s s 3 .

N o t e s

1 Antar mouna: stage 1 - Book III, Lesson 26,

Topic 5; stage 2 - Book III, Lesson 27, Topic 5;
stage 3 - Book III, Lesson 28, Topic 5

2 Japa: Part 1 - Book II, Lesson 14, Topic 5; Part

2 - Book II, Lesson 15, Topic 6; LJjjayi pranayama

- Book I, Lesson 6, Topic 5; Kaya sthairyam -

Book I, Lesson 7, Topic 6

3 Antar mouna: stage 5 - Book III, Lesson 30,

Topic 4.

8 1 0

Daily Practice Program

In this lesson and for the remainder of the
the previous stages of antar mouna for at
book we are mainly concerned with practice;
least a few months then proceed to stage 4
that is describing the techniques of kriya yoga

- awareness and disposal of spontaneous
and other yogic techniques so that you can try
thoughts.

them for yourself. Here we have discussed the

4. Moorchha pranayama is a very powerful
following practices:

practice. Try it for yourself but don't retain

1. Maha mudra, the sixth of the kriya yoga
your breath beyond your capacity.

techniques. This should be added to the 5. Ashwa sanchalana, merudandasana, utthita kriyas that you already know and practise.

hasta m e r u d a n d a s a n a a n d n i r a l a m b a 2. N'auli, stage 2. If you have perfected stage paschimottanasana have been described.

1 then you can proceed to develop the ability

Don't do all of them. Choose and practise
to rotate the abdominal muscles (stage 2).

one of them according to capacity; begin—

Try to find some spare time to practise
ners can do ashwa sanchalana and more
outside your daily practice program.

advanced practitioners can try niralamba

3. Antar mouna, stage 4. If you have practised paschimottanasana.

Practice

Minutes

Program 1: duration 2 hours

Surya Namaskara

5

Shavasana

3

Ardha Padma Paschimottanasana

4

Bhujangasana

3

Ardha Matsyendrasana

4

Kriya Yoga:

Kriya 1: Vipareeta Karani Mudra

10

Kriya 2: Chakra Anusandhana

4

Kriya 3: Nada Sanchalana

7

Kriya 4: Pawan Sanchalana

25

Kriya 5: Shabda Sanchalana

30

Kriya 6: Maha Mudra

10

Antar Mouna - Stage 4

15

120

811

Program 2: duration 1 1/2 hours Surya Namaskara

4

Shavasana

3

Kriya Yoga:

Kriya 1: Vipareeta Karani Mudra

10

Kriya 2: Chakra Anusandhana

4

Kriya 3: Nada Sanchalana

7

Kriya 4: Pawan Sanchalana

25

Kriya 5: Shabda Sanchalana

30

Kriya 6: Maha Mudra

10

93

We have added 3 extra minutes onto the program so
that surya namaskara can be included to loosen up
the body in preparation for kriya yoga practice. Try to find the time to do some asanas, pranayama and
meditative practice.

Program 3: duration 1 hour for general yoga
practice

Surya Namaskara

5

Shavasana

3

Bhujangasana

3

Ardha Padma Paschimottanasana

4

Merudandasana

3

Ardha Matsyendrasana

3

Sirshasana

4

Tadasana

1

Moorchha Pranayama

10

Antar Mouna:

Stage 2

7

Stage 3

7

Stage 4

10

60

Lesson 30

It makes no difference whether you worship

God, Jehovah, Allah, Mohammed, Buddha,

Christ or Krishna - it is still and always one
and the same Cod. The difference is only in
name, such as God, Gott, Dieu or Dios.

The omnipotent, the almighty, is and always
will be the same, whether one is Hindu,

Brahmin, Christian or whatever.

Swami Satyananda Saraswati

Topic 1

Kriya Yoga: Practice

KRIYA 7: MAHA BHEDA MUDRA

Exhale deeply.

GREAT PIERCING PSYCHIC ATTITUDE)

Hold the breath.

Gently rest the chin against the chest.

The Sanskrit word maha means 'great'; bheda The first round begins here.

means 'piercing' and mudra means 'psychic

Be aware of the mooladhara chakra and
attitude. This kriya is therefore called 'the mentally repeat: 'mooladhara - mooladhara -
great piercing psychic attitude'. It supplements
mooladhara'.

and directly follows maha mudra1. Together

Inhale with ujjayi pranayama while moving
they supercharge the whole mind-body.

awareness upwards through the kshetram in

There are two alternative methods. Choose
the frontal (arohan) passage (see figure 1):

and practise either one according to your
swadhisthana, manipura, anahata, vishuddhi,
capacity and preference.

bindu.

There should be no mental repetition; only

Subsidiary practices
awareness.

To do maha bheda mudra you should know

Your head should be slowly raised as aware-the following basic techniques:

ness moves from vishuddhi to bindu.

1. Ujjayi pranayama2

At bindu there should be breath retention and

2. Knechari mudra2
the head should lean slightly backwards.

3. Unmani mudra'

While fixing awareness at bindu mentally

4. Moola bandha4
repeat: 'bindu - bindu - bindu'.

5. Nasikagra drishti5

Then with ujjayi exhalation let your awareness

6. Jalandhara bandha6
slowly descend through the spinal (awarohan)

passage (see figure 2). 7. Uddiyana bandha7

You should already know the first three

Be aware of the chakras in turn: ajna, vishud—
techniques since they are an integral part of
dhi, anahata, manipura, swadhisthana and
the previous kriyas numbers 3 to 9. Nasikagra
mooladhara.

dnshti, uddiyana bandha, jalandhara bandha

Do unmani mudra with descent of awareness.

and the full form of moola bandha should be

Hold your b r e a t h when your awareness
mastered.

reaches mooladhara.

Fix your awareness on m o o l a d h a r a and

MAHA BHEDA MUDRA - ALTERNATIVE 1
mentally repeat 3 times 'mooladhara', i.e.:

'mooladhara - mooladhara -mooladhara'.

Sitting position

Do jalandhara bandha while continuing to

Men should sit in siddhasana8 and women in
retain the breath.

siddha yoni asana. If you cannot do these

Do moola bandha.

asanas then you should do alternative 2.

Do uddiyana bandha.

Do nasikagra drishti.

Technique

Say mentally: 'nasikagra, uddiyana, mool'.

Sit with the back held upright.

Simultaneously your awareness should move

Ensure that one heel firmly presses against
to the centres of these practices (see figure 3).

the mooladhara chakra trigger point.

When you say 'nasikagra', awareness should

Open the eyes.

be fixed at the nose tip.

Do khechari mudra; maintain it for the entire

When you say 'uddiyana', your awareness
practice.

should be fixed at the navel.

815

When you say 'mool', your awareness should

Also note that the nose tip gazing is subtly
be fixed at the mooladhara chakra.

yet directly related to the application of the

This rotation 'nasikagra - uddiyana - mool'

bandhas. Nasikagra drishti helps to tighten
should be done 3 times by beginners and
the lock of the bandhas. Make sure that
slowly increased to 12 times over a period of
nasikagra drishti and the bandhas are done
weeks or months.

simultaneously and that you do not forget to

Release nasikagra drishti.

do them while rotating awareness through the

Release moola bandha.

centres nasikagra, uddiyana and mool.

Release uddiyana bandha.

Beginners will find it difficult to practise

Release jalandhara bandha, but do not raise
nasikagra drishti for more than a minute or so
your head.

without feeling pain and discomfort in the

Become aware of the mooladhara chakra again.

eyes. Do not strain. If necessary stop doing

This is the end of the first round.

nasikagra drishti when you feel discomfort

T h e whole process is summarized in the but continue the bandhas and rotation of accompanying pictures.

awareness. Slowly increase the duration of

Now start the second round.

nasikagra as the eye muscles adapt themselves

Hold the breath with awareness at mooladhara.

to the new practice.

Mentally repeat: 'mooladhara - mooladhara -
mooladhara'.

Rotation through nasikagra, uddiyana and

Then let your awareness ascend the frontal
mool
passage with ujjayi pranayama.

This rotation of awareness is done while

Repeat 12 rounds. Do not strain.

holding the breath. Beginners are advised to
practise only 3 rotations at first, slowly

Breathing
increasing by one round at a time as they

Ujjayi pranayama should be done throughout
develop the ability to easily hold the breath
the practice. Retain the breath while repeating
for a longer duration. Eventually you should

'mooladhara' three times. Inhale while ascend—
do the complete 12 rotations.

ing the frontal passage. Retain the breath while
repeating 'bindu' three times. Exhale while

MAHA BHEDA MUDRA - ALTERNATIVE 2
descending the spinal passage.

Sitting position

Application of bandhas and nasikagra drishti

You should sit in utthanpadasana (stretched

Make sure that all the bandhas are done
leg pose) as described in alternative method 2
correctly and in the right sequence. At first
of maha mudra1.

you will have to pay close attention to this, but
with regular practice the bandhas will lock and

Technique
tighten automatically without effort and at the

Sit in utthanpadasana with the left leg folded
right stage of the kriya.

and the right leg straight.

816

Place your hands on the right knee.

extended right foot with both hands.

Open your eyes.

Do moola bandha, uddiyana and then nasi—

Hold the back straight but relaxed.

kagra drishti (this is the position shown in

Exhale deeply.

figure 3).

Bend the head forwards.

Continue to hold the breath.

Fix the awareness at mooladhara chakra.

Say mentally: 'nasikagra, uddiyana, mool'.

Repeat mentally: 'mooladhara - mooladhara

Simultaneously your awareness should move

- mooladhara'.

through the seats of these practices (see figure

The first round starts here (see figure 1).

3).

With ujjayi inhalation let your awareness ascend

Do 3 to 12 rotations according to your ability
the frontal pranic passage in the way already
to retain the breath; don't strain.

described for alternative method 1.

Then release nasikagra drishti, moola bandha,

Raise your head as you pass from vishuddhi to
uddiyana bandha and jalandhara bandha one
bindu.

after the other.

Repeat 'bindu' 3 times mentally.

Keep your head leaning forwards.

Then with ujjayi exhalation descend the spinal

Raise the back to the upright position.

awarohan passage, with awareness of the

Place the 2 hands on the right knee again.

chakr as enroute (see figure 2).

Fix awareness at the mooladhara chakra.

Do unmani mudra with descent.

This is the end of 1 round.

Exhalation should be completed by the time

The complete process is shown in the accom—
your awareness reaches mooladhara.

panying pictures.

Hold your breath.

Immediately start the next round.

F:\ awareness at mooladhara chakra.

Raise your awareness through the frontal

Repeat mentally: 'mooladhara - mooladhara
passage with ujjayi inhalation.

- mooladhara'.

Do 4 complete rounds.

T h e n bend the h e a d forwards and do Then change the sitting position so that the alandhara bandha.

left leg is straight and the right leg folded

Bend forwards and grasp the toes of the
under the buttocks.

817

Ensure that the side of the right heel presses Counting of rounds
firmly against the mooladhara chakra area.

Mentally count each round just before your

Do 4 more complete rounds.

awareness ascends the frontal passage.

Then sit so that both legs are straight in front
of the body.

Rest

Do 4 more complete rounds.

Both maha mudra and maha bheda mudra are

This gives a total of 12 rounds which is the end
strenuous practices, especially in the begin—
of maha bheda alternative method 2.

ning. If you wish you can take a short rest just

Note: after finishing 4 rounds in each pose
after maha mudra before starting maha bheda
you should raise awareness to the bindu,
mudra. During this short rest, say one or two
repeat the bindu m a n t r a , descend to minutes, you should close your eves and fix mooladhara, repeat the mooladhara mantra your awareness on breathing.

and then relax.

Specific influence

Breathing

Both maha mudra and maha bheda mudra are

All details are as given for alternative 1.

physical m e t h o d s that have a p r o f o u n d influence at a pranic level. They specifically

GENERAL DETAILS
influence three centres: mooladhara chakra,
manipura chakra and ajna chakra. Whether

Choice of method
you are aware of it or not, these two kriyas

Both maha mudra (kriya 6) and maha bheda
manipulate and harness the energies within
mudra (kriya 7) have two alternative methods.

the chakras for the inducement of concen—

Each alternative of maha mudra has the same
tration of mind and meditation.

sitting position as the c o r r e s p o n d i n g
alternative in maha bheda mudra. Therefore,
in order to bring continuity and flow into your
practice we suggest that you either do both
alternatives 1 or both alternatives 2.

Awareness

During the practice of this kriya you should be
aware of the following:

1. T h e flow of prana through arohan and
awarohan passages and the chakras and
kshetrams in turn.

2. Mental repetition of mooladhara, bindu,
nasikagra, uddiyana and mool mantras.

3. Movement of head and eyes.

4. Number of rounds completed.

Duration

For the complete practice you have to do 12

Notes
rounds. Beginners who do only 3 rotations of

1 Book III, Lesson 29, Topic 1
nasikagra, uddiyana and mool will take about

2 Book I, Lesson 6, Topi c 5

8 minutes; those who do 12 complete rotations

3 Book III, Lesson 26, Topic 3
for 12 rounds will require about 10 minutes.

4 Book II, Lesson 19, Topi c 4

5 Book I, Lesson 8, Topi c 5

Sequence

6 Book II, Lesson 14, Topi c 3

Maha bheda mudra is to be done immediately

7 Book II, Lesson 18, Topi c 3
after m a h a mudra1 and before manduki 8 Book I, Lesson 7, Topic 2
mudra9.

9 Book III, Lesson 31, Topi c 3

818

Topic 1

Hatha Yoga: Basti

Basti is a hatha yoga method of cleaning the

These two practices, air and water basti, are
colon by sucking in air or water through the
very similar, so we will describe them together.

anus. It is one of the shatkarmas (six cleaning
processes) that have been practised in India

Scriptural references
since time immemorial1.

Unlike some other yogic practices, basti is quite

It > a direct and obvious method of washing
well described in some of the traditional yogic
and purifying the bowels, yet strangely it is
scriptures. The following are quotations from
rarely taught by yoga teachers or mentioned
the Gherand Samhita: "Basti karma is said to be in modern books on yoga. This is a great pity
of two types - jala and sushka. Jala basti is
because basti is reasonably easy to do and can
done in water while sushka is done on land
bring many results. The purpose of this topic

(that is in air)." (1:46) This verse is a repeat of is to explain the basic technique and try to
what we have already explained under the
encourage you to practise it yourself.

previous heading.

T h e text continues: "Stand in utkatasana in

Definition
water to the height of the navel. Contract and

The Sanskrit word basti (also widely written as expand the anus. This is called jala basti."

vasti or wasti) is a general word that relates to (1:47) Utkatasana is a standing pose in which anything pertaining to the lower abdomen,
one bends the legs slightly, leans forwards
belly, pelvis and bladder. The technique of
and presses the hands on the thighs just above
basti is widely called basti karma. The word the knees. It is the same position in which one

Karma in this context means 'process or does nauli2. The method described in this verse technique'. Therefore, basti or basti karma is a is a very simple method in which one merely process concerned with cleaning the lower part
contracts and relaxes the anal sphincters. This
of the abdomen, specifically the colon.

is called ashwini mudra5. It helps to cool and

There are two types of basti: sthala and jala.

relax the abdominal organs.

These have derivations and meanings as

The text continues: "Urinary, digestive and
follows:

wind problems are cured by jala basti. T h e

1 . Sthala basti: The word sthala means 'ground'.

body becomes pure and looks like Kama Deva

Sthala basti is a practice where one stands

(Cupid)." (1:48) We do not make any promises
on dry ground; in other words, it is a that you will become like Cupid, but certainly practice where one sucks air into the anus jala basti will help you to remain or become (instead of water). T h e technique is also healthy.

called sushka basti, the word sushka meaning T h e scripture then proceeds to describe

'dry'. Therefore, sushka basti means 'dry
sthala basti: "Sit in paschimottanasana and do
basti' or more exactly 'air basti'. Another
basti. Contract and expand the anus (ashwini
name for air basti is vata basti, where the
mudra)." "This practice prevents abdominal word vata means 'air'. It is the practice which problems. It stimulates the digestive fire and cleans the colon with air.

eliminates wind problems." (1:49-50)

2. Jala

T h e basti: T h

Gherand e word jala

Samhita mean
only s 'water',
describes the
therefore jala basti is the practice where
simple form of air and water basti. No mention
one sucks water into the anus. It is also
is made of the sucking of air or water into the
called vari basti, vari meaning 'water'. anus. It seems that instructions for this method Therefore, vari basti is the process of of yogic enema was left to the guru to explain cleaning the colon with water.

to his disciple.

819

The Hatha Yoga Pradipika briefly mentions much easier. It is this method that we have the more advanced method of basti as follows:

described.

"Stand navel deep in water. Do utkatasana.

T h e use of a tube has one big advantage in

Insert a tube into the anus. This cleaning connection with jala basti: water can be sucked process is called basti karma." (2:26) up into the colon from a small container. That

The insertion of the tube into the anus is
is, one can practise basti without standing in a
one method of basti that we will shortly river or a deep bath.

describe. Without any more practical details,
the Hatha Yoga Pradipika then proceeds to Gravity feed method expound the benefits: "Basti karma removes The most common method of using an enema
all ailments associated with vata, pitta and
is gravity feed. Water or whatever is being
kapha (the three progressively more subtle used as enema is kept in a container above the principles of man's being utilized in ayurveda)."

level of the anus. A thin tube feeds the water

(2:27) "The practice of jala basti makes the
from the container directly into the anus. T h e
bones, muscles, semen, senses (or perception
water flows directly into the colon under the
and action) and the antah karana (literally the
force of gravity; no effort is necessary. Special
inner instrument, the mind) healthy. The body
tubes and containers can be obtained from a
glows with vitality. Physical faults are removed."

chemist shop.

(2:28) T h e scriptures regard basti as a very

The gravity feed method is very similar to
useful and beneficial practice.

basti and is certainly much easier. Basti requires
some degree of muscular control. If a person

The use of a tube
has severe constipation and cannot do basti,

One traditional method of doing basti is to we recommend that they adopt the gravity insert a thin bamboo tube into the anus. This feed method. However, we suggest that he or
allows air or water to be sucked easily into the
she tries to master basti since it has the
colon via the anus. T h e boon of modern
following advantages:

technology means that a thin plastic tube can

• Develops strength and control of the
also be used. In fact plastic is preferable to
abdominal muscles. This is necessary in
bamboo since it is smoother and more flexible.

order to suck the air or water into the bowels.

Bamboo could be a little harsh on the sphincter

This alone helps to improve the efficiency
muscles of the anus.

and health of the abdominal organs.

If you are sitting or standing in water then

• Simultaneously massages the inner organs
the tube can be ten to twenty centimetres long.

and tones up the nerves.

It should be inserted into the anus by gently

• Requires little or no equipment. If you can
opening up the anal sphincters with your
do basti (with or without a tube) then do it
fingers. Don't strain. As you insert your fingers
in preference to a gravity feed enema. If
and the tube you will find that muscles auto—
you cannot do basti then use gravity feed,
matically expand. This makes insertion of the
but you should gradually aim to develop
tube easy and prevents injury to the anus.

more control over the abdominal muscles

When the tube is in place you should practise
in order to practise basti in the future. We
basti. After the water or air has been drawn
recommend that you practise yogic tech—
into the colon, then the protruding end of the
niques such as bhastrika pranayama4,
tube should be blocked with one linger; this
uddiyana bandha5 and asanas in general.

will retain the water or air inside the colon.

If you wish you can use a tube; it is one

Preparatory practices
method of doing basti. However, the tube Before attempting basti you should master must be smooth; if not then it is very easy to madhyama nauli2. This is necessary in order to
harm the delicate lining of the anus. Also one
suck water or air into the colon.

must be gentle when inserting the tube. The
use of a tube is a good method, if you take

Water and bath
care. However, the method that we generally

For air basti no water or bath is required. For
recommend is to merely open the anal sphinc—
water basti you will have to sit or stand in a bath
ters with the fingers. This is much safer and
of water. The water level should be such that it

820
is just above the level of the anus. The depth of out and try to touch the head to the knees. Do water required will depend on the sitting
not worry if you cannot touch your head to
position. That is, if you sit in paschimottan-your knees. The important thing is that you asana then five to ten centimetres is sufficient.

attain the deepest possible exhalation. This is

On the other hand, if you stand in utkatasana
mainly achieved by contracting the abdominal
the water will need to be much deeper.

muscles. The purpose of leaning forwards in

The water should be neither excessively cold
paschimottanasana is only to achieve even
or hot. If you have sufficient time then you can greater expulsion of air from the lungs. This d r y of all use warm water (about body temper-sitting position has two main advantages: ature - 98° Fahrenheit is ideal). This warm

• It can be practised in shallow water (even
water will loosen hard encrusted stool from
less than eight centimetres)

the walls of the colon. Then you can use cooler

• It can be easily and comfortably practised
water not freezing); this will tone up the nerves
by almost everyone.

of the colon and anus and will stimulate the

Choose whichever asana suits your body
blood circulation. This will be very useful if
and available facilities.

you suffer from piles or constipation.

Suction and vacuum

Other enemas

T h e method of sucking water (or air) into the

There are many other types of herbal enemas
anus is difficult to describe. In order to
that can be used instead of water and air. They
understand it you must try it for yourself. T h e
can be used for specific needs. Generally, method is as follows: however, water or air are more than sufficient.

Exhale deeply. Hold your breath.

Gently open the anal sphincters with your

Body position
fingers.

You should utilize any one of the following

Do madhyama nauli2.

asanas while doing basti:

Then, while retaining your breath and madh-

Utkatasana (unyielding pose). This is the
yama nauli, try to expand and pull up the
asana in which one practises nauli2. This is the
abdomen.

traditional method r e c o m m e n d e d by the

This process creates a vacuum and sucks in

G herand Samhita and Hatha Yoga Pradipika. water. As you draw in water, gently manipulate The legs should be separated by about half a the anal muscles so that there is free flow
metre. They should be bent at the knees and
through the anus. Some people can do this
one should lean forwards and place the hands
technique the first time; others require a lot of
on the thighs just above the knees.

practice. It is very easy when you know how. If

This asana can be utilized for jala (water) you have trouble sucking in water, then you and sthala (air) basti, but if you practise jala are probably doing something incorrectly. You
basti in this pose then the water will have to be
should contact a local yoga teacher who will be
deep. If you have the facilities available to
able to quickly point out your mistakes. If
obtain this depth of water then you can use
necessary, see a personal demonstration; this
this pose.

will be far more useful than one hundred pages

Kagasana (crow pose). This is the squatting
of descriptions.

pose0. It is very easy for orientals but difficult
for occidentals. It is an ideal position for

BASTI (YOGIC ENEMA)

sucking in both air and water. Less than thirty
centimetres of water is required.

The method is exactly the same for both jala

Paschimottanasana (back stretching pose)7. A (water) and sthala (air) basti. T h e only differ-simplified version of the full form of tbis asana ence is that jala basti is practised in water and
can be utilized for basti. One should sit on the
sthala basti in air. The full practice is divided
ground for air basti or in water for jala basti.

into four stages as follows:

The legs should be stretched out in front of
the body. Exhale as deeply as possible by

Stage 1: initial suction and evacuation
leaning forwards into the final pose of Sit or stand in one of the suggested asanas.

paschimottanasana; that is one must breathe

Place your hands near the anus.

821

Exhale deeply by contracting the abdominal Repeat the process until the colon is as full as muscles and doing uddiyana bandha.

possible.

Hold your breath.

Then proceed directly to stage 3.

Gently pull the anal sphincters apart.

Do madhyama nauli.

Stage 3: rotational nauli

Create a vacuum inside the colon as described

The technique of rotational nauli (stage 2 of
under the previous heading.

nauli) should be integrated with basti2.

Suck in water (or air) through the anus.

If you cannot do rotational nauli then you

As you suck in you should carefully manipulate
can practise either agnisar kriya8, uddiyana
the anal sphincter so that there is free flow.

bandha5, bhastrika pranayama4 or madhyama

Suck in as much water (or air) as possible.

nauli2. In these alternative practices the

Then release the suction and relax; the anal
abdominal muscles should be rhythmically
sphincters should be slightly contracted in contracted and relaxed.

order to retain the water (or air) inside the

Rotational nauli is the preferred practice. The
bowels.

method of stage 3 is as follows:

Breathe out, but maintain the water inside the

Stand up and hold the water (or air) inside the
colon.

colon.

Hold the water inside for a short duration

Do 1 or 2 rounds of rotational nauli both
while breathing normally.

clockwise and anticlockwise.

Then expel the water (or air) and stool into a

This practice will loosen up stool encrustations
nearby toilet.

on the intestinal walls.

Suck in more water and again evacuate the

Proceed to stage 4.

stool-water mixture.

Repeat the process until most of the stool has

Stage 4: evacuation
been evacuated.

Evacuate the water (or air) and stool mixture

Then proceed to stage 2.

into a toilet.

Then do mayurasana or hamsasana9.

Stage 2: progressive suction

These two asanas exert pressure on the colon

In this stage a greater amount of water (or air)

and ensure full evacuation.

is drawn into the colon in order to bring about

They also stimulate intestinal peristalsis.

the best possible wash. The method is the Again go to the toilet and empty the bowels.

same as stage 1 except that water (or air) is

If the water is dirty then the whole process,
progressively drawn in with successive practice
stages 1 to 4, can be repeated.

of madhyama nauli. The method is as follows:

This is the complete practice of basti - j a l a and Take the same body pose as stage 1.

sthala.

Suck in water (or air) in the same manner as
described for stage 1.

Retention of water

When you have drawn in the maximum amount

If you have the time then the water can be
of water release madhyama nauli and breathe
retained inside the colon for a period of time.

out. Hold the water inside by slightly tighten—

This should be done after completing stage 2
ing the anal sphincters.

before starting stage 3. Hold the water inside

Let your breathing and heart rate return to
for as long as you can, perhaps 5 or 10
normal.

minutes. This will help to further remove stool

Then breathe out deeply again.

that has encrusted on the intestinal walls.

Do madhyama nauli and suck in more water

(or air).

Number of rounds

Draw in as much water as you can.

If you have time repeat stages 1 to 4 until the

Then relax madhyama nauli and breathe out.

evacuated water is perfectly clean.

Retain the water inside.

Breathe normally for a short duration.

Water and air basti compared

Then again repeat madhyama nauli and draw

Water basti is a better practice than air basti
in more water.

since it thoroughly scrubs the intestinal walls.

Relax and breathe out. Retain the water inside.

Air basti does not clean the walls of the bowels;

822
rather it helps to stimulate intestinal peristalsis it may be too drastic. If you suffer from these in order to remove accumulated stool. Both
type of disorders you should seek expert
a r e v e r y useful for constipation.

guidance.

Air basti has the advantage that it can be
practiced anywhere without preparation (apart Benefits from ensuring a nearby toilet). If you have

Basti is the best method of cleansing the bowels.

constipation, we advise you to practise it every Many people feel that a large number of day while in the latrine. If you have more time ailments originate in the colon, especially from available, then do water basti as it is a better impurities and malfunction. Actually we do alternative.

not fully accept this idea, for we feel that most
ailments arise in the mind, but certainly a

Time of practice
congested colon or excessive toxins in the

Both water and air basti can be practised at
bowels can help to initiate ailments. Of this
any time, but not after food (because of nauli). there is little doubt. Therefore, basti is a great The best time is early in the morning before help in reducing the occurrence of various
breakfast.

types of disease as well as improving general

If you intend to go on a fast then we suggest
health.

that you practise basti beforehand. This will

Basti is a direct method of tackling consti—
clean out the bowels and allow the fasting to
pation. If the constipation is very bad then
bring about maximum purification of the body. basti should be preceded by moola shodhana10.

This practice will remove hard stool. Water

Frequency
basti can then be used to thoroughly clean the

Sthala (air) basti can be practised as often as
bowels.

you wish. There is no limitation. Jala (water)

If you have piles then you should also try
bast: on the other h a n d should only be water basti, but with a little care. Use cold practised when necessary. For general cleanli-water as this will stimulate the blood flow. You ness of the bowels once a week is sufficient. If
will gain instantaneous relief.

you have constipation, however, it can be

If you suffer from pruritis (itchiness of the
utilized every few days. Water basti should not
anus) then you may find basti gives some relief.

become a daily habit. It is natural for the colon

Basti will stimulate the nerves of the colon
to contain a certain amount of stool. It is in
as well as the nerves connecting other parts
this stool that bacteria grows, which is necessary
and organs of the digestive system. It will also
for maintaining general health of the body.

improve muscle tone and blood supply. Old

Excessive use of basti will interfere with this
stool and gas are removed. T h e blood is
process of bacterial growth, also it will tend to
purified. We suggest that you practise basti
irritate the large intestinal lining (mucosal).

and master it. Then you can use it occasionally

Actually the daily use of basti or any other
for general health or to treat specific ailments
form of enema is absolutely not necessary.

such as constipation. Try i t . . . you have nothing many people think that their colon has to be
to lose and much to gain.

perfectly clean. They develop a neurosis if
they do not go to the toilet every morning.

For this reason they resort to the daily use of

Notes
an enema or laxative. Try to avoid this drastic

1 Book I, Lesson 1, Topic 2
measure and do not worry if you cannot go to

2 Nauli: Stage 1 - Book III, Lesson 28, Topic 3;
the latrine every day.

Stage 2 - Book III, Lesson 29, Topic 2

3 Book II, Lesson 16, Topic 3

Limitations

4 Book III, Lesson 27, Topi c 4

Basti should not be practised by anyone with:

5 Book II, Lesson 18, Topic 3

• high blood pressure

6 Book I, Lesson 1, Topi c 3

• hernia

7 Book II, Lesson 13, Topi c 2

• am-serious digestive ailment

8 Book I, Lesson 6, Topic 2

Basti is useful in treating ailments such as

9 Book III, Lesson 28, Topi c 4
colitis and dysentery; however, in some cases

10Book II, Lesson 14, Topi c 1

823

Topic 1

Asanas: Practice

Most asanas can be easily categorized into
specific groups such as backward bending,
forward bending, spinal twist, balancing and
so forth. However, some asanas don't fit into
any obvious category.

1. Gomukhasana

2. Dhanurakarshanasana

3. Baka dhyanasana

These three asanas are well worth practising
for they have distinctive benefits.

Hold the back straight.

GOMUKHASANA (COW'S FACE POSE)

Raise the right arm and place the hand over
the shoulder.

In Sanskrit gomukha means 'cow's face'. This Place the left arm and hand behind the back.

asana is so called because it resembles the face

Try to grasp the left hand with the right hand
of a contented cow. At first this may not seem
behind the back; at first you may find this
obvious, but in time you will find that the final
difficult, but with practise it becomes very easy.

pose does in fact seem to evoke some similarity

The back of the left hand should lie in contact
with a cow's face. It seems to be more of a
with the spine, while the palm of the right
symbolic rather than an actual resemblance.

hand should point towards the spine.

Join the fingers of the two hands.

Scriptural references

Hold the spine erect.

In the Gherand Samhita it says: "Place your Raise the head so that it faces forwards.

legs on the ground so that the two feet are on

Close the eyes.

either side of the back. Keep the body straight

This is the final pose and is shown in the above
and steady so that it looks like the head of a
figure. Stay in the final pose for a minute or so.

cow. This is called gomukhasana." (2:17)

Then release the hands and straighten the

This is a very incomplete description, and a
legs.

person would not be able to practise gomukh—

Now the asana must be repeated in the
asana without further details.

opposite direction.

The same description, equally incomplete,

Fold the left leg on top of the right leg in
is given in the Hatha Yoga Pradipika.

veerasana.

Raise the left arm and place the hand over the

Sitting position
left shoulder.

T h e sitting position for gomukhasana is Place the right arm behind the back.

veerasana (hero's pose). This is a meditative

Try to join the two hands.

asana1. T h e right leg can be folded above the

Straighten the back and hold the head upright.

left or the left above the right; it does not

Close the eyes and remain in the final pose for
matter.

the same length of time as the other side.

Technique

Breathing

Sit in veerasana with the right leg folded over

T h e breathing should be normal in the final
the left leg. Make sure that the right knee is
pose. If you wish you can practise ujjayi
located directly above the left knee.

pranayama2.

824

Awareness

Be aware of the breathing in the final pose.

Duration

You can practise gomukhasana for as long as
you wish: there is no limit. At least a minute or
two in each direction is recommended.

Sequence
fingers of the left hand.

Gomukhasana can be practised at any place

Grasp the big toe of the left foot with the
and at any time. It can be done at any stage in
fingers of the right hand.

your asana practice program.

Pull the right foot under the right arm.

Place the right foot on the left thigh.

Benefits

Keep the left leg and right arm straight.

Gomukhasana is an excellent asana for induc—

Hold the spine and head upright.

ing relaxation. If you feel tired, tense or

Breathe in deeply.

worried then we strongly suggest that you

Hold the breath and pull the right big toe
practise gomukhasana for at least ten minutes.

towards the left ear; this action resembles the

It helps to greatly ease away tension. For this
drawing of the bow and arrow.

reason, it has been found very useful for This is the final pose and is illustrated above.

helping to relieve ailments such as diabetes,

Hold the right big toe as near as possible to
high blood pressure and sexual malfunctions. the left ear while retaining the breath.

Gomukhasana directly helps to remove Try not to bend the head and spine forwards.

stiffness in the spine, neck and shoulders. It

Then replace the right leg on the left thigh.

also develops the chest and improves

Breathe out.

breathing.

This is the end of 1 round.

Do a few more rounds.

DHANURAKARSHANASANA

Then straighten the legs and release the hands.

(ARCHER'S POSE)

Now the asana has to be repeated in the
opposite direction.

The word dhanu means 'bow' and akarshana Cross the arms with the left arm uppermost.

means to draw' or 'to pull back'. Therefore, in

Grasp each big toe with the fingers of the

English this asana can be translated as 'the
opposite hand.

pose of drawing the bow'. Dhanurakarshan—

Pull the left leg under the left arm and place
asana emulates an archer pulling back an arrow
the left foot on the right thigh.

in a bow immediately before shooting towards

Breathe in and while holding the breath pull
the chosen target.

the left big toe towards the right ear.

Remain in this final pose while retaining the

Scriptural references
breath.

The Hatha Yoga Pradipika mentioned dhanur—

Then replace the left foot on the right thigh.

akarshanasana under another name: "Hold Breathe out then repeat a few more rounds.

one of the toes with the opposite hand and
pull it towards the ear like a bow. This is called

Breathing
dhanurasana." (1:25)

Inhale before pulling the big toe towards the

Generally dhanurasana is the name given to
ear, with the foot resting on the thigh. Retain
another asana'. The above verse is an incom—
the breath while drawing the foot backwards,
plete description of dhanurakarshanasana.

remaining in the final pose and while returning
the foot to the thigh. Exhale at the end of each

Technique
round.

Sit with the two legs straight in front,
straighten the arms and cross them with the

Awareness
right arm uppermost.

Fix your awareness on breathing and on

Grasp the big toe of the right foot with the
applying maximum pull on the foot.

825

Duration

You can do as many rounds as you wish. We
suggest about five rounds with each leg.

Sequence

This asana can be done at any stage in your
asana practice program and at any time during
the day.

Slowly lean forwards.

Method of grasping the big toe

Lift the feet off the floor so that the whole

T h e foot has to be firmly pulled backwards in
body is supported on the hands and arms.

the final pose. Therefore, the fingers must

Keep the knees firmly in contact with the upper
tightly grasp the big toe. T h e best method is
arms.

to wrap the second (index) finger around the

Bring the two feet together.

big toe to form a loop. T h e loop should be

Raise t h e h e a d u p w a r d s as far as is
closed with the thumb.

comfortable.

This is the final pose.

Benefits

Stay in the final pose for a comfortable length

This is an excellent asana for loosening up the
of time.

leg joints and strengthening the arms. It also

T h e n slowly lower the feet to the ground.

helps to remove back and neck ache. It has

If you have time repeat the practice.

been found useful in treating hydrocele.

Breathing

BAKA DHYAN ASANA

In the final pose one can either hold the breath

(PATIENT CRANE POSE)

or breathe slowly and deeply.

T h e word baka means 'crane' and dhyana means Awareness

'meditation'. T h e crane is a long-legged bird

Be aware of maintaining balance.

that can be seen standing in the shallow water
of rivers. T h e crane seems to be asleep, but as

Duration
soon as an unsuspecting fish comes within its

T h e asana can be done for as long as you have
range, it pounces. T h e crane is calm and yet
time available. We suggest two or t h r e e
very alert a n d e p i t o m i z e s t h e state of minutes, whether remaining in the final pose meditation.

or intermittently raising and lowering the feet.

Baka dhyanasana is named after the reflective
nature of the crane. Also the final position of

Benefits
the asana vaguely resembles a bird, the two

Baka dhyanasana develops the sense of balance
arms being the bird's legs, the two feet the
and induces mental steadiness. It strengthens
bird's tail and the head imitating the crane
the a r m muscles.

looking downwards into the water for fish. In

English, the asana can be called 'the pose of
the meditative crane'.

Technique

Squat on the floor with the feet apart.

Balance on tiptoes.

Place the palms of the hands flat on the floor
directly in front of the feet with the fingers
pointing forwards; the elbows should be bent
outwards.

Notes

Adjust the position of the knees so that they

1 Book I, Lesson 7, Topic 2
rest against the outside top surface of the

2 Book I, Lesson 6, Topic 5
u p p e r arms as close as possible to the armpit.

3 Book II, Lesson 15, Topic 4

8 2 6

Topic 1

Meditation: Antar Mouna (Stage 5)

A muni is described in the yogic scriptures as a they can make you very unhappy for a period person who has attained the state of inner of time. This is a necessary part of the process
silence. He is a wise man who has explored the of purging the mind, but it should be done depths of his being. He has made his mind more slowly, therefore we suggest that you
perfectly silent so that it becomes an un—
practise for no more than a day or so at first.

tarnished reflector of consciousness. His mind

T h e duration of mouna can be increased as
has been harmonized and harnessed so that it your mind becomes more harmonized.

becomes the key to higher consciousness. This

During the practice of mouna, besides not
is the boon of a silent mind.

speaking, you should try to become indifferent

In order to
t induc
and e inner silenc
unaffected b e
y many sincer
external
e
activities. Try to
sadhakas practise mouna - a vow of silence.

be detached and feel as though you are alone
they reduce interaction with external events. - ekaki (by oneself). If you stop talking but still It can be practised in the form of anusthana remain avidly concerned with the outer world

(for a fixed period of time) for a day, a week, a
then you will gain little from the practice. Your
year or even a lifetime. During mouna, percep—
interaction with the world will merely flow out
tion and interrelation with the outside world
through the sense organs of eyes, ears, etc.,
are reduced to the bare minimum or even cut
instead of the mouth. You will remain as
off completely. Generally it is practised in the extroverted as ever. Therefore, try to remain from of no speaking while carrying on normal detached from things around you. In this life. Sometimes a sadhaka will retire to a cave manner, mouna will help you to become more
or room for a few years and totally cut off
aware of what is happening in your mind. This
contact with society and other people. This
is essential on the path of self-knowledge.

induces perception of the mind processes.

The practice of mouna that we have just

We do not suggest that you go to a cave,
described briefly is concerned with inducing
since this will probably cause more harm than prolonged inner silence. The practice of antar good. Nor do we suggest that you practise mouna that we have been describing is con—
mouna as a permanent part of your lifestyle; it
cerned with inducing the same state, but it is
is too difficult to work and cany out one's
practised for shorter periods of time1.

responsibilities without speaking. But we do
strongly advise you to practise mouna occa—

ANTAR MOUNA - STAGE 5
sionally - perhaps for a day or so. This will

THOUGHTLESSNESS
help you to calm the mind and become more
aware of the inner realms. Also it will make you

The aim of this stage is to induce a state of
aware of how much energy each of us wastes
thoughtlessness. In Sanskrit it is called
in talking too much. Tell your family and friends
nirvichara awastha. The mind must be emptied beforehand so that they know your intentions;
of all thoughts. Every thought that arises on
if you do not then they may think you have
the screen of consciousness should be imme—
lost your voice or have gone a little crazy diately rejected. They should be eliminated.

through too many yoga practices! The best

You have to refuse to think of anything. The
time to practise is at weekends.

mind has to become perfectly blank, but while

Many people who practise antar mouna find
you watch with alertness and without sleep.

that in the beginning a lot of strong negative

This stage leads to the state of antar mouna
emotions and thoughts (samskaras) arise. - inner silence, where all thoughts stop. There Because they occur so intensely and rapidly is a mental vacuum.

827

Preparation

2, where we u r g e d you not to suppress

This stage requires little effort; it should arise
thoughts under any circumstances. However,
almost spontaneously as a result of perfecting
in the earlier stages, thoughts were likely to be
the previous four stages. Therefore, we do quite compelling, in which case suppression not suggest that you start this stage until you would cause more harm than good. They had
have fully practised stages 1 to 41.

to be exhausted by allowing them to arise
without hindrance or suppression. On reaching

Technique
stage 5, however, the thoughts in the mind

Sit comfortably with eyes closed.

should be greatly attenuated and almost

For a few minutes practise stage 4.

insignificant. Therefore, they can be suppressed

Then become aware only of chidakasha - the
in order to extinguish minor thought agitation
inner space of consciousness in front of the
in the mind and to bring about the state of
closed eyes.

inner silence. Here suppression is justified.

This is the screen of your psyche.

But of course, this assumes that you have

Watch carefully.

perfected the previous four stages. Therefore,

If any thought arises, immediately dispose of
we again emphasize that you should not start
it. .. reject it.

this stage 5 until you have practised and

Be alert.

mastered the previous stages1.

Do not brood over any thought; as soon as a
thought, any thought, arises get rid of it.

Readiness for stage 6

More than likely you will see thoughts in the

When you can easily remain in a state of
form of visions; weird and wonderful shapes
thoughtlessness, then you should proceed to
will arise in the chidakasha.

stage 6. Do not continue with stage 5 for you

These visions must also be wiped out.

will merely lapse into a state of laya (uncon—

You should try to merge these forms and
sciousness or sleep). You will have a nice deep
visions with the formless background of chid—
sleep, but it will not take you anywhere on the
akasha; make them fade away.

yogic path. Therefore, proceed to stage 6 as

Your whole aim should be directed towards
soon as your mind is in a thought-free state2.

attaining and maintaining a state of no
thoughts and no visions.

No thought or vision should be allowed to
manifest itself.

If you wish you can make a resolve:

'I will not think' . . . this can be your only
thought.

Go on repeating this resolve until only the
strong resolve 'I will not think' remains.

Then eventually this resolve must also disappear so that you are aware only of the
chidakasha.

This is the state of thoughtlessness.

You may feel as though you are soaring
through different levels of your mind.

Be alert and aware.

Do not sleep.

When you can attain a state of thoughtlessness
then you are ready to begin d h a r a n a -

N o t e s
concentration on a psychic symbol.

1 Antar mouna : Stage I - Book III, Lesson 26,

Topic 5; Stage 2 - Book III, Lesson 27, Topic 5;

Suppression of thoughts

Stage 3 - Book III, Lesson 28, Topic 5; Stage 4 -

In this stage, thoughts should be completely

Book III, Lesson 29, Topic 5
suppressed. This may seem to contradict what

2 Antar mouna : Stage 6 - Book III, Lesson 31,
we have said in previous stages, such as stage

Topic 6

828

Daily Practice Program

In this lesson we have described maha bheda

You can proceed to antar mouna, stage 5 -
mudra. You should master it and add it to
thoughtlessness - if you have practised the
your daily kriya yoga practice.

previous stages for a reasonable duration.

try basti if yo

W u
e have
hav spar
e
e time an
described d the
three asanas in this
necessary facilities, and especially if you suffer
lesson: gomukhasana, dhanurakarshanasana,
from constipation.

baka dhyanasana. Try to practise one or more
of them in your spare time.

Practice

Minutes

Program 1: duration 2 hours

Surya Namaskara

6

Shavasana

3

Kriya Yoga:

Kriya 1: Vipareeta Karani Mudra

10

Kriya 2: Chakra Anusandhana

4

Kriya 3: Nada Sanchalana

7

Kriya 4: Pawan Sanchalana

25

Kriya 5: Shabda Sanchalana

30

Kriya 6: Maha Mudra

10

Kriya 7: Maha Bheda Mudra

10

Antar Mouna:

Stage 4

5

Stage 5

10

120

Program 2: duration 1 1/2 hours

All the kriyas from Vipareeta Karani Mudra (1)

to Maha Bheda Mudra (7).

829

Program 3: duration 1 hour for general health Surya Namaskara

5

Shavasana

3

Bhujangasana

3

Ardha Padma Paschimottanasana

4

Ardha Matsyendrasana

4

Sirshasana

4

Tadasana

1

Gomukhasana

4

Antar Mouna:

Stage 2

7

Stage 3

7

Stage 4

7

Stage 5

11

60

830

Lesson 31

Impart knowledge of yoga,

This is the best form of charity

Because it removes ignorance

And all sorts of sufferings.

Provide medicine for the sick,

This is the second best form of charity.

Give food to the hungry,

This is the third best form of charity.

Swami Satyananda Saraswati

Topic 1

Psychic Symbol

Sleep and loss of awareness are the biggest
itself around objects of perception. In day to
problems in meditative practice. This state of
day life it does this continuously with various
unawareness is called laya in yogic scriptures.

external objects and thoughts. It is the nature

It is the chasm that has to be crossed in order
of the mind to form itself, pattern itself around
to j u m p from the stage of normal perception
something. Without an object of perception,
to that which is beyond . . . the transcendental.

one lapses into a state of unconsciousness.

In Hindu scriptures this barrier is often called

This also applies to meditative practices: the
the 'river of death'. It is also called baitarni mind must be patterned into some form,
nadi, the river which Yama, the Lord of Death, whether it is breath, sound or whatever. If you
crosses and takes people to after they die. This
do not do this then you will only fall asleep,
is symbolic and the word 'death' here has a
gaining little from your practice.

special meaning. It means the death or removal

Many people sit for meditation without fixing
of external sense perception, thoughts and
their attention on a specific object. They merely
unawareness. This river is that which separates
close their eyes and allow their mind to wander
normal states of consciousness from higher
here and there like a wild monkey. They either
states. In order to know the experience of
brood about their problems or eventually fall
dhyana one must be capable of crossing this
asleep. Each of these states is far away from a
river. One must die to mundane experience.

meaningful meditative experience. One can

The best method is to adopt and use a psychic
practise like this for the next hundred years
symbol.

and gain absolutely nothing. There is a man

The importance of a psychic symbol is, and
who goes to the park every morning to practise
has been, known in all mystical and religious
meditation. He sits in perfect padmasana and
systems throughout the world. This is the reas—
begins to practise. Within five minutes his head
on that there are so many deities, mantras, etc.

slowly drops, his chin rests against his chest

They are all intended as a point on which the
and he falls into a deep sleep. He stays in this
mind can be fixed to induce meditation. This is

'state of meditation' for the next hour. Then
why idol worship is so widespread in the world.

at exactly six o'clock some sixth sense tells him

It is intended, though few realize it, to act as a
that it is time to return home. He wakes up,
focal point for concentration of the mind.

yawns, unfolds his legs and finishes his practice.

In the following discussion we will outline

He is sincere, but because he does not fix his
the significance and use of psychic symbols.

attention on an object during his practice, he
falls asleep every day without fail and gains

The barrier of unawareness
nothing.

Every meditative practice utilizes something

Do not make this same mistake. Try to
that the mind can grasp, on which it can take
maintain continuous awareness of an object,
hold. It can be the breath, it can be a mantra.

breath or whatever in your meditative practice.

In nada yoga both gross and subtle sound is

Do not lose contact or you will fall asleep.

the object of awareness. In kriya yoga the

As one progresses along the path of yoga,
object of awareness is a combination of breath,
this tendency to sleep seems to intensify. As
psychic passages, chakras, sound and so forth.

your grosser problems are exhausted so you

In ajapa japa it is breath and mantra. Always
become more relaxed. The natural thing is to
one's awareness is fixed on an object or process.

sleep. This is the barrier of unawareness, the

This is done for a good reason, namely that
hurdle that seems to be impassable. This
the mind naturally and automatically moulds
barrier of laya is that which prevents people

833
diving deep into their being. It can be crossed Therefore, when it again felt strong enough only when you are ready and the method is to
to continue the search for land, it carefully
adopt and start using a psychic symbol. This is
remembered the location of the tree. It flew
emphasized in many yogic scriptures and we
south and found no land, therefore it returned
are also emphasizing it here.

to the tree and rested. Then it flew in other
directions, always with full knowledge of the

T h e p r o t e c t i v e s c r e e n
position of the tree. Eventually, it sighted land.

Actually this tendency towards laya is a safety

With a whoop of joy, it flew to the safety of the
mechanism. It prevents people prematurely
land and forgot the tree. The tree had served
delving into their minds and too quickly its purpose and was no longer necessaiy.

confronting subconscious fears, apparitions,

This story indicates the path that every
neuroses, etc. This confrontation must occur
sincere and serious sadhaka or yogic practi—
in the path of yoga, but it should be slow. The
tioner must tread. The crow represents the
mind bas to be gradually purified and harmo—
sadhaka practising meditational techniques.

nized over a period of time. If there is sudden

The ocean is the mind. T h e tree is the psychic
perception of a mighty flood of subconscious
symbol. The land is meditation. At first the
fears, then one will be overwhelmed by the
crow tried to find land haphazardly without
negative contents of one's own mind. The laya
maintaining awareness of the position of the
is a protective screen. Only when much of the
tree. It nearly got lost in the expanse of the
negativity has been exhausted from the mind
ocean. In the same way, if a person tries to
can this protective screen of laya be crossed.

explore the mind without the help of a psychic

Then the psychic symbol should be utilized.

symbol, then he will only become hopelessly
lost - in a state of unconsciousness.

T h e p a r a b l e o f t h e c r o w

So be like the wise crow; choose a symbol

It was the monsoon period. There was inces—
that will help you to find your bearings if you
sant rain and tumultuous winds. A crow was
lose your way. In order to reach the dry land
asleep at the top of a big tree beside a large
of your being - that which is limitless, beyond
river. During the night the wind was so strong
time and space - use a psychic symbol as a
that the tree was uprooted. It fell into the fast
guide.

flowing river and was swept away. The crow,
however, remained fast asleep. After some T h e I s h a v a s y a U p a n i s h a d hours the tree was swept out to sea.

Large numbers of yogic-tantric scriptures

T h e wind subsided and the sun shone proclaim the importance of a psychic symbol brightly. T h e crow awoke and decided to in meditative practice. Probably the briefest investigate its surroundings. All it could see and profoundest explanation is given in the
was water. In all directions there was nothing

Ishavasya Upanishad. In slokas 9 , 1 0 and 11 it but a vast expanse of shimmering water. It emphasizes the importance of balancing ida wanted to find dry land, but did not know in and pingala, and the importance of karma and
which direction to fly. Finally it decided to fly
dhyana yoga. These three verses and their
east. It did not encounter land so it then went
implications are described in our previous
west for an hour or so. Still it did not discover
discussion - 'The Balance of Life'1. The next
land, so it decided to fly south. It flew south,
three slokas 12, 13 and 14 are concerned
then north but still could not find any signs of
directly with the use of a psychic symbol. The
land. Then it felt very tired, but suddenly first relevant sloka can be translated as follows: realized that there was no place where it could "Those who worship the unmanifest reality
rest. All it could see was water. T h e crow enter into blinding darkness; those who immediately thought of the tree. But where worship the manifest enter into even greater
was it? Instead of looking for land, it now
darkness", (sloka 12) This verse has many
desperately began to search for the tree from
meanings; we will confine our discussion to its
which it had started. After some time and effort
implications regarding laya and the psychic
it eventually sighted the tree.

symbol.

The crow was an intelligent bird: it learnt

T h e sloka explains that there are two types
from previous mistakes and experiences. of meditative practices. These are as follows: 834

1. Sahara (form) where one's awareness is go beyond the limitations inherent in the fixed on a definite focal point or object. This is
object, to something much greater. T h e
described by the term 'worship of the manifest'

purpose of the object is to lead to that which is
in the sloka. The object can be anything: the
beyond intellectual concepts.

breath, a chakra, your deity, mantra, guru,

Sloka 12 says: "Those who worship the un—
anything. In fact, you can use any object that
manifest reality enter into blinding darkness."

vou can see both in the outer world and the

This refers to nirakara meditative practice.

inner world. T h e object can be a psychic Many people recommend reflection on abstract symbol. Included in this group are practices concepts as being the best type of meditative
such as kriya yoga, nada yoga, ajapa japa, japa
practice. They say that one should reflect on
and so forth.

reality as being beyond the mundane world of

2. Nirakara (formless) where one does not
sense experience, but if one's level of percep—
fix awareness at any definite focal point. In the
tion and understanding is gross, then this type
sloka it is referred to as 'worship of the un—
of meditative practice is a complete waste of
manifest'. It includes practices where one
time. Meditative practices on such themes as
reflects on such abstract concepts as infinity,

'infinity', 'Brahman', etc. tend to degenerate
eternity, etc. It also includes those practices
into intellectual speculations not based on deep
where awareness is allowed to freely explore
experience. This leads away from the path
the mind and psyche. One may encounter vast
towards meditation. Thus the upanishad says
numbers of psychic visions.

if one does nirakara practices prematurely,

How is it that both of these types of practices
then one will miss the straight and narrow
lead to darkness (ignorance and delusion)? If
path. This type of meditative practice has its
this is the case, what is the point of doing any
place, but when a person's perception is very
tvpe of meditative practice? T h e reason is that
subtle.

both sakara and nirakara meditational practices

This type of practice has to be in accordance
are means to an end. They are not the end in
with the nature and level of the individual
themselves. So those people who think that
understanding. This will be further explained
the meditative practices, whether on the shortly.

manifest or unmanifest, are the experience,

Nirakara meditation practices done prema—
are deluded. T h e r e f o r e , the u p a n i s h a d turely lead to laya (unconsciousness and sleep).

explains that both m e t h o d s can lead to One is unable to penetrate the deeper layers ignorance They must be practised, but as a of one's being. Thus the rishis who wrote the
means to something else. This point will upanishad warn us to be careful, for this laya become clearer as you read further.

leads directly into the deep pit of delusion.

Meditative practice on one form (sakara) First of all there must be intense sakara can easily degenerate into mere idol worship.

meditative practice in order to purify the mind,

This has happened throughout history in every
make it one-pointed, and develop the level of
part of the world. People have worshipped
perception and understanding.

idols and deities without the slightest idea of

It should be noted here that practices such
the implications behind their worship. T h e
as antar mouna have their place in exhausting
same tendency can arise when one tries to fix
gross mental impressions in the earlier stages
one's awareness on one object in meditative
of yogic practice. It should be practised before
practice, though possibly at a less obvious both sakara (with symbol) and nirakara (ab-level. That is, one may utilize a deity, mantra, stract) meditative techniques.

psychic symbol, etc. and start to build up

Both sakara and nirakara practices lead to
intellectual concepts about it. The symbol will
different experiences. This is explained in the
become an object of intellectual speculation
subsequent sloka: "Meditation on the manifest
and superstition instead of being the means to

(sakara) brings a specific experience; medita—
transcendence. It is this point that the upani—
tion on the unmanifest (nirakara) leads to a
shad is trying to explain when it says: "those
different experience. This is what the wise have
who worship the manifest enter into even
told us." (sloka 13)

greater darkness." The purpose of fixing one's

The upanishad indicates that sakara medita—
awareness (worshipping) on one object is to
tive practice leads to a specific level of

83.5
understanding and experience, while nirakara therefore, do nirakara practices; you will only meditative practice leads to a different level of
be led into laya. Firmly fix your awareness on
understanding. Both of them have their place
a chosen focal point prescribed by the medita—
in expanding consciousness as the next sloka
tive practice that you are doing. After some
explains: " H e who knows that both the time when you gain reasonable mental purity manifest (formed) and the unmanifest (form-and one-pointedness, you can adopt and use a less) are really one overcomes death through
more subtle psychic symbol. This will take you
the manifest (sakara) and obtains immortality
deeper into your being. Leave abstract medita—
through the unmanifest (nirakara)". (sloka 14)

tions for the future. Follow the wise words of

This sloka indicates the purpose of all mystical
the ancient rishis.

and religious systems: perfect oneness -
integration of the infinite with the individual.

Choice of a symbol

It indicates that one should eventually see the

There is a limitless number of psychic symbols.

formless in all forms, and all forms in the

You can choose almost anything, but even—
formless. One should see consciousness in
tually you should use only one. This has been
matter and matter in consciousness. But this
summed up very beautifully as follows: "All
understanding can only come after intense
the visible universe is the Buddha (conscious—
sadhana and the gradual awakening of wisdom
ness); so are all sounds. Hold on to one
through experience. It comes after the practice
principle (one symbol) and all others are
of sakara and nirakara meditative practices. It
identical." (Huang Po)

is the state that is described in the Bhagavad

Anything can be used as a point of concen-

Gita: "When one sees eternity in things that tration . . . a deity, a mantra, a yantra, chakra, pass away, unseparated yet separated, then
saint, yogi, your guru, a flower . . . even your
one has pure knowledge." (v. 18:20)

little finger. You can use absolutely anything

Sloka 14 above indicates the order and
that captures your whole attention. All these
means to be used on the path to wisdom:

symbols lead to the same point. Ramakrishna,

1. One should adopt and utilize a psychic the great bhakta (devotee) even experimented symbol or any other focal point for aware-with different symbols. He practised continu-ness (the manifest). Continuous practise of ous awareness of Shakti, then Christ and so
this type of meditation will eventually enable
forth. He emphasized that they lead to the same
you to 'overcome death'. That is, it will lead
experience and realization. Any symbol can be
you across the river of death - the barrier
used, but there must be continuous awareness.

of unconsciousness. This will lead to

Certain psychic symbols, however, have been
perception of the deeper reality of one's
used for hundreds and thousands of years.

being.

They have been intimately associated with and

2. Then, having obtained this insight, there
utilized by religious and mystical groups. As
should be reflection and identification with
such they have been invested with power. They
the formless, the unmanifest (nirakara). have been firmly impressed on the collective Actually, this reflection will arise spon-unconscious mind, thus they have great taneously - there will be no choice. Only at
inherent power to awaken changes in one's
this time, not before, should there be level of awareness. Some of these symbols are reflection on those abstractions which are as follows: shivalingam2, the m a n t r a and
beyond intellectual understanding.

symbol Aum3, a cross, yin and yang symbol4, a

Eventually there will arise the unification of
lotus, a rose and so on5. Though you can use
both the manifest and the unmanifest. The
anything as a psychic symbol a traditional
sloka says: " . . . both the manifest and the
symbol is highly recommended.

unmanifest are really one." That is, one will

The biggest problem is choosing a symbol
realize that, in the highest sense, the formed
that suits your nature, a symbol that you can

(manifest) and the formless (unmanifest) are
spontaneously identify with. If you already
actually one and the same. This state of con—
have a symbol, perhaps an ishta (personal deity), sciousness is called 'immortality' in sloka 14.

then there is no problem. If you do not have

You, the reader of this book, are almost
any specific symbol then you will obtain it in
certain to be at the stage of sakara. Do not,
either of two ways:

836

1. You will receive it from your guru either in Summary
formal diksha (initiation) or at a more subtle When your mind is calm you should start to
level.

use a psychic symbol. You must formulate a

2. It will spontaneously manifest itself when
pattern of consciousness which acts as a base
your perception and sensitivity become on which you can fix your awareness. This is heightened. That is, you will get your essential if you want to make headway in
psychic symbol when you are sufficiently
meditative practice. When an astronaut ex—
receptive and ready.

plores space, he always relates his position to

In the second case you have to practise the earth or the sun. It is the same with the yoga, aspire, purify your mind and wait for the exploration of inner space. One must relate symbol to manifest itself. One thing is certain: one's awareness to a symbol. One must firmly
when your symbol arises from your psyche anchor one's attention on a psychic symbol in and shows itself to you, there will be an the same way that a barnacle attaches itself to explosion in your being. There will be no doubt the bottom of a ship, or a leech that fixes itself
about the identity of the symbol. It will overto your skin. Your awareness, which normally
whelm you. It may be a symbol that is widely
drifts from one thought to another, must be
known and utilized or maybe not; an integral
centred around one form. All the different
part of the traditions of the society in which
parts of your being have to be integrated. All
you live or something that seems completely
the mental forces must be moulded around a
alien . . . it does not matter. That symbol which
symbol. When you can maintain unceasing
explodes into your field of perception is your
awareness of that one symbol for a few minutes
symbol. It will be the boat which will ferry you
without displacement by other thoughts, then
across the wide and normally impassable river
you will be launched into the state of
of unconsciousness. It is the form that will
meditation.

convey your perception deeper into your

When choosing your symbol, bear the
being, into the deepest dimensions of your
following points in mind:

consciousness.

• Your symbol can be external or internal.

However, as your perception becomes

Visualization
more refined you should utilize a subtle

In preliminary practices of yoga the symbol
inner psychic symbol.

can be an external object. Eventually, however,

• Your symbol should be such that your mind
as your perception becomes more subtle, you
automatically identifies with it. That is, the
should visualize your symbol internally. You
symbol should attract and hold your
should create an image in chidakasha, the
attention without too much effort.

mind-screen in front of the closed eyes. This

• Do not change your symbol. If you change
inner image is more subtle and will take you
it, then the mind will have to adapt to and
much deeper6'.

mould itself around a new symbol. This

Most people have trouble maintaining a clear
takes time and effort.

image of their symbol. Either they cannot

• Try to develop the ability to clearly visualize
visualize it or the image tends to fade away. Do
a sharp image of the symbol in front of the
not become frustrated, this is merely an
closed eyes. With practise it should arise
indication of the state of your mind. It is difficult spontaneously.

to visualize inner images with a disturbed mind;

• If you do not have a specific symbol, then
you will be able to think about it but not see it.

practise meditative techniques like ajapa

As your mind becomes calmer you will find it
japa etc. where there is mantra and breath
progressively easier to visualize your symbol.

awareness8. When you are ready you will

When your mind is silent, perhaps after doing
obtain a symbol.

antar mouna stage 5, then you will be able to
maintain a fixed inner vision of your psychic

The psychic symbol in kriya yoga
symbol7. This leads directly to dharana and

Kriya yoga is an all encompassing system. It
dhyana, but time is required. Do not expect leads the practitioner through perception of this to arise overnight. Regular practise for progressively more subtle layers of the mind.

many months and years is necessary.

In the earlier kriyas (practices), one is aware of

837
more gross focal points of attention such as chakra trigger points, breathing and so forth.

In the later kriyas, to be introduced towards
the end of this course, awareness is fixed on
more subtle inner focal points represented by
symbols of the chakras. Then, in the final
stages, one fixes awareness on the lingam.

You do not have to choose any symbol; the
final symbol arises spontaneously as an
integral part of the structure of kriya yoga.

This final symbol, the lingam, leads directly to
dhyana.

N o t e s

1 Th e Balance of Life: Book II, Lesson 23, Topic 1.

2 Book II, Lesson 16, Topi c 5

3 Book I, Lesson 12, Topic 5

4 Bookll,Lesson22, Topi c 1

5 For a full list of mor e commonly used psychic
symbols refer to: Book I, Lesson 8, Topic 6

6 Book II, Lesson 13, Topic 5

7 Book III, Lesson 30, Topic 4

8 Book II, Lesson 20, Topic 5

838

Topic 2

Hints for Kriya Yoga Practice

T h e following are suggestions that may help
to do four kriyas fully than to practise, say,
to improve your practice of kriya yoga:

only five rounds of ten kriyas.

Asanas: if you have time, try to include a few Talking: try to avoid talking and contact
asanas before your kriya yoga practice. A good
with other people immediately after completing
p r o g r a m is to do surya n a m a s k a r a 1 , your practice program. Practise mouna (no shavasana2, b h u j a n g a s a n a 3 , a r d h a p a d m a talking) for one hour8. In this way you will be paschimottanasana4 and a r d h a matsyendrable to watch the mind, feel the shanti (calm-asana5. These systematically loosen the whole ness) and the benefits will carry into the rest of
body and can be done in less than twenty
the day.

minutes. If necessary you can also practise the

Sensitivity: after intense practise you may
half butterfly6. If you do not have the time
find that you are very sensitive . . . sensitive to
then it is not necessary to practise these asanas.

the emotional blasts, negativity, psychic explo—

Just m a k e sure that you keep your body
sions and feelings of others. Be careful not to
healthy by taking some exercise every day.

get bowled over. Try to remain detached.

Aum chanting: c h a n t A u m t h r e e times immediately before starting your kriya practices; that is, before vipareeta karani mudra.

Wash: if you feel drowsy during your practice then splash some cold water on your face. It is
also a good idea to take a cold wash or bath
before the practice.

Chankramanam: if you feel stiff and/or tired then it is well worth spending a few minutes
doing chankramanam7. T h e kriyas are in a
fixed sequence. If this sequence is broken and
the mind allowed to wander, then you will lose
the benefits. C h a n k r a m a n a m is a method of temporarily breaking the sequence, without
losing awareness. Do chankramanam when and
if you feel stiff.

If you do not feel discomfort then there is
no need to stop your practice of kriya yoga;
omit chankramanam. After practising chankram a n a m for a few minutes, return to your kriya
practice and continue the practices where you

Notes
left off.

1 Book I, Lesson 5, Topic 2

Sequence: every time you practise kriya yoga 2 Shavasana: Part I - Book I, Lesson 1, Topic 5;
you must start from the beginning. It is no

Part 2 - Book I, Lesson 2, Topic 8
good doing the first three kriyas one day, the

3 Book I, Lesson 4, Topic 2
next three kriyas on the following day etc.

4 Book II, Lesson 19, Topic 3

Also do not reduce the number of rounds in

5 Book I, Lesson 10, Topic 4
each kriya in order to complete more of the

6 Book I, Lesson 1, Topic 3
practices. Do as many complete kriyas as

7 Topic 4 of this lesson
possible according to time available. It is better

8 Book III, Lesson 30, Topic 4

8 3 9

Topic 1

Kriya Yoga Practice

KRIYA 8: MANDUKI MUDRA
directing them outwards, thereby one is easily

(FROG ATTITUDE)

distracted (by outer events). If they are closed
too much, one makes the mistake of letting

The word manduki means 'frog' and mudra them turn inwards, thereby one easily sinks means 'psychic attitude'. This kriya is therefore into a dreamy reverie (lost in thoughts;
known as 'the frog psychic attitude'. In figure
unawareness). Only when the eyelids are

1 of the accompanying picture we have shown
lowered properly, halfway, is the tip of the
the traditional sitting pose of this kriya. If you
nose seen in just the right way. Therefore, it is
use a little imagination you will see that it does
taken as a guideline . . . "

resemble the sitting position of a frog.

Thus there is great significance and reason

This practice is also widely called manduki
behind nose tip gazing. It balances the ida and
kriya.

pingala and leads to awakening of sushumna.

It therefore leads directly to meditation if it is

Scriptural references
perfected. This is the reason for nose tip gazing

In the Bhagavad Gita it says: "Let him (the in manduki mudra.

sadhaka) hold his body, head and neck erect

In Sanskrit, nose tip gazing is called nasikagra
and motionless and gaze at the nosetip without
drishti or agochari mudra1.

looking elsewhere." (v. 6:13)

This verse describes both nasikagra drishti

Sitting position
and manduki mudra, since they are very The sitting pose for manduki mudra is called similar. T h e purpose of the practise is to make bhadrasana (the gentleman's pose). There are the mind one-pointed, calm and receptive.

three variations as follows:

Manduki mudra is mentioned in the Gherand

Samhita (v. 3:57-58); and also in the Hatha Yoga Pradipika (v. 1:53) u n d e r the name 'bhadrasana'.

The art of nose tip gazing

The purpose of gazing at the tip of the nose is
to calm the disturbances and fluctuations of
the mind, at the same time to balance ida and
pingala, in this case to bring balance between
extroversion and introversion. This is exquisitely and lucidly described in the Chinese
scriptures called Tai Chin Hua Tzung Chili
translated by Wilhelm: "What then is really

1. Traditional method: this is a difficult
meant by this? T h e expression tip of the nose'

practice, to be done only by those with very
is very cleverly chosen. T h e nose must serve
flexible legs. The method is as follows:

the eyes as a guideline. If one is not guided by

Sit in vajrasana2.

the nose either one opens the eyes too wide

Place the feet so that they point in opposite
and looks into the distance so that the nose is
directions and away from the body (see figure
not seen, or the lids shut too much so that the

1). Separate the knees as far as possible
eyes are not seen. But when the eyes are without strain.

opened too wide, one makes the mistake of

Let the buttocks rest firmly on the floor.

840

Pace the hands on the knees, palms down—

As you exhale the two flows diverge from the
wards.

eyebrow centre and move outwards through

Hold the spine and head upright.

the nose.

This is the final pose.

Be completely aware of this flow of breath

2. Alternative
which
method:

alternatel thi
y s metho
converge d
s is muc
and
h
then diverges.

easier and is more widely used by people who

Feel it.

practise kriya yoga. The technique is the same

Simultaneously be aware of smell, all smells.

as method 1 except that the feet point towards

At this stage of kriya yoga practice your senses,
each other with the soles facing upwards. T h e
including the sense of smell, should be very
buttocks should rest on the floor. This method sensitive.

is illustrated in figure 2 and 3.

3. Method for beginners: most people will find The aim is to try to smell the astral body; it has
that both methods 1 and 2 are too difficult. In
a subtle fragrance that some describe as being
this case a blanket should be folded a number
similar to the pervading aroma of sandalwood.

of times and placed under the buttocks (see

Continue to be aware of both the flow of
figure 4). This will apply a firm pressure in the breath and the sense of smell. If your eyes region of mooladhara chakra.

become tired then relax them for a minute or

Choose any of the above methods according
so before again doing nasikagra drishti.

to the flexibility of your legs and preference.

Continue the practice until you feel bliss.

The important thing is that the mooladhara

Do not become lost in the practice, since there
chakra trigger point is pressed by either the
is much more of the journey ahead; this bliss is
floor or the top of the blanket.

merely a pleasant distraction.

When you feel some bliss then proceed directly

Technique
to the next kriya.

Sit in bhadrasana.

Ensure that the buttocks are firmly in contact

Breathing
with the floor (or the top of the folded blanket).

Breathing should be slow and deep.

Hold the back and head erect.

Relax the arms.

Awareness

Open the eyes.

You should be aware of both the breathing

Do nasikagra drishti1.

process and smell.

Be aware of the natural flow of breath through
the nostrils.

Duration

You must imagine that the flow of breath in

There is no fixed duration for this practice. It
each nostril meets at the eyebrow centre; that
should be done until you experience a feeling
is. the flow of breath follows a conical or V—
of bliss, but don't wait expectantly for 12
shaped pathway.

hours. You must use your discretion. A

As you inhale the flow of breath in the two
reasonable practice duration is from 5 to 10
nostrils merge with each other at eyebrow
minutes.

centre.

841

Sequence

The sadhaka should sit in the maha bandha

Manduki mudra should be done immediately
pose (padmasana) and do pooraka (inhalation)

after maha bheda mudra3 and before tadan
with a concentrated mind. The breath should
kriya.

be retained inside while doing jalandhara
bandha. Placing both palms on the ground on

Position of eyes
each side of the body, the sadhaka should

The eyes should be focussed on the tip of the
slowly raise himself off the ground. T h e
nose. If this is done correctly then the end of
buttocks should be gently beaten on the
your nose will appear like a lingam. Fix your
ground. By this practice, prana will enter the
attention on this nose lingam.

sushumna. The ida, pingala and sushumna

Remember also that the eyes should be become united; this leads to freedom. The neither wide open nor completely closed. They body becomes like a corpse. At this stage
must be half open, which is the same as saying
inhalation should be recontinued. This practice
that they should be half closed.

bestows many siddhis (psychic powers), prevents old age, removes wrinkles and prevents

Light
white hair. It is a practice that is highly

This kriya cannot be practised in darkness; it
respected by the sages." (v. 3:25-29)

has to be practised in mild light, so that one

This is a reasonable description of tadan
can see the end of the nose. All the kriyas after
kriya, except that it is called by a different
manduki mudra can be done either in darkness
name and the technique used in kriya yoga
or in mild light, depending on your preference.

does not utilize jalandhara bandha. The details
given are still insufficient for a person to

Mooladhara chakra and smell
practise by himself.

There is a definite relationship between the
sense of smell and the mooladhara chakra.

Sitting position

This is clearly stated in various yogic scriptures

To do this kriya you must sit in padmasana4.

and one can also experience it for oneself.

There is no good alternative sitting position.

During the previous 7 kriyas mooladhara

People who cannot sit in padmasana can sit
chakra has been gradually stimulated. This with their legs stretched out in front of the heightens one's sense of smell. One becomes body; this, however, is nowhere near as
aware of very subtle smells.

effective.

KRIYA 9: TADAN KRIYA

Hand position

(BEATING T H E KUNDALINI)

Throughout the practice the hands should
rest firmly on the floor on both sides of the

T h e word tadan means 'beating' and kriya buttocks. There are two alternatives: means 'technique'. Therefore, a direct trans-1. Palms flat on the floor, fingers pointing lation is 'the beating technique'. A more
forwards.

descriptive name is 'beating the kundalini'.

2. Fists on the floor with knuckles downwards.

This is a very simple yet powerful kriya. It

In the accompanying picture we have shown
brings almost instant bliss, but it must be
only alternative 1, but you can experiment
practised in the correct sequence of kriya yoga.

and find the method that you like best.

This is the last of the kriyas that are intended

Both are equally good.

to induce pratyahara (sense withdrawal); the
next group of kriyas are intended to induce

Technique
dharana (mental one-pointedness).

The practice can be arbitrarily divided into
four stages:

Scriptural references

The Hatha Yoga Pradipika describes tadan kriya Stage 1: starting pose
but under the name of maha vedha as follows: Sit in padmasana (if you cannot sit in padm-

"Just as a beautiful woman is useless without a asana sit with both legs stretched out in front)

man, so also are maha bandha and maha mudra

Place the hands on the floor besides the
fruitless without maha vedha (tadan kriya). buttocks.

842

The arms should be straight, but relaxed.

Stage 4: diffusion

Then the eyes.

After a number of beatings sit on the floor.

Bend your head back slightly.

Release moola bandha.

This is the starting position (shown in figure

Relax the whole body.

Exhale through the nose with ujjayi pranayama.

Feel the breath and prana diffuse in all

Stage 2: inhalation
directions from mooladhara chakra (see figure

Practise shambhavi mudra5; maintain this 3).

throughour the practice.

This is the end of 1 round (stages 1-4).

Open your mouth slightly.

Do 7 rounds.

Inhale slowly and deeply through your mouth
with ujjayi pranayama

Warning

6.

Imagine that there is a tube running down the

Do not beat the buttocks too hard on the
center of your body connecting the mouth to
floor; if you do then you may injure yourself.

mooladhara chakra.

Do not let the coccyx bone (tailbone at the

As you inhale, imagine that your breath is being
bottom of the spine) land directly on the floor.

drawn down through this inner tube.

The buttocks and the back of the folded legs

The breath accumulates and builds up pressure
should hit the floor at the same time. This will
at mooladhara.

cushion and distribute the force of the fall

This process is shown in figure 1.

over a wider area.

At the end of inhalation proceed to stage 3.

Breathing

Stage 3: beating the buttocks

Inhalation and exhalation should be done with

Hold your-breath.

ujjayi. Inhale while drawing prana down to

Fix awareness at the mooladhara chakra.

mooladhara (figure 1). Hold the breath while

Practise a mild form of moola bandha; that is a
beating the buttocks (figure 2). Exhale while
slight contraction of mooladhara.

feeling the diffusion of prana from mooladhara

Straighten your arms and lift your buttocks

(figure 3). If you wish you can breathe in and
and whole body off the ground (see figure 2).

out once between each round.

Beat the buttocks on the floor.

Raise and drop the body by bending and

Awareness
straightening the arms.

You should be aware of breath, eyebrow centre

Beginners should only beat the buttocks 3 (in shambhavi mudra), physical movement and times: this can be slowly increased up to a the accumulation and diffusion of prana at the
maximum of 11 times.

mooladhara chakra.

This beating should not be harsh.

Throughout, the awareness should be fixed at

Number of beatings
mooladhara.

You have to hold your breath while beating

Then proceed to stage 4.

the buttocks. Beginners should beat their

843
buttocks only 3 times. Add 1 more beating every few days to a maximum of 11 full
beatings.

Duration

The practice takes about 1 minute per round.

Therefore, the complete duration is about 7
minutes.

Sequence

Tadan kriya should be done after manduki
mudra and before naumukhi7.

Notes

1 Book I, Lesson 8, Topi c 5

2 Book I, Lesson 2, Topi c 5

3 Book III, Lesson 30, Topic 1

4 Book I, Lesson 7, Topi c 2

5 Book I, Lesson 9, Topi c 5

6 Book I, Lesson 6, Topi c 5

7 Book III, Lesson 32, Topi c 1

844

Topic 4

C hankramanam

Chankramanam is a simple technique which is
renowned for roaming here and there, wher—
very useful for those people who are doing
ever their feet took them, like leaves blown in
intense and prolonged practice of kriya yoga.

the breeze. Many ancient scriptures describe

It is a method of loosening up the body while
sages who maintained awareness only by their
maintaining one-pointedness of mind. If you
mantra and physical movements. They prac—
experience extreme stiffness and discomfort
tised chankramanam all day, when they moved
during your practice we suggest you try it.

from place to place, when they preached and
when they went from house to house to get

Definition
bhiksha (alms). They were aware of every

T h e Sanskrit word chankramanam means movement, everything that they were doing.

wandering, 'roaming about'. Within both the

When Ramana Maharshi went to get bhiksha,

Sanskrit word and its English translation there
he never lifted his eyes until he returned. He
is an inference of effortlessness, of roaming
never looked at anyone, but maintained the
here and there without specific intentions and
vacant look of shoonya drishti (absorption in his plans, and this is the essence of the practice.

own self). He never even looked at those who

In yogic terminology there are two very
gave him food. His awareness was in the state
meaningful words: bahir mukhi and antar mukhi.

of antar mukhi. He used to tell his disciples:

Bahir mukhi means 'facing outwards' and it

"In one breath I returned, with one mind I
refers to the state of extroversion where one
returned and with one awareness I returned."

is p r e d o m i n a n t l y concerned with outer

Very few people could understand him. It
activities. In a wider sense, however, it also
means he was practising chankramanam.

implies absorption in one's thought processes.

Buddhist and Christian monks practise

According to yoga, even thoughts are external
modified forms of chankramanam as part of
to the inner being. Therefore, bahir mukhi
their sadhana. During prolonged periods of
refers to both the state of extroversion and
collective prayer and meditative practice, for
introversion. This is the mundane level of example, a bell will sound. The whole congrega-awareness of day to day life.

tion will file into a garden, courtyard or into a

Antar mukhi means 'facing inwards' and refers
large hall and do chankramanam for a fixed
to the path that leads to higher states of period of time. Afterwards they will again sit consciousness. It is the sushumna path of aware-down and continue their prayers or meditation.

ness where one is poised midway between

Sufis also practise forms of chankramanam.

extroversion and introversion and yet beyond

Chankramanam has been practised through—
both. It refers to the path of transcendence.

out the world. T h e method is simple but

The aim of chankramanam is to tread this path.

difficult to perfect; the benefits are profound.

Chankramanam is a walking sadhana (practice) without effort and without distraction by

Purpose
either the inner thoughts or the external Chankramanam has a number of purposes: environment. It can be defined as walking japa.

Loosens up the body. During meditative practice It is intended to induce and maintain a state of
the body becomes very stiff and painful.

antar mukhi while moving the body.

Chankramanam is a method of removing this
stiffness and the accompanying aches and pains.

Tradition and usage

Revitalizes the body. After a prolonged period Chankramanam has been practised by mystics
of sitting, the blood circulation tends to become
since time immemorial. Many yogis have been
sluggish and the blood stagnates in various

845
parts of the body. Chankramanam reactivates physical movement and the mantra. People
the blood flow, helping to maintain health of
are very rarely aware of their movements;
the numerous organs and functions of the
how often have you walked to the bathroom
body such as digestion, respiration, etc.

without awareness of your movement? Be

Removes sleepiness. T h e increased blood aware! Continuous awareness of your mantra supply wakes up the brain removing drowsiness.

with every step.

Removes introversion. In meditative practice Try to imagine, to feel that you are outside
it is very easy to become introverted and to
watching the body moving automatically; feel
become lost in one's compulsive thoughts. that it is separate from yourself.

Chankramanam helps to reduce and prevent

If you start to get lost in thoughts and forget
excessive introversion without going to the your mantra, do not worry; but immediately other extreme of extroversion. It brings a bring your awareness back to the mantra and balance between these two extremes so that try to maintain this awareness.

one perches on the razor's edge between them.

Continue in this manner for as long as you

Develops aivareness of the present. Awareness have time available.

of one's movements and mantra reduces the
tendency to brood about the past or dream

Awareness
about the future.

Are you aware of what you are doing? When

Chankramanam is useful if you start to yawn
you are eating, are you aware of it, or is it just
during your daily meditative program. It helps
mechanical? Cows in the field eat and eat all
to bring greater benefits when you again day, but they do not know they are eating.

continue your practice. In fact, those sadhakas

There is no self-awareness. If you are eating,
who sit in one position for hours and hours
know that you are eating. Be aware of every
should definitely practise chankramanam in
morsel, the taste, the satisfaction or dissatis—
order to maintain good health.

faction. This awareness must be developed in
everything that you do, whether cleaning the

CHANKRAMANAM
toilets, working, playing, gardening or during
meditative practice. Use chankramanam as a

Start walking. You can either walk in a circle or
means to help awaken this awareness.

to and fro according to space available.

You can walk slowly or quickly, but it should

Duration
be comfortable and rhythmical.

Chankramanam can be practised for as long

Imagine that the body is moving by itself like a
as you wish, but for the purposes of meditative
clockwork toy.

practice and kriya yoga we suggest five to ten

Your head should lean forwards so that you
minutes or until stiffness is removed.

are looking in the direction of your feet.

You should look but not see; the eyelids should

When and where
be lowered, not looking at anything specifically.

It can be done at any time and any place when

T h e eyes should be vacant; if you wish you can
you are walking. If done for loosening the
focus on the space between the nosetip and
body during meditative practice, then do it
the ground.

when you feel stiff. It is best done in a garden

Start to chant a mantra. If you have your own
or open ground. If this is not convenient or if
mantra then use that; if not use Aum.

you live on the top floor of a block of flats,

You can practise either upanshu japa (whisper—
then practise in the open space of a room.

ing japa with movement of lips) or manasik
japa (mental pronunciation)1.

Integration with kriya yoga

Synchronize your chanting with the movement

If you are serious about your practice of kriya
of your feet.

yoga, then we suggest that you begin to

As you move your right foot forwards chant
practise chankramanam at a suitable inter—
your mantra once.

mediate stage in your program.

As you move the left leg forwards again chant
the mantra.

N o t e s

Continue in this manner with awareness of the

1 Book II, Lesson 14, Topic 5

846

Topic 5

Asanas: Practice

There are a number of asanas that are perfor-

Benefits
med in padmasana, some of which we have

This asana further loosens up the legs, so that
already described. The following are five more
you will be able to sit in padmasana for longer
main asanas belonging to this group.

periods of time. It helps to correct postural

1. Gupta padmasana
defects in the spine. With practice it can even

2. Lolasana
be used as a relaxation asana.

3. Parvatasana

4. Garbhasana

LOLASANA (SWINGING POSE)

5. Kukkutasana

Needless to say, these asanas can only be The word lola means 'to swing'. Therefore, practised by those people who can sit in this asana is called 'the swinging pose'.

padmasana1.

GUPTA PADMASANA

(HIDDEN LOTUS POSE)

The word gupta means 'hidden'. In English it is normally called 'the hidden lotus pose'. It is so called because the feet are hidden under
the body in the final pose.

Technique

Sit in padmasana. Place the palms on the floor
on either side of the buttocks.

Breathe in deeply.

Raise the buttocks and legs from the ground

Technique
using the support of the arms as shown in the

Sit in padmasana.

above picture. Then swing the body backwards

Using your arms, raise the body so that it is
and forwards while balancing on both arms.

supported on the two knees.

Continue this swinging movement for as long

Then slowly lean forwards and rest the chest
as you can hold your breath. Then again lower
flat on the ground.

the buttocks and legs to the ground.

Place the two palms together behind the back.

Rest the chin or one cheek on the ground,

Breathing and awareness
whichever is most comfortable.

Inhale before lifting the body. Hold the breath

This is the final pose.

while raising and swinging the body to and

Close the eyes and relax the whole body.

fro. Exhale on returning to the ground.

Stay in the final pose for as long as is Breathe normally a number of times before comfortable.

repeating the practice. Pay attention to physical
movement and breathing.

Breathing and awareness

Normal breathing in the final pose.

Number of rounds

Pay attention to the breathing and relaxation Do as many rounds as you have time available.

of the whole body in the final pose.

Five rounds is a reasonable number.

847

Benefits

Perfection

Strengthens the abdominal and arm muscles.

If you can do this asana in front of a wall, then

It is an excellent preparatory practice for tadan
you can try it in the middle of an open space.

kriya2.

Benefits

PADMA PARVATASANA

Develops sense of balance and helps to reduce

(LOTUS MOUNTAIN POSE)

nervous tension.

The word parvat means 'mountain' and padma GARBHA PINDASANA
means lotus. Therefore, this asana is called

(FOETUS IN T H E WOMB POSE)

'the lotus mountain pose'. It is a balancing
asana.

The word garbha means 'womb' and pindasana means foetus, so this asana is literally called

'the foetus in the womb pose'.

This asana can only be done by those people
who can easily sit in padmasana and who have
slim legs and arms.

Technique

Technique

This is a difficult asana, therefore you can if

Sit in padmasana.

you wish practise in front of a wall.

Slowly slide the two arms between the calf and

Sit in padmasana1.

thigh of each leg. This insertion is easier if the

Using the arms for support, slowly raise the
arms and legs are wet or oiled.

buttocks off the ground so that the weight of

Insert the arms until you can bend them at the
the body is entirely on the knees.

elbows under the calves.

Slowly straighten the spine and make the back

Fold the arms upwards and raise the legs.

and legs vertical; remember you can use the

Place the hands behind or on the side of the
support of a wall if you want.

head.

Fix your gaze on a point on the wall directly in

Simultaneously maintain balance of the body
front of the eyes.

so that only the bottom of the spine rests on

Raise one arm upwards, maintaining balance
the floor; this is much easier than it looks.

with the other arm.

This is the final pose.

Then when you feel ready try to raise the

Stay in the final pose for as long as you feel
other arm upwards. The final pose is shown.

comfortable.

If you lose balance try to fall forwards and

If you wish you can close the eyes.

immediately take support of the wall with the

Then lower the arms and legs.

arms; if you fall backwards, quickly place the

Release the arms from the legs.

hands on the floor to reduce the impact of the
fall.

Easier method of inserting the arms

Even people with slim and flexible legs will

Breathing and awareness
find it difficult to insert the arms between the

Normal breathing throughout the practice.

folded legs.

Fix your attention on maintaining balance and

An easier method is as follows:

on a fixed point on the wall.

Sit with the legs straight in front of the body.

848

Fold one leg so that the foot rests on the

Hold the back straight.

opposite thigh.

This is the final pose.

Insert the arm on the same side of the body

Stay in the final pose for a comfortable time.

between the thigh and calf; at this stage it

T h e n return to the ground.

-hould be comparatively easy.

Slowly release the arms from the legs.

The elbow should be placed so that it is behind
the knee of the folded leg.

Then carefully fold the other leg and adjust
the foot so that it rests on the opposite thigh
behind the previously folded arm; this may
need a little manipulation, but it can be done
with practice.

Then insert the other a r m between the calf
and thigh of the folded leg on the same side.

From this position the asana can be done very
easily.

Breathing and awareness

Breathing and awareness

Normal breathing throughout the practice.

Breathe normally throughout the entire prac—

Pay attention to attaining the final pose and
tice. Pay attention to attaining the final pose
maintaining balance.

and maintaining balance.

Benefits

Benefits

Loosens up the legs, strengthens the arms

If you can do this asana you will find it very
and develops the sense of balance.

useful in calming the mind and soothing away
anger and tension. It develops the sense of

General comments
balance.

We do not expect you to practise all these
asanas every day. We have given them for

KUKKUTASANA (COCKEREL POSE)

reference purposes and so that you can try
them when you have time and when your body

The Sanskrit word kukkut means 'cockerel'; is sufficiently flexible.

therefore, this asana can be called 'the cockerel

We have already previously described a few
pose'. It is so called because it resembles a
asanas which are also done from padmasana.

cockerel in the final pose, the two a r m s They are: representing its two legs.

1. Yoga mudra3

2. Baddha padmasana3

Scriptural references

3. Matsyasana4

The Gherand Samhita states: "Sit in padmasana 4 . . Padma mayurasana5

Push the arms through the crevices between

These all belong to the same group and
the thigh and calf muscles. Place the palms on
give many benefits. Try them. But do not break
the ground and raise the body off the ground any bones by prematurely forcing stiff legs like a raised platform." (v. 2:31) into padmasana. Slowly loosen the legs by
doing leg loosening exercises, such as the half

Technique
butterfly etc.6

Sit in padmasana.

Insert the arms between the folded legs as

Notes
already described for garbhasana; if you wish

1 Book I, Lesson 7, Topic 2
you can adopt the easier method of inserting 2 Topic 3 of this lesson the arms. Place the palms flat on the ground in 3 Book II, Lesson 14, Topic 2
front of the buttocks.

4 Book II, Lesson 20, Topic 4

Push forwards and raise the body so that it is

5 Book III, Lesson 28, Topic 4
balanced on the two arms; this r e q u i r e s

6 Book I, Lesson 1, Topic 3 and Book I, Lesson 6,
practice.

Topic 4

8 4 9

Topic 1

Meditation: Antar Mouna (Stage 6)

We have described five stages of antar mouna

You should be resolute, do not develop interest
over the last five lessons, if you have reached
in any experiences that arise . . . only awareness
stage 5: inducing thoughtlessness, then you
of your psychic symbol.

should begin to practise stage 6: the use of a

Do not sleep. If you can maintain a constant
psychic symbol1. This will act as a focal point
stream of awareness towards the symbol, then
for your awareness and will induce one—
you will glide into the state o f . . . dhyana.

pointedness of mind. Without this symbol you
will not progress further in antar mouna;

Sleep awareness
instead you will experience some calmness and

It is possible for very advanced sadhakas to
a good sleep. You will not be able to contact
maintain a state of sleepless sleep. That is,
deeper levels of your being.

though sleeping, they maintain complete

A full explanation of the psychic symbol and
awareness of their dreams. It is done by
its implications is given in this lesson2.

utilizing a psychic symbol that has become
such a natural part of one's psyche that percep—

ANTAR MOUNA - STAGE 6
tion of it can be maintained even during sleep.

PSYCHIC SYMBOL AWARENESS

The onset of sleep is like descending into a
deep well with a rope. One slips and falls into

Many people attempt concentration pre—
the well . . . one loses awareness and becomes
maturely. Because of this they have little or no
lost in deep sleep. The psychic symbol is a
success in their practices. First of all the mind
means of descending into sleep without falling
must be harmonized to a reasonable, level. into the depths of unconsciousness. If you Then one must induce pratyahara (sense dis-cannot do this practice, don't worry; it is dif-sociation). Both of these are induced through ficult to maintain awareness in the sleep state.

regular practise of antar mouna stages 1-5
over a period of time. When you have attained

Antar Mouna in summary
the thoughtless state of stage 5 then the mind

T h e six stages of antar mouna are as follows:

has to be moulded so that it patterns itself into

1. Awareness of sense perceptions3
the form of a symbol. That is stage 6 - dharana

2. Awareness of spontaneous thought process4

(concentration on an inner psychic symbol).

3. Conscious creation of thoughts5

4. Awareness and disposal of spontaneous

Technique
thoughts6

Very little explanation is needed, only regular

5. Thoughtlessness'

practise and perseverance.

6. Psychic symbol awareness

Practise stage 5 to induce thoughtlessness.

These lead to dharana and then dhyana.

Then create an inner image of your psychic
symbol.

N o t e s

Fix all your attention on the symbol. If it fades

1 Antar Mouna, stage 5 - Book III, Lesson 30,
away, bring it back. There should be constant

Topic 4
awareness of your psychic symbol.

2 Topic 1 of this lesson

Try not to get sidetracked by psychic scenery;

3 Antar Mouna, stage 1 - Book III, Lesson 26,
if these images are strong let them arise but

Topic 5
while maintaining awareness of the symbol.

4 Book III, Lesson 27, Topic 5

If the images are not overwhelming, crush 5 Book III, Lesson 28, Topic 5
them and fix all your attention on the symbol.

6 Book III, Lesson 29, Topic 5

850

Daily Practice Program

Integrate the two new kriyas - manduki
in
mudr meditativ
a
e practice apart from kriya yoga. If
and tadan kriva - into your daily practice you are not ready to use a psychic symbol, program. Also bear in mind the suggestions then remember what we have said in the we have given in the topic entitled 'Hints discussio for n for your future practice.

Kriya Yoga Practice'. If necessary practise If you have time try one or more of the chankramanam.

asanas described in this lesson: lolasana, gupta

If you have practised stage 5 of antar mouna
padmasana, parvatasana, garbhasana and
then you should start to utilize a psychic
kukkutasana
symbol

.

Practice

Minutes

Program 1: duration 2 hours

Surya Namaskara

5

Shavasana

3

Chant Aum 3 times

1

Kriya yoga:

Kriya 1: Vipareeta Karani Mudra

10

Kriya 2: Chakra Anusandhana

4

Kriya 3: Nada Sanchalana

7

Kriya 4: Pawan Sanchalana

25

Kriya 5: Shabda Sanchalana

30

Kriya 6: Maha Mudra

10

Kriya 7: Maha Bheda Mudra

10

Kriya 8: Manduki Mudra

5

Kriya 9: Tadan Kriya

7

.Antar Mouna - Stage 6

3

120

Program 2: Kriya practice only

Do all the kriyas one after the other; approximate
duration of the program is 108 minutes, which is very auspicious.

Program 3: duration 1 hour for general health Use the same program as given in lesson 30.

851

Lesson 32

He who is able to retain the climax becomes
master over death and the knower of yoga,
because the discharge of bindu brings
depression and its consequences, and retention
brings vitality, vigour, power, strength and
concentration.

T h e body of the practitioner of vajroli has a
nice odour. If the bindu is steady, then where
is the fear of death?

T h e bindu which is controlled by the power of
the mind bestows life, therefore, the bindu
should be carefully controlled.

Hatha Yoga Pradipika (3:88-91)

Topic 1

Kriya Yoga: Practice

KRIYA 10: NAUMUKHI MUDRA
connects the sexual organs with the brain. It is

(CLOSING T H E NINE GATES)

also a psychic pathway that is associated with
the sushumna pathway5. This pathway is

The Sanskrit word nau means 'nine' and mukhi directly connected with the unleashing of
means 'gates'. This kriya can be called 'the
powerful psychic forces.

mudra of the nine gates'. A more widely used

There are two types of vajroli mudra - one
name, however, is 'the closing of the nine gates'.

is concerned with maithuna (sexual intercourse

T h e first nine kriyas can be classified as under prescribed conditions) and the other is techniques of pratyahara (sense withdrawal).

a simple raja yoga form. It is the latter that is

Naumukhi is tbe first in the group of dharana
utilized in kriya yoga.

(concentration) techniques. From this stage

The technique is as follows:

onwards the mind becomes more and more

Sit in any comfortable position.

one-pointed.

Place the hands on the knees and relax the
whole body.

Rationale

Try to draw the sexual organs upwards by

In the human body there are nine openings or
pulling and tensing the sexual organ and lower
gates through which one perceives all the sense
abdomen.

experiences of the outside world. These are:

This contraction is similar to that which is made
the two eyes, two ears, two nostrils, the mouth,
when one has the urge to urinate, but has to
the anus and the sexual organ.

retain the urine for some time.

There is also a tenth gate, called the Brahma

The testes in men and the vagina in women,

Dwara (the Door of Brahma), which leads to
should move slightly due to the contraction.

mystical or transcendental experience and This is the simple form of vajroli mudra.

realization. During mundane, everyday experi—

Its purpose is to convert retas (sexual energy) ence this gate is closed - all perception comes
into ojas (highly refined pranic or psychic
through the other nine gates. In naumukhi
energy). This process is called urdhva retas -
these nine gates are temporarily closed. This
the sublimation of sexual energy. Prana is the
prevents external perception and helps to open
essence of both ojas and retas; vajroli helps to
up the tenth door.

bring about sublimation of the grosser retas
into the more refined ojas.

Subsidiary practices

N a u m u k h i is m a d e up of the following Shanmukhi Mudra subsidiary techniques:

Shanmukhi mudra4 can be translated as 'the

1. Ujjayi pranayama2
attitude of the seven gates'. Before attempting

2. Khechari mudra2
n a u m u k h i we suggest that you practise

3. Moola bandha3
shanmukhi mudra for a few days.

4. Vajroli mudra

5. Shanmukhi mudra

Sitting position

4

The sitting position for naumukhi mudra is

Vajroli Mudra
siddhasana for men, and siddha yoni asana

The word vajroli is derived from the word
for women6. These two asanas are most
vajra which has various meanings and implica-suitable since they apply a constant pressure
tions. In the context of vajroli mudra, vajra
at the mooladhara chakra trigger point in the
can be regarded as the name of a nerve which
area of the perineum.

855

If you cannot sit in one of the above asanas

3). Do not apply too much pressure with the
you can choose any other comfortable sitting
fingers - just enough to firmly close each 'gate'.

pose as an alternative. If necessary you can

Practise moola bandha, without jalandhara
use a cushion.

bandha.

Practise vajroli mudra.

Technique

At this stage all the gates are closed.

Sit in siddhasana or siddha yoni asana.

Be aware of the awarohan (spinal passage).

Keep the back straight but relaxed.

Try to visualize a shining copper trishul

Close the eyes and keep them closed through-

(trident) in the spine with the root in mool—
out the practice.

adhara chakra and the 3 prongs extending

Do khechari mudra.

upwards from vishuddhi chakra (figure 4).

Place the hands on the knees and let the arms

Continue to retain the breath.

relax.

The trident will move upwards slightly of its

Exhale deeply and bend the head forwards own accord so that the central prong pierces slightly as shown in the accompanying figure 1.

bindu.

The first round starts here.

As it pierces bindu, mentally pronounce the

Fix your attention on the mooladhara chakra.

m a n t r a 'bindu b h e d a n ' (literally: 'bindu Repeat 'mooladhara' mentally 3 times: 'mool-piercing') once.

adhara - mooladhara - mooladhara' while Feel that there is an explosion of the mantra in holding the breath.

all directions from bindu (figure 5).

Inhale with ujjayi pranayama and simul—

Then the trident will drop downwards again to
taneously move your awareness up the arohan
the starting position shown in figure 4.

(frontal passage) as illustrated in figure 1.

Again it will rise; once more pronounce the

Be aware of each kshetram as you raise your
mantra 'bindu bhedan' as the bindu is pierced.

awareness: swadhisthana, manipura, anahata

Then it will drop again.

vishuddhi.

Feel this alternate rising and falling of the

Do not say the name mentally - only awareness
trident for as long as you can comfortably
of each centre.

hold your breath.

Raise your head as your awareness passes Then release vajroli mudra.

from vishuddhi to bindu (figure 2).

Release moola bandha.

Inhalation should be completed when your

Release the pressure of the fingers and thumbs
awareness reaches bindu.

and lower the hands to the knees.

Hold the breath.

Exhale with ujjayi pranayama and khechari

Raise your head as your awareness passes m u d r a while simultaneously moving your from the face.

attention through the centres in the awarohan

Practise shanmukhi mudra by closing the ears
as follows: bindu, ajna, vishuddhi, anahata,
with the thumbs, the eyes with both forefingers,
manipura, swadhisthana, mooladhara.

your nostrils with the two middle fingers and

Be aware of each centre in turn (figure 6) - no
the lips with the fourth and fifth fingers (figure
mental repetition.

856

Exhalation should end at mooladhara.

circumstances, we suggest that you breathe

Hold the breath.

in once at the end of each round when your

Bend the head slightly forwards.

awareness reaches mooladhara. As you

This is the end of the first round.

gain more control over the duration of

Start the second round immediately.

inhalation, retention and exhalation, then

Inhale and let your awareness pass through
this extra facility can be discarded.

the centres of the frontal passage and so on. • After breath retention and visualization of Practise 5 complete rounds.

the trident you may feel a little discomfort
or difficulty in exhalation. The lungs seem

Breathing
to 'lock'. We have found that this problem

Ujjayi breathing throughout the practice. Hol
is
d
overcome by inhaling slightly before
the breath while repeating the 'mooladhara'

exhalation.

mantra. Inhale while ascending the frontal

• It is extremely important that the back be
passage. Hold the breath while visualizing the
held perfectly straight all throughout this
trident and repeating the 'bindu bhedan'

kriya. If the spine is not straight, the
rrantra. Exhale while descending the spinal
sensation that follows the piercing of bindu
p a r a g e .

will not be perceived.

• It is also important that vajroli mudra be

Awareness
correctly performed, for this too heightens

Fix awareness on breathing, chakras and the sensations experienced during this kshetrams. the closing of the nine gates, the practice. When vajroli mudra is perfected,
trident and the 'mooladhara' and 'bindu the contraction of vajra nadi can be ohedan' mantras.

achieved without contracting the anal
sphincter muscle. The sensation is like an

Number of rounds
electric current running the full length of

Do 3 rounds. This should take about 5 minutes
vajra nadi to the brain.

- a little more, a little less - depending on your

• Try to sensitize your awareness to the point
control of breath.

where you actually feel the piercing of
bindu. The sensation is similar to an electric-

H i n t s
shock.

• Most people will find it difficult to complete
a round with one respiration. You may feel

KRIYA 11: SHAKTI CHALINI
slight suffocation. In the beginning, it is

(CONDUCTION OF PRANA)

best that you prematurely break the practice
in the middle of the round and breathe in

The word shakti means 'energy', 'prana' or
and out. Do not strain.

'kundalini'; the word chalini means 'to move'

• Perhaps you can do one complete round
or 'to conduct'. This kriya can therefore be
called 'the
with
conductio on
n e
o inhalatio
f prana' n an
or d exhalation

'the

, but you
may still feel discomfort. Under these
awakening of the kundalini'. It is the eleventh

857
kriya, the second of the dharana (concentration) Technique
group of practices and should be practised

Sit in a comfortable pose.

immediately after naumukhi.

Hold the back straight.

Close the eyes and keep them closed through-

Scriptural references
out the entire practice.

Shakti chalini is widely mentioned in yogic

Do khechari mudra.

scriptures. It is well described in the Yoga

Exhale deeply.

Chudamani Upanishad (verses 107-108), Bend the head forwards.

Gherand Samhita (3:44-50) and the Hatha Yoga Fix the awareness at mooladhara chakra.

Pradipika (3:104-120). All the descriptions, T h e first round begins here.

however, are different; the same name, 'shakti

Mentally pronounce the mantra
chalini', is used for different techniques.

'mooladhara - mooladhara - mooladhara'.

Furthermore, none of these techniques resem—

Then inhale with ujjayi pranayama letting your
ble the practice of shakti chalini that is used in
awareness ascend the frontal (arohan) passage.

kriya yoga. If you are interested, we suggest

You should be aware of each centre in turn as
that you look up these references for yourself.

follows: swadhisthana, manipura, anahata,

However, we will give a few quotations from
vishuddhi.

the Hatha Yoga Pradipika: "The kundalini is There should be a smooth flow of awareness coiled and shaped like a snake. When the shakti (figure 1) - no mental pronunciation.

moves then there is realization. Of this there is

Raise your head as the awareness moves from
no doubt." (3:108) This verse indicates the vishuddhi to bindu (figure 2).

importance of awakening the kundalini (shakti)

Inhalation should cease on reaching bindu.

using such methods as shakti chalini. However,

Hold the breath.

there must be mental balance in one's being:

Practise shanmukhi mudra, closing the eyes,

"The balaranda (kundalini) lies midway ears, nose and lips with the fingers and thumbs between the Ganges (ida) and Yamuna (figure 3).

(pingala). When it moves one attains the abode

Allow your awareness to rotate in a continuous
of Lord Vishnu (illumination)." (3:109) This
circle through the awarohan (spinal passage)

verse emphasizes that the kundalini will not
and the arohan (frontal passage).

awaken unless the ida and pingala are balanced.

Simultaneously try to visualize a thin green

We suggest that you refer back to our previous
snake moving in the same closed loop.

discussion 'The Balance of Life'5. Without this

Continue to hold your breath.

balance the kundalini will never awaken even if

T h e snake should move downwards from
you practise shakti chalini or any other yogic
bindu to mooladhara in the spinal passage
technique for the next twenty years.

and then upwards from mooladhara to bindu
in the frontal passage.

Subsidiary practices

The movement of the snake should be inte—

To practise shakti chalini you should know the
grated with the movement of your awareness.

following techniques:

T h e snake should make a complete loop

1. Khechari mudra2

(figure 3).

2. Ujjayi pranayama2

Visualize the snake as biting its own tail.

3 . S h a n m u k h i m u d r a 4

Let the snake move in a continuous circle; if it

The position of the fingers and hands for
starts to move on a different track, let it - only
shanmukhi mudra is illustrated in figure 3.

watch.

It may appear to spin off away from the

Sitting position
awarohan - arohan circuit, let it. Only remain

Sit in siddhasana or siddha yoni asana'1. If you
aware.

cannot sit in one of these two asanas sit in any

Continue this visualization for as long as you
other comfortable asana.

can comfortably hold your breath, but don't

You should remain in the same sitting posi—
strain.

tion that you utilized for naumukhi; there is

Then release shanmukhi mudra and place the
no need to move one's physical position or to
hands on the knees.

open the eyes.

Fix your awareness on bindu.

858

Exhale with ujjayi while being aware of each
the raising and lowering of the hands and the
centre in the a w a r o h a n as follows: ajna, visualization of the psychic snake.

vishuddhi, anahata, manipura, swadhisthana,
mooladhara.

Visualization

Only be aware of each centre - no mental

If you practise shakti chalini alone, then you
repetition (figure 4). Exhalation should be
may find it difficult to visualize the snake. If,
t e r m i n a t e d w h e n your awareness reaches however, you first of all practise the preceding mooladhara.

ten kriyas you will find that visualization is

Lower your head forwards. This is the end of
much easier. T h e snake seems to a p p e a r
the first round.

naturally. If you cannot visualize the snake,

Immediately start the second round.

don't worry - with time and practice you will.

Mentally repeat the 'mooladhara' mantra 3
times.

Number of rounds

Then, with ujjayi inhalation, raise your aware—

Do 5 rounds. This takes approximately 5
ness t h r o u g h t h e c e n t r e s of t h e a r o h a n minutes according to your capacity to retain passage. Do 5 complete rounds.

t h e b r e a t h a n d c o n t r o l e x h a l a t i o n a n d inhalation.

Breathing

Ujjayi breathing throughout the practice. Hold
the breath while repeating the 'mooladhara'

mantra. Inhale while ascending the arohan
passage. Hold the breath while visualizing the
movement of the internal snake. Exhale while
descending the awarohan passage.

Hints

When this kriya is mastered then 5 rounds
should be t h e equivalent of 5 c o m p l e t e
respirations. In the beginning, however, this
is not easy. We suggest that you follow the

Notes
instructions that we have listed u n d e r this

1 Book III, Lesson 31, Topic 3
heading in the description of the previous 2 Book I, Lesson 6, Topic 5
kriya, naumukhi mudra.

3 Book II, Lesson 19, Topic 4

4 Book II, Lesson 18, Topic 5

Awareness

5 For furthe r details of the sushumn a pathway

Be aware of the breathing, the centres in the
refer to Balance of Life: Part 1 - Book II, Lesson a r o h a n a n d a w a r o h a n , the ' m o o l a d h a r a '

22, Topic 1; Part 2 - Book II, Lesson 23, Topic 1
mantra, the physical movement of the head,

6 Book I, Lesson 7, Topic 2

8 5 9

Topic 5

Hatha Yoga: Vastra Dhauti

Vastra dhauti is a method of cleaning the throat, Type of cloth
oesophagus and stomach with a length of cloth.

T h e cloth should be soft, unstarched and

At first you may think that it is more like a
perfectly clean. It should not be dyed. White
circus trick than a yogic technique as it seems
muslin is ideal.

unnatural and unsightly. You may feel disinclined to practice it. But it gives many benefits.

Length of cloth

For this reason we strongly suggest that you

Beginners should cut a length of cloth that is
try to master it. We specifically recommend
about 2 1/2 cms wide and 3 metres long. When
vastra dhauti for those who suffer from asthma.

you can do the practise then the width and
length can be gradually increased. After a few

Definition
months the width can be about 5 or 6 cms, and

The word vastra means 'cloth' and dhauti means the length about 6 1/2 metres. However, such a 'cleansing' or 'washing'. Therefore, vastra long cloth should only be used under expert dhauti is a technique for cleaning the digestive guidance, and after regular practice with a system with cloth.

shorter cloth.

It is also known by various other names.

Make sure that all frayed edges and loose

These include: vas dhauti (washing with a cloth), thread are removed before starting.

dhauti kriya (cleansing technique) and dhauti
karma (cleaning technique).

Preparation

The cloth should be placed in a mug or bowl of

Scriptual references
lukewarm water. If you wish you can use salt

Most traditional texts on hatha yoga mention
water, but it is not essential. This will keep the
vastra dhauti. The Gherand Samhita says: "Take cloth wet so that it slips smoothly down the a long fine cloth which is two inches in length.

oesophagus into the stomach.

Swallow it gradually and then take it out again.

Some people soak the cloth in milk, or even

This is known as dhauti kriya." (1:41) "Vastra sweetened milk. If you find that this makes the
dhauti cures tumour, fever, kidney trouble,
cloth more palatable, and the practice easier,
leprosy, cough, catarrh and bile trouble. It
then try it.

keeps the body free of disease and strong. It
helps to develop the body." (1:42)

Sitting pose

It seems that the great yogi Gherand had a

If your legs are reasonably flexible, then sit in
veiy high regard for vastra dhauti.

a squatting position. Otherwise sit on a low

The Hatha Yoga Pradipika says: "According stool or chair. The position is clearly illustrated to the guru's instructions take a wet cloth four
in the following figure.

fingers in width and fifteen feet in length.

Swallow it and then remove it again. This is

VASTRA DHAUTI
known as dhauti karma." (2:24) The text continues: "The afflictions of twenty types of Sit in a comfortable position. Place the cup diseases such as cough, asthma, leprosy, etc.

containing the cloth and water on the floor
can be completely removed. Of this there is no
between the two feet. Then start stage 1.

doubt." (2:25)

We don't know the specific names of all

Stage 1: ingestion
twenty diseases, but we can vouch for its Take one end of the cloth, leaving the other efficacy in treating asthma.

end immersed in the water.

860

Eventually most of the cloth will accumulate in
the stomach. Do nor swallow the whole cloth;
allow at least 30 cms to protrude from the
mouth. When you have reached this point
proceed to stage 2.

Stage 2: churning

Now you must massage and churn the stomach
so that the cloth rubs, scrubs and cleans the
stomach walls.

Fold the 2 corners of the end of the cloth so

Do nauli1.

that it is slightly pointed; this will allow it to

Alternatively you can practise agnisar kriya2.

pass more easily down the throat.

Beginners should agitate the stomach for no

Place the pointed end of the cloth in the mouth.

more than 1 minute. Adepts can practise for

With one finger push it towards the back of
up to 3 minutes. Then proceed to stage 3.

the tongue.

Hold the cloth with the index (second) finger

Stage 3: withdrawal
and the thumb of each hand as shown below.

Now the cloth must be removed from the

Imagine that the cloth is food, perhaps a long,
stomach.

thick strand of spaghetti.

Hold the free end of the cloth.

Chew the cloth thoroughly as though it is Pull the cloth, but do not pull too hard or you food; this will induce copious secretions of may damage the delicate walls of the stomach
saliva so that the cloth can slide into the and the oesophagus.

stomach.

You should pull gently but firmly.

But do not chew the cloth too roughly with the

At first you may feel some resistance to the
teeth or it will shred and become frayed.

withdrawal of the cloth; after a few seconds

Try to swallow the end of the cloth.

this resistance will disappear and the cloth can

If necessary sip some water from the cup.

be easily extracted.

Feed more of the cloth into the mouth as the

Let the cloth fall into the cup.

end gradually goes down the oesophagus; Remove the whole cloth to complete the but do not feed it too quickly or it will bunch practice.

up in the mouth and make the practice difficult
if not impossible.

Advice for beginners

Gradually the cloth should slip down the You are not likely to master vastra dhauti on throat.

the first day. It may take a few days or even a

The first part of the practice is the most difficult; few weeks before you are able to swallow the
that is, swallowing the cloth from the mouth to
cloth. It is strange but true that the less you try
the point where the windpipe joins the the easier it becomes; the more you relax the oesophagus in the throat.

more easily the cloth will go down the throat.

Vou may start to retch a little; if so, stop for a

If you forget that the cloth is a piece of cloth
short period until the spasms cease and then
and merely swallow, then the cloth will
continue to swallow the cloth again.

automatically drop into the stomach. Do not

Remember: you must chew the cloth in order
hurry, take your time.

to produce saliva to act as a lubricant; without

Practise for about ten minutes whether you
chewing you will find the practice impossible.

can swallow the cloth or not. Practise every

Simultaneously you must swallow the cloth.

day. After a few days you will become accus—

Drink some more water from the cup if it is
tomed to the cloth entering the throat. When
necessary.

your mind accepts the idea then it is a short

You will find that the practice becomes easy
step to mastering the technique.

when the end of the cloth has passed the
junction of the windpipe and oesophagus; it

Warning
will slide smoothly into the stomach almost as

• Do not leave the cloth in the stomach for
fast as you can swallow.

m o r e than fifteen to twenty minutes,

861
otherwise it may start to enter the intestinal digestive tract and brain. These in turn cause a tract.

chain reaction, which somehow brings about a

• Do not swallow the entire cloth. Leave about
relaxation of the congestion in the lungs. O n e
thirty centimetres hanging from the mouth.

thing we are certain about is that it works

Reuse of cloth

T h e same cloth can be used again and again

After the practice, thoroughly wash the cloth,
dry it and then store it in a safe, clean place.

Time of practice

Practise when the stomach is empty. T h e best
time is before breakfast.

After completing the practice wait for at
least half an hour before eating breakfast.

This period will ensure that sufficient mucus
has been secreted to protect the linings of the
stomach and esophagus.

Regularity

Practise once a week for general health and
cleaning of the digestive tract. Practise every
day until you master the technique.

Supplementary practices

For the fullest benefits we suggest that you
also do kunjal kriya3 andjala neti4. These should
be done after completing vastra dhauti. Vastra
dhauti scrapes the impurities from the walls,
while kunjal expels the impurities. Jala neti
tones up the nasal system.

Benefits

T h e cloth thoroughly scrubs the stomach walls

It stimulates the digestive juices and the
peristalsis It invigorates the entire body. If
you refer to quotations that we have given
u n d e r the heading 'Scriptural References' you
will see that it is recommended for a wide
n u m b e r of ailments. From our experience we
have found the practice useful in treating
acidity, indigestion, bronchitis and asthma.

Alleviation of asthma

If you suffer from asthma you should do vastra
dhauti every day as a preventive and curative
measure. It is simple but effective. Many
sufferers of asthma have gained much relief

Notes
using this method.

1 Nauli: Part 1 - Book III, Lesson 28, Topic 3; Part Asthma is an ailment of the respiratory

2 - Book III, Lesson 29, Topic 2
system - vastra dhauti acts directly on the 2 Book I, Lesson 6, Topic 2
digestive system. Possibly the swallowing of

3 Book I, Lesson 4, Topic 1
the cloth activates nerve reflexes in t h e 4 Book I, Lesson 1, Topic 2

862

Topic 3

Asanas: Practice

The following two forward bending asanas
are advanced asanas that require a reasonable
degree of flexibility in the legs and spine.

1. Koormasana

2. Eka pada sirasana

Before attempting them you should master
the floor throughout the whole practice.

other forward b e n d i n g asanas such as Keep the eyes open.

paschimottanasana1, janu sirshasana2 and
a r d h a p a d m a paschimottanasana2. They Stage 2: leaning forwards should not be attempted by beginners.

Breathe out deeply.

Lean forward and place the hands under the

KOORMASANA (TORTOISE POSE)

knees, palms facing either upwards or downwards.

The word koorma means 'tortoise'. Phis asana Lean further forwards and slowly slide the
can thus be translated as 'the tortoise pose'. It
arms under the two legs.

is so called because it resembles a tortoise in

You can bend the knees further upwards if
the final position; the back of the body necessary.

representing the shell, and the arms and legs

The arms should slide sideways and backwards
the four limbs. If you look at the accompanying
until the elbows lie near the back of the knees.

picture you will see that this is a fair description.

Breathe normally for a short time allowing the

The tortoise symbolizes pratyahara (sense
spine to relax.

withdrawal). The Bhagavad Gita states: "When Then proceed to stage 3.

he (the yogic aspirant) can withdraw his senses
from association with the other objects like a

Stage 3: attaining the final pose
tortoise withdraws its limbs from outside During this stage it is important that the spine danger, then he is firmly fixed on the path remains passive; do not tense the back
towards wisdom". (2:58) Koormasana sym—
muscles.

bolizes this state of pratyahara; moreover, it

Breathe out deeply.

can also help to induce this state. That is, the

Slowly push the heels forward and straighten
asana can be practised to stabilize the mind
the legs; simultaneously the body should bend
and direct awareness inwards away from the
further forwards as you apply leverage on the
external world.

arms with the legs. Do not strain.

This process should be progressive.

Technique

After leaning forwards slightly, breathe in and

Proceed slowly through each stage, especially
relax the body.

stage 3.

Then breathe in again and bend a little further
forwards, hold your body position and then

Stage 1: starting position
inhale and relax the whole body.

Sit on the ground with the two legs pointing

Repeat this process until your forehead touches
forwards.

or nearly touches the floor between the two

Separate the feet by about half a metre, more
legs.

if possible.

Only bend forward as far as you feel com—

Bend the legs upwards at the knees.

fortable; don't force or you will injure the

The two heels should remain in contact with
spine.

863

If you are able you can rest your chin on the
pation and backache, and for inducing mental
floor.

relaxation.

T h e n fold the arms around the back and
interlock the fingers of both hands under the

ERA PADA SIRASANA
buttocks.

(ONE FOOT TO HEAD POSE)

This is the final position.

Relax the whole body.

In Sanskrit the word eka means 'one', 'single'; Breathe slowly and deeply.

pada means 'foot' and sira means 'head'. The Close the eyes.

name of this asana can be translated as 'the

Be aware of breathing.

single foot head pose'. It is so called because

Stay in the final pose for as long as is one foot is placed behind the head in the final comfortable.

position.

Then slowly return to the starting position.

This asana is also called eka pada sirshasana
where the word sirsha means the same as sira, Breathing, awareness and duration
that is head.

Breathe in as you lean forward. Breathe out as

It may not seem like a forward bending
you relax the body. Breathe deeply and slowly
asana from the point of view of the final body
in the final pose.

position. However, instead of bending the

Be aware of relaxing the spine and syn—
trunk forward onto one leg, the one leg is
chronizing the breath with the forward bend.

pulled backwards behind the trunk; this reallv

In the final pose be aware of breathing.

amounts to the same thing. Because the

You can practise koormasana for as long as
benefits of this asana are essentially the same
you wish providing there is no strain.

as many other forward bending asanas, we
have classified it accordingly.

Time of practice

Do not practise after taking food; wait for at

Technique
least three hours. The best time is early in the

Do not force any stage, particularly the last.

morning, before breakfast, and late in the
afternoon, before the evening meal.

Restrictions

People who suffer from the following ailments
should not attempt to do koormasana:

• slipped disc

• sciatica

• hernia

You must use your discretion; only practise

Stage 1: starting position
the asana if you are certain that your spine is

Sit on the floor with the two legs straight in
sufficiently flexible.

front of the body.

Bend the left leg slightly.

Counterpose

Hold the left foot with the right hand, the

Any backward bending asana can be done fingers placed in the region of the ankle, the immediately before or after koormasana. We palm in contact with the outside of the foot.

suggest bhujangasana3, matsyasana or supta

Wrap the fingers of the left hand around the
vajrasana4.

left leg slightly above the ankle; the left arm
should be positioned so that the elbow lies

Benefits
between the thigh and the lower leg.

This asana gives the general benefits of other

This is the starting position.

forward bending asanas. It loosens up the
vertebrae of the spine and tones the spinal

Stage 2: raising the leg
nerves. It massages and improves the func—

Raise the left leg using the two arms and hands.

tional efficiency of the abdominal organs. It is

As you raise the leg bend the trunk forwards
specifically recommended for relieving consti—
and twist slightly to the right.

864

Try to place the left leg on top of the left circulation in the legs and relieving varicose shoulder. Do not strain.

veins.

Proceed to stage 3 if you can place your leg on
your shoulder.

Stage 3: attaining the final pose

Release the grip of the left hand.

Place the left arm u n d e r the left thigh so that the hand points towards the buttocks.

Raise the left leg higher by using the right arm
and by pushing the left thigh to the back with
the left arm. Do not strain.

Try to place the left foot behind the head at
the nape of the neck.

This should be achieved by bending the head
forwards u n d e r the calf muscle which then
rests on the shoulder.

If vou are feeling comfortable, place your hands
together in front of the chest.

TIT to straighten the spine and hold the head upright.

This is the final pose.

Breathe slowly and deeply. Close the eyes.

Stav in t h e final p o s e for as l o n g as is
comfortable.

T h e n slowly release the left leg and return to
the starting position.

Repeat the same procedure with the right leg.

Breathing and awareness

Normal breathing while moving the body into
the final pose. Breathe deeply and slowly in
the final pose. Be aware of breathing in the
final pose.

Restrictions, duration, time of practice and
counterpose

These details are as for koormasana.

Benefits

Eka pada sirasana compresses each side of the
abdomen in turn. This gives the internal organs
a thorough massage and is very useful for
removing constipation and stimulating peristalsis. For fullest benefits you should raise the
right leg first so that the massage is applied in
the same order as the movement of faeces.

Practice of this asana applies a powerful
massage to the sexual organs, h e l p i n g to

Notes
i m p r o v e t h e i r efficiency a n d r e m o v e 1 Book II, Lesson 13, Topic 2
malfunctions.

2 Book II, Lesson 19, Topic 3

When done regularly, eka pada sirasana has

3 Book I, Lesson 4, Topic 2
been found useful in improving the blood

4 Book II, Lesson 20, Topic 4

8 6 5

Topic 5

Pranayama: Surya Bheda Pranayama

Surya bheda pranayama is concerned with

Again we do not advise you to hold your
stimulating and awakening energy within the
breath for prolonged periods of time without
physical and pranic bodies. T h e practice can
the personal guidance of a teacher.

be described as a psychic supercharger. The

T h e description continues in later verses:

word surya means 'sun' and bheda means 'to

"During surya bheda you should feel as if the
pierce', 'to awaken'. The sun represents pingala
inhaled breath is ascending from the navel
nadi (the pranic pathway associated with
region. You should slowly breathe out through
energy in the human framework) and the flow
the left nostril. Again inhale through the right
of the breath through the right nostril.

nostril, hold the breath, then breathe out

There are various alternative methods; we
through the left nostril. Repeat the process
will describe three. You can choose one of
over and over again." (5:65, 66)

these practices according to your preference.

This practice is slightly different to that given
in the Hatha Yoga Pradipika in that it includes Scriptural references
j a l a n d h a r a b a n d h a and awareness of the The Hatha Yoga Pradipika states: "The aspirant upward flow of breath from the navel. T h e should sit in a comfortable pose and breathe
practice that we generally teach in the ashram
in through the right nostril until he feels is also slightly different as you will see when we pressure build up to the hairs and fingertips.

describe the techniques. All these techniques,

T h e n he should exhale through the left however, bring about essentially the same nostril." (2:48, 49) benefits.

This is one method. We do not suggest that
you hold your breath until you feel 'pressure

Technique 1
build up to the hairs and fingertips'; hold it

This is the method described in the Hatha Yoga
only for as long as you feel comfortable. Long

Pradipika.

retentions should only be done under very

Take a comfortable sitting position.

strict conditions of practice, perfect health and

Hold the spine and head erect but without
cleanliness of the body-mind, and under the
tension.

guidance of a teacher. The scripture gives clear

Place the hands on the knees.

instructions about this in previous verses. The

Close the eyes and relax the whole body.

text continues: "Surya bheda pranayama Let the breathing become deeper.

should be practised again and again. It will

Now start the practice of surya bheda.

purify the frontal part of the brain, remove all

Raise your right hand in front of the face in
kinds of wind problems and eradicate bacteria
nasagra mudra1.

within the body." (2:50)

Place the index (second) and middle (third)

Surya bheda pranayama is also described in
fingers on the forehead with the ring (fourth)

the Gherand Samhita, although the technique is finger and thumb on either side of the nose.

slightly different: "I am going to discuss surya Close the left nostril with the ring finger. Inhale
bheda pranayama with kumbhaka (breath slowly and deeply through the right nostril.

retention). Please listen carefully. Inhale air At the end of inhalation, close both nostrils through the surya (right) nostril as deeply as with the ring finger and thumb.

possible. Retain the breath inside. Dojalandhara

Hold your breath for a comfortable length of
bandha. Continue to do kumbhaka for as long
time.

as you can until sweat starts to come from the

Do not strain.

tips of the hair and fingers." (5:57, 58)

Then release the pressure of the ring finger.

866

Breathe out slowly through the left nostril.

suggest that you practise for no more than

This is 1 round.

twenty minutes at one stretch.

T h e best time to practise is early in the

Do as many rounds as available time permits.

morning before breakfast. Do not practise after
food because you will interfere with the natural

Technique 2
energy flow associated with digestion.

This is the method described in the Gherand

Samhita.

Benefits

Sit in a comfortable pose.

T h e three variations seem to be quite different,

Make the preparations described in technique
especially the third technique. But actually they

1.

give very similar benefits. They awaken energy

T h e n inhale deeply through the right nostril,
in the body and increase vitality; they are
trying to imagine that the breath is being
especially recommended for those people who
drawn up from the reservoir of energy in the
are habitually lethargic. T h e practice should
navel region.

not be done, however, if the lethargy is due to

You should feel the inhaled breath recharging
illness. Surya b h e d a p r a n a y a m a will help the whole body.

t r a n s f o r m t a m a s (lethargy) into rajas

Feel that the whole body is expanding.

(dynamism). This will help to make the mind

At the end of inhalation close both nostrils.

more alert and perceptive, and will be a great

Hold the breath and do jalandhara bandha2.

help in meditative practice.

After a comfortable period of retention, release
lalandhara bandha and raise your head.

Release the pressure of the ring finger and
breathe out through the left nostril.

One round is completed at the end of exhalation. Do more rounds.

Technique 3

This is the method that we teach in the ashram.

Repeat technique 1 as far as retention of the
breath.

Then do both jalandhara bandha2 and moola
bandha3.

Hold the breath while doing the two bandhas
for as long as you feel comfortable.

Then release the two bandhas and raise the
head. Breathe out slowly through the right
nostril (not the left as given in the previous
practices).

At the end of exhalation start the second round.

Breathe in through the right nostril, hold the
breath, do the b a n d h a s ; then release the
bandhas and breathe out through the right
nostril. Do more rounds.

Awareness

Maintain awareness of breath and the mechanics of the practice.

Duration and time of practice

Sun a bheda gives many benefits if d o n e for a

N o t e s
prolonged period of time. However, it can

1 Book I Lesson 3, Topi c 4
cause more harm than good if your body2 Book II, Lesson 14, Topic 3
mind is not sufficiently purified. We therefore

3 Book II, Lesson 19, Topic 4

867

Daily Practice Program

We suggest four programs: two for kriya yoga
respectively. They do not contain kriya yoga
practice and two for general yoga practice.

practices and are for those people who honestly

Program 1 is for people who have sufficient
feel that they are not ready for serious practise
time to practise all the kriyas every day; that is,
of kriya yoga. If you are not sure of your
kriyas 1 to 11 that we have so far introduced.

readiness then we advise you to read our two

Program 2 is for those who want to do kriya
previous discussions on kriya yoga practice1.

yoga practice but who have limited time. This

In this lesson we have described two new
group should practise as many kriyas as they
kriyas: naumukhi and shakti chalini. Integrate
can, starting from vipareeta karani mudra
them into your daily practice if you have time

(kriya 1) and proceeding through the other
for program 1; otherwise omit them.

kriyas in turn. No kriyas should be cut, either

Try vastra dhauti, especially if you suffer
partly or wholly. As many should be done as
f r o m asthma, surya b h e d a p r a n a y a m a
time allows.

especially if you lack vitality, and koormasana

Programs 3 and 4 are general yoga practice
and eka pada sirasana if you are sufficiently
programs for durations of 1 hour and 1/2 hour
flexible in body.

Practice Minutes

Program 1: duration 1 hour 58 minutes -
extended kriya practice

Kriya Yoga:

Kriya 1: Vipareeta Karani Mudra

10

Kriya 2: Chakra Anusandhana

4

Kriya 3: Nada Sanchalana

7

Kriya 4: Pawan Sanchalana

25

Kriya 5: Shabda Sanchalana

30

Kriya 6: Maha Mudra

10

Kriya 7: Maha Bheda Mudra

10

Kriya 8: Manduki Mudra

5

Kriya 9: Tadan Kriya

7

Kriya 10: Naumukhi Mudra

5

Kriya 11: Shakti Chalini

5

118

Program 2: shortened kriya practice according to available time. Do as many of the above kriyas given in program 1 as you can starting from no. 1. Do not omit any kriya wholly or partly.

868

Program 3: duration 1 hour for general health Surva Namaskara

5

Shavasana

3

Bhujangasana

3

Ardha Padma Paschimottanasana

4

.Ardha Matsyendrasana

4

Sarvangasana

4

Halasana

4

Matsyasana

3

Surya Bheda Pranayama

(or any pranayama of your choice)

10

Antar Mouna (or any other meditative
practice)

20

60

Program 4: duration 1/2 hour for general health

Surya Namaskara

4

Shavasana

3

Bhujangasana

3

Ardha Padma Paschimottanasana

4

Ardha Matsyendrasana

4

Sarvangasana

3

Matsyasana

3

Surya Bheda Pranayama

(or any pranayama of your choice)

6

30

Notes

Book III, Lesson 25, Topic 2
and Book III, Lesson 26, Topic 2

869

Lesson 33

Intellectual understanding is useful up to a
point, but then it can be a hindrance, a barrier
to further progress in spiritual life. Faith, love
and devotion to God and Guru are the
stepping stones, so too are the practice of
yoga and service in the cause of yoga.

Swami Satyananda Saraswati

Topic 5

Satsang

Satsang is the essence of yogic and spiritual
fact, gossip or philosophical ideas, whatever -
life. The word sat means 'truth' and sang means but these words can help to shake and upset 'association'. Satsang, therefore, means 'asso-the 'boat' of mental lethargy and fixity existing
ciation with truth', 'an encounter with truth' or
in your mind. T h e mind is changed and sent in

'association with those who are following the
new directions. You may or may not be aware
path of truth'. In the highest sense it means
of the process, but it will happen.

direct perception and communion with truth,

Satsang is not a new thing. It has existed
and even more, living with awareness of truth
throughout the world since time immemorial.

in every action and incident of life. It means

At the dawn of history, primitive tribes and
that one's being is submerged in awareness of
village communities always had a wise man,
truth. But this is a very elevated definition; at a
shaman, medicine man, call him what you will.

more practical level, satsang means sitting in

They were respected people whose views were
the company of wise men and women and
sought by others. They gave satsang.

listening to what they have to say. Satsang also

Satsang was practised in ancient Greece.

means a place where seekers of truth meet in

Many of the books by Plato and other great
the presence of their guru.

sages are based on speeches given during

Satsang will bring about conscious and un—
satsang. T h e Greek sages were called philo—
conscious changes in your being. It will inspire sophers, which means 'lovers of the truth'.

you and bring about changes in your attitudes.

T h e difference between rhetoric and

It will open up new horizons and vistas; you
sophism is clearly described in the Greek classic
will start to see new meaning and potential in
called The Phaedrus which is based on satsang life. Slowly it can transform your understand-given by Socrates and written down by Plato.

ing and perception of your own being. Life

Socrates is one example of a great sage who
will start to show new, undreamt of promise.

used to give talks based on knowledge of the

How can satsang bring about these changes?

truth. He used to give satsang to his many

This is not easy to answer, but we can say that
disciples and to many others who cared to
the energy vibrations of a sage function at a
listen. Plato was the chronicler of his master's
more subtle level. These vibrations can change
enlightened satsang.

and charge your mind and energy field. His

Christ gave satsang to multitudes of people
aura will transform your aura. His psychic
the length and breadth of Galilee. He trans—
battery will charge your psychic battery. A formed the lives of many people, converting sage is a transformer of energy flows. But you them. Many examples are given in the Bible.

must be receptive. Whether you are aware of

T h e greatest recorded satsang of Christ is
these changes or not, they will nevertheless The Sermon on the Mount (John, verse 5
occur.

onwards). Buddha gave satsang for almost

The mind has a tendency to remain in a rut
fifty years in every place that he went. T h e
of false beliefs and conditioning; it is also full

Buddhist scriptures are full of the recorded
of knots. You can never remove these by words of Buddha. All religions of the world yourself. You have to receive treatment from are based on satsang - words of the wise.

another person - a spiritual doctor, a sage,

Every mystical system is based on satsang and
yogi or saint. The sage can say almost anything
every scripture is n o t h i n g but r e c o r d e d

- perhaps significant or insignificant, either
satsang.

obviously or not obviously directed at you,

Satsang has been praised in many scriptures.

perhaps seemingly superficial statements of The following quotations are from the Rarna-873
yana, one of the most popular scriptures in ask. But do not feel obliged. T h e most India: "Without satsang there is no discrimina—
meaningful answers are communicated at
tion. Satsang only comes with the grace of
deeper, more subtle levels. If you want only to

Rama." (Balakand) The faculty of discrimination sit, then sit; there is no need to do anything can only be sharpened by satsang; this is else.

absolutely necessary for progress in yoga.

Satsang is the essence of yogic life. Wre

Normally one's thoughts revolve and revolve
suggest that you contact sages, though they
in the 'wheels of the mind' without being able
are rare and not always easy to find. Some are
to escape from built-in misconceptions. Only
world famous, others are unknown. But if you
satsang can break up the grooves of the mind.

start to seek, then you will find. And contact,

Yet the chance to attend satsang only comes
whether regular or occasional, will help to bring
with the grace of Rama; that is when you are
order and sense into your life. You will start to
ready to listen.

commune with the deeper layers of being, to

Here is another quotation from the same
tune in with that whicb underlies all things.

chapter: "Wise people take bath in the holy

With good reason it is said that spiritual life or
water of satsang. In this way they clean and
rebirth begins with satsang.

purify their inner being." Liquid water cleans

At first, satsang means being in the actual
the body; the 'water' of satsang cleans the
company of sages, yogis, saints, your gum.

mind.

But eventually there is no need for this face to

"Satsang is like the philosopher's stone. Even
face confrontation. The satsang will occur even
the most wicked people have been transformed
during physical separation. It will be with the
by the power of satsang, in the same way that
particular sage you have tuned in with; it will
the philosopher's stone changes iron into gold."

mean continuous satsang with consciousness.

The writer of the Ramayana, Valmiki, is a You will commune with the deepest and central good example of this transformation. He was core of your being. Everything becomes
a robber for many years. Then he met his satsang . . . communion.

guru Narada Muni and attended satsang. He
was a pessimist and he did not believe in saints
and yogis. Yet in time his whole life was
transformed. He became a great yogi and was
eventually inspired to write the Ramayana to help others. If you attend satsang, this same
change may occur in you, perhaps even against
your will.

How does one know if another person is
wise or not, whether he is a saint or a charlatan?

You must find out for yourself. Don't listen to
what others tell you. They can only tell you
their own personal preferences and prejudices,
likes and dislikes. Feel from your own experience. If you feel really good in contact with a
certain sage then this is a good indication that
you are on the right path. If you feel some
peace then this is also a good sign. If there is a
feeling of negativity this does not mean that
you are not with a great sage, but that he or
she is probably not destined to be part of your
path towards self-knowledge. You must go to
satsang and test for yourself. There is no other
method.

What should one do during satsang? Do
whatever comes naturally. If you want to ask
questions, and the opportunity arises, then

874

Topic 2

Kriya Yoga: Practice

KRIYA 12: SHAMBHAVI
can sit in any other comfortable meditative

(PARVATI'S LOTUS)

asana2.

To gain the most from the practice and to

Shambhavi is the name of the wife of Shiva.

maintain one-pointedness of the mind, it is

She is known by many other names including
best to remain in the same position that is

Parvati, Shakti, Uma and so forth. She sym—
used for the previous kriyas. That is, it is best
bolizes energy and the manifested world, while
to do naumukhi, shakti chalini, shambhavi and

Shiva represents consciousness. They repre—
the next kriya (amrit pan), without changing
sent the two sides of the same coin of existence.

the physical position of the body. Keep the

Kriya 12 is dedicated to Shambhavi, since
back straight throughout the practice.

without her power all the kriyas, and in fact all
yogic practices, would be impossible. Without
energy, gross or subtle, it is not possible to
practise any sadhana.

In English this kriya can be called 'Parvati's
lotus' or 'Shambhavi's lotus'.

Subsidiary practices

In order to practise shambhavi you need to
know the following subsidiary techniques:

1. Ujjayi pranayama1

2. Khechari mudra1

These are an integral part of the previous
kriyas and you should be familiar with them.

Visualization

In this practice you have to visualize a lotus

Technique
growing in the spine, with the roots in mool—

Sit in a comfortable pose. Keep the eyes closed.

adhara and the flower in sahasrara. At first

Hold the back straight.

this may be difficult, but with practice it will

Do khechari mudra.

become easier and easier. You have to gaze

Try to visualize the lotus growing in the spine.

into the chidakasha (space of consciousness)

The roots are white or transparent green and
in front of the closed eyes and feel that the
they spread out f r o m the region of the
space pervades everywhere, both inside and
mooladhara chakra.

outside your body. You must feel that the The long, thin, green stem rises upwards in lotus is in the chidakasha, but that its specific the enter of the spine.

location is the spine.

The lotus flower is closed like a bud; below the

If you have never seen a lotus, then you can
bud are a few light green, immature petals.

visualize any other type of flower, for example,

The petals are light pink with red veins.

a rose.

Visualize the flower at the region of sahasrara.

Try to visualize the whole lotus, from roots to

Sitting position
the flower, in the chidakasha; but feel as though

You should sit in padmasana, siddhasana or
it is growing in the spine.

siddha yoni asana, if possible. Otherwise you

Exhale deeply.

875

Fix your awareness at mooladhara.

KRIYA 13: AMRIT PAN

Visualize the roots of the lotus.

(QUAFFING T H E NECTAR)

Inhale slowly with ujjayi and let your awareness
gradually ascend the stem of the lotus in the

The Sanskrit word amrit means 'nectar' and
spine. If possible try to imagine that you are
pan means 'quaffing', 'drinking' or 'sipping'.

moving up the inside cavity of the stem.

Amrit pan can therefore be translated as

Slowly your awareness climbs the stem as you

'quaffing the nectar'. It is the thirteenth kriya
inhale. At the end of inhalation, your awareness
and comes immediately after shambhavi.

should have reached the top of die stem
immediately below the bud.

Amrit

Hold your breath.

Amrit is the divine fluid which brings immor—

Fix your awareness at sahasrara.

tality. It is called 'the elixir of life', 'the nectar The flower is closed, but slowly it opens and
of the gods', 'the nectar of immortality' and
the petals spread out to show tbe full blossom

'ambrosia'. Amrit is symbolized in different
of tbe beautiful lotus.

ways in all world religions. In the Vedas it is

As it opens you will see the yellow tipped stamen
called soma - the intoxicating fluid of bliss. In in the centre.

Christianity and Tantra it is symbolized by

The flower closes again, and then begins to
wine. Many poets have endlessly praised the
open. You must try to feel as though you are

'sweet wine' that brings unspeakable happi—
perceiving the lotus from both the inside and
ness; they are referring to amrit which comes
the outside.

not from grapes, but from spiritual evolution.

Watch the lotus slowly open and close.

Christ said: "But whosoever drinketh of the

Continue to watch the lotus until the flower
water that I shall give him shall never thirst,
ceases to open and close, remaining in bud
but the water that I shall give him shall be in
form, or until you have to exhale.

him a well of water springing up into ever—

Then exhale with ujjayi, letting your awareness
lasting life." (John 4:14)

slowly descend the stem in the spine to
mooladhara.

Lalana chakra

Exhalation should end when you reach The amrit cascades down from the bindu to mooladhara.

the vishuddhi chakra. It is stored in a small

This is the end of 1 round.

chakra called the lalana chakra located in the

Start the second round.

throat. In the Bible it says: "But God clave a Hold your breath for a few seconds while
hollow place that was in the jaw, and there
visualizing the roots spreading out from came water thereout; and when he had drunk, mooladhara.

his spirit came again, and he revived . . ."

Then inhale and ascend the lotus stem again.

(Judges 15:19) The verse is describing not

Do 11 complete rounds.

water, but amrit emerging from the lalana
chakra. This leads to spiritual awakening and

Breathing
bliss as described, " . . . and when he had drunk, Practise ujjayi pranayama throughout. Hold
his spirit came again, and he revived . . ."

the breath while visualizing the roots of the

T h e lalana is located at the palate at the top
lotus. Inhale as you ascend the stem. Hold the
and back of the mouth. It is the area which is
breath while visualizing the opening and
pressed by the tongue during khechari mudra.

closing of the flower. Exhale as you descend

This storehouse of amrit can be awakened
the stem.

through yogic practices, including kriya yoga;
amrit pan is directly concerned with stimulating

Awareness
it and producing a copious flow of amrit.

Be aware of the entire lotus: roots, stem and
flower; simultaneously be aware of the breath-

The nectar passage
ing process.

T h e lalana chakra is connected to vishuddhi
chakra by a psychic pathway (nadi) called the

Number of rounds
nectar passage. It starts at the vishuddhi chakra

Do 11 rounds. This will take about 11 minutes.

in the spine at the back of the neck, and goes

876

directly to the lalana chakra in the palate, where
it ends. This pathway is clearly shown in the
accompanying figure.

Rationale of Amrit Pan

Amrit pan can be described as an upright form
of vipareeta karani m u d r a ' . C o n c e r n i n g vipareeta karani m u d r a , the Hatha Yoga

Pradipika says: "The secretion of the moon (bindu) is called amrit. It is normally consumed
by the fire of the sun (manipura chakra). It

(lows downwards and leads to ageing of the
body. There is a wonderful technique which
can reverse this process (called vipareeta karani
mudra)." (3:77-78) Both vipareeta karani
mudra and amrit pan are concerned with Then inhale with ujjayi and imagine that you reversing this process by redirecting the nectar are drawing fluid upwards from the manipura,
upwards from manipura towards bindu via
through anahata to vishuddhi.

the lalana chakra. The same psychic pathway is

You should feel as though the fluid is being
utilized in both kriyas: In vipareeta karani
injected upwards by the force of ujjayi
mudra, however, the body is inverted, while in
inhalation.

amrit pan it remains upright.

Inhalation should end when your awareness
reaches vishuddhi.

Subsidiary practices

Hold your breath for a short duration and fix

To do amrit pan you should know the following
your awareness at vishuddhi.

subsidiary techniques:

Feel the fluid or nectar become ice cold.

1. Ujjayi pranayama1

Then exhale with ujjayi and feel the cool nectar

2. Khechari mudra1
being injected along the nectar passage from
vishuddhi to the lalana chakra.

Sitting position

Synchronize the flow of nectar with the

You should sit in padmasana, siddhasana or
exhalation.

siddha yoni asana. If these are impossible or

When your awareness reaches the lalana you
uncomfortable, sit in any other suitable medita—
should feel the breath and nectar disperse and
tive asana2.

evaporate.

Preferably you should sit in the same pose

Remember: the lalana is located where the tip
that was used for the previous kriya - sham—
of the tongue presses the palate.

bhavi. That is, you should proceed from one

Immediately your awareness should return
kriya to the next without changing your
directly to the manipura chakra.

physical position and without stopping the This is the end of the first round.

sequence of practice.

Start the second round.

After fixing the awareness at manipura for a

Technique
short period with breath retention, breathe in

Remain in a comfortable sitting asana.

and ascend to vishuddhi.

Keep the eyes closed.

Do 9 complete rounds.

Hold the back straight and the head upright
as shown above.

Breathing

Do khechari mudra, pressing the tongue firmly

You should practise ujjayi p r a n a y a m a
but not forcefully against the back of the palate.

throughout. Hold the breath while fixing

Fix your awareness at manipura chakra in the
awareness at the manipura chakra. Inhale from
spine.

manipura to vishuddhi. Hold the breath while

Exhale deeply.

fixing awareness at the vishuddhi chakra.

Round 1 starts here.

Breathe out from vishuddhi to the lalana

Try to feel the manipura chakra.

chakra through the nectar passage.

877

Awareness

Be aware of the ujjayi breathing and the flow
of nectar.

Number of rounds

Do 9 rounds. This should take about 5 minutes.

Notes

1 Book I, Lesson 6, Topic 5

2 Book I, Lesson 7, Topic 2

3 Book III, Lesson 25, Topic 4

878

Topic 5

Asanas: Practice

The following two asanas need both a good

Relax and steady the whole body.

sense of balance and strength in the legs. They

Slowly bend forward as you breathe out.

are called:

At the end of exhalation you should be fully

1. Ardha baddha padmottanasana
bent forward with the two hands placed on the

2. Vatayanasana
left foot.

If you have time you should try them.

Try to keep the left leg straight.

If possible, try to touch the left knee with your

ARDHA BADDHA PADMOTTANASANA
nose or forehead, and place the hands flat on

(HALF LOTUS FORWARD BENDING POSE)

the floor.

This is the final pose as shown.

Stay in the final pose for as long as is

Ardha means 'half,' baddha means 'bound', padma means 'lotus' and utthan means 'raised'.

comfortable, either holding the breath or

This asana can be translated as 'the raised and
breathing slowly and deeply.

bound half lotus pose'. Generally it is called Then breathe in and slowly return to the

'the half lotus leg stretch pose'.

upright starting pose.

Unfold the right leg.

Support

Then balance on the right leg and fold the left

If you wish you can practise beside or in front
leg into half lotus position.

of a wall.

Repeat the same process.

Breathing, awareness and duration

Exhale while bending forwards. Hold the
breath or breathe deeply and slowly in the
final pose. Inhale while raising the body to the
starting position.

Be aware of maintaining balance and synchronizing the movement with the breath.

You can practise for as long as you wish, but
don't strain. Practise at any time of the day,
but not after food.

Restrictions

This asana should not be done by people who

Technique
suffer from:

Stand upright.

• slipped disc

Open the eves and keep them open throughout

• sciatica
the practice.

• hernia

Balance on the left leg.

• weak legs

Fold the right leg and place the foot on the left
thigh: adjust the foot with your hands so that

Benefits
it forms the half lotus.

Ardha baddha padmottanasana strengthens
the leg muscles, improves blood circulation,

Raise the two arms over the head, clasp the
fingers. and balance on the left leg.

stimulates the digestive processes and develops

This the starting pose.

a good sense of balance.

879

VATAYANASANA (FLYING HORSE POSE)

The word vata means 'air' and yana means 'a vehicle'. Literally, the asana can be translated as 'the airborne vehicle pose'. However, the
composite word vatayana has a n o t h e r
meaning: 'a flying horse' or 'a horse that moves
like the wind'. Specifically it is the name of a
flying horse that is a part of Indian mythology.

The equivalent in Western and Greek myths is

Pegasus, the winged horse. Therefore, vatayanasana can be translated as 'the flying horse
pose', 'winged horse pose' or 'the galloping
horse pose'. You may ask: "Why this name?

The pose does not look like a horse nor does it

Again place the hands together in front of the
help one to fly." The answer will come when
chest.

you try the asana for yourself. It is very difficult This is the final pose as shown.

to raise the body utilizing the muscles of only

Stay in the final pose for a short period
one leg. The arms have to be used both to
breathing deeply and slowly.

provide balance and to give an extra upward

Then breathe in deeply.

momentum. T h e arms are held sideways like

Hold the breath.

wings and used to help raise the body to the

Spread the arms sideways.

standing position in the same way that Pegasus

Slowly raise the body using the right leg
raises itself with its large wings.

assisted by the two arms.

If you watch someone else, with imagination

When you reach the standing position, breathe
you will also see that the two legs in the final
out and unfold the left leg.

pose do slightly resemble the legs of a horse in

Repeat the same procedure with the right leg
profile. T h e name vatayanasana is actually a
folded in the half lotus position.

very fitting description of the asana.

Breathing

Support

Inhale while in the starting pose with one leg

If you wish you can stand beside or in front of
folded. Hold the breath as you lower the body.

a wall for support.

Breathe deeply and slowly in the final pose.

Inhale before raising the body. Hold the

Technique
breath while raising the body.

Stand upright.

Bend the left leg and place the foot on the

Duration and time of practice
right thigh (half lotus).

Vatayanasana can be done for as long as you

Balance on the right leg.

wish, but don't strain. It can be done at any

Place the two hands together in front of the
time.

chest.

Gaze at a fixed point on the wall in front of

Benefits
your eyes.

Vatayanasana strengthens the leg muscles and

This is the starting position.

improves the blood circulation. It tones up the

Spread the arms sideways like wings.

sexual organs and generally stimulates the

Inhale deeply.

whole body.

Hold your breath.

Slowly bend the right leg and lower the body.

Be careful not to lose balance and not to lower
the body too quickly and thump the left knee
against the floor.

Eventually your left knee should rest on the
floor.

880

Topic 5

Pranayama: Cooling Practices

There are a few simple yogic practices that
through the mouth and then exhale slowly,
cool down the body. Three important ones are:

through the nose." (3:57)

No other practical details are given. Benefits

1 Sheetkari pranayama
are briefly mentioned in the following verse:

2 Sheetali pranayama

"Sheetali pranayama alleviates diseases of the

3 kaki mudra
spleen and other large organs of the body,

These techniques will be discussed in the and helps to remove fever, hunger, thirst and following pages.

bilious problems. Furthermore, it helps to

Strange changes are occurring in the cli—
eradicate all poisons from the body." (3:58)

mates of the world: temperate countries are

A slightly fuller description of the method is
undergoing scorching summers, droughts, given in the Gherand Samhita: "Inhale through etc., while tropical and dry countries are having the tongue and fill the lungs. Do kumbhaka
harsh winters and wet summers. The cause is

(breath retention) for a few seconds and then
variously attributed to atomic bomb blasts,
exhale through the nostrils." (5:72)

sunspot activity, change in the tilt of the earth,

Here it clearly indicates that one should
the arrival of the Satya Yuga (the Age of Truth),
breathe in through the tongue. The benefits
the end of the world and so forth. The only
are described in the next verse: "A sadhaka
thing that most people are really certain of is
should do sheetali p r a n a y a m a since it
their own discomfort at these climatic changes.

eliminates indigestion, coughs and bilious

Those people who are now experiencing
problems". (3:73)

cold weather can do bhastrika pranayama etc.

A similar description is given in chapter three
to heat up the body. Those who are experi—
of the Shiva Samhita.

encing excessive heat, however, are strictly
prohibited from prolonged practice of most

Rolling of tongue
forms of pranayama. The only types they are

During inhalation the tongue has to be rolled
advised to do are the three described in this
as shown below.

topic, since they directly help to cool down the

Roll the tongue so that both sides curl
body. many people may find these practices
upwards and inwards, with the edges almost
useful, perhaps those who live in tropical, arid
meeting each other. Needless to say, the teeth
climates.

should be separated. T h e end of the tongue
should p r o t r u d e outside the mouth, but

SHEETALI PRANAYAMA
without strain. T h e rolled tongue forms a tube

(COOLING BREATH)

through which one inhales.

The Sanskrit word sheetali means 'cooling' or Technique
relaxing". This type of pranayama is so called

Sit in a comfortable medit—
because it cools down the body and relaxes
ative asana.

the mind. In English it is usually called 'the

Hold the back straight and
cooling pranavama' or 'cooling breath'.

head upright, but without
strain.

Scriptural references

Close the eyes and relax the

The practice is briefly described in various
whole body.

hatha yoga scriptures. The Hatha Yoga Pradipika

Be aware of breathing.

states: "Those who are wise should inbale Roll the tongue.

881

Slowly inhale through the tube-like tongue.

Breathe in slowly and

Breathe in deeply, but without strain.

deeply.

Then hold the breath.

At the end of inhalation

Withdraw the tongue and close the mouth.

close the mouth, keeping

Do jalandhara bandha1.

the tongue in khechari

After a few seconds release jalandhara bandha.

mudra.

Exhale slowly through the nose.

Hold the breath and do

Be aware of the breath flow.

jalandhara bandha for a few seconds.

The first round is completed at the end of

Then release the bandha, and raise the head.

exhalation.

Slowly breathe out through the nose.

This is the end of 1 round.

Further details

Do more rounds.

For details of awareness, benefits, duration
and other aspects of the practice, see 'General

Further details

Details' at the end of this topic.

For full details of awareness, benefits, duration
and other aspects of this practice, refer to

SHEETKARI PRANAYAMA

'General Details' given later.

(HISSING BREATH)

KAKI MUDRA (CROW'S BEAK)

T h e sound shee or sheet is m a d e d u r i n g inhalation in this practice. The Sanskrit word This practice is really a mudra, but we regard it
kari means 'that which produces'. Therefore, as a pranayama practice because of its close
sheetkari can be translated as the pranayama similarity to sheetali and sheetkari pranayama.

that produces the sound 'shee'. In English the

The word kaki means 'crow'. This practice is practice is usually called 'the hissing breath'.

so called because, during inhalation, the mouth
is shaped like a crow's beak. In English it is

Scriptural references
usually called 'the crow's beak'. It is also said

This practice is mentioned in the Hatha Yoga
that regular practice of this mudra leads to a

Pradipika, which states: "Make the sound 'shee'

disease-free, long life that is often associated
while breathing through the mouth. By doing
with the crow.

this practice one will become like Kamadeva

(Cupid - the god of love)." (3:54)

Shape of the lips

Many worthwhile benefits can be gained

During inhalation the lips should be shaped as
from regular practice of this asana.

shown in the following picture. The two lips
should be pursed together leaving a small

Shape of mouth
tube through which the air may be inhaled.

During inhalation the mouth should be shaped

The tongue should be relaxed.

as shown in the following picture.

Press the lower and upper teeth together.

Technique

Separate the lips as much as is comfortable.

Sit in a comfortable asana.

Fold the tongue backwards into khechari mudra

Place the hands on the lap
so that the lower surface gently presses the
or on the knees.

upper palate2.

Keep the eyes o p e n

Inhale through the gaps in the teeth.

throughout the practice.

Those who have many teeth missing or no

Do nasikagra drishti by
teeth at all will find this practice impossible.

fixing both eyes on the

We suggest that you do sheetali pranayama or
nose tip3.

kaki mudra as alternatives.

Try not to blink the eyes.

T h e first round starts here.

Technique

Purse the lips.

Sit in a comfortable asana.

Breathe in slowly and deeply through the

Close the eyes.

mouth.

Shape the mouth as described.

At the end of inhalation close the lips.

882

Exhale through the nose.

Do not practise in excessively cold weather.

T h e first round is completed at the end of

T h e nose heats up and cleans inhaled air
exhalation. Do more rounds.

before entering the delicate lungs. If you

R e m e m b e r , t h e eyes must be kept o p e n
breathe through the mouth then this air
throughout the practice and there should be
conditioning is bypassed. T h e induction of
continuous practise of nasikagra drishti.

freezing and/or dirty air directly into the
lungs for prolonged periods may cause

Further details
harm. Therefore, do not practise sheetali,

For lull details on awareness, benefits, duration
sheetkari or kaki m u d r a unless you live in
and other aspects of the practice see below.

reasonably clean, mild surroundings.

GENERAL DETAILS

T h e following details apply to all the three
practices: sheetali, sheetkari and kaki mudra.

Awareness

Be aware of the flow and the sound of the
breath, as well as the mechanics of the practice.

In kaki m u d r a your awareness must simultaneously be fixed on the nose tip.

Duration and time of practice

You can do the practices for as long as you
wish and at any time during the day.

Benefits and utility

Most yogic practices tend to overheat the body.

Sheetali and sheetkari pranayama, as well as
kaki mudra, on the other hand, cool down the
body. They can therefore be done after other
yogic practices to restore heat balance in the
body. Prolonged practice of pranayama is not
generally advisable d u r i n g h o t w e a t h e r .

Sheetali, sheetkari and kaki mudra, however,
can be done without fear.

Besides cooling the physical body, these
three practices also cool the mind and soothe
away mental tension. They are therefore useful
for alleviating psychosomatic diseases such as
high blood pressure. T h e practices also purify
the blood and improve digestion.

Warning

O n e of the fundamental laws of yogic practice,
and breathing in general, is that one should
inhale through the nose if possible. Sheetali,
sheetkari and kaki m u d r a are unique in that
they break this law; inhalation is through the
mouth instead of the nose. This infringement

Notes
is acceptable providing you:

1 Book II, Lesson 14, Topic 3

• Do n o t practise in a dirty, p o l l u t e d 2 Book I, Lesson 6, Topic 5
atmosphere

3 Book I, Lesson 8, Topic 5

8 8 3

Topic 5

Yoga Nidra (Part 1)

Yoga nidra is a practice which can be widely

In this and the following lessons we will
applied in the modern world to improve the
describe the various aspects and applications
quality and happiness of human life. It is a
of yoga nidra, together with comprehensive,
simple yet profound technique and has been
yet easy to u n d e r s t a n d instructions on
used in the following fields:

practice1.

• Relaxation: yoga nidra is the best, cheapest and most permanent method of inducing

Definition
d e e p relaxation of the entire h u m a n The word yoga means inner communion; the structure and personality.

process that leads to this state. Nidra means

• Meditation: it is a meditative technique.

sleep. Thus yoga nidra can be defined as 'yogic

• Psychological problems: yoga nidra acts sleep'. It is both the name of a specific yogic directly in eradicating deep-rooted psycho-practice and a state of being. The mechanics of logical complexes, neuroses, inhibitions, etc.

the practice are easy to understand and define,

It is an advanced psychiatric tool.

but the state of yoga nidra will be understood

• Psychosomatic ailments: yoga nidra helps to differently by different people as follows:

remove a vast number of ailments that are

Sleep: to a person who is tired, exhausted
predominantly mental in cause, such as high
and constantly worried, the state of yoga nidra
blood pressure.

will mean only one thing . . . a deep, refreshing

• Sleep: yoga nidra induces and improves sleep. Nothing more, nothing less. Many are deep sleep. It is a non-chemical tranquillizer the people who practise yoga nidra alone or
that quickly removes insomnia.

attend yoga nidra classes only for one purpose:

• Physio-psychological rejuvenation of the entire to sink into the oblivion of sleep. And there is
human organism can be brought about by
absolutely nothing wrong with this, since your
yoga nidra. The physical, pranic and mental
deep sleep will bring many benefits. In yoga
levels of man are directly recharged.

nidra lessons one is generally asked to remain

• Mind exploration and awakening: yoga nidra wakeful, but if you cannot do this, do not
opens up the potential of the mind and also
worry . . . enjoy your sleep. Sometime in the
awakens the faculty of intuition.

future you can try to remain awake.

• Learning, education and intelligence: yoga Psychic sleep: to other people, possibly those nidra is a p r o f o u n d educational tool. who have been practising yoga for a few years, Through investigations and tests, it has yoga nidra will mean a state of conscious been found to bring extraordinary improve-dreaming, where one will see visions of the ments in both the absorption and retention
subconscious mind. One will seem to hover in
of information from external sources as a state midway between sleep and wakefulness.

well as the tapping of knowledge within

In this state one will confront subconscious
one's own mind. It heightens intelligence
problems, suppressions, fears, etc. Regular
in all meanings of the word.

practice will slowly clean and polish the mind.

Yoga nidra has a vast number of other

Sleepless sleep: this is the highest state of applications. It is a panacea for the tension-yoga nidra where one balances on the razor's ridden world of today. It can be practised by
edge between introversion and extroversion.

everyone, young and old, male or female. It is

This is the path of sushumna and corresponds
thoroughly scientific and tested. It requires
to the awakening of the kundalini2. This is the
no belief or blind acceptance of a dogma. It
blissful and mystical state of 'yoga' that
only requires practice.

corresponds to superconsciousness. It has

884
been described by innumerable yogis, saints, swapna and sushupti) there is turiya. It is a bhaktas and sages throughout history. In the
state that is spontaneously experienced by
great yogic scripture called Yogataravali, yogis. It is real yoga nidra in the form of pure, Shankaracharya has written: "When sankalpa illumined consciousness. This yoga nidra is

(desires) and vikalpa (fancies and imaginations)

not part of prakriti (nature) but it is the
are rooted out then one is influenced no more
manifested form of purusha (consciousness)."

by karma. When sankalpa and vikalpa are

(v. 26)

removed by constant yogic practice the everThe aim of yoga nidra is to progressively
blissful state of yoga nidra dawns."

explore and transcend the different states of

We have defined three specific states of yoga
mind.

nidra. As a practice we can describe it as a
method of inducing physical and nervous Nyasa - traditional yoga nidra tranquillity, as a method of ridding the mind The word nyasa means 'to place'. It is a practice of chronic tension, and of inducing inner in which specific mantras are 'placed' and felt knowledge and meditation. It nulls the rational at different parts of the body. It is the tradi—
thought processes and brings inner peace.

tional form of yoga nidra used by yogis
throughout the ages and still practised by

The layers of the mind
almost all Hindus.

Yoga nidra is a method of exploring the

Nyasa is described in various scriptures such
different layers of the mind. According to as the Brihad Yoga Yajnavalkya Smriti and the certain schools of modern psychology there Yogataravali, as well as many upanishadic and are three dimensions of mind: the conscious,
tantric texts. The Aruneyi Upanishad (verse 5) subconscious and unconscious. T h e Mandukya
advises all wandering sannyasins to practise

Upanishad also classifies the mind into three nyasa at all times - to chant Aum and to place
layers: jagrat, swapna and sushupti. The yogic it mentally at different parts of the body. More and psychological terminology can be directly
specific and ritualistic forms of nyasa are
related as follows:

described in the Mahanirvana Tantra. They
include the following:

Jagrat: conscious mind
waking state

Matrika nyasa in which the letters of the

Sanskrit alphabet (matrikas) are placed on
surface thoughts and perception
different parts of the physical body of the
of the outside world
sadhaka while chanting the corresponding
sthula (gross dimension)

sound.

Swapna: subconscious mind
dream state

Hridayadi sadanga nyasa literally means the
placing of the hands on six different parts
individual memory and mind

(sadanga) of the body beginning with the heart
sukshma (subtle dimension)

(hridaya). Specific mantras are chanted as

Sushupti: unconscious mind
follows: when touching the heart chant namah;
deep conscious sleep state
when touching the head swaha\ at the crown
collective memory
lock chant vasat and so forth.

karana (causal dimension)

Kara nyasa in which mantras are placed and

Yoga nidra starts from the swapna state -
chanted on the fingers, thumbs and palms of
that is, exploration of the subconscious mind.

the hands. (Note: most forms of yoga nidra

If one masters yoga nidra then the depth of
that we teach include this type of nyasa, but
perception may become deeper so that one
without the mantras).

contacts and explores the sushupti or cosmic

Vyapaka nyasa, all pervasive (vyapaka) nyasa.

mind. Great yogis go even further: they This form is so called because the energy of transcend the mind. They enter the state of the mantras is distributed throughout all the
superconsciousness. In the Mandukya Upani-
parts of the body, together with awareness.

shad this state is called turiya (the fourth Specific mantras are placed and felt on the dimension of being). This is the highest state head, mouth, heart, etc.

ofvoga nidra, which few attain. The Yogataravali Nyasa is widely practised by H i n d u s
says: "Beyond these three states (jagrat, throughout the world. A well-known practice 885
is called angvinyasa (nyasa of the different limbs propagate them on a large scale. This will of the body). It is described in various supplement the present widespread practise scriptures, including the Durga Saptashati. of yoga nidra.

Almost all Hindu puja (worship), whether for

Kali, Durga, Shiva or Saraswati, start with this

Structure of the practice
type of nyasa. Specific mantras are chanted

Yoga nidra can be roughly divided into the
and associated with different parts of the body.

following sections:

The practice starts as follows and continues

1. Preliminary adjustment of the body
with specific mantras for each part:

2. Preliminary relaxation of the physical body

Small linger: Aum Kannestha Abliyam Namahe

3. Preliminary relaxation of the mind

Second finger: Aum Anamikastha Abhyam 4. Sankalpa (resolve) Namahe

5. Rotation of awareness throughout the

Third finger: Aum Madhyama Abhyam Namahe
different parts of the body

Fourth finger: Aum Tarjaneem Abhyam Namahe

6. Visualization

Thumb: Aum Angushtha Abhyam Namahe

7. Reflection and symbol awareness

It is a ritual which has far reaching benefits.

8. Sankalpa

It is intended to induce pratyahara in prepara—

9. Return to external awareness
tion for dharana.

These nine stages are sequential; that is, they

All these methods of nyasa are very powerful.

should be practised one after the other in the

They can be either external (bahir) where the
order given. Variations can be adopted within
parts of the body are physically touched, or
this basic framework.

they can be internal (antar) where the mantras

Full details of these stages of yoga nidra will
and awareness are mentally placed. A vast
be described progressively in this and forth—
selection of mantras is utilized, includingTam,
coming lessons1.

Phut, Hrim, Krim, the Gayatri mantra and so forth. The bija (seed) mantras of the chakras

Instructions
can also be utilized - Lam, Vam, Ram, etc. - and The instructions for yoga nidra can be given rotated throughout the six chakras. T h e in three ways: by the direct words of a teacher; mantra chanting and rotation of awareness from a tape recording; by one's own mental
harmonizes the nervous system, balances commands. It is best to learn yoga nidra pranic flows and renders the mind one-pointed.

directly from a teacher so that the instructions

Each part of the body is systematically charged
can be modified to suit your individual needs,
with the energy of the mantras. T h e whole
and so that the correct method is firmly
body and mind are purified and prepared for
imprinted on your mind. Eventually, however,
meditation.

you should practise alone, either by self—

Yoga nidra has been adapted from the instructions or listening to a tape recording of traditional practices of nyasa by Swami Saty-your teacher's lesson.

ananda to meet the needs of modern man.

In this book we are forced to give written

The mantras have been omitted so that yoga
instructions. These are not very suitable for
nidra can be practised by all people regardless
the practice of yoga nidra. We suggest that
of religion, language and tradition. Though
you either transfer the instructions to tape, or
devoid of mantras, yoga nidra has been that you ask a friend to read them to you while carefully designed so that it retains its power you practise yoga nidra.

to transform the personality and receptivity of
the practitioner. T h e emphasis has been The instructor transferred from mantra chanting (nyasa) to Choose a teacher carefully. He or she should
rotation of awareness (yoga nidra). Mantras have some understanding of the potential of such as Aum or the guru mantra can, however, the mind through personal experience. Speci—
be chanted at each centre of the body during
fically, the teacher should have awakened a
yoga nidra if required. Both methods, nyasa
degree of intuitive perception. There should
and yoga nidra, have their advantages. be a feeling of empathy between you.

Possibly in the near future we can reintroduce

It is best to learn yoga nidra from one
the practice of nyasa, with mantras, and teacher, so that the sound of his or her voice 886
makes a deep impression on your subconscious Clothing: remove all tight-Fitting and un-mind. You should slowly become receptive to comfortable clothing. It is best to practise in
the sound of one voice so that your mind flows
loose, light clothes, the less the better, especially spontaneously with the given instructions in hot climates. In cold climates you should without resistance. Of course no harm will wear sufficient clothing to remain warm occur if you change your teacher, or take throughout the practice, or cover yourself with lessons from different people, but one teacher a warm blanket.

is certainly best for serious practise of yoga

Insects: if there are any insects such as
nidra.

mosquitoes and flies, then you should either
practise under a mosquito net or cover your-

The sound link
self with a light sheet.

During yoga nidra there is no need for physical

Heat: if it is very hot then you can practise contact between the teacher and the practi-under a fan providing it works silently. Do not tioner. The only contact should be psychic and
practise under direct blasts of air. Only use a
through the sound of the voice.

fan if it is absolutely necessary.

The teacher's voice should be calm and clear.

Environment: practise in a quiet, dark, freshly The speed of instructions should be varied
ventilated room. Do not practise under glaring
according to the needs of the situation. The
lights, with foul smells, in a room that contains
teacher must feel the needs of the student(s).

dust-ridden stale air, or where there are many

Intuition is required. The instructions should
disturbances. No matter how pleasant, it is
be sufficiently fast that they capture the best not to practise yoga nidra in the open air.

attention of the practitioner and prevent the

Ornaments', remove your wristwatch, spec—
mind wandering here and there or brooding
tacles, jewellery and all other body ornaments
on problems; but not so fast that the instruc—
before beginning yoga nidra.

tions cannot be understood or carried out. If

Loosening up exercises: during yoga nidra you necessary, there can be frequent repetition of
will be required to remain in one position
the instructions. When the practitioner reaches
without moving for a period of time. This is
deeper states of relaxation then the instruc—
difficult if your body is stiff. If necessary you
tions can be slowed down.

can practise a few asanas before starting yoga

Suggestions and dogmas should be avoided.

nidra. We suggest naukasana:i and surya

T h e instructions should be concerned only namaskara4.

with the explanation of the mechanics of yoga

Adjustment of body: before commencing yoga
nidra and the sequence of practice. The tone
nidra you should exhaust all need to move
of voice should be modulated to suit the your body. It is better to move the body before circumstances.

the practice than during the practice. If you

For the practitioner, the voice is very impor—
feel skin irritation, then scratch yourself. If
tant. It is the link that enables you to maintain
your clothing feels uncomfortable, then make
awareness while exploring the deeper layers
some adjustments. Make yourself perfectly
of the mind. Without a guiding voice you will
comfortable before thinking about starting
surely lapse into sleep (which is, however, yoga nidra. .Any time that you spend making perfectly acceptable in cases where the practi-these preparations will be more than justified tioner is very tired and perhaps suffers from
since you will gain more from the subsequent
insomnia). Do not intellectualize about the
practice of yoga nidra.

instructor's words. Do not try to remember

Time of practice: you can practise at any time them. Just follow them spontaneously without
during the day and night, though not immedi—
too much effort. Flow with the sound of the
ately after meals; wait for an hour or so. Practise
voice.

when you feel physically and/or mentally tired.

If you suffer from insomnia or disturbed sleep,

YOGA NIDRA - PART 1
practise yoga nidra in bed at night.

To gain the most from the practice of yoga

Posture
nidra you should carry out the following rules

The physical posture in yoga nidra should be
and preparations:

so comfortable that you forget the existence

887
of the body so that it can be almost regarded as merely a 'shell' or 'husk' of the mind. A position should be chosen that can be maintained without movement for between 10 and

60 minutes. A wide selection of poses can be
used for this purpose, but from our experience
there is one that is easily the best - shavasana

(the corpse pose)3.

Place a blanket on flat level ground.

Lie flat on your back.

A thin pillow can be placed under the back of
the head if you wish, but it should not be too
thick.

The head, arms and legs should lie in one line.

The palms should face upwards.

The eyes should be closed.

Relax the whole body when you have made all
preparatory physical adjustments and when
you have exhausted all need to move the body.

Yoga nidra can then start at this point.

Technique 1: preliminary practice

This practice includes preliminary relaxation
of the body and mind, which has already been
fully described in our previous discussion called

'The Art and Science of Relaxation'5.

N o t e s

1 Yoga nidra: Stage 2 - Book III, Lesson 34, Topi c

4; Stage 3 - Book III, Lesson 35, Topic 4; Stage 4

- Book III, Lesson 36, Topic 5

2 Book II, Lesson 22, Topi c 1 an d Book II, Lesson

23, Topic 1

3 Book I, Lesson 1, Topic 5

4 Book I, Lesson 5, Topi c 2

3 Book I, Lesson 1, Topi c 5 an d Book I, Lesson 2,

Topic 8

888

Daily Practice Program

We have introduced two new kriyas - sham—

Try to master the two new asanas - ardha
bhavi and amrit pan. If you have sufficient
baddha padmottanasana and vatayanasana.

time integrate them into practice program 1;

They can be done at any time and in any place.

:: xi lack rime, then omit t h e m a n d do

We consider yoga nidra one of the most
pro-grains 2 3 or 4 instead.

useful practices of yoga. It can be practised by

I: :c ; e in a hot climate try one of the
everyone, old and young, healthy and ill. It

±_'rr : > ling techniques that we have des—
requires no difficult sitting position. If you do
t r i : c i - sheetkari and sheetali pranayama and
not already know the practice we suggest that
mudra.

you start to practise it.

Practice Minutes

Program 1: duration 2 hours 14 minutes -
extended kriya practice

Kriya Yoga:

Kriya 1: Vipareeta Karani Mudra

10

Kriya 2: Chakra Anusandhana

4

Kriya 3: Nada Sanchalana

7

Kriya 4: Pawan Sanchalana

25

Kriya 5: Shabda Sanchalana

30

Kriya 6: Maha Mudra

10

Kriya 7: Maha Bheda Mudra

10

Kriya 8: Manduki Mudra

5

Kriya 9: T a d a n Kriya

7

Kriya 10: Naumukhi Mudra

5

Kriya 11: Shakti Chalini

5

Kriya 12: Shambhavi

11

Kriya 13: Amrit Pan

5

134

Program 2: shortened kriya practice

Do as many of the above kriyas as you can, doing
each in turn starting from kriya 1.

8 8 9

Program 3: duration 1 hour for general health Surya Namaskara

5

Shavasana

3

Bhujangasana

3

Ardha Padma Paschimottanasana

4

Ardha Matsyendrasana

4

Sarvangasana

4

Halasana

4

Matsyasana

3

Sheetali, Sheetkari or Kaki Mudra

10

Antar Mouna (or any other meditative practice) 20

60

Program 4: duration lA hour for general health Suiya Namaskara

4

Shavasana

3

Bhujangasana

3

Ardha Padma Paschimottanasana

4

Ardha Matsyendrasana

4

Sarvangasana

3

Matsyasana

3

Sheetali, Sheetkari or Kaki Mudra

6

30

Tiy to find the time, perhaps in the evening after
work, to practise yoga nidra. Its benefits are profound.

Lesson 34

When the sankalpa and vikalpa are rooted
out, the karmas influence no more, desires
and illusions are removed by the unbroken
practice, then only does the ever blissful state
of yoga nidra dawn. The state which is other
than the three present states, enjoyed by the
yogis in a relaxed way, is called turiya; then
only the omnipresent nidra in the form of
pure consciousness illumines. Therefore,
always enjoy that nidra which is not a form of
prakriti but is the manifested form of purusha.

Adishankaracharya, Yogataravali 25/26

Topic 1

Kriya Yoga Practice

KRIYA 14: CHAKRA BHEDAN

(PIERCING T H E CHAKRAS)

The word chakra means 'psychic centre', and
bhedan means 'to pierce'. The practice of chakra bhedan can be translated as 'piercing the chakras or psychic centres'. It is the fourteenth
kriya and comes immediately after amrit pan1.

Out-of-phase breath awareness

In most of the kriyas we have taught so far
breathing is synchronized with awareness of
the arohan and awarohan psychic passages.

That is, with inhalation awareness ascends the
frontal arohan passage and with exhalation

Technique
awareness descends the spinal awarohan pas—

Remain in your sitting position, head upright
sage. T h e characteristic feature of chakra
facing forwards.

bhedan is that the breathing is not perfectly

Keep your eyes closed.

synchronized with the awareness of the two Continue khechari m u d r a and ujjayi psychic pathways. Instead, the relationship is pranayama3.

as follows:

Exhale.

Inhalation from swadhisthana downwards to

Fix your awareness at the swadhisthana chakra
mooladhara and then upwards in the frontal
in the spinal awarohan passage.

arohan passage to vishuddhi, passing through

Then while inhaling, move your awareness
the intermediate kshetrams in turn.

downwards from the swadhisthana chakra to

Exhalation upwards from vishuddhi to bindu
the mooladhara chakra.

and then downwards in the spinal awarohan

Then move upwards through the following
passage to swadhisthana, passing through the
kshetrams in the front of the body:

intermediate chakras in turn. The breath is

1. swadhisthana
rotated through the two psychic pathways, 2. manipura but slightly out of phase.

3. anahata

4. vishuddhi

Sitting position

This whole process is shown in figure 1 of the

The best sitting poses are padmasana, siddh—
above picture.

asana or siddha yoni asana2. If you cannot do

Be aware of each centre one after the other
these asanas then any other comfortable sitting
and feel them being pierced by the breath.

asana will suffice. It is best if you remain in the

Don't stop at any centre.

same asana that was utilized for the previous

Let your awareness and breath be like a long,
kriya.

thin thread.

Inhalation ends at the vishuddhi kshetram.

Continuity

Immediately start exhalation, with awareness

When you have finished amrit pan, the previous
moving upwards to bindu . . . and then
kriya, immediately start chakra bhedan. Do descending through the following chakras in not move your body or let your mind wander.

the spine: ajna, vishuddhi, anahata, manipura,

893
swadhisthana.The entire process is depicted In the physical body, sushumna is symbolized
in figure 2. Exhalation should end at the
by a thin thread passing up the centre of the
swadhisthana chakra.

spine, passing through the principal chakras

This is the end of 1 round.

in turn, starting from mooladhara chakra and

Immediately start the second round. Inhale culminating in sahasrara.

from swadhisthana to mooladhara and then

The word darshana in the context of this
up the frontal passage.

kriya means 'vision'. Therefore, the practice of

Your breath and awareness should go round
sushumna darshana can be translated as 'the
and round . . . continuously without break.

vision of the sushumna passage'. It is the

Do 59 complete rounds.

fifteenth kriya and comes immediately after
chakra bhedan.

Breathing

The practice is based entirely on mental

Practise ujjayi pranayama throughout the visualization. Many people will find it difficult.

practice. The breathing should be out of phase

Please don't worry; only do your best.

with the psychic passage awareness, as
described.

Diagrams for visualization

In the practice you have to visualize symbolic

Awareness
pictures of the chakras, one after the other

Be aware of the continuous flow of breath
and then all together in the following order5:

moving through the arohan and awarohan

1. Mooladhara
psychic passages and the piercing of chakras

2. Swadhisthana
and kshetrams.

3. Manipura

4. Anahata

Number of rounds and duration

5. Vishuddhi

You should practise 59 rounds. If however,

6. Ajna
you find that you become too introverted then

7. Bindu
immediately leave chakra bhedan and start 8. Sahasrara the next practice.

We suggest that you refer to the diagrams of

Between 20 and 30 minutes will be required
the chakras given previously3.

to do 59 complete rounds.

Remember that any diagrams you are using
are only symbolic; they are our symbolic

KRIYA 15: SUSHUMNA DARSHANA
representation of the chakras. If you have

(INNER VISUALIZATION
your own system or prefer a more traditional

OF T H E CHAKRAS)

system of diagrams, then these can also be
used in the practice of sushumna darshana.

The word sushumna has profound implications

You are not obliged to use the diagrams that
in yoga and spiritual life. Among other things,
we have given.

it indicates balance between:

1. The sympathetic and parasympathetic ner-

Composite chakra chart
vous systems of the physical body.

To develop the capacity to internally visualize

2. The cooling and heating currents of the
the chakras, it is worthwhile making a chart
pranic body.

with all the chakra diagrams together. We

3. Introversion and extroversion of the mind.

suggest the following.

The sushumna is the middle path between

Take all the chakra diagrams from the
the ida and pingala aspects of life. It is the
previous lessons, removing the white back—
razor's edge along which one must tread in
ground5. Carefully fix or glue them all on a
order to progress in spiritual life. If you stray
long sheet of vivid yellow background paper,
off the sushumna path then you will get lost,
one above the other in the listed order,
remain in ignorance and cease to open up the
mooladhara at the bottom and sahasrara at
potential and knowledge contained within your
the top. T h e size of the yellow sheet should be
being. It is the only route to self-realization.

such that there is a thin border on all sides,

For a deeper explanation refer to our previous
bottom and top, of each diagram. Finally glue
discussion entitled 'The Balance of Life'4.

a wide strip of black paper around the outside

894
edges of the yellow background sheet. This Breathe normally.

combination gives perfect colour matching.

Be aware of the area of the mooladhara chakra

Hang it on the wall. From our own experi—
trigger point.

ence we strongly suggest that you spend half

Try to visualize the mooladhara chakra dia—
an hour making yourself a copy.

gram. See the 4 red lotus petals and the snake
coiled around the lingam at the centre.

Development of internal chakra visualization

Then be aware of the swadhisthana chakra

You can use the chakra chart as an external
trigger point at the base of the spine.

method of helping you to develop the capacity

Try to visualize the associated symbolic picture.

to visualize the chakra diagrams internally. See the dark blue background and the 6 vermi-The method is as follows: lion petals; in the centre is a calm ocean on a

Place the chart on the wall so the centre, about
dark night lit by stars and a crescent moon.

the area of the manipura chakra diagram, is

Now go to the manipura chakra trigger point;
approximately one meter above the ground.

be aware of the area in the spine behind the

Sit in a comfortable pose so that your eyes are
navel. See the 10 yellow petals on a red
about an arm's length from the chart. You
background; in the centre is a blazing ball of
must practise trataka6.

fire.

Gaze at the mooladhara chakra diagram Then move to the anahata chakra in the spine without blinking the eyes for a few minutes.

directly behind the centre of the chest. Visualize

Then close the eyes and try to visualize the

12 blue lotus petals on an orangey-red
same diagram internally.

background; in the centre see a glowing flame

If you have no success, again open your eyes

- the akhanda jyotir (eternal flames) - see the 2
and gaze intently at the mooladhara diagram.

interlaced triangles.

After a few minutes, again close the eyes and

Go to the vishuddhi chakra in the spine behind
try to visualize the same diagram on the mind
the throat.

screen.

Visualize 16 purple lotus petals on a green

If you cannot visualize anything then open background; in the centre is a white drop from your eyes again.

which nectar is dripping.

Continue in this manner for as long as you

Move upwards to the ajna chakra at the top of
have time available.

the spine. Visualize 2 silvery lotus petals on a

On the following day repeat the same process
red background.

with the swadhisthana chakra diagram. Repeat

On one petal there is a sun, on the other a full
exactly the same process with each chakra in
moon. In the centre is a lingam and an Aum
turn on successive days.

symbol.

On the eighth day you should be trying to

Proceed to bindu at the back of the head.

visualize the sahasrara.

Visualize the big drop of nectar on a dark blue

If you have not been able to visualize the background.

chakra diagrams, and this will more than likely

Finally reach sahasrara in the crown of the
be the case, spend another eight days trying
head.

to visualize each diagram in turn . . . one day's

Visualize the thousand petals radiating out—
practice per diagram.

wards from the centre point to infinity without

Continue in this manner for some weeks or
limit.

months. It is an excellent sadhana in itself.

As the culmination of your practice, try to

Eventually you should find that your capacity
visualize all the diagrams together. This is very
for visualization starts to awaken.

difficult and few will be able to do it.

If you can visualize the diagrams but not

Sitting position
together, try the following as an alternative.

Remain in the same sitting pose as was used

Try to see the mooladhara and swadhisthana
for the previous practice of chakra bhedan.

diagrams together.

Then the next day try to add the manipura

Technique
visualization to the previous two.

Remain in a comfortable sitting pose. Keep When you succeed in this add the next chakra the eyes closed, back straight, head upright.

diagram.

895

Proceed in this manner until you have built up the entire column f r o m m o o l a d h a r a to sahasrara.

Then proceed to the next practice, whether
you can visualize all the chakras together, or
not at all.

Breathing

Forget your breathing. Let it do its own thing.

There is no relationship between breath and
visualization.

Duration

If you can visualize some or all of the chakra
diagrams then you can spend up to half an
hour or more with the practice.

If you cannot visualize the diagrams then
spend about ten minutes trying to develop the
capacity.

N o t e s

1 Book III, Lesson 33, Topic 2

2 Book I, Lesson 7, Topic 2

3 Book I, Lesson 6, Topic 5

4 Balance of Life: Book II, Lesson 22, Topic 1 an d

Book II, Lesson 23, Topic 1

5 Mooladhar a - Book II, Lesson 19, Topi c 2;

Swadhisthana - Book II, Lesson 20, Topic 3;

Manipura - Book II, Lesson 21, Topic 3; Anahata

- Book II, Lesson 22, Topic 2; Vishuddhi - Book

II, Lesson 23, Topic 3; Ajna - Book II, Lesson 24,

Topic 2; Bindu - Book III, Lesson 25, Topic 5;

Sahasrara - Book III, Lesson 26, Topic 1

6 Trataka: Stage 1 - Book I, Lesson 8, Topic 6;

Stage 2 - Book I, Lesson 9, Topic 6; Stage 3 -

Book I, Lesson 10, Topic 7

896

Topic 2

Asanas: Practice

EKA PADA PRANAMASANA

Further details

(ONE-LEGGED PRAYER POSE)

Refer to 'General Details' given later.

The word eka means 'one', 'single'; p ada means

'leg' and pranam means 'prayer'. This asana

SANTOLANASANA (BALANCING POSE)

can therefore be translated as the 'one-legged

T h e word santolana means 'balancing', 'to
prayer pose'.

balance'. This asana is therefore directly
translated as 'balancing pose'.

Technique

Kneel on the ground.

Lean forwards and place the hands on the
floor in front of the body.

Adjust the position of the hands, backwards or
forwards, until both thighs and straight arms
are vertical, the trunk being horizontal.

This is the starting position (identical to the
starting position of marjariasana)1.

Technique

Stand upright with the two feet together.

Face forwards and gaze at a fixed point on the
wall in front of your eyes.

Bend one leg and place the sole in contact with
the thigh of the other leg.

Stage 1

Using your hands, adjust the heel so that it is

Raise your buttocks.

close to the perineum.

Straighten your legs.

Raise your hands and place the palms together

Move your shoulders forwards, keeping the
in front of your chest.

arms straight, while lowering the buttocks so

Keep your eyes on the fixed point.

that the legs and trunk lie in one straight line.

This is the final pose. Breathe normally.

This is the final pose of stage 1 and is shown in

Stay in the final pose for a minute or so, taking
the preceding figure.

care to maintain balance.

Stay in this pose for a short duration.

Then lower the folded leg to the ground.

Then move on to stage 2.

Bend and raise the other leg and repeat exactly
the same process.

Stage 2

Carefully raise one arm.

Awareness

Roll your body to one side so that your chest

Keep your attention on the fixed point in
faces forwards.

front of you throughout the practice.

Rest your uppermost arm along the trunk and

897

thigh. This is the final pose of stage 2 and is

Breathing, awareness and other details
shown in the following diagram. Then return

Breathing should be normal throughout. Fix
to the original, face downward position.

your attention on maintaining balance. Refer
to 'General Details' later.

PADA ANGUSHTHASANA (TIPTOE POSE)

T h e word pada means 'leg' and angushtha means 'toes'. In English it is usually called 'the tiptoe pose' which is probably better than its

Sanskrit name.

This asana looks quite easy but it is actually
quite difficult to perform. Try it and you will

Roll over on to the other side of the body in
find out. It requires a veiy good sense of
the same manner.

balance.

Return to the face downwards position.

Then proceed to stage 3.

Stage 3

Place both hands on the ground; take a short

Technique
rest.

Take a squatting position.

Then raise one arm and place it behind the

Raise your heels and balance on tiptoe.

back.

Lower the heels slightly to make the thighs

This is the final position of stage 3 shown in
horizontal.

the above figure.

Adjust the heels of one foot so that it presses

Maintain balance for a short duration.

into the area of the perineum.

Then return the hand to the floor.

Carefully place the other foot on the thigh of

Raise the other arm behind the back and repeat
the opposite leg.

the same procedure.

If you find your balance, place the two palms

Eventually return to the face downward together in front of the chest.

position, both hands on the floor.

Stay in the final pose for as long as you can

Move on to stage 4.

comfortably maintain balance.

Then place the raised foot back on the floor

Stage 4
again.

Raise one leg.

After a short period, repeat the practice raising

Stretch it backwards and upwards.

the other foot.

Both hands should remain on the ground at
this stage. Hold the head upwards.

Hints

This is the final pose.

• Utilize your arms while trying to obtain the

Maintain balance for a short duration.

exact position of balance. That is, lower

Then lower the leg to the ground.

and raise the hands on and off the ground

Repeat with the other leg.

according to need.

This is the end of the entire practice.

• In the beginning practise near a wall which
can be used to give support. Eventually,

898
however, the practice should be done in the middle of the room.

• While trying to find balance gaze at a fixed
point directly in front of the face on the
wall. Don't gaze downwards, since this
brings loss of balance.

B r e a t h i n g a n d a w a r e n e s s

Breathing should be normal throughout. All
your attention should be on balance.

GENERAL DETAILS

D u r a t i o n

Practise for as long as time permits and for as
long as you feel comfortable.

T i m e o f p r a c t i c e

All three asanas can be practised at any time
during the day. There are no restrictions.

L i m i t a t i o n s

There are no obvious limitations on people
who should not practise these asanas. You
must use your own discretion.

B e n e f i t s

These three asanas help to bring nervous
equilibrium. They develop the sense of balance
and develop coordination between different
parts of the body. They all develop the power
of mental concentration, which is needed to
perform them.

Notes

1 Book I, Lesson 2, Topic 4

Topic 5

Ujjayi Pranayama with Aum

Ujjayi pranayama is the psychic breath1. psychic plane. It calms the nervous system and Combined with Aum it is an excellent relaxa-removes all worries and troubles from the tion and premeditative technique. It is easy to
mind.

learn and can be practised by all, young and

People who suffer from insomnia should
old, at any time of the day or night. You can
have a quiet, deep sleep if they practise this
use whatever position you find most comfor—
technique in bed at night. They should lie in
table, as long as the spine, neck and head all
shavasana, without any pillow to elevate the
form a straight line. Lying down in shavasana
head, obstructing the breath from passing
is recommended, but no sleeping please2. In
through the already contracted glottis.

this practice you must learn to snore without

This practice is also very useful for people
sleeping.

with high blood pressure, as it reduces the
heartbeat.

Technique

Relax your whole body and adjust your
position so that you don't have to change it at
all during the practice.

Close your eyes.

Be aware of the breath flowing in and out of
the nostrils.

Move your awareness down to your throat.

Feel the breath in your throat.

Contract the glottis.

Breathe deeply and softly. Your breathing
should sound like the gentle snoring of a
sleeping baby.

You should have the feeling of breathing
through the throat only.

Integrate Aum with each inhalation and
exhalation.

As you inhale mentally chant Aum.

As you exhale mentally chant Aum.

Go on practising ujjayi and mentally repeating

Aum.

Duration

With practice this technique can be done for
hours, although five or ten minutes should be
long enough to remove tensions and to relax
or prepare you for additional meditational
practices.

Notes

Benefits

1 Book I, Lesson 6, Topic 5

This practice, though it is so simple, has subtle

2 Book I, Lesson 1, Topi c 5 an d Book I, Lesson 2,
influences on the whole body as well as the

Topic 8.

900

Topic 4

Yoga Nidra (Part 2)

Is yoga nidra a method of indoctrination? This
ordinary sleep and psychic sleep in yoga nidra.

is a question that many people ask. This doubt

In sleep there is no awareness, whether internal
can only be removed through time, practice
or external; in yoga nidra, on the other hand,
and a deeper understanding of the mechanics
there is wakefulness to the internal environ—
and purpose of the technique. It can be a ment. No difference, however, will be detected method of indoctrination if it is used incorrectly by an external observer.

and taught by the wrong teacher. You have to

The essence of yoga nidra is awareness. You
be careful when choosing your teacher.

should try to avoid sleep (unless you suffer

When practise
from d correctl
insomnia y wit
and h
ar th
e e right
practising as a means to
teacher, yoga nidra is definitely not a form of
induce sleep). Before you begin, it is a good
indoctrination. In fact, it is the opposite. The
idea to mentally repeat to yourself: "I am going purpose of yoga nidra is to free the mind of
to relax myself completely but I am not going
conditioning, ignorance, false concepts, etc.,
to sleep." This resolution can be repeated at
not to further entangle it. Its purpose is to
various times throughout the practice. Sleep is
expand, open and awaken the individual mind,
very difficult to control in yoga nidra because
not to constrict it further. Yoga nidra will
one becomes so relaxed. Even if you have slept
eliminate obstructions, not build them up.

for ten hours, you will easily drop into a state of

The only part of yoga nidra that is slightly
slumber in yoga nidra. This resolve will help to
suggestive of indoctrination is the sankalpa maintain awareness.

(resolve), but it is a strict rule that the

Sleep is not yoga nidra. You have to maintain
practitioner should choose his or her own second to second awareness, keep alert and sankalpa. T h e teacher should play no part in sharp, but without excessive tension. You must
this stage of yoga nidra but remain quiet, find the balance between too much effort and allowing the practitioner to repeat the sankalpa no effort. One leads to more tension and the
to himself. This prevents indoctrination.

other to sleep.

If you think that you are being indoctrinated

When you practise you will find that there
in any way then immediately stop the practice
will be fluctuation between periods of aware—
and find a new teacher. This is important,
ness and unawareness. Gradually as you master
since negative suggestion, and in fact sugges—
the practice and the mind becomes progres—
tion in any form planted in the subconscious
sively calmed you will be able to maintain
mind, can cause more harm than good.

awareness. You will maintain inner awareness

The role of the teacher is to guide the even though the external perceptions have practitioner through the practice and to been gradually dimmed. You will cross the stimulate potential that already lies within the threshold and e x p e r i e n c e s p o n t a n e o u s practitioner's mind. There is absolutely no internal awareness, the purpose of yoga nidra.

need to inject suggestions. T h e instructor From this point you will be able to observe the should guide, not indoctrinate.

subconscious and superconscious aspect of

Yoga nidra does nor require belief in
the mind. At this stage the techniques of yoga
anything . . . only practice.

nidra, utilized to attain this state, can be
discarded.

Avoidance of sleep and maintenance of

The method of maintaining awareness is to
awareness
fix your attention on the sound of the instruc—

Yoga nidra means sleep with a state of inner
tor's voice and the mechanics of the practice.

awareness. There is a big difference between

This is the only way to avoid sleep.

901

Sankalpa
planted when the mind is ready to accept and

The Sanskrit word sankalpa can be translated absorb it. Such a time is during yoga nidra.

as 'resolve' or 'resolution'. It is an important
technique and stage of yoga nidra and a Choice of sankalpa powerful method of reshaping one's per-You should choose your sankalpa carefully. It sonality along positive lines.

should be something that is very important in

T h e sankalpa takes the form of a short your life. Do not choose something that is mental statement which is impressed on the superficial such as "I will get a new car" or "I subconscious mind during yoga nidra. It is a will become more successful than my neigh—
method of changing one's lifestyle, achieving
bour." There are so many other superficial
ambitions and of removing negative blocks examples that could be given. Choose a and mental conflicts.

sankalpa that will totally change your whole

Past thoughts have led to our present life.

personality, attitudes, etc. Present thought will

If you want to remove a bad habit, be careful,
determine future behaviour. By means of a
as bad habits are usually symptoms of some—
thought in the form of a strong sankalpa it is
thing that lies much deeper. That is, bad habits
possible to change one's destiny.

tend to be the safety valve of deeper tensions

If you think about it, you will realize that
in the mind. If you suppress one habit, for
every person becomes great because of san—
example smoking, then you will find that
kalpa, whether conscious or unconscious. They
another habit arises to take its place. This can
have a burning need to achieve something.

be compared to an air-inflated mattress: if you

Their sankalpa brings about a restructuring
press down one area, then another area will
of the mind and personality. This in turn brings
rise upwards. It is similar with tensions of the
about realization of their aims in the outside
mind - if you suppress one habit then another
world. T h e small seed of sankalpa, once will quickly replace it. It is for this reason that planted, can grow and produce many fruits.

we do not generally recommend that you use

Such is the power of sankalpa. The use of
a sankalpa to try to rid yourself of'bad habits'.

sankalpa in yoga nidra can also be a factor in

It is better to choose a sankalpa that will change
remodelling your life.

your whole life so that it becomes more

During the practice of yoga nidra the mind
harmonious, happy, joyful and fulfilling. When
is very receptive and sensitive to autosugges—
this occurs, so-called bad habits will tend to
tion in the form of sankalpa. It is possible to
spontaneously evaporate without effort or
plant the seed of sankalpa deep in tbe subcon—
suppression. So do not choose sankalpas such
scious mind. Once planted the sankalpa gathers
as "I will stop smoking," "I will stop drinking,"

together the vast forces of the mind in order

"I will stop womanizing," "I will stop being to bring about its fruition. At first the sankalpa angry" and so forth. Instead, choose a more
is merely a conscious resolve, but eventually it
profound sankalpa of the type that we have
becomes a very powerful subconscious force.

suggested later.

This deeper force will eventually manifest itself

The sankalpa should be clear. Don't choose
again at a conscious level and bring about
vague sankalpas such as "I will become free
changes in your personality and in your life.

from all evil traits" or "I will try to develop It is important, however, that the sankalpa
positive, virtuous qualities" and so forth.

is firmly impressed on the mind. Many people

These are vague and meaningless. They will
make resolves, but they rarely bring results.

not penetrate the subconscious mind and will

The reason is simple, the resolve is not planted
certainly not bring changes in your life.

deeply enough; instead it tends to operate at

We also do not advise you to choose a
an intellectual level on the surface of the mind.

sankalpa that suppresses any natural drives.

Often the resolve is made when the mind is

For example, many people hear that celibacy
disturbed and when you feel generally unis a desirable trait in yogic life. This is not
happy and dissatisfied. At this time the mind is
completely true, though it does have its place
not ready to receive the resolve. For success,
at the right time. Practised at the wrong time,
the sankalpa needs to be planted with strong
however, it can cause more harm than good.

willpower and with feeling. It should also be

Many people, because of excessive indoctrina—

902
tion and wrong guidance, become obsessed Rules for using sankalpa
with the idea of becoming celibates. This is

To successfully utilize the power of sankalpa in
done either consciously or unconsciously. If yoga nidra you should follow the rules below.

this drive is in conflict with your natural

• Clarity. T h e sankalpa should be stated in a inclinations then it can cause psychological
short, simple, clear sentence form. The same
and physiological harm. This is only one
words and the same sentence structure
example, there are others. Please don't choose
should be used until the sankalpa brings
a sankalpa that interferes with natural drives.

fruits. Use minimum words.

You must choose your own sankalpa. T h e

• Repetition. The sankalpa should be repeated following are a few suggestions of what we call
over and over again in your mind.

positive, harmonizing sankalpas that can help

• Sincerity and feeling. You should repeat the to lead you towards a happier life if they are
sankalpa with sincerity and feeling. You
repeated regularly and with sincerity.

should say it from the heart, not merely

I will become perfectly healthy.

from the mouth. Mere intellectual repetition

I will become positive and dynamic.

will not allow the sankalpa to be impressed

I will practise yoga every day.

on the subconscious mind. T h e sankalpa

I will succeed in my work.

can only be sown deeply in the mind with a

I will become more aware.

strong emotional impetus. Lack of sincerity

I will find my guru.

will also prevent implantation of the

And so forth. Choose according to your needs
sankalpa; be sincere when you repeat your
and inclinations. One man, who practised yoga
sankalpa.

nidra for many years had the sankalpa: "Make

• Time. Your sankalpa should be repeated at me useful."

the beginning and end of yoga nidra. It can

Do not be in a hurry to decide upon your
also be practised before sleep and imme—
sankalpa, and choose it yourself. Don't change
diately after waking up in the morning.

it once it has been chosen until it brings fruits,

These are the best times since the mind is
and only choose one sankalpa.

most receptive. The sankalpa, however, can

At first you may experience little or no result
also be repeated during any spare time in
from your sankalpa. But be patient. Do not
the day.

expect changes overnight. Time is required,

• One sankalpa. Choose only one sankalpa
depending on the nature of the sankalpa and
and stick to it until it brings results. Do not
the depth at which it is planted in the mind. It
change it.

depends greatly on sincerity and your deep—
felt need to reach the goal of your sankalpa.

Rotation of awareness

Also, as you practise yoga and progressively

An important part of the practice of yoga nidra
clean out the mind, through yoga nidra and
is the rotation of awareness through different
other methods, sankalpas become increasingly
parts of the physical body. It is specifically
powerful. In fact, there comes a stage in the
designed to withdraw perception from the
life of an advanced yogi when all sankalpas
outside world, induce introspection and also
bring fruition. This is symbolically called the
deep relaxation of the mind and body.

kalpa vriksha (wish fulfilling tree) in yogic texts According to yogic scriptures there are
and arises when a person reaches the stage of
seventy-six physical centres in the body.

understanding represented by the anahata Technically, they are called angasthana (limb chakra1. However, don't worry too much about or organ locations) and adhara (physical bases this aspect of sankalpa; we have only mentioned
or centres). T h e latter are mentioned in the
it for your interest.

Yoga Chudamani Upanisliad. These centres

Your life can be completely changed by
include both the outer limbs such as the hands,
sankalpa. Vast numbers of people have used
arms, legs, etc. as well as the internal limbs
sankalpas, either consciously or unconsciously,
such as the heart, lungs, stomach etc. Most of
and have attained their aims. We suggest that
these centres will be listed when we describe
you consciously choose a sankalpa and allow it
the full practice of yoga nidra.

to transform your life.

Yoga nidra induces a state of pratyahara

(sense withdrawal) in which perceptions of the

903
outside world in the form of taste, smell, 1. Perception. You should perceive each hearing, seeing and touch sensations are physical centre using the following means: stopped. This enables awareness to be directed (i) feeling the sensation arising from that parti—
inwards. T h e sense impressions are not cut off
cular part of the body, (ii) mentally pronouncing
immediately, however, since for most people
the name of that part of the body once, after
this is completely impossible. Instead the the instructor's pronunciation, (iii) visualiza-practice of yoga nidra is so designed that one's tion of that part of the body. That is, you
awareness is slowly weaned away from the
should create a mental picture.

outside world. In the practice of rotating one's

One of the above, any two, or all three
awareness through the different parts of the
together can be utilized to perceive each
body the eyes are closed. This prevents sight
physical centre. If you have difficulty with
perception. If one is aware of the different
visualization, then we suggest that you combine
parts of the body, then one will also cease to
mental pronunciation of the name with percep—
smell and to taste. Three of the five sense tion of the sensation from that particular part organs will be closed. Only sense impressions of the body. If you find visualization easy,
from the instructor's voice and the mental
then combine it with perception of sensation,
touch sensations of the physical limbs will be
without naming any part. You must choose
perceived. T h e field is narrowed. T h e mind is
your own method of perception according to
rendered one-pointed.

ability and preference.

Another important thing to remember is

2. Instructions. You should be simultaneously that it is difficult to rotate awareness through
aware of two things: (i) the sound of the
the different physical centres and be immersed
instructor's voice, (ii) the part of the body
in the normal chattering thoughts of the mind.

named.

Either the internal dialogue of thoughts con—

Follow the practice of yoga nidra according
tinues and you forget to rotate your awareness
to the instructions given by the teacher.

through the centres, or you consciously rotate

3. Rotation. Your awareness should move
your awareness and cease to be absorbed in
from one part of the body to the next according
bubbling thoughts. You either do one or the
to the instructions given. You should be aware
other. If you are practising yoga nidra correctly
of the existence of each centre in turn, mentally
then your chattering thoughts will stop.

touching each point. The rotation of awareness

In later stages of yoga nidra, rotation of must be rhythmical and with minimum effort.

awareness through the physical centres is Let your awareness 'flow' from one limb to the discarded. If you have been aware throughout next. Or it should 'jump' from one centre to
the practice of yoga nidra then you will cease
the next with the same rhythm as the ticking of
to be aware of the physical body, for the sense
a clock.

of touch will be cut off. T h e only remaining

Don't let your awareness dwell on any part
link with the outside world is the sound of the
of the body for longer than prescribed by the
instructor's voice. This too can be easily cut if
teacher's instructions. Even if you don't clearly
the teacher ceases to speak. If he chooses the
perceive, for example, 'the right thumb' you
right time then you will be suspended in a
should immediately proceed to the next limb
state of pratyahara. You will be ready to begin
without delay.

dharana as the preliminary for dhyana.

4. Speed. The speed of rotation should be

The purpose of rotating awareness through
chosen to suit the circumstances. In the
the different parts of the body is to enable the
beginning the mind of the practitioner is likely
body to be transcended. T h e mind becomes
to be straying here and there. At this stage
one-pointed and very relaxed. This induces
rotation should be reasonably rapid in order
simultaneous relaxation of the entire physical
to prevent this mental distraction. Later in the
body. Consequently the whole body-mind is
practice, when the mind is more one-pointed,
rested. Tensions are soothed away.

the rate of rotation can be slowed down. The
teacher must use intuition.

Rules for rotating awareness

In any circumstances, the rotation should

To gain optimum benefits from the practice
not be excessively fast or slow. If it is too fast,
you should follow the rules given below:

then the practitioner will not be able to follow

904
the instructions and perceive each part of the mind, and sometimes the unconscious mind.

body. He will more than likely fall asleep. They take the form of symbols and stories and Conversely, if the instructions are too slow they all have significance. Most of them arise and monotonous, then he will also fall asleep merely to release pent-up inner tensions and
with boredom. You must be careful.

conflicts; others may have universal significance

5. Circuit. There are various different circuits and symbolize a truth of existence.

through which the awareness can be rotated.

In yoga nidra we attempt to induce dream—

It can be a short circuit through the main
ing, but dreaming with two main differences:

limbs such as the legs, arms, etc. or it can be a

1. T h e dreams are controlled, selected and
longer rotation that includes the fingers, toes
guided. Ordinary dreams are completely
and so forth. As one becomes more sensitive,
random.

the rotation can also be passed through the

2. The dreams are experienced consciously.

internal organs such as the heart etc. T h e

Most ordinary d r e a m s in sleep are
circuit can be chosen according to preference
unconscious.

and available time.

In yoga nidra, the selected, conscious dreams

Try to choose one circuit and stick to it when
are induced by visualization in accordance with
you practise yoga nidra. This will fix a pattern
the instructions of the teacher.

in your mind and your awareness will flow

T h e teacher should choose the symbols or
automatically from one centre to the next objects of visualization very carefully. They without effort. If you continually change the should be chosen so that they help to remove
order of your circuit, this flow will not be
tensions from the mind of the practitioner by
spontaneous. Once you have settled on a stirring up old memories. In some cases this specific sequence try not to change it.

mental stirring up with symbols may cause

6. Number of rounds. Complete rotation of some initial emotional upset, perhaps as one awareness through one circuit of the parts of relives a past, long forgotten painful event.

the body is one round. You can practise 1, 2, 3

Once this initial emotional shock is experior more rounds according to the depth of enced, the tension is exhausted and there is relaxation required and the time available.

greater harmony in the mind. Sometimes the

7. The body. Do not move the body through—
symbol that causes the release of pent-up
out the entire practice. Only be aware of each
tension can seem to be insignificant to another
part without the slightest physical movement.

person. Let us give an illustration.

Try to regard your body as an object that is

A lady was doing yoga nidra. Her teacher
not part of your being. Feel that the body is
told her to visualize a red car. There was an
outside and separate from yourself, merely an
explosion in her mind. Immediately she started
object of study. This too will increase the depth
shaking with emotional shock, but after a short
of relaxation.

time she felt very relaxed. Later she explained
to her teacher what had happened. She had

Visualization
been in Nazi Germany. When she was very

Mental visualization is an important part of
young her father and mother had been taken
yoga nidra practice. Its purpose is to stimulate
away by the Gestapo in a bright red car. She
the subconscious and unconscious levels of never saw her parents again. From that age the mind. This helps to evaporate suppressed onwards she forgot (or rather suppressed)

feelings and memories, and thereby clean the
the memory of the incident. Yet, in seed form,
mind of tensions. At a deeper level, the use of
the emotionally loaded memory had remained
specific symbols can induce perception of the
firmly impressed on her mind. It caused her
unconscious layers of the mind, those aspects
endless unhappiness in life, though she did
of your being that are currently hidden and
not know it. All she knew was the unhappiness
unknown to you. Inner visualization helps to
that it caused. The mere mention of the words
awaken your i n n e r potential a n d b r i n g red car while she was in the perceptive state of knowledge.

yoga nidra induced remembrance. She actually

All of us have this ability to visualize. In fact,
relived the past, the time when her parents
we do it every night when we dream. Dreams
were being taken away from her. She felt and
are pictorial expressions of the subconscious
expressed the emotional shock during yoga

905
nidra. After a short time the emotional contents try. With practice, visualization becomes easy of the memory were exhausted. She felt very
and spontaneous. If you practise yoga nidra
relaxed. This was the start, only the start mind
regularly this faculty will gradually unfold and
you, towards a happier life.

this capacity to visualize will, in turn, help you

This is one example of the mechanism of
to experience deeper states of relaxation, and
releasing deeper tensions of the mind in yoga
perhaps even deeper perception and insight
nidra through visualization. All the tensions of
into the nature of things.

the mind, minor or major, can be removed in a
similar manner, though generally their mani-

Reflection
festation will not be as obvious as the example

At the end of yoga nidra the mind is very
that we have just given. Most tensions evapo—
receptive and one-pointed. This is a good time
rate more smoothly.

for reflection and enquiry, that is, the practice

When most of the tensions have been of jnana yoga3. You can choose any subject for removed from the mind, then it should be your enquiry, but a good one is: "Who am I?"

possible to hold one image in the mind. This is

Ask yourself this question with sincerity, or
called dharana where one visualizes one symbol
select any other profound question.

to the exclusion of all others. This is a more

Alternatively, your enquiry can follow the
advanced stage of yoga nidra and leads to steps: "I am aware of my body," "I am also dhyana.

aware of my thoughts." "Who is it then that is watching all this?" Select your own enquiry

Rules for visualization
along these lines. Don't give up the enquiry in

The object to be visualized should be spoken
your life until you find the answer.

by the instructor. The sequence and nature of

Some of you may have an ishta devata
visualization can be one of two types:

(personal deity) or a psychic symbol, which

1. Visualization of objects one after the other
holds much significance in your life. T h e end
in rapid succession. Sufficient time should
of yoga nidra is also an ideal time to concentrate
be allowed during the sequence for actual
on your personal symbol or deity. It can lead
visualization by the practitioner.

to meditation.

2. Visualization in the form of a story. The
story and associated verbal description Return to normal awareness should be given by the instructor.

At the end of yoga nidra the instructor should

Each of these methods can be utilized in
give a definite statement that the practice is
yoga nidra. There is a vast, in fact, an endless
finished. This should be done before the
number of variations. An example of object
practitioner moves his body or opens his eyes.

visualization will be given in the following yoga

A good statement to finish yoga nidra is as
nidra technique 2 and an example of story
follows: " Hari Aum Tat Sat, yoga nidra is
visualization will be described in technique 32.

completed."

The teacher should select all symbols care—

Don't suddenly finish the practice, stand up
fully, even seemingly harmless ones. With some
and perhaps start talking with your neighbour.

people, one should scrupulously avoid descripT h e process should be gradual so that your
tions of gruesome objects such as spiders, mind fully adjusts to the outside surroundings.

snakes, deep water and so on. These symbols

Keep your eyes closed after hearing the final
also have tbeir place in yoga nidra, but they
statement. Slowly move your hands and feet.

should only be used when the practitioner is

Be aware of external sounds. Then after a
ready. Discretion in the choice of symbols for
minute or so slowly open your eyes and raise
the given situation only comes with the gradual
your body. The teacher should give instruc—
awakening of the faculty of intuition.

tions accordingly.

Most people find visualization the most

This definite statement and the gradual
difficult part of yoga nidra practice. This is
awareness of the surroundings is a safety
because of fluctuation in the mind and because
measure to prevent people confusing outer
we do not develop our dormant capacity to
and inner perception. Some people, having
visualize. Don't worry if your visualizations
finished yoga nidra too quickly, found that
are unclear or, perhaps, non-existent. Only
they walk around in a dream state for many

906
hours after the practice. They did not know Stage 2: preliminary physical relaxation
whether they were coming or going. Don't Be aware of your whole body.

worry, however, this occurrence is rare.

If you are able, visualize your body.

Feel heaviness in your whole body.

YOGA NIDRA - PART 2

Imagine that your whole body is very heavy.

It is like a heavy lump of rubber.

For general details on body position, clothing,

Feel heaviness in your right leg . . .

etc. please refer to the practice section in the

Left leg . . .

first lesson on yoga nidra4.

Right arm . . .

Left arm . . .

Technique 2

Feel heaviness in your whole body.

The practice is made up of the following stages:

Repeat this process 1 or 2 times.

1. Starting pose and naukasana

Then proceed to stage 3.

2. Preliminary physical relaxation

3. Simple breath awareness

Stage 3: simple breath awareness

4. Sankalpa

Become aware of your natural breathing.

5. Rotation of awareness

As you breathe in, know that you are breathing

6. Object visualization
in.

7. Sankalpa

As you b r e a t h e out, know that you are

8. End
breathing out.

Be completely aware of the process of breath-

Stage 1: starting pose and naukasana
ing . . . nothing else.

Please lie flat on your back in shavasana5.

As you breathe in count 1.

Let your arms rest on the floor beside the As you breathe out count 2.

body.

Continue in this manner until you reach a

First we practise naukasana (boat pose) to count of 50.

remove gross physical tensions5.

Breathe in deeply.

Then proceed to the next stage.

Hold your breath and raise your arms, legs,

Stage 4: sankalpa
head and shoulders off the ground.

Stretch and tense the whole body as much as

Please repeat your sankalpa with intensity and
possible.

feeling.

Stay in this raised, tensed position for as long

If you have not chosen a sankalpa then proceed
as you can comfortably hold your breath.

directly to the next stage.

T h e n lower your body, breathe out and Feel your whole body and mind vibrate with completely relax.

the mental repetition of the sankalpa.

This is 1 round. Do 3 rounds.

Say the sankalpa at least 3 times, more if

T h e n adjust your body so that you feel possible.

Say it from your heart, not from your mouth.

perfectly comfortable.

Then proceed to stage 5.

Adjust your clothing.

Scratch yourself.

Stage 5: rotation of awareness

Adjust your head.

Now we will rotate awareness through the

Make yourself so comfortable that you will
different parts of the body . . .

feel no urge to move your body during the

We will take a trip through the body.

practice of yoga nidra.

Remember: you must be aware of each part of

Close your eyes and keep them closed through—
the body in turn.

out the practice.

Either you can feel the sensation from each

Place your arms beside your body with the part of the body . . .

palms upwards.

Or you can create a mental picture of that part

Adjust your legs so that they are straight and
of the body . . .

slightly apart.

Or you can mentally name that part of the

After this point don't move your body. From
body once.

now onwards the practice is entirely mental.

Choose for yourself.

907

Please remain alert and aware of the Stage 6: object visualization instructions.

Try to visualize the following objects to the

Don't try too hard.

best of your ability:

First be aware of your right hand . . . then right

Shivalingam . . . standing C h r i s t . . . Buddha in hand thumb, second finger, third finger, fourth
meditation . . . a burning candle . . . look into
finger, fifth finger, all the fingers together, the
the centre of the flame . . . a pyramid . . .

palm, back of the right hand, wrist, elbow, banyan tree . . . a car moving along a road . . .

right shoulder, armpit, right side of the waist,
the car is r e d . . . coloured clouds... red clouds right buttock, right thigh, knee, calf, ankle,

. . . white clouds . . . grey clouds . . . full moon .

heel, sole, top of the right toot, big toe, second

. . a dog . . . a playful c a t . . . an e l e p h a n t . . . a toe, third toe, fourth toe, fifth toe, all the toes horse . . . the rising sun . . . a big pond . . . a together . . .

lotus . . . the bank of a fast flowing river . . . a Be aware . . .

small sailing b o a t . . . an aeroplane in f l i g h t . . .

Now the left side . . .

a bird in f l i g h t . . . a red triangle . . . a golden Left hand thumb, second finger, third finger,
spiderweb covered in dew . . . a dead body . . .

fourth finger, fifth finger, all the fingers
a cross over a church . . . a temple bell ringing
together, the palm, back of the left hand, wrist,

. . . an old house . . . a g o a t . . . a shining symbol elbow, left shoulder, armpit, left side of the
of Aum . . . chimney smoke rising on a cold
waist, left buttock, left thigh, be aware of the
winter's day . . . a glowing fire inside a house .

left thigh, knee, calf, ankle, heel, sole, top of

.. torrential rain . . . snow-capped mountain ..

the left foot, big toe, second toe, third toe,

. birds flying across the sunset . . . waves
fourth toe, fifth toe, all the toes together . . .

breaking on a deserted beach . . . hear the

Be alert. . .

pounding of the waves . . . be aware of the

Now the back . . .

immensity of the sea . . . be aware of a calm sea

Right buttock, left buttock, both buttocks on a warm summer's day . . . feel the calmness together, right shoulder blade, left shoulder yet hidden power within the sea .. .

blade, both shoulder blades together, the spine

This is like your mind.

from top to bottom, back of the head, top of
the head, forehead, right eyebrow, left eye-

Stage 7: sankalpa
brow, eyebrow centre, right eye, left eye, right

Please repeat your sankalpa, the same sankalpa
ear, left ear, right cheek, left cheek, the nose,
that you repeated at the beginning of yoga
upper lip, lower lip, both lips together, the
nidra. Say it at least 3 times with feeling.

chin, the throat, right side of the chest, left
side of the chest, the whole chest, the navel,

Stage 8: end
right side of the abdomen, left side of the

Completely cease all practice.

abdomen, the whole abdomen . . .

Be aware of your mind.

Be aware . . .

Say to yourself mentally: HariAum Tat Sat, this

Now the major limbs . . .

is the end of yoga nidra.

Whole right leg, whole left leg, both legs Slowly move your hands.

together, right arm, left arm, both arms Slowly move your feet.

together, the head . . .

Be aware of the outside sounds.

The whole body . . .

Open your eyes.

The whole body . . .

If you feel relaxed, and you have time available,

The whole body.

you can remain in the lying position, otherwise

Please maintain awareness.

raise your body to the upright pose2.

This is the end of 1 round.

Do 1 or 2 more complete rounds according to

Notes
time available.

1 Book II, Lesson 22, Topi c 2

Do not move your body.

2 Book III, Lesson 35, Topi c 4

Be aware.

3 Book III, Lesson 28, Topi c 1

Right hand, right hand thumb . . . etc.

4 Book III, Lesson 33, Topi c 5

Do 2 or 3 complete rounds.

5 Book I, Lesson 1, Topic 5 an d Book I, Lesson 2,

Topic 8

908

Daily Practice Program

In this lesson we have introduced two new
the power of mental concentration as an aid to
kriyas - chakra b h e d a n and sushumna
both meditation and day to day life.

darshana (kriya nos. 14 and 15). If you have

The benefits of yoga nidra are well worth
the time, integrate them into practice program 1.

your spending time each day practising it,

If you do not have the time, choose either
especially in the evening after returning home
program 2. 3 or 4 instead.

from work.

Try to master one of the balancing asanas
included in this lesson. They will help increase

Practice

Minutes

Program 1: duration 2 hours 44 minutes

Kriya Yoga:

Kriya 1: Vipareeta Karani Mudra

10

Kriya 2: Chakra Anusandhana

4

Kriya 3: Nada Sanchalana

7

Kriya 4: Pawan Sanchalana

25

Kriya 5: Shabda Sanchalana

30

Kriya 6: Maha Mudra

10

Kriya 7: Maha Bheda Mudra

10

Kriya 8: Manduki Mudra

5

Kriya 9: Tadan Kriya

7

Kriya 10: Naumukhi Mudra

5

Kriya 11: Shakti Chalini

5

Kriya 12: Shambhavi

11

Kriya 13: Amrit Pan

5

Kriya 14: Chakra Bhedan

20

Kriya 15: Sushumna Darshana

10

164

Program 2: shortened kriya practice

Practise as many of the above kriyas as you can.

909

Program 3: duration 1 hour for general health Surya Namaskara

5

Shavasana

3

Bhujangasana

3

Ardha Padma Paschimottanasana

4

Ardha Matsyendrasana

4

Sarvangasana

4

Halasana

4

Matsyasana

3

Ujjayi with Aum

10

Yoga Nidra

20

60

Program 4: duration 1/2 hour for general health

Surya Namaskara

4

Shavasana

3

Bhujangasana

3

Ardha Padma Paschimottanasana

4

Ardha Matsyendrasana

4

Sarvangasana

3

Matsyasana

3

Ujjayi with Aum

6

30

910

Lesson 35

When the tongue enters the inner palate, then
that is khechari. By the practice of khechari
also the state of unmani occurs.

The midbrow is the seat of Shiva, who consumes the mental awareness. When the
awareness is consumed in that centre, one
loses awareness of time.

The practice of khechari should be continued
thus, then yoga nidra will dawn. Upon attaining
yoga nidra one loses awareness of time.

Hatha Yoga Pradipika (4:47-49)

Topic 1

Kriya Yoga: Practice

KRIYA 16: PRANA AHUTI
exists in any shape or form. In Sanskrit, it is

(INFUSING T H E DIVINE PRANA)

called the manomaya kosha (the mental sheath).

This level of prana is experienced by all humans

The Sanskrit word prana means many things.

in the form of thought. Moreover, it is the

Basically, it means energy at all levels, whether
mind, together with the physical body, that
subtle or gross. In its most gross form it can
most people identify with and regard as being
be interpreted as matter, since, as Einstein
the entire 'I'.

concluded, matter is merely localized and 'solid'

Prana also exists and functions at even more
energy. Atomic physicists are investigating this
subtle levels, but we will stop at this stage. It is type of prana when they split the atom. In
sufficient to say that prana is the energy that
man, this level of prana is called the annamaya
underlies the entire manifested universe and
kosha (the sheath that is produced from food).

all that it contains, whether visible or invisible,

It is the physical body. It is this type of prana
tangible or intangible. It is also called Shakti,
called matter that most people can understand.

and in India the various types and aspects of

Moreover, it is the physical body that most
prana are represented by multitudes of deities
identify with as being predominantly the 'I'.

such as Durga, Kali, Uma and so on. These

At a slightly more subtle level there is prana
deities are worshipped because the prana
or energy that coordinates 'physical energy'

symbolized by these deities can bring either
or matter. In modern scientific terminology it
auspicious or inauspicious changes into one's
is widely called bioplasmic or bioluminescent
life.

energy. It is also called odic force, vital energy

Without prana, nothing can exist or function.

and an assortment of other names. This type

Everything is prana in a myriad of different
of prana streams through everything from
shapes and forms. Without prana there is no
the smallest pebble to the mightiest galaxy,
life. Furthermore, without prana it is not
from the tiniest insect to man. It is the link
possible to practise yoga. It is pranic flow that
between mind and matter. In man, this level of
allows one to practise asanas, pranayama,
energy is collectively called the pranamaya
karma yoga, bhakti yoga and so forth. Medita-
kosha (the vital or etheric sheath). Most people tion cannot arise without an injection of subtle
in yogic circles tend to understand only this
prana. And the flow is spontaneous. It happens;
level of energy as being prana. There is no
one cannot really make it happen.

objection to this, but by our definition prana

Kriya number 16 is called prana ahuti. T h e encompasses all types of energy. Few people
word ahuti means 'infusion' or 'injection'. This seem to be able to identify this aspect of their
practice can therefore be translated as 'the
being, but if it is out of balance, then they will
infusion of subtle prana'. You will not succeed
certainly feel the effects in the form of illness
in kriya yoga meditation without this prana. It
and fatigue. Bioplasmic energy is a part of our
is grace that allows this prana to infuse your
human framework, and can certainly be experi—
whole being. Prana ahuti invokes this inflow of
enced and known when one's perception supercharged divine energy that will take one becomes more sharp.

into a new dimension of being. The practice is

Even more subtle than bioplasmic energy is
both symbolic and invocative.

prana in the form of mental energy. This
controls both the physical and the bioplasmic

Sitting position
energies in the universe, whether in the form

Sit in the same pose as the previous practice;
of stones, plants, animals or anything that
that is, kriya number 15, sushumna darshana1.

913

Try not to move your body at all unless pain
mooladhara. If you are very sensitive to this
or discomfort is unbearable. Any comfortable
current then the practice may take only 1
sitting asana is suitable, but padmasana, minute. If you are less sensitive then you may siddhasana and siddha yoni asana are have to spend a little longer. But do not spend preferred2.

more than 3 minutes on the practice, whether
you feel the prana current piercing the spine
and mooladhara or not. Pass on to the next
kriya.

KRIYA 17: UTTHAN

(RAISING T H E KUNDALINI)

The word utthan means 'ascent', 'rising'. In the context of this practice it refers to the raising
of the kundalini. In English, this kriya can be
called 'raising the kundalini'. It is tbe seven—
teenth kriya and comes immediately after
prana ahuti.

Technique

Sitting position

Remain sitting comfortably.

Remain in the same sitting position that was

Keep the eyes closed.

used for the previous kriya.

Let the breathing be normal.

Imagine that there is a divine hand on your

Visualization
head.

This kriya requires mental visualization of a

Feel the soft touch.

snake and a shivalingam3. T h e practice be—

Feel that the hand is infusing subtle prana into
comes more powerful as the clarity of the image
your body and mind.

increases. At first you will probably find

The prana is cascading down the spine.

visualization difficult. Don't worry - persevere

At first you may need to utilize some imagina—
with your regular practice and you will find
tion, but with practice you will actually feel a
that the image will show itself and increase in
powerful energy current flowing downwards.

clarity.

The energy is difficult to describe, but it may
be experienced as a wave of cold or heat, as an
electric current, a stream of liquid, or a tickling
sensation.

You may begin to shake and shudder slightly,
but don't worry.

Eventually you will feel the prana penetrate
the mooladhara chakra.

This is the end of the practice. Immediately
proceed to the next practice - utthan.

Breathing

Normal breathing throughout the practice.

Technique

Awareness

Remain in a comfortable sitting pose with your
eyes closed.

Be aware only of the prana infusing the body

Let your breathing remain normal.

and flowing down the spine.

Fix your awareness at the mooladhara chakra.

Duration

Try to clearly visualize a shivalingam in that

You should practise until you feel the prana
region; it is black and made of a smoky, gaseous
that enters the top of the spine pierce the
substance.

914

Both the bottom and the top of the lingam are cut off as shown.

T h e lingam is encircled 3 1/2 times by a red baby
snake.

Its head is curved over the top of the lingam.

T h e snake is trying to uncoil and release itself;
it is trying to ascend.

Eventually it begins to ascend through the
spinal passage, m a k i n g an angry, hissing
sound.

Try to intensify your visualization.

T h e tail of the snake remains fixed at the base
of the lingam.

T h e head and body of the snake move upwards,
but may slip downwards again.

Let the snake move up and down; do not
interfere.

You may find that the lingam and snake move
their positions in the body; they may move to
one of the other chakras, or the sahasrara.

Visualize the lingam and snake at any place to
which it moves.

T h e ascending snake has a very large head,
the same width as your physical body; it is not
a cobra.

Continue the practice.

After some time you may feel as though the
body contracts.

You may feel bliss.

At this stage proceed to the next kriya -
swaroopa darshana4.

Breathing

Normal breathing throughout the practice.

Awareness

Be aware of the lingam and the movement of
the snake.

Duration

Practise until you feel intense bliss. If this does
not arise, practise for about 5 minutes. T h e n
immediately start the next practice.

Notes

1 Book III, Lesson 34, Topic 1

2 Book I, Lesson 7, Topic 2

3 Book II, Lesson 16, Topic 5

4 Book III, Lesson 36, Topic 2

Topic 2

Asanas: Practice

Here we will describe three of a number of
variations of sirshasana, the headstand pose1: 1. Salamba sirshasana

2. Niralamba sirshasana

3. Urdhva padmasana

Generally, we recommend sirshasana in its
basic form; rarely do we teach its variations.

But many yoga enthusiasts will find the
variations well worth practising since they have
definite characteristics and uses of their own.

It is for this reason that we will discuss them
here.

SALAMBA SIRSHASANA

(SUPPORTED HEADSTAND POSE)

T h e word salamba means 'with support, supported'. In English, this asana can be called

'supported headstand pose'. It is so called

Get ready to raise your body into the inverted
because the hands and arms are actively used
pose.

to maintain the final pose.

Keeping both legs straight and together, slowly
raise them upwards utilizing the arm muscles.

Technique

Raise them until they are vertical and the whole

Place a folded blanket on the floor.

body is inverted. Do not lose balance.

Kneel on the floor.

The final pose is shown above.

Lean forwards. Place the head on the blanket

Keep the spine and legs in one vertical straight
so that the point of contact is midway between
line.

the forehead and the crown of the head.

Breathe normally.

Place the palms flat on the ground so that they

Stay in the final pose for as long as you feel
lie on either side of the body, fingers pointing
comfortable, no longer.

forwards.

Then slowly return to the starting pose by

Adjust the position of the hands, so that, lowering the legs; the whole movement should together with the head, they form the corners be done smoothly, with control.

of an equilateral triangle.

Stay in the kneeling position, head down, for

T h e forearms should be vertical as shown in
about 30 seconds.

the accompanying picture.

Raise your knees. Straighten both legs, keeping

Then do the counterpose - tadasana2.

them together.

Move both feet slowly forwards on tiptoe until

Breathing
your back is vertical; d o n ' t overbalance Retain the breath while raising and lowering backwards.

the legs. Breathe normally in the final pose.

When you feel that most of the body weight is

Comparison with basic sirshasana
supported on the head then this indicates that

Salamba sirshasana is less stable than basic
the back is vertical.

sirshasana. This means that it is more difficult

916

to stay in the final pose for protracted periods

Straighten the legs, allowing the weight of the
of time. Furthermore, the final pose of salamba
body to be supported by the hands, feet and
sirshasana is not as comfortable as sirshasana.

head.

Therefore, those who want to invert the body

Progressively move the two feet towards the
for periods of greater than, say, two to three
face, keeping the legs straight, until the trunk
minutes should do sirshasana not salamba is vertical.

sirshasana.

Steady the body and prepare to raise the legs.

Salamba sirshasana, however, has the advan—

Apply pressure between the back of the hands
tage that it is much easier to raise the body
and the floor and slowly raise the legs, keeping
into the final position. It is therefore ideal for
them straight.

beginners.

Ensure that you maintain balance.

Slowly and without jerking, raise the legs to

NIRALAMBA SIRSHASANA
the vertical position.

(UNSUPPORTED HEADSTAND POSE)

In the final pose the whole body should be in
one straight vertical line.

The word niralamba means 'without support'

Be careful not to overbalance.

or unsupported'. In English this asana can be

Maintain equilibrium by pressing the hands
translated as 'the unsupported headstand against the floor as required.

pose'. It is so called because the arms provide

Let all the weight of the body be sustained by
very little support to the inverted body in the
the top of the head.

final pose.

Breathe normally.

Stay in the final pose for a comfortable period
of time.

T h e n slowly and carefully lower the legs to the
ground.

Remain with the head down in the kneeling
pose for about 30 seconds.

T h e n do tadasana, the counterpose2.

This is the end of the practice.

Breathing

Retain the breath while raising and lowering
the legs. Breathe normally in the final pose.

Other practical details

For other details on practice refer to 'General

Details' later.

Comparison with basic sirshasana

Niralamba sirshasana is more difficult than

Technique
sirshasana; therefore it should not be practised

Place a folded blanket on the floor.

until sirshasana has been fully mastered. It

Kneel on the ground.

requires a much greater sense of balance than

Place the head on the top of the blanket, sirshasana. T h e final pose is very unstable adjusting it so that the contact point is the compared to sirshasana, and therefore it is
mid-point between the forehead and crown of
not very suitable for spending long periods in
the head.

the inverted position.

Stretch the arms backwards so that they are

Practise basic sirshasana to obtain the
straight and in line with each side of the body.

benefits of inverting the body, and practise

The palms should face upwards with the back
niralamba sirshasana to develop the sense of
of the hands resting on the ground.

balance.

The distance between the two hands should be
about the same as between the two shoulders.

917

URDHVA PADMASANA
practise urdhva padmasana but are not sure

(HEADSTAND LOTUS POSE)

of yourself, then do it near a wall.

Urdhva padmasana gives basically the same

In Sanskrit urdhva means 'raised' and padma benefits as sirshasana, except that the drainage means 'lotus'. The English translation of this
of blood from the legs is impeded. It is therefore
asana is variously given as 'raised lotus pose',
worthwhile practising sirshasana for a few

'bound headstand', 'headstand lotus pose' and
minutes before doing urdhva padmasana.

'inverted lotus pose'. It is an asana that can
only be practised by those who have mastered

GENERAL DETAILS
both basic sirshasana and padmasana3.

T h e following advice applies to all three
variations of sirshasana. Furthermore, most
of the information given for sirshasana also
applies to these variations1.

Place of practice

Practise in the middle of an uncluttered room
or close to a wall.

Awareness

Pay attention to the physical movement necessary to raise and lower the body to and from
the inverted position, and on maintaining

Technique
balance.

Take the final pose of basic sirshasana1.

Ensure that you are perfectly balanced.

Counterpose

Then fold the legs into padmasana.

The counterpose for all the variations is the

This is the final pose.

same as for sirshasana, that is, tadasana2.

Breathe slowly and deeply.

Stay in the final pose for as long as is Loss of balance comfortable. Then carefully unfold the legs The aim is not to lose balance, but if you do and straighten them into sirshasana again.

you should try to fall as described for sirsh—

With control, lower the legs to the ground.

asana. For urdhva padmasana, please refer to

Stay in the kneeling pose for a short duration
the heading in this discussion entitled 'Com—
and then do tadasana, the counterpose2.

parison with Sirshasana'.

Breathing

Precautions and limitations

Breathe as described for sirshasana.

Those people who should not do these variations of sirshasana are the same as those listed

Comparison with basic sirshasana
in our previous lesson on sirshasana1.

Urdhva padmasana is much more stable than

Under certain circumstances these variations
sirshasana in the final pose. It is therefore a
must not be attempted. Refer to 'Temporary
very useful asana for long periods in the invert—
restrictions' as given for sirshasana'.

ed position. However, greater care must be
taken to ensure that one does not lose balance,

Benefits
since the feet are no longer available to prevent

T h e benefits are generally as given for sirsh—
vulnerable parts of the body hitting the floor
asana: profound and numerous.

in the case of a fall. For this reason, we strongly
suggest that you do not practise urdhva Notes
padmasana until you are able to do sirshasana

1 Sirshasana: Part 1 - Book II, Lesson 21, Topic 4;
without even the slightest difficulty; you should

Part 2 - Book II, Lesson 22, Topic 3
feel as comfortable in the inverted position as

2 Book I, Lesson 11, Topic 3
you do on your own two feet. If you want to

3 Book I, Lesson 7, Topic 2

918

Topic 3

Pranayama: Kapalbhati

Kapalbhati is a technique of pranayama,
it removes mucus f r o m the nasal cavity.

although some yogic scriptures regard it as

Sheetkrama involves taking water through the
one of the shatkarmas1. It is similar to bhastrika
mouth and with a sneezing sound expelling it
pranayama2. However, it has distinct differ—
through the nose. Bhalbhati will make your
ences in both method and benefits. It is an
body like that of Cupid." (1:56-60)

excellent practice that purifies the frontal

Vatkrama is exactly the same practice as
portion of the brain, massages the abdominal
nadi shodhana pranayama stage 23. Vyutkrama
organs and improves respiration. It is also a
and sheetkrama are similar to jala neti1.

powerful method of waking up the mind. After

However, we regard jala neti as being superior
ten rounds of kapalbhati it is impossible to
in every way. We d o n ' t t h e r e f o r e teach sleep. Try it! Therefore, it can be used to bhalbhati because it is included in other energize the mind for mental work when you practices. Those who cannot obtain a suitable
feel tired, and to remove sleepiness early in
neti lota may find vyutkrama and sheetkrama
the morning. It is an ideal practice to do useful.

immediately before commencing meditation

Kapalbhati is the last of the shatkarmas to
techniques.

be described in this book. It is certainly a
method of pranayama, but is included as a

Shatkarmas and Bhalbhati
shatkarma by the Hatha Yoga Pradipika because According to the Gherand Samhita there are
it purifies and awakens the brain.

six groups of yogic cleansing techniques. They

All of the shatkarmas are excellent for
are called the shatkarmas and are as follows:

cleaning the body and bringing first class
dhauti, basti, neti, nauli, trataka and bhalbhati.

health.

Included in some of these groups are a number
of different techniques. In the Hatha Yoga Definition Pradipika the shatkarmas are the same as listed The word kapala means 'forehead' or 'frontal here, but instead of bhalbhati the sixth lobe of the brain'; bhati is 'bellows', the shatkarma is given as kapalbhati. Often these instrument used by a village blacksmith to
are regarded as the same practice with different
create air drafts for his forge. Kapalbhati can names but actually they are completely dif-t h e r e f o r e be translated as 'frontal brain ferent. These two classical texts have chosen
bellowing'. In this practice, the lungs are the
to adopt two totally different practices for the
bellows which suck air in and out of the body.

last shatkarma.

Associated with this flow of air are subtle pranic

Bhalbhati is clearly explained in the Gherand
currents. Some of these currents can be clearly

Samhita: "Bhalbhati is of three types. These felt inside the forehead. They pulsate in rhythm
are vatkrama, vyutkrama and sheetkrama. with the bellowing of the lungs; that is, pranic They are useful for eliminating phlegm and bellowing occurs in the front of the brain.

excessive mucus from the body. Vatkrama

Hence the name of the practice. This process
involves inhaling the breath through the left
brings purification of this region.

nostril and exhaling through the right nostril;
then again inhaling through the right nostril

Scriptural references
and exhaling through the left nostril. The According to the Hatha Yoga Pradipika: "Inhala-breathing should be slow and controlled. tion and exhalation should be done quickly Vyutkrama involves drawing water through like a blacksmith's bellows. This is the very
the nose and expelling it through the mouth;
renowned practice of kapalbhati which removes

919
those diseases caused by excessive mucus in Breathing
the body." (2:35) This is not very detailed and There should be rapid breathing to start the
one would have great difficulty learning merely
practice with emphasis on exhalation. Inhale
from this quotation.

deeply once. Exhale deeply once. Retain breath
during maha bandha. Inhale after releasing

Posture
maha bandha. Normal breathing if necessary

Sit in any comfortable asana with the back
before commencing next round. Breathe
erect. T h e best asanas are p a d m a s a n a , through your nose throughout the practice; siddhasana, siddha yoni asana and vajrasana4.

do not breathe through your mouth.

After completing maha bandha you may

Auxiliary practices
find it a little difficult to breathe in. It is as

The full practice of kapalbhati involves the
though the lungs become locked. This problem
three bandhas: jalandhara5, uddiyana6 and
can be overcome by exhaling very slightly
moola7. These are practised together to form
immediately before inhalation. Remember, the
maha bandha8. Before attempting kapalbhati
rapid breathing should be from the abdomen
you should master these practices.

and not from the chest.

Mode of rapid breathing

Awareness

In bhastrika pranayama, both inhalation and

Fix your attention at chidakasha, the dark space
exhalation were accentuated and forceful. In
that you will see in front of your eyes. Feel the
kapalbhati only exhalation should be forceful
pranic currents within the chidakasha induced
with inhalation being completely passive. That
by the bellowing of the lungs. Feel that the
is, the breath is forcefully expelled from the
whole area of the frontal brain is being purified.

lungs by contracting the abdominal muscles;
air is inhaled by allowing the abdominal muscles

Number of rapid respirations
to move passively outwards.

Beginners should do no more than about 20

T h e whole process of rapid b r e a t h i n g rapid respirations in each round. This number should be done from the abdomen as much as can be increased by 5 or 10 respirations per
possible, the chest movement being minimized.

week according to capacity. With practice it is
possible to do a few hundred rapid respirations

Technique
per round, but we suggest that most people

Sit in a comfortable asana.

eventually aim to do between 60 and 100.

Hold the back upright.

There should be no strain throughout the

Close the eyes. Relax the whole body.

entire process.

Start the first round.

Breathe rapidly from the abdomen.

Duration of breath retention

Exhale with forceful contraction of the ab—

Hold your breath for as long as is comfortable
dominal muscles.

while doing maha bandha, no more. T h e

Inhale by passively allowing the abdominal
duration can be gradually increased with
muscles to expand; there should be no effort.

practice. The benefits will increase with the

Repeat only a comfortable number of rapid
duration but don't strain.

respirations - no more.

Then take one deep and slow inhalation.

Number of rounds

Next breathe out and empty the lungs as much

It is possible for a person with a strong and
as possible.

purified body to practise hundreds of rounds

Do maha bandha.

lasting hours. For the average person, how—

Hold your breath for as long as is comfortable.

ever, we advise that you practise no more than

Then release maha bandha, raise your head

10 or 20 rounds. If you want to practise
and slowly breathe in.

kapalbhati for longer periods, then we strongly

This is the end of the first round.

suggest that you seek the guidance of an

If you feel out of breath, or a little tired, breathe expert. Beginners should start by doing 2 or 3
naturally a few times.

rounds, increasing by 1 extra round every few

Then start the second round.

days.

920

Sequence and time
ideal practice to follow after kapalbhati is

In your daily practice program, practise it chidakasha dharana.

immediately before meditative techniques.

Otherwise, it can be done at any time during

Reversal of nerve reflexes
the day except for the period of about four

Normal breathing is characterized by active
hours after meals. Don't practise late at night
contraction of only the inspiratory muscles,
or you might have difficulty going to sleep.

such as the diaphragm and the external
intercostals; expiration occurs passively on the

Precautions
cessation of this contraction of the internal

Stop the practice if you feel any discomfort in
intercostals. Kapalbhati reverses this process:

the form of pain, dizziness, fainting and so on.

exhalation is active and inhalation is passive.

This induces a reversal in the flow of the nerve

Limitations
impulses to and from the brain, bringing about

Kapalbhati should not be done by those people
stimulation and awakening of the brain centres.

who suffer from ailments such as high blood

This is one reason for the brain-stimulating
pressure, vertigo, hernia and so forth. Be effect of kapalbhati, at least on a physiological discreet.

basis. It should be noted that the expiratory
muscles usually only come into action when

Benefits
there is obstruction to respiration, or when

The benefits are very similar to bhastrika
there is a great need of extra oxygen in the
pranayama. Briefly the main benefits are as
system.

follows:

Digestion: massages and improves the functioning of the digestive organs.

Brain: clears the frontal lobe of the brain by speeding up the blood flow. At a more subtle
level it also stimulates pranic flow in the same
region.

Respiration: kapalbhati cleans out the lungs.

It improves their elasticity and makes oxygen-carbon dioxide exchange more efficient. It
should certainly be practised by those people
who suffer from respiratory ailments such as
bronchitis, tuberculosis, etc. Those who suffer
from asthma and emphysema will, from habit
and necessity, utilize forceful exhalation to
expel air from the lungs. This tends to induce
severe muscular tiredness. Kapalbhati, practised at times other than during an attack, may
be useful in making respiratory muscles
stronger, as well as improving the general
tone of the lungs.

Alertness: kapalbhati wakes up the mind. So, if you have a lot of mental work to complete,

N o t e s
yet feel tired, we suggest that you energize the

1 Book I, Lesson 1, Topic 2
mind with a few rounds of kapalbhati.

2 Book III, Lesson 27, Topi c 4

3 Book I, Lesson 4, Topi c 5

Meditative practice

4 Book I, Lesson 2, Topi c 5 an d Book I, Lesson 7;

Kapalbhati is one of the best preparatory

Topic 2
techniques for meditative practice. It empties

5 Book II, Lesson 14, Topic 3
the mind of thoughts, emotional feelings and

6 Book II, Lesson 18, Topi c 3
excessive visions. It induces a tranquil, recep-

' Book II, Lesson 19, Topic 4
tive state of mind. From our experience, the

8 Book II, Lesson 22, Topi c 4

921

Topic 5

Yoga Nidra (Part 3)

In this discussion we are mainly concerned

The result is a continual drain of energy from
with relaxation and psychosomatic diseases.

the body and eventually chronic fatigue. This

These two subjects are very closely related as
leaves the body weak and vulnerable to the
we will shortly explain.

onslaught of disease.

In the previous two lessons we emphasized

There are further repercussions: the invol—
the importance of not sleeping during yoga
untary systems of the body have to work harder
nidra practice. Here we will blatantly contradict
to meet the energy demands of the over—
ourselves. We will recommend yoga nidra activated muscles. The digestive, respiratory specifically as a method of inducing sleep.

and circulatory systems have to work harder
to provide more energy. T h e whole body

Tension as a cause of illness
functions more vigorously at a higher rate.

Many ailments are caused by deep-rooted

Extra demand is placed on the internal organs
subconscious tensions. This is especially true
such as the heart, lungs, intestines and so on.

in the modern, competitive, industrial world.

They are required to function above their

Vast numbers of people suffer from heart
normal level for protracted periods of time.

diseases, cancer, diabetes, ulcers, asthma, skin

Eventually, they fatigue, become less efficient
diseases, etc. The basic cause is mental tension.

and the general health of the body declines.

That is, they are psychosomatic.

Often there is a breakdown in one or more of

How does mental tension cause disease? these organs, leading to ailments such as The answer is not easy to give, but the following arthritis, coronary problems, constipation,
is a brief explanation.

asthma and so on. Tension in the mind leads

The physical body is composed of a number
to the whole gamut of so-called civilized
of interrelated systems. These include the diseases.

involuntary functions of the body such as the

T h e endocrine system also suffers from
digestive, respiratory and glandular systems.

protracted tension. In our body we have an

These are directly under the control of the
instinctive mechanism which prepares the body
subconscious mind acting through the brain.

for maximum alertness and efficiency during

When the mind is calm and harmonious the
emergency situations; it is often called the
physical organs will also function efficiently.

'fight or flight' mechanism. This mechanism is

With mental tension, there are corresponding
part of the endocrine system. When we make
negative repercussions in the body. Ill health
an emotional response, a chemical called
in one form or another is the result.

adrenaline is automatically injected into the

Normally, the muscles of the body receive a
bloodstream from the adrenal glands. The
continuous influx of weak nerve impulses. This
adrenaline causes contraction of the muscles
maintains muscle tone; that is, the muscles are
of the main limbs, constriction and dilation of
kept in healthy condition. Every disturbance
various blood vessels, increases the heart and
and conllict in the mind has its corresponding
respiration rate, stops or reduces the digestive
effect on the nervous system and brain. processes and so forth. This reaction is intend-Excessive disturbance interferes with the tonic ed for use only in emergencies, but the stressful,
rhythm of the muscles. Instead of being mildly
competitive modern way of life makes mam
stimulated by weak nerve impulses, the muscles
people regard almost every situation as a crisis.

are overactivated without a corresponding It might be fear of the boss, of loss of respect physical need and activity. Continuous mental in the eyes of friends and neighbours, fear of
tension leads to excessive muscular fatigue.

not being able to pay bills, fear of one's wife or

922
husband and so forth. Under these circum-boring, by lulling the viewer off to sleep. The
stances, an individual is always tense, liable to
same can be said of the radio: the continual
sudden fluctuations of mood and in an almost
blitz by music in the car, in the park or at home
continual state of unhappiness and dissatis—
provides some escapism and a little alleviation
faction. This leads to a vicious circle, since of tensions, but it does not bring d e e p adrenaline is constantly p u m p e d into the relaxation. The same can be said of alcohol bloodstream, maintaining a high state of and tranquillizers.

physical and mental tension.

It is deeper perception of one's inner being

The whole endocrine system is forced to
that leads to deep and lasting relaxation. T h e
function at a higher level to cope with the
above methods do not bring this; in fact, they
corresponding high functioning level of the
lead in the opposite direction: to communal
body. This can eventually lead to a breakdown distraction and addiction to the world of

:n a part of the endocrine system, resulting in
external phenomena. They have their use and
common ailments such as diabetes, sterility,
place in life's play, but they do not bring
etc. Moreover, as the body weakens through
meaning and real relaxation into life.

tension, it becomes more vulnerable to attack

Many people say that they are relaxed most
by bacterial diseases.

of the time. For some this may be true, but

Mental tension brings many p r o f o u n d scientific tests conclusively show that most changes in the body. We have only mentioned individuals are constantly tense, though they
a few simplified examples. T h e important are not aware of it. This can be confirmed by question is: How can this tension be removed observation. Vast numbers of people habitually
or prevented? Many people use tranquillizers
bite their nails, scratch their heads, stroke their
as the answer. But tranquillizers f u r t h e r chins, tightly grasp their pens and so forth.

interfere with the normal functions of the body.

Others may chain-smoke cigarettes, talk

They may bring temporary peace of mind, but
compulsively about nothing, move about
can also produce negative side effects. More—
restlessly and display constant irritability. Many
over, tranquillizers cannot remove the root
of these actions are done unconsciously, but
cause of tension; they can only treat the they all indicate chronic tension. We may think symptoms. They do not bring permanent relief.

that we are happy and relaxed but an honest

We believe that the best method of reducing
appraisal of all our actions will not usually
tension and thereby eliminating various confirm this belief.

diseases is the practice of yoga, in particular

Relaxation seems so easy: you simply lie in a
yoga nidra. We regard yoga nidra as a yogic
comfortable position, close the eyes and go to
tranquillizer. It is a natural method of relaxing
sleep; or perhaps have a smoke or a drink, go
the mind and body, and combating disease.

to the movies, read a novel, switch on the
television, take a few sleeping pills, or even

What relaxation is not
take a holiday. These methods have their place;

Few people are aware of the real meaning of
without them many people would explode with
relaxation. This is obvious if we consider some
accumulated chronic tension. But they only
of the methods that modern man adopts to
bring temporary relief from tension. In this
remove tension. As examples, we can give scientific age most people are not able to find television, radio, alcohol and tranquillizers. Are a method of inducing real relaxation. Relaxa—
these effective in inducing relaxation. T h e
tion is a subject that everyone talks about, but
answer is that they bring a limited respite from
few know its meaning.

gross tensions while causing harm (and thereby
further tensions) in other ways.

Relaxation and yoga nidra

It may be pleasant to finish a hard day's

In yoga, relaxation is clearly defined as a state
work by turning on the television, but it does
in which there is freedom from physical,
not bring d e e p relaxation. T h e mind is emotional and mental tension. Practices such bombarded with images which tend to bring as yoga nidra are designed to systematically
more inner chaos. Actually television does bring
soothe away tensions at all these three levels.

some relaxation by providing escapism - or,

Yoga nidra induces deep relaxation of the
perhaps, if the programs are sufficiently whole physical body. The muscles, nerves, 923
heart, respiratory system, circulatory system, time. Moreover, the work will be far better.

the ligaments, the brain, the eyes, the ab—

Sleep should be, and generally is, a simple
domen, the forehead, the kidneys . . . the
process. One merely goes to bed, lies down,
whole body is systematically relaxed.

closes the eyes and . . . sleep. This is how the

Next, yoga nidra gradually releases emo—
process should be, and it certainly is like this
tional tensions that are embedded in the mind.

with animals. But for humans in this busy

This does not happen overnight, but takes modern world, it is often not the case. Many time and regular practice of yoga nidra spend hours trying to sleep, and when they do combined with other forms of yoga. It releases sleep, they are racked with tension, tossing
fears, anger, jealousy and other emotions that
and turning. The mind remains full of anxieties
cause tension. All the emotions are brought to
and disturbances. The body and mind are not
the surface, to conscious perception, and then
rested. Many people wake up feeling more
discarded. They seem to evaporate, cease to
tired than before sleep.

cause inner turmoil and cease to have negative

Good, regular sleep is essential. About one
influences in one's life. The more that they are
third of our life should be spent in sleep.

removed, the more one relaxes, not only during

Deprivation of sleep leads quickly to psychosis,
yoga nidra practice, but in everyday life.

hallucination and disorientation, as well as

Yoga nidra tackles mental tension, which
psychosomatic disorders. This has been tested
can be regarded as those aspects of the mind
by scientific experiments. So make sure that
that are based on ignorance and wrong you obtain sufficient deep sleep. If necessary thinking. We are conditioned by the circum-you should learn the art of sleeping. One stances of life. These produce tension. Yoga
method is to utilize yoga nidra.

nidra slowly helps to whittle away false thinking
and ignorance. We gain deeper insight into

Yoga nidra and sleep
our own being and the nature of existence.

We generally advise you not to sleep in yoga

We start to plummet into the depths, or rise to
nidra. If, however, you have trouble sleeping,
the heights of the mind. T h e tensions of there is no reason why you should not practise ignorance are gradually removed. This leads yoga nidra before sleep as a means of inducing
to greater and greater degrees of permanent
sleep. If you cannot sleep then any method of
relaxation.

inducing sleep is justified. And there is no

Real relaxation comes only when you achieve
better method than yoga nidra, even though
a state of what can be called spiritual awareness.

this breaks its basic rule: that is, no sleep. The

One sees a background and order behind all
rules can be broken in this case. But there is a
things, and begins to flow with the stream of
catch . . . do not practise yoga nidra thinking to
life. One ceases to worry. This is real relaxation.

yourself: "Ah, now I will have a good sleep,"

It comes through the practice of yoga in for you will probably find that you don't sleep general, aided by yoga nidra.

as planned. Your intent will defeat the objective. It is always better to do yoga nidra with

Necessity of a good sleep
the aim of not sleeping. If you are tired and

Any machine which works continuously have not had good sleep for some time, then throughout the day without rest becomes sleep will quickly overwhelm you.

heated. The body is also a machine. Sleep is a

T h e factors which favour sleep are those
cooling device. It recharges the batteries of
which minimize sensory stimulation. These are:

the body which have been discharging energy
darkness, silence, muscular relaxation and a
during the whole waking state. Energy expend—
comfortable temperature.

ed in one's daily work is recouped. A good

Scientific tests have shown that sleep occurs
sleep is necessary for the whole organism. The
in the following sequence, stage by stage:

metabolic functions are revitalized, energy

1. Relaxation of the large muscles, legs, arms,
levels are restored and the mind-body is allow-
etc.

ed to rest. Sleep is essential for optimum health.

2. Relaxation of the smaller muscles such as

A good sleep leads to a vast increase in both
those which control hands, fingers, toes.

physical vitality and mental concentration. One

3. Relaxation of the smallest muscles in the
is able to do twice as much work in half the
lips, brows, eyelids and so on.

924

4. Cutting off sense of smell, touch, etc.

Intensification of feeling

Yoga nidra is so designed that it sys—

The awakening and intensification of feelings
tematically induces these stages in the above
is an integral part of the practice of yoga nidra.

order conducive to sleep. Moreover, yoga

It is generally integrated with the rotation of
nidra effectively soothes away mental tension.

awareness through the different parts of the

It is therefore not surprising that yoga nidra
body. Its purpose is to help induce deeper
can so easily bring deep sleep, even to those
states of relaxation and to awaken and perhaps
who suffer from chronic insomnia.

relive emotional knots in the mind as a means

Yoga nidra is the panacea for those who
to their removal.

cannot sleep. Instead of taking sleeping pills,

The six main types of feelings utilized in the
try yoga nidra. Drugs can have unpleasant
practice are: heaviness, lightness, heat, cold,
side effects; yoga nidra has none. Furthermore,
pain and pleasure.

yoga nidra costs nothing.

These are suggested by the instructor during

It is an ideal practice not only for those who
the practice session. You must try to clearly
are absolutely tired but cannot sleep, but also
feel the sensations associated with the above,
for those who are tired of taking too much
either in different parts of the body or one
sleep. It helps to bring balance between the
part in particular. For example, you can
two extremes of too much sleep (excessive develop the sensation of heat and then tamas) and too little sleep (excessive rajas).

eliminate it at will. Or you can try to remember

Yoga nidra will allow you to sleep if you need
a vivid pain and relive it. You must bring it
it, while the practice before sleep can help
from the past into the present and then throw
reduce the hours of sleep if you sleep too it out of the mind. You create coldness and much. It brings balance into your sleeping then remove it; you create heaviness and then
habits and is therefore conducive to good
remove it; you create pleasure and then remove
health.

it. This can easily release emotional tensions
from the psyche, ones that have been locked

Difference between sleep and yoga nidra
in the subconscious mind. Feelings such as

Though we have recommended yoga nidra as
heaviness and heat are especially useful for
a m e t h o d of inducing sleep, you should inducing physical relaxation of the body as a r e m e m b e r that there is a vast difference preliminary to deeper states of relaxation.

between the state of sleep and the state of

Emotions, such as jealousy, anger, fear and
yoga nidra. In Sanskrit sleep is called nidra. In so on, can also be awakened by remembering
nidra there is loss of awareness in both the
past experiences. These in particular are
inner and outer world. In yoga nidra there is
powerful in cleaning the mind of accumulated
loss of awareness of the outer world, but tensions.

awareness of the inner world is retained. This

The teacher should choose the feelings and
is a profound difference. Nidra is unconscious
emotions to be awakened according to the
sleep and yoga nidra is conscious sleep.

needs of the practitioner. This requires

There is also a great difference in the results.

intuition.

Yoga nidra gives maximum relaxation to the
mind and body in the minimum time. It is said

YOGA NIDRA - PART 3
that one hour of yoga nidra is equal to four
hours of normal sleep. After a successful yoga

Duration
nidra practice there is often a feeling that 'sleep'

You can practise yoga nidra for two hours or
has not occurred. A lady from Madras claimed
five minutes. It depends on the time that you
that she had not slept for twenty-nine years,
have available and the nature of the specific
not even for one minute. Actually, she did
practice. Sections should be added or subtract—
sleep, but it was in the form of conscious sleep.

ed from the practice instructions according to

She was sleeping without necessarily closing
the duration required.

her eyes and perhaps while performing other

For a reasonably deep relaxation we suggest
physical duties. Her sleep was of the type that
that the duration be at least half an hour.

one experiences in yoga nidra.

Practise for shorter durations will also bring
relaxation and benefits, but at a lesser level.

925

Basic rules and preparations
contracts; all the organs, muscles, cells of the

To gain the most out of yoga nidra you should
body contract.

closely follow the rules and preparations. For

Inhalation . . . expansion of the body.

details, please refer to the practice section of

Exhalation . . . contraction of the body.

the first lesson1.

Be completely aware of this rhythmical process.

At first it requires a lot of imagination.

Technique 3

With practice you will find that the process

The practice is comprised of the following seems to occur spontaneously.

stages:

C a n y on in this manner for a few minutes.

1. Preliminary physical relaxation

Then change the practice slightly.

2. Breath awareness

With inhalation you should continue to feel

3. Sankalpa
the whole body expand . . . but with exhalation

4. Rotation of awareness with Aum
you should feel that the whole body completely

5. Intensification of feeling
relaxes.

6. Story visualization - with alternative

Your body is like a balloon.

7. Sankalpa

As you breathe in it is inflated and expands

. . . as you breathe out, the body seems to

Stage 1: preliminary physical relaxation
crumple up like a deflated balloon ... it becomes

Before starting yoga nidra, practise a few completely limp.

simple asanas; this will loosen up the body and

Inhalation . . . expansion.

remove physical tension. If you wish you can

Exhalation . . . relaxation.

do a few rounds of surya namaskara2.

Be continually aware of this rhythmical process.

Then lie flat on your back in shavasana3.

Continue for a few minutes.

Make yourself as comfortable as possible.

Keep your feet apart and let them flop slightly

Stage 3: sankalpa
sideways.

Now it is time to repeat your sankalpa, your

Keep your arms close to the body with the
resolve.

palms upwards.

Please repeat it over and over again with

Adjust your position, clothing, etc. so that you
feeling.

can practise yoga nidra without even the Feel your whole body vibrating with the mental slightest movement.

sankalpa.

Close your eyes and keep them closed until

Continue for a minute or so.

the end of the practice.

During yoga nidra you should listen carefully

Stage 4: rotation of awareness with Aum
to the sound of the instructor's voice.

In this practice you have to feel each part of

Try not to sleep, but remain alert.

the body in turn.

Say to yourself mentally: 'I will not sleep' (unless You have to rotate your awareness through
of course you are doing yoga nidra specifically
the different parts of the body.

to induce sleep).

As you become aware of each part you should

Completely relax your whole body.

mentally touch it with the mantra Aum.

Proceed to stage 2.

You should try to feel Aum vibrate once at
each centre.

Stage 2: breath awareness

At the same time try to visualize that part.

Become aware of your normal breathing.

Let us begin.

Feel the air flow into your body and then out

Right hand thumb . . . Aum, second finger . . .

again.

Aum, third finger, fourth finger, fifth finger,

Let your breathing become slow and deep.

palm, wrist, elbow, shoulder, armpit, right side

Simultaneously be aware of your whole body.

of the waist, right buttock, right thigh . . . Aum, Now you must use imagination.

knee, calf, ankle, heel, sole, top of the right

As you breathe in, feel that your body is foot, big toe, second toe, third, fourth, fifth, all expanding; every cell, every organ, every part the toes together.

of the body expands.

Be aware and remember to chant Aum mentally

As you breathe out, feel that your whole body
at each centre.

926

Left hand thumb, second finger, third, fourth, Stage 5: intensification of feeling
fifth, all the fingers together, palm, wrist, elbow, Now you should try to create feelings to the
shoulder, armpit, left side of the waist, left best of your ability.

buttock, left thigh . . . Aum, knee, calf, ankle,

Feel coldness in your whole body.

heel, sole, top of the left foot, big toe, second

Feel a shivering sensation in the spine.

toe, third, fourth, fifth, all the toes together.

Your whole body is being chilled as though

Go to the top of the head . . .

you are lying in snow.

forehead, right eyebrow . . . Aum, left eye—

Carry on for a short time . . .

brow, eyebrow centre . . . Aum, right eye, left

Then feel heat in the whole body . . .

eye, right cheek, left cheek, right nostril, left

Feel that your body is glowing with intense
nostril, upper lip, lower lip, both lips together,
heat.

chin, throat, right side of the chest, left side of

Your body is enveloped with an atmosphere
the chest, whole chest, navel, right side of the
of heat.

abdomen, left side of the abdomen, whole The heat permeates the whole body.

abdomen, right thigh, left thigh, right knee,

Carry on in this manner for a short time . . .

left knee, right ankle, left ankle, right toes, left Then try to remember any excruciating pain
toes. Be aware and remember to touch each
that you have experienced.

part of the body with Aum.

Re-experience it.

Now along the back of the body . . .

Feel the pain in the whole body or in a specific

Right sole, left sole, right heel, left heel, right
part.

ankle, left ankle, right calf, left calf, back of the Feel the pain so much that you seem to start
right knee, back of the left knee, back of the
shuddering . . .

right thigh, back of the left thigh, right buttock,

Carry on . . .

left buttock, right hip, left hip, right shoulder

Then remember and re-experience intense
blade, left shoulder blade, both shoulder pleasure.

blades together, the whole spine from bottom

Relive it.

to top, the whole back, the back of the head,

Feel the ecstasy of the pleasure . . .

top of the head . . .

Let all associated thoughts arise unobstructed.

Now we will explore the inner parts of the

Experience this pleasure for a minute or so.

body . . .

Be aware of the brain and chant Aum once . . .

Stage 6: story visualization
the nasal passage between the nose and throat,

Try to visualize clearly the following story.

the tongue, the teeth . . . Aum, the palate, right

It is early in the morning.

eardrum, left eardrum, the throat, lungs, the

You are walking along a beach beside the sea.

heart . . . feel the continuous Aumvibration

You are alone and no one else is on the beach.

with the heartbeat, the stomach, the liver, the

Listen to the sound of the waves pounding on
small intestines, the large intestines, the whole
the beach.

inner part of the abdomen.

The sun has not yet risen but it is partly light

Now the major limbs of the body . .

. . . it is the twilight period between night and

The whole right leg . . . Aum, whole left leg,
day.

both legs together, whole right arm, whole left

Slowly walk along the beach watching the waves
arm, both arms together, the head, the whole
and the gradual change in colour of the clouds
back, the whole front, the whole body . . .

on the horizon.

The whole body . . . feel Aumvibrating in the

Feel your feet sink into the soft, cool sand.

whole body . . .

The whole environment is permeated with

The whole body . . .

peace.

The whole body . . .

You begin to have strange feelings about

Fix your awareness at the eyebrow centre.

eternity and infinity . . . unspeakable intuitions.

Feel the continuous vibration at that point. . .

Continue and feel the bliss of Aum, without a

Aum-Aum-Aum-Aum-Aum-Aum-Aum. . .

care in the world.

This is the end of 1 round.

Eventually you reach a shore temple, a very

If you have time, repeat another round.

old dark temple.

Slowly walk into the temple.

927

The atmosphere is pervaded with the smell of You have to grope with your hands for support incense.

as you go deeper.

Inside many people are sitting and chanting

Suddenly you see two large green eyes staring
the mantra Aum.

at you.

You sit down beside them.

They suddenly close up.

Close your eyes.

You hear the flapping of wings and the hoot

Begin to chant Aumin harmony with the other
of an owl.

people.

It brushes past your shoulder.

Your whole being is pervaded with Aum. . .

Then you see a dim light below . . . you slowly

Aum-Aum-Aum-Aum-Aum-Aum. . .

move towards this light.

Continue and feel the bliss of Aum.

You reach a tunnel.

Run along the illumined tunnel . . . until you

Alternative visualization
suddenly come out on a golden beach . . .

There is no end to the number and variety of
a golden beach beside an infinite sea of peace
stories that can be used for visualization. The
and bliss . . . experience this peace and bliss
example that we have just given is intended to
pervading your whole being.

induce tranquillity and elevated feelings. Other

This could be a little frightening for some
stories can be used to stir up negative emotions
people; for others it may release many suppre—
in the mind as a means to their removal. The
ssed feelings. The teacher must use discretion
following is an example:

before utilizing it in yoga nidra.

Imagine that you are walking along a path in a
deserted park.

Stage 7: sankalpa

It is late at night.

Repeat your sankalpa for a minute or so.

You are alone.

Then end the practice.

There is a full moon and bats are flying
everywhere.

Stage 8: end

Be aware of the sounds of the night . . . eerie

Leave all practice.

sounds.

Become aware of your breathing.

Eventually you come to a high wall in which

Then be aware of your whole body from the
there is a small hole.

top of the head to the tips of the toes.

Go through the hole.

Chant mentally to yourself: A-a-u-u-u-u-m-m—

Inside you discover a garden with ornate stone
m-m. Repeat twice.

figures, many trees and a big lawn.

Hari Aum Tat Sat

Explore the garden . . .

This is the end of yoga nidra.

Look into the dark spaces.

Become aware of the floor.

Eventually you come to an old well with plants

Become aware of your surroundings.

and grass growing around the top.

Move your hands and feet.

Look inside the well.

Lie quietly for some time with your eyes closed.

It is very deep.

It seems to be a bottomless tunnel boring into

Technique 4: executive Yoga Nidra
complete darkness.

This is a simplified form of yoga nidra that can

A spiral staircase twists around the walls.

be practised while sitting in a chair. It is ideal

Slowly and carefully start to walk down the
for those who want to relax the mind and
stairs. You seem to be drawn downwards body during the day, but find it inconvenient against your will.

to lie down. It is ideal for office workers,

The walls are wet and smooth with occasional
executives, people who work in factories and
patches of moss.

so on.

Look upwards . . . see the circle of the moonlit

It takes between 5 and 15 minutes according
night becoming smaller and smaller.

to the time that you have available.

Hear the sound of small animals hidden in the

T h e method is as follows:

walls . . . squeaks, scratching and rustling.

Sit comfortably with your back upright.

Now you are completely s u r r o u n d e d by Loosen your tie and if possible remove your darkness.

shoes.

928

Place your hands on your lap or your knees.

Feel the sound soothing your whole being.

Close your eyes.

Feel all tensions evaporate.

Mentally say to yourself: "For the next 10 Chant Aum at least 3 times.

minutes I will turn my mind off to all worries

Then end the practice and open your eyes.

and cares and only practise yoga nidra."

Let your legs relax . . . consciously relax them.

Technique 5: Yoga Nidra for sleep

Relax your arms and hands.

Lie flat on the bed, face upwards, legs straight

Be aware of physical tension in specific parts
and slightly apart, and the arms beside the
of your body and then consciously try to relax
body with the palms facing upwards.

each part.

It is best to lie on a reasonably thin mattress

Are your hands clenched? If so, release them.

on a firm bed. Try to avoid practising on a 12

Are you frowning? If so, relax your forehead.

inch thick mattress supported by a luxurious

Is your neck stiff? If so, rotate your head 10
spring bed.

times in each direction, or move it backwards

Don't lie on the bed with the specific intention
and forwards and then sideways.

of sleeping. Instead, think to yourself that 'I

Is your mouth tense? If so, relax the lips.

will practise yoga nidra just to relax the body

Be aware of all the different parts of the body
and mind.' If you anticipate sleep then it is less
and systematically release tension.

likely to come.

Then become aware of the contact between

Then begin any of the yoga nidra practices
your body and the chair.

that we have described; that is, techniques 1—

Try to feel that the chair is merging with your

3, but not the executive yoga nidra.

body so that there is no difference.

If you practise sincerely and with attention it is

Be aware of all contact points and then feel the
almost assured that you will be snoozing half
points melt away.

way through the rotation of awareness.

Feel that your body is like a rock or a tree . . . it is fixed in the ground and part of the chair.

You must use a little imagination.

If possible try to create a mental image of your
whole body.

Be aware of your whole body . . . try to visualize
it.

Then be aware of your right foot.

After a short pause be aware of your left foot.

Visualize each part of the body and feel the
sensations that arise.

Transfer awareness to the right leg and repeat
the same process.

Repeat the same process with the left leg, right
buttock, left buttock, whole back, the right
hand, left hand, right arm, left arm, head, your
whole body.

This is 1 round.

If you have time repeat another round.

Then become aware of natural breathing.

If you wish you can practise ujjayi pranayama4.

Focus your whole attention on the breath as it
moves in and out of the nostrils.

Maintain awareness of the breath for a few

N o t e s
minutes or for as long as you have time 1 Yoga Nidra: Part 1 - Book III, Lesson 33, Topic available.

5; Part 2 - Book III, Lesson 34, Topic 4

T h e n mentally chant Aum and feel the 2 Book I, Lesson 5, Topic 2
vibration permeating your whole body and

3 Book I, Lesson 1, Topic 5
mind.

4 Book I, Lesson 6, Topic 5

929

Daily Practice Program

If you are doing the complete series of kriya
individual to individual. And remember: to
practices you should now add and practise
gain optimum benefits this series has to be
kriyas 16 and 17; that is, prana ahuti and
practised every day.

utthan respectively. T h e time required to do

If you have time try kapalbhati and any of
all seventeen kriyas will be about three hours,
the variations of sirshasana: salamba, nira—
though there will be a lot of variation from
lamba and urdhva that we have described.

Practice Minutes

Program 1: duration 2 hours 44 minutes -
extended kriya practice

Kriya Yoga:

Kriya 1: Vipareeta Karani Mudra

10

Kriya 2: Chakra Anusandhana

4

Kriya 3: Nada Sanchalana

7

Kriya 4: Pawan Sanchalana

25

Kriya 5: Shabda Sanchalana

30

Kriya 6: Maha Mudra

10

Kriya 7: Maha Bheda Mudra

10

Kriya 8: Manduki Mudra

5

Kriya 9: Tadan Kriya

7

Kriya 10: Naumukhi Mudra

5

Kriya 11: Shakti Chalini

5

Kriya 12: Shambhavi

11

Kriya 13: Amrit Pan

5

Kriya 14: Chakra Bhedan

20

Kriya 15: Sushumna Darshana

10

Kriya 16: Prana Ahuti (approx)

3

Kriya 17: Utthan (approx)

13

180

Program 2: shortened kriya practice

Practise as many of the above kriyas as time will permit, doing each in turn starting from kriya 1.

930

Program 3: duration 1 hour for general health Sun a Namaskara

5

Shavasana

3

Bhujangasana

3

.Ardha Padma Paschimottanasana

4

Ardha Matsyendrasana

4

Sanangasana

4

Halasana

4

Matsvasana

3

Kapalbhati

10

Yoga Nidra (meditative practice)

20

60

Program 4: duration1/2 hour for general health

s u n a Namaskara

4

Shavasana

2

v a n a n g a s a n a

3

Bhujangasana

3

Shashankasana

3

Ardha Matsyendrasana

4

Kapalbhati

5

L jjavi with Aum

6

30

Try to find the time to practise prolonged yoga nidra.

Its benefits are enormous.

931

Lesson 36

Yoga - an ancient practice,
a complete way of life.

Jawaharlal Nehru

Topic 1

Yoga: The Path to Perfection

Progress in yoga depends on various physical
sincere and regular practice will bring about
and mental qualifications in an individual that
pratyaksham (direct perception) as a prelude
have to be gradually cultivated and awakened.

to the highest experience of yoga . . . samadhi.

All these qualifications are listed in a yogic text

Kriya yoga is a tool, a powerful method that
called the Gherand Samhita as follows:

will help to propel you along the path to self—

1. Shodhanam (body purification)

realization.

2. Dridhata (steadiness of the body)

3. Sthairyam (determination)

4. Dhairyam (patience)

5. Laghavam (lightness of the body and mind) 6. Pratyaksham (direct perception)

7. Nirlipta (unaffectedness; detachment; to be untouched by the woes of the world and
life).

The text continues as follows: "Bodily purification is attained by the practice of the
shatkarmas, steadiness of the body by asana
practice, determination by practice of mudras,
patience by practising meditative techniques
to induce pratyahara, lightness of body and
mind by pranayama practice, direct perception
by the experience of dhyana and unaffectedness by samadhi (perfect merging)." (1:10-11)

These practices and experiences are the means
to achieve perfection.

Throughout this book we have described
large numbers of techniques that are classified
u n d e r the headings: shatkarmas, asanas,
pranayama and meditative techniques. They
all help to develop the required qualifications
in the aspirant to enable him or her to progress
along the yogic path; this is why we have always
emphasized their importance. A selected
number of these practices should be done
daily and integrated with other paths of yoga
such as karma, bhakti and jnana yoga, in order
to bring about a total and integrated change
in one's perception, understanding and being'.

Kriya yoga practices include asanas, mudras

N o t e s
and pranayama. Moreover, regular practice

1 Karma Yoga: Book I, Lesson 12, Topic 1; Book
leads to pratyahara and eventually to medita—

II, Lesson 13, Topic 1; Bhakti Yoga: Book II,
tion. That is, kriya yoga practice will help to

Lesson 15, Topic 1; Book II, Lesson 16, Topic 1;
foster many of the personal qualifications that

Book II, Lesson 17, Topic 1; Book II, Lesson 18,
are necessary for progress. Furthermore,

Topic 1; Jnana Yoga: Book III, Lesson 28, Topic 1

935

Topic 5

Kriya Yoga: Practice

KRIYA 18: SWAROOPA DARSHANA

You will be locked in a psychic bandha . . . a

(THE VISION OF YOUR SELF)

psychic lock.

Don't forget your simultaneous awareness of

T h e word swaroopa means 'one's real form'; the breath.

darshana means 'direct perception' or 'vision'.

You will feel stiffer and stiffer, and your

What is one's real form? Is it the physical
awareness will gradually transfer more and
body? Is it the mind? Is it both together? Or
more to the breath.

something more? No one else can ever tell

No effort is required . . . the body will become
you. You have to find out for yourself from
stiffer automatically.

your own experience. In yoga, one's real

Eventually your body will become so stiff and
nature or form is called the atma. In English, it
rigid that it will feel like a stone statue . . . you is translated as the self. It is the discovery and
will find it completely impossible to move the
direct perception - darshana - of the self that
body. At this stage go on immediately to the
is the whole purpose of yoga. Therefore, the
next kriya.

name of this kriya sums up the essence of yoga

- the direct perception of the self.

KRIYA 19: LINGA SANCHALANA

(ASTRAL CONDUCTION)

Sitting position

Remain sitting in the same asana used for the

The word linga has many meanings and vast
previous kriya1. Do not move the body.

implications. In the context of this kriya it
means 'the astral body'. The word sanchalana

Technique
means 'conduction' and also 'to rhythmically

Sit comfortably.

expand and contract'. Therefore, the name of

Keep your eyes closed.

this kriya in English is 'the expansion and

Become aware of your physical body . . . contraction of the astral body'. Using the nothing else.

breathing process as a stepping stone, one

Let there be total, uninterrupted perception
eventually feels the expansion and contraction
of your whole body.

of the astral body. This leads to higher

Your body is perfectly motionless.

perception.

It is steady like a large rock.

Be aware of your body . . . and stillness.

Sitting position

Be aware of your whole body . . . and stillness.

Remain in exactly the same sitting pose as

Feel the steadiness of the body . . . and stillness.

utilized for the previous kriya. Don't move. In

Simultaneously become aware of your natural
fact, if you have practised swaroopa darshana
breath.

correctly you will feel so stiff in the body that

Your breath moves inwards . . . and outwards.

you will not be able to move even one finger.

Watch the constant, rhythmical flow of your

If you move your body even slightly then the
breath and feel the steadiness of your whole
smooth, sequential flow of kriyas will be
body.

disturbed, the mind will lose its one-pointed—

Gradually your body will become rigid as ness, and the practice will fail to bring results.

though ail the muscles have frozen.

Every part of your body will become stiff . . .

Technique
but it is not so much a physical stiffness as a

At the end of swaroopa darshana your body
psychic stiffness.

should be as stiff and motionless as a rock.

936

Your whole being seems to contract to one
tiny, concentrated point.

When you have this experience, discontinue
this kriya.

Proceed immediately to the last kriya.

KRIYA 20: DHYANA (MEDITATION)

Dhyana means meditation. It does not mean
pretty or nice thoughts or psychic pictures; it
is a transcendental state of being, the experience of which will transform your whole life.

Actually, dhyana is not, and cannot be a
kriya technique, since it is impossible to practise
dhyana. T h e word kriya implies that you

Immediately start linga sanchalana.

practise something and in dhyana you do not

Keep your eyes closed.

practise anything. You do not create or make

Your awareness should be fixed on breathing.

the state of dhyana - it happens by itself,

You should find that you are doing spontan—
spontaneously, when your mind is ready and
eous, effortless ujjayi pranayama and khechari
receptive. Therefore, the name of this kriya is
mudra2.

really a misnomer; it should be called 'the

Feel that your whole body is inhaling and
preliminary to dhyana'.

exhaling.

As you inhale imagine that every part of your

Rationale
body is taking in air.

Kriya yoga is very systematic. The first kriyas

With exhalation, air is expelled through every

(1-9) are concerned with inducing pratyahara;
cell, every limb of your body.

kriyas 10-19 are concerned with gradually

Continue to imagine this process for a short
inducing dharana. The last kriya, number 20,
time.

is such that it should allow one to glide

You will notice that your body seems to expand
smoothly into the meditative state. Each of
with every inhalation and contract on eveiy
these stages is absolutely necessary; they must
exhalation.

be achieved before meditation can take place.

Yet, at the same time, your body, your physical

This is why we emphasize that the kriyas must
body, remains as stiff and immovable as a be practised sequentially from the beginning stone statue.

to the end. Omission of one or some of the

It is a peculiar feeling; how can the body remain
kriyas means that the mind is not tuned to the
rigid yet simultaneously contract and expand?

required receptivity; u n d e r these circum—

The answer is simple . . . it is your astral body
stances meditation will not arise. Please
that is expanding and contracting, not the
remember this.

physical body.

Observe this process.

Sitting position

Gradually the rhythmical expansion and Remain in the same sitting pose as used for contraction will become more intense and the previous kriya. Keep the eyes closed.

more pronounced.

The extent of expansion, however, will remain

Technique
the same but the degree of contraction will

Having completed linga sanchalana you should
become more pronounced.

have perceived your astral body as a point, a

Be aware of this process, synchronized with
bindu.

breathing.

Concentrate on that point. You will see that it

Expansion takes place to a constant limit, but
has the form of a golden egg.

contraction is becoming more and more, until

Focus your awareness entirely on this egg.

eventually the astral body reduces to a single

Gradually it will begin to e x p a n d . . .

point of light.

spontaneously.

937

Watch carefully.

satsang (meeting with highly evolved

The golden egg is luminous and glowing, yet
people) whenever you get a chance4. All
it does not emit any rays of light.

these are powerful methods of bringing a

The egg becomes larger and larger . . . and it
positive change into your whole being.

begins to take on a form . . . and give off light.

• Practise without expectation.

It is the dazzling form of your karana sharir

• Write to this ashram if you have any

(causal self) . . . but expect nothing . . . and
difficulties.

then . . . dhyana . . .

Be patient and sincere in your efforts and
you will gradually evolve to understand and

Final recommendations for the practice of
experience the real knowledge that lies behind
kriya yoga
the words of this book.

• Please read carefully the general instructions given in Lesson 25 and 26 and try to
abide by t h e m \

• Practise the kriyas in the given sequence,
doing as many as time will permit. The
order of practice is important. T h e correct
sequence is as follows:

No.

Kriya Name

Lesson

1

Vipareeta Karani Mudra

25

2

Chakra Anusandhana

25

3

Nada Sanchalana

26

4

Pawan Sanchalana

27

5

Shabda Sanchalana

28

6

Maha Mudra

29

7

Maha Bheda Mudra

30

8

Manduki Mudra

31

9

Tadan Kriya

31

10

Naumukhi

32

1 1

Shakti Chalini

32

12

Shambhavi

33

13

Amrit Pan

33

14

Chakra Bhedan

34

15

Sushumna Darshana

34

16

Prana Ahuti

35

17

Utthan

35

18

Swaroopa Darshana

36

19

Linga Sanchalana

36

20

Dhyana

36

• Be regular in practice; that is, practise every
day.

• Do not practise if you are ill, or if you
become ill. Stop if you have unpleasant side
effects.

• Try to integrate kriya yoga practice with
other forms of yoga, especially karma or

N o t e s
bhakti yoga. This will lead to overall and

1 Book III, Lesson 35, Topi c 1
harmonious transformation of your mind

2 Book I, Lesson 6, Topi c 5
and body so that it can tune in with states of

3 Book III, Lesson 25, Topi c 2; Book III, Lesson
higher perception. Associate yourself with

26, Topic 2
other yogically minded people. Attend 4 Book III, Lesson 33, Topic 1

938

Topic 3

Asanas: Practice

For the final lesson of asanas we will describe
three difficult asanas:

1. Dwi pada kandharasana

2. Poorna matsyendrasana

3. Hanumanasana

Very few people will be able to do these. In
fact, we strongly suggest that you do not try
them unless you have a very strong flexible

Some careful manipulation will be required.

body and have been practising asanas for a

Don't strain.

few years. This will prevent strained muscles

Then repeat the same process with the other
and torn ligaments due to premature practice.

leg so that both arms rest above the two legs.

Gently press the legs downwards with the arms.

DWI PADA KANDHARASANA

Try to cross the feet behind the head.

(TWO-LEGGED SHOULDER POSE)

Place the palms together.

This is the final pose.

The Sanskrit word dwi means 'two'; p ada means Relax the whole body completely.

foot' and kandha means 'shoulder'. Thus in Close the eyes.

English, this asana can be called the 'two feet

Breathe slowly and deeply.

shoulder pose' for both feet are folded over

Stay in the final pose for a comfortable period
the two shoulders.

of time.

This asana is also widely called yoga nidrasana

Then carefully unfold the legs and straighten

- 'the yogic sleep pose'. Those people who feel
them.

sufficiently comfortable, and this will not be
many, can sleep or rest in the final pose. This is the end of the practice.

Needless to say, we do not recommend that
vou attempt to practise yoga nidra in this Awareness position.

Be aware of deep and slow breathing in the
final pose.

Preparatory asana

Counterpose

Eka pada sirasana1 is an excellent preparatory

Immediately after doing dwi pada kandharasana for dwi pada kandharasana. In fact, dwi
asana you should practise any backward
pada kandharasana should not be tried until
b e n d i n g asana such as bhujangasana2,
eka pada sirasana is first of all mastered.

matsyasana', etc.

Technique

Benefits

Place a blanket on the floor.

Dwi pada kandharasana is an advanced for—

Lie flat on your back.

ward bending asana. It revitalizes the nerves

Stretch the legs and place the arms on the
of the whole body. It has a profound effect on
floor beside the body.

all the abdominal organs, especially the kid—

Relax all the muscles of the body.

neys, liver, spleen, intestines and pancreas.

Bend one leg upwards.

T h e pelvic organs are also massaged which

Place the foot behind the head and the leg
brings about efficiency of the sexual and
under the armpit of the arm on the same side
eliminative systems as well as removal of any
of the body.

associated ailments. T h e solar plexus and the

939

adrenal glands are profoundly massaged; this

Relax all the muscles.

helps to replace lethargy with abundant vitality.

Repeat the same process in the opposite

Dwi pada kandharasana brings many bene—
direction, that is, twisting to the left.

fits to those who are able to do it.

The left twist will require the same leg positions
as described for the right twist, but in reverse.

POORNA MATSYENDRASANA

The entire practice is comprised of a right

(FULL SPINAL TVVIST POSE)

hand twist followed by a left hand twist.

Matsyendrasana is named after the great yogi

Breathing, awareness and duration

Matsyendranath. The word poorna means 'hall', Exhale while twisting the body into the final

'complete'; this asana is the complete form of
pose. Breathe slowly in the final pose. Inhale

Matsyendranath's asana. In English, it is as you return to the forward facing position.

usually called 'full spinal twist pose'.

Be aware of breathing in the final pose. If

Most people will be able to do a r d h a you wish you can fix your awareness at the matsyendrasana, the half spinal twist pose4, eyebrow centre and imagine that you are
but few will be able to do the full form.

breathing in and out through this centre.

Remain in the final pose for as long as you
feel comfortable. A reasonable duration to
maximize the benefits is a two or three minute
twist on both sides of the body.

Counterpose

On completing poorna matsyendrasana, just
sit quietly with the legs stretched in front of
the body, the trunk and head upright.

Benefits

Technique

The benefits are the same as for ardha mats—

Sit on the ground.

yendrasana, but accentuated4.

Stretch both legs in front of the body.

Place the left foot on the right hip joint, as

HANUMANASANA (HANUMAN'S POSE)

near the side of the waist as possible.

The left thigh should remain flat on the floor.

Hanuman is the name of the monkey god of

Bend the right leg and raise the knee.

Hindu mythology who epitomizes bhakti. His

Place the right foot on the left side of the left
whole being was completely devoted to Rama.

knee, keeping the sole flat on the ground.

He is one of the heroes in the great epic called

Carefully twist the spine to the right hand
the Ramayana, which is probably the most
side.

popular and widely read scripture in India. It

Try to place the left armpit against the right
tells of the adventures of Rama, his wife, Sita,
side of the raised right knee.

and many other well-known characters, includ—

If possible, grasp the right ankle with the left
ing Hanuman. Wandering in different parts of
hand.

ancient India, Sita is abducted by a demon

Please don't strain - this final twist is not easy.

king called Ravana. Rama sends out search

Straighten the left arm and line it up with the
parties to look for her. Hanuman and his
right calf.

companions hear that she is in Sri Lanka

Place the right arm behind the back.

(Ceylon) but they have no obvious method of

This is the final pose.

crossing the sea. Eventually the dilemma is

Twist the head to the right.

solved when Hanuman jumps over the sti aits

Close the eyes.

separating Sri Lanka from mainland India.

Breathe slowly.

Hanumanasana symbolizes this mighty jump.

Stay in the final pose for as long as it is

In English, hanumanasana can be called 'the
comfortable.

monkey god pose' though a more widely

Then return to the starting position.

known term is 'the splits'.

940

Technique

Precautions

Kneel on the left knee.

All three asanas that have been described are

Place the right foot beside the left knee.

advanced practices; they are not for beginners.

Put the palms of both hands on the floor on

Therefore, don't attempt them if your body is
each side of the body.

stiff. Practise other, simpler asanas instead.

Gently and gradually slide the left foot

People who suffer from ailments such as
backwards and the right foot forwards; there
slipped disc, sciatica, hernia, etc. are strictly
should be no undue strain.

advised not to attempt these three asanas.

Simultaneously support the weight of the body
with the two hands.

Move the feet as far backwards and forwards
as they will go without strain.

For some people, and with plenty of practice,
it may be possible to lower the buttocks to the
floor to attain the final pose.

Relax the whole body.

Place the two hands together in front of the
chest.

Breathe slowly and deeply.

After a comfortable length of time return to
the starting position.

Repeat the same procedure with the right leg
pointing backwards.

Use of blankets

Very few people will be able to lower the
buttocks to the floor in the final pose. As a
useful compromise for those who can nearly
do the practice, we suggest that you should
place a cushion or folded blanket under the
buttocks. This will help to prevent strain.

Awareness

In the final pose close your eyes and be aware
of breathing.

Benefits

Hanumanasana is the ultimate test of leg
flexibility at the hips. Very few can do the final

N o t e s
pose, but for those who can it has been found

1 Book III, Lesson 32, Topi c 3
to be very beneficial in cases of sexual ailments

2 Book I, Lesson 4, Topi c 2
and for preparing the organs of childbirth for

3 Book II, Lesson 20, Topi c 4
trouble-free delivers'.

4 Book I, Lesson 10, Topi c 4

941

Topic 4

Pranayama: Chaturtha Pranayama

Chaturtha pranayama is both a pranayama

Stages 3, 4 and 5 of chaturtha pranayama
and a meditative practice. It combines breath—
can be used to develop sensitivity to these
ing, mantra and chakra awareness. It is a very
chakra trigger points1.

powerful technique that is not widely taught.

Pronunciation

Definition

In the practice you have to do manasik japa

The Sanskrit word chaturtha means 'the fourth'.

(mental repetition) of the mantra O m l In this

There are two reasons for this name:

practice the 'A' and 'U' sounds of Aum merge

1. T h e first three types of pranayama are into the single sound 'O'. The 'O' sound should widely regarded as pooraka (inhalation), be synchronized with inhalation and the 'M'

rechaka (exhalation) and kumbhaka (reten—
sound with exhalation.

tion). Chaturtha pranayama is said to be
the fourth type that follows them. In this

Sitting position
case the English translation can be 'the Sit in any comfortable position. If you are fourth pranayama'.

able, sit in padmasana, siddhasana, siddhayoni

2. According to the Mandukya Upanishad there asana, swastikasana or vajrasana; if not, sit in
are four states of awareness. These are sukhasana3.

firstly, jagrat (waking state), which corresponds to the externalized perception of

CHATURTHA PRANAYAMA
the world; secondly, swapna (the dream
state), which corresponds to perception of

There are five stages. You should practise
the subconscious mind; thirdly, sushupti
each one in turn in the following order.

(dreamless state), which corresponds to
intuitive perception of the collective uncon-

Stage 1: breathing awareness
scious; and finally, turiya (the fourth -

Sit comfortably. Close the eyes.

chaturtha), which is the transcendental state

Hold the back straight.

where words and definitions fail to reach.

Breathe deeply in and out without retention.

Thus, chaturtha pranayama is one method,

One round equals exhalation and inhalation.

of many, which induces the fourth state of

Do as many rounds as time permits.

superconsciousness. In this case it can be trans—

Let the breath become deeper and more subtle.

lated as 'the pranayama of the fourth state'.

Fix awareness on the rhythmical flow of

Remember also that the word pranayama
breath.

comes from two words - prana and ayama -

Then after a number of rounds, at least 20,
where prana is bioplasmic energy and ayama
proceed to stage 2.

is to expand into a new dimension (of time and
space). Therefore, pranayama is a method of

Stage 2: synchronization of breathing with
inducing a new dimension of awareness by the

Om
manipulation of prana. Chaturtha pranayama

Continue the deep breathing.

is said to lead to the fourth dimension.

Mentally synchronize the mantra Om with the
breath.

Chakra locations

The sound 'O' should arise with inhalation.

To do the full practice one must know the

T h e sound 'M-M-M-M' should arise with
location of the chakras. These positions have
exhalation.

been clearly illustrated in previous lessons1.

Remember, the sound is mental.

942

Breathe through the nose, keeping the mouth relaxation of the mind.

closed.

This is the end of the practice.

Continue in this manner with awareness of the
flow of breath and the mantra.

Duration

Spend about one fifth of your practice time

Stage 3: individual chakra awareness
doing each stage. That is, if you spend twenty—

Continue stage 2.

five minutes for the practice then devote five

Simultaneously fix your attention on any one
minutes to each stage; if you do a one hour
of the chakras, at the bhrumadhya (eyebrow practice program then devote twelve minutes centre) or nasikagra (nose tip).

to each stage.

Choose any one centre.

We recommend the eyebrow centre.

Awareness

Feel that you are breathing in with the mental

Be intensely aware of your breath, the mantra
sound 'O' at that centre.

and the psychic centres.

Feel that you are breathing out with the mental
sound 'M-M-M-M' at that centre.

Benefits

Continue in this manner with awareness of

This practice soothes away tensions in the mind
breath, mantra and psychic centre.

and makes perception introspective, sharp and
one-pointed. It can lead to dhyana (medita-

Stage 4: chakra piercing
tion). Chaturtha pranayama is also a very

Fix your attention at sahasrara.

useful preparatory technique for kriya voga in

With inhalation and the sound 'O' feel that all
that it develops sensitivity to the chakras and
the chakras are being pierced in turn in the
the spinal psychic passage.

following order, starting from sahasrara: ajna,
vishuddhi, anahata, manipura, swadhisthana,
mooladhara.

Feel the breath and 'O' sound moving downwards through the spine.

Then with exhalation and the sound 'M-M-MM' feel the chakras being pierced in turn from
the mooladhara upwards to the sahasrara:

swadhisthana, manipura, anahata, vishuddhi,
ajna, sahasrara.

Feel the breath and sound passing upwards in
the spine.

This is the end of 1 round.

Do more rounds according to the available
time.

Then proceed to the final stage.

Stage 5: subtle japa

Again choose any one chakra; the best for
most people is the bhrumadhya (eyebrow
centre).

Continue mental repetition of Om synchronized with the breath, but now there is no need
to be aware of breathing.

Be aware only of the mantra and the psychic

N o t e s
centre.

Feel the 'O' and the 'M-M-M' sound at the

1 See index of practices at back of book

2 Book II, Lesson 14, Topi c 5
chosen centre.

3 Book I, Lesson 2, Topi c 5; Book I, Lesson 7,

Continue in this manner for as long as possible.

Topic 2

This will lead to deep introspection and

943

Topic 5

Yoga Nidra (Part 4)

Most of the beneficial effects of yoga nidra
important field of research and investigation
cannot be measured with scientific instru—
should be the effect of yoga nidra on the
ments. This is especially true of the profound
endocrinal glands. Another thing that needs
changes that occur in the mind. However, to be done is to photograph a person with various scientific tests have detected and Kirlian photographic techniques, firstly before
measured the following physiological changes
practising yoga nidra, then during yoga nidra
which occur in the body during yoga nidra.

and after completing yoga nidra. This will give

Respiration. There is a dramatic reduction in clear indication of the changes that occur in
the oxygen requirements of the body. This is
the pranic body, including expansion of the
a consequence of the reduced metabolic rate
aura. Many people know that this occurs from
of the body The respiration rate also reduces
their own experience and perception, but

- there is slow, deep breathing instead of fast,
scientific proof would be invaluable.

shallow breathing.

Heart rate. There is a profound reduction in Yoga nidra as a healing method
the heartbeat. T h e blood pressure, both We feel that yoga nidra is a method that should systolic and diastolic, is drastically reduced.

be adopted more widely in hospitals. It can be

Brain wave pattern. There is a measurable
used to calm patients and aid recovery from
decrease in the brain wave frequency, the various types of diseases by encouraging change being mainly from beta to alpha activation of the self-curative functions of the activity. T h e alpha waves are known to be body. It can be used, for example; to treat the associated with relaxation, peace and a feeling following ailments: asthma, diabetes, head—
of well-being. Occasionally, the lower fre—
ache, migraine, stuttering, neuro-physical
quency theta waves have also appeared in disturbances such as neurasthenia, peptic and people doing yoga nidra. These indicate even duodenal ulcers, hypertension, rheumatism,
deeper relaxation and possibly meditation.

cancer, h o r m o n a l imbalance and related

Sympathetic nervous system. There is a detec-ailments, sexual problems of all types.

table dampening down of the sympathetic

There is almost no limit. Yoga nidra can
activities of the body. These are generally help in almost all types of diseases.

associated with stress, fear and overactivity of

It can also be used in the following cases:

the mind and body.

• Pregnancy: to relax the body and mind

Blood lactate. T h e lactate level in the blood and thereby make childbirth easier and
has been scientifically correlated with stress.

smoother.

During yoga nidra there is a striking and easily

• Pain: yoga nidra is a useful tool in reducing
measurable reduction in the lactate level in the
sensitivity to pain during accidents or
body.

during diseases such as cancer.

There are various other measurable physio-

• Surgery: yoga nidra can be used as a
logical changes in the body, such as skin
method of inducing local anaesthesia in
resistance. These changes can occur during
certain surgical operations. This method
deep sleep, but it takes some hours. Yoga
has already been successfully used for
nidra induces a deeper state of relaxation,
dental treatment, minor incisions and even
allowing these beneficial changes to take place
a b d o m i n a l surgery in such places as
in a shorter period of time.

Bulgaria.

In the future there should be systematic

Fatigue and tension are the cause of various
research into the effects of yoga nidra. An
types of disease. Physical, emotional and mental

944
relaxation is the secret of auto or self-healing.

practice. During sufficiently deep states of

Yoga nidra practice therefore facilitates the
relaxation one starts to confront visions,
self-healing of a vast number of ailments.

subconscious memories, childhood traumas
and so forth. T h e process can be called

Harmonization of pranic flows
conscious dreaming. You may see demons,

Classical yogic texts such as the Yoga Chuda-
dragons, ghosts, but mostly things stranger
mani Upanishad and Yajnavalkya Samhita explain than fiction, and certainly too strange for words that there are 72,000 nadis (bioplasmic to describe. Sometimes pleasant, sometimes pathways) in the human pranic framework.

very unpleasant, they represent the conflicts

Other texts say that there are more; actually
of your mind. You have to be a witness. Feel
the exact number is unimportant. These nadis
that these visions are separate from yourself.

act as the controlling medium and base for the

In this way, they will not be re-suppressed.

physical body. Pranic flows have recently been

Confrontation of these mental impressions
photographed with Kirlian photography and
leads to neutralization of their emotional
the profound functions of the pranic body are
content. The mind gradually becomes free of
slowly becoming obvious to modern science.

these emotionally loaded subconscious knots.

Yoga nidra helps to harmonize the pranic

T h e mind becomes more relaxed. Mental
flows throughout the whole human structure.

sickness gradually disappears like a ghost in

This is especially true during the stage of the night.

rotating awareness through the different parts

Yoga nidra can also be used to eliminate
of the body. It is the mind that controls prana,
psychosomatic diseases. There is an interesting
and mere mental awareness of a specific part
case we encountered some time ago. A lady
of the body induces How of prana to that area.

was unable to move the fingers of both hands.

Rotation of awareness through the different

She had lost control of the muscles and nerves.

parts of the body systematically induces a flow

This continued without improvement for a
of prana to each part in turn. This leads to
few years. Then she came to this ashram and
harmonization and awakening of the pranic was given regular yoga nidra sessions. During flows in the entire human framework. This the visualization stage she was asked to imagine
factor alone helps to eliminate or relieve that she was holding an axe and cutting down ailments and improve health. It improves the a tree, chopping wood, etc., actions that
vitality of the whole body since this is dependent
required her to use her hands. This was
on a smooth flow of prana. The practice of
repeated in a number of yoga nidra practice
yoga nidra has deep implications.

sessions. Eventually she found that she could

Yoga nidra can be called 'yogic acupuncture'.

physically use her fingers in the same way that

Because of its profound influence on the pranic
she had visualized. Her mental block having
currents of the body it is a good preliminary
been removed, she started living a normal,
practice for attaining mastery of prana (prana
active life again.

vidya).

Yoga nidra exposes all complexes. It
removes all mental knots. It can be used by

Yoga nidra and mental illness
psychiatrists with patients and it can also be

There are vast numbers of people in the world
practised alone. We recommend that yoga
who are classified as being 'mentally sick'. That
nidra be adopted in mental hospitals and by
is, they suffer from ailments that are called
therapists throughout the world for it has
schizophrenia, melancholia, neurosis, etc. certainly proved its worth in this field.

Actually, it is a matter of degree, for we are all
mentally sick, some less than others. Mental

Yoga nidra as a learning system
sickness, indicating disharmony in the mind

We regard yoga nidra as a powerful method
no matter how small, only disappears with the
of enhancing the learning process. It could be
onset of self-realization.

the learning system of the future. It not only

The cause of mental sickness is disorder or
helps to awaken the fountainhead of knowl—
derangement in the mind, perhaps in the form
edge that lies within each individual, but also
of fears, conflicts, etc. These can be systemati—
increases one's ability to absorb data from
cally and gradually released during yoga nidra
outside sources.

945

Children spend most of their schooldays twenty days. Other groups have had equal being continuously bombarded with facts and success in mastering basic maths, physics,
figures, most of which have no relevance to
chemistry, biology and so on in a matter of
their lives. Understandably, most children are
weeks. T h e technique is being adopted by
inattentive and absorb little of what is taught
people from all walks of life inc luding students,
by their teacher. Most readers will have their
professors and housewives.

own experience of this situation. Yet children

The following description of a suggestopedia
are naturally intelligent and receptive. This
session is extracted from a book called Psychic
implies that the inability to be attentive and to

Discoveries Behind the Iron Curtain by Sbeila absorb information does not lie with the Ostrander and Lynn Schroeder.

children but with the system of education.

"In a typical classroom at the Institute, twelve Children (as well as adults) learn best when
people - students, housewives, labourers,
they are creatively involved. But in this modern
professional people, old and young - relax in
world most of the child's years in school are
reclining chairs that resemble aeroplane seats.

concerned with memorizing facts and figures.

The room looks more like a lounge than a

If this mechanical process could be shortened,
classroom. The lighting is subdued to enhance
then more time would be available for other
the calming effect. The students are listening
things, and perhaps the school time could be
to music, gentle, soothing music. They look as
drastically reduced. A child would learn more
if they were at a concert, completely wrapped
and be happier, and the teacher too. This is
up in the harmony of sounds. ,
where the practice of yoga nidra comes in: it

"In actuality this is a French lesson. Against
can be used to speed up the process of 'swott—
the background of Brahms or Beethoven, the
ing' and memorizing the basic rules and facts
voice of the teacher seems sometimes business—
of languages, maths, science and so forth. This
like, as if ordering work to be done, sometimes
would leave time for more creative pursuits.

soft and calm, then unexpectedly hard and

Many adults are thirsty for higher education,
commanding. Her voice repeats in a special
want to study a language or, perhaps, a rhythm, on a special scale of intonation, French specialized subject. Instead of spending years words, idioms and their translations. But the
and endless evenings slowly absorbing facts
students are not really listening. They have
and figures, the whole process can be speeded
been warned not to pay attention, not to think
up by using yoga nidra.

about whether they hear the teacher. 'Relax -

How does this process take place? The basic
don't think about anything.' T h e conscious
method is to practise yoga nidra for ten to
mind is to be totally occupied with the music.

fifteen minutes before the class begins. T h e

"The next day surprised students discover
students are relaxed, attentive and receptive.

that even though they were sure they had

Facts and figures given by the teacher bypass
learnt nothing, they remember and can easily
conscious blocks in the mind and directly pene—
read, write and speak from 120 to 150 new
trate the subconscious mind. All the data is
words absorbed during the two hour session.

firmly impressed on the mind and retained

In the same way, the toughest part of the
permanently.

language course, the grammar rules, painlessly

This method is currently being used, for
take root in the mind of music-lulled students.

example, at the Institute of Suggestology in

In less than a month, students with no prior

Bulgaria, headed by Dr. Georgie Lozanov. He
knowledge of the language have two to three
calls this method 'suggestopedia'. It uses the
thousand words and have a good grasp of the
yogic technique of shavasana, which is a grammar. Tests a year later show that they still simplified form of yoga nidra. He believes that know all the material they learned in this
the learning process can be speeded up by a
incredibly effortless way."

factor of about 50, with increased retention

This is only one example of modern research
and virtually no effort from the students. Many
on learning methods. It is a pointer for the
controlled tests have proved the feasibility and
future and it is closely related to yoga nidra.

success of this method. At the Institute, records

Yoga nidra relaxes the mind and allows it to
show that h u n d r e d s of people have, for absorb knowledge like a sponge absorbs water.

example, learnt a two year language course in

T h e learning process is not physically or

946
mentally tiring; in fact, it is effortless and All meditative techniques are intended to
enjoyable. If it can increase memory power by
induce pratyahara (sense withdrawal) as a

50 times, that is 5000 percent, then it is well
preliminary to dharana (concentration). Yoga
worth adopting on a large scale.

nidra does this very systematically; in fact, it is

Yoga nidra needs to be fully investigated in
probably the most systematic of all meditative
relation to education. We would like to see
techniques. First of all the karmendriyas
yoga nidra, as well as yoga methods in general,

(organs of action) are put out of action: hands,
introduced into schools and integrated into
feet, etc. Then most of the jnanendriyas ( organs the daily curriculum. We already know of a few of sense knowledge) are put out of action; that
progressive teachers who give a short yoga
is sight, taste and so on are blocked, leaving
nidra session of about five minutes, to their
only perception of hearing and touch. Stimula—
children before starting class. They have found
tion of the brain is drastically reduced. T h e
that the absorption, attention span and interest
field of perception and awareness is narrowed;
of the children is indeed greatly improved.

the mind becomes very one-pointed and this

T h e short yoga nidra session is well justified.

leads to dharana.

Yoga nidra will help transform 'fact factories',

At the stage of dharana one should fix
as schools and colleges are known, into centres
awareness on a psychic symbol. This can be
of creativity. Yoga nidra and associated tech—
done at a suitable stage of yoga nidra. As
niques can help to revolutionize education.

concentration deepens, dharana is transformed
into dhyana (meditation). One contacts the

Awakening human potential
deeper layers of one's being. One reaches the

Under the previous heading we discussed how
regions beyond the conflicting thoughts of
yoga nidra can be used to e n h a n c e the the subconscious mind. One contacts the seat absorption of external knowledge. The greatest of superconsciousness, intuition, bliss and
storehouse of knowledge already exists within
transcendental experience.

the realms of your own mind. It is merely

One advantage of yoga nidra over other
waiting to be tapped. Yoga nidra is a powerful
meditative techniques is that it does not require
method of awakening this inner potential, the
the practitioner to sit in a difficult pose such as
heritage of each and every human being.

padmasana. One merely lies on the back

Real education means to 'withdraw from
throughout the practice. The disadvantage is
within'. It is awakening of inner potential that
that this comfortable position can veiy easily
leads to creativity and deeper knowledge. Each
lead to sleep. In yoga nidra one does not fight
person has the potential of a genius, but this
the mind but systematically tranquillizes it.

potential is never realized. The reason is that

Attention is not fixed on one point as in many
there is a screen which keeps this potential
types of meditative techniques. Instead, one is
hidden. This screen consists of mental blocks,
asked to move attention from place to place in
excessive egoism and conditioning.

the body. At a certain stage the mind will

Remove this screen and all the inner automatically concentrate on one point.

knowledge will spontaneously show itself. Yoga

In yoga nidra there are two general stages:

nidra is one of the most direct methods of

1. Deep relaxation of the physical, emotional helping to remove this screen: it brings about
and mental planes; this corresponds to
self-actualization of inner potential.

pratyahara and dharana.

2. Spontaneous meditation-, this is dhyana.

Yoga nidra as a meditative technique

You can use yoga nidra for any purpose

We have tended to emphasize use of yoga
that you wish, whether relaxation, sleep or
nidra as a relaxation technique. We have also
removal of personality problems. But remem—
suggested that yoga nidra be utilized, if ber: the highest purpose of yoga nidra is to necessary, as a method of inducing sleep. bring the joy of meditation.

Possibly this may give the impression that yoga
nidra is a preliminary technique for beginners;

Benefits
but actually yoga nidra, if practised correctly,

Little needs to be said about the benefits of
can lead directly to meditation. Yoga nidra is,
yoga nidra for they have already been discussed
in fact, a powerful meditative technique.

in this topic and the previous three lessons1.

947

But for reference purposes we can summarize Objects for visualization are also limitless.

the benefits as follows:

You can utilize any object, but try to choose

• Relaxe s the whole physio-psychological them by the faculty of intuition.

system.

Aura visualizations are also useful. T h e aim

• Rejuvenates the body and mind.

is to visualize the pranic body and perhaps the

• Removes a n d prevents psychosomatic golden cord emanating from the navel. This is diseases such as high blood pressure, a more difficult practice and should be done diabetes, asthma, rheumatism, neuras-only by advanced practitioners. It can be thenia, allergies and so forth.

practised in conjunction with prana vidya

• Reduces sleep requirements.

(knowledge of prana).

• Induces sleep, in cases of insomnia.

Time travel is an excellent practice in which

• Brings deeper perception of the mind.

one tries to retrace one's life into the past. You

• Brings joy, well-being, fulfilment and con—
have to retrospect step by step, being aware of
tentment into one's life.

feelings and experiences that arise. T h e time

• Removes psychological blocks, fears, travel can be through the same day's events, phobias, conflicts, complexes and so forth.

back to a previous year, to one's childhood, to

• Brings about effervescent self-confidence.

one's birth and perhaps even further. This

• Induces meditation.

practice requires d e e p relaxation and a

• Enhances the learning process.

competent teacher. It is a good method of

• Awakens innate inner intelligence.

removing childhood traumas etc. and releasing

We could probably list more benefits, but
pent-up suppressions.

these indicate the vast benefits that you can

Music can also be integrated into yoga nidra, gain from regular practice of yoga nidra.

especially in conjunction with rotation of
awareness through the chakras. This practice

Yoga nidra and kriya yoga
cannot be taught in a book. If you are

Yoga nidra is very useful as a preparation for
interested in learning it then we suggest that
kriya yoga. An important part of kriya yoga is
you contact a musically-minded teacher.

p e r c e p t i o n of tbe d i f f e r e n t chakras and There are many more distinctive types of
kshetrams in the human framework. Sensitivity
yoga nidra. In the previous three lessons and
has to be awakened in specific parts of the
also in this lesson we have described six
body. This can be done with the technique
different techniques. These cover a wide range
that we will shortly describe, technique 6. We
of possibilities which can be used as guidelines
recommend this to help with kriya practice.

to help you map out your own practices. It is
best, however, to contact an experienced

Types of yoga nidra
teacher for personal and direct guidance.

There are hundreds of different types of yoga
nidra. There is almost no limit to the variety

YOGA NIDRA - PART 4
that a teacher can bring into his or her lessons.

Specific types can be given to remove diseases,

Points to remember
others to remove dullness. Some can even be

Bear the following points in mind when doing
taught specifically to induce deep sleep; this is
yoga nidra:

an example we have given in technique 5 in

• Relax, but don't sleep.

Part 3. The practice should be chosen according

• Be aware; don't concentrate.

to the discretion and intuition of the teacher.

• Maintain the attitude of a witness - don't

T h e stage of visualization gives the greatest
get lost in the mental reverie.

scope for variety. T h e following are a few

• Maintain awareness of the sound of the
examples:

teacher's voice; don't lose contact.

Stories can cover a vast number of different

• Don't move the body.

scenes; the only limitation is your power of

• Keep your eyes closed throughout the
imagination. You can describe stories set in
practice.

jungles, mountains, far-off countries; you can

• Don't try to intellectualize or understand
even give fairy stories and descriptions of
the process of yoga nidra. Just follow and
interplanetary travel. Use your imagination.

do the practice.

9 4 8

Technique 6

As you breathe out count 2.

The following practice is made up of these ten

As you breathe in imagine that you are pulling
stages:

in air through the navel.

1. Preparation

As you breathe out, imagine that you are

2. Sinking of the body
pushing air out from the navel.

3. Rhythmical breath awareness

It is a rhythmical process.

4. Sankalpa

You should be aware of the up and down

5. Visualization - body awareness
movement of the breath and the mental

6. Psychic centres - rotation of awareness
counting.

7. Psychic centres - visualization

Count up to 20.

8. Eyebrow centre awareness

Then be aware of the area of your chest.

9. Sankalpa

With inhalation, imagine that your breath is

10. End
being drawn downward and into the centre of
your chest.

Stage 1: preparation

Count 1.

Lie down on a blanket facing upwards.

With exhalation, imagine that your breath is

Loosen all your clothes so that you feel being pushed upwards and outward from your perfectly comfortable.

chest centre.

If necessary, place a blanket over you to keep

Count 2.

warm, or a sheet to keep away insects, as the

Be aware both of the flow of breath and the
case may be.

mental counting.

Keep the feet and legs a little apart.

If you lose count start again from 1.

Place the arms beside your body, palms facing

Continue until you reach a count of 20.

up. Adjust yourself so that you feel perfectly

T h e n become aware of the breathing process
comfortable.

at the nose.

Tell yourself firmly that you will not move As you breathe in, feel the breath being drawn your body throughout the practice.

in through the nostrils.

Make a determined vow not to sleep (unless

Count 1.

you are specifically practising to induce sleep).

As you breathe out, feel the breath moving

Then proceed to the next stage.

out of the nostrils.

Count 2.

Stage 2: sinking of the body

Be aware of counting and the breath simul—

Look at the space in front of your closed eyes.

taneously.

Imagine that the space surrounds your whole
body.

Count up to 20. Then proceed to stage 4.

Imagine that your body is immersed in that
space.

Stage 4: sankalpa

Simultaneously be aware of your body . . . it

Repeat your sankalpa over and over again.

feels very light. . .

Remember: it should be a short sentence.

as light as a leaf. . . falling from a tree.

Do not change it.

Imagine that your body is slowly sinking in the

Say it with feeling, from the heart not the lips.

space that you see in front of your closed eyes

Repeat your sankalpa at least 3 times.

.. . like a falling leaf.

Then move on to the next stage.

Your body is sinking . . . sinking. . . sinking.

Stage 5: visualization - body awareness

Slowly your body sinks into the depths.

Try to visualize your own body.

Be aware of this feeling.

Imagine that you are viewing it from outside.

Continue in this manner for a few minutes.

Feel that your perception is outside and your

Then proceed to stage 3.

body is an object of study.

You may find visualization difficult . . . don't

Stage 3: rhythmical breath awareness
worry, only do your best.

Become aware of your breathing . . . at the

If you wish you can imagine that there is a
navel.

large mirror suspended above your body . . .

As you breathe in count 1.

and that your body is reflected in it.

949

Look at your own reflection.

Start a second round: mooladhara . . . swad—

See your whole body, feet, knees, thighs, your
histhana . . . manipura... anahata . . . vishuddhi abdomen, your chest, both arms, hands, nose,

.. . ajna . . . bindu . . . sahasrara . . . sahasrara .

eyes, eyebrow centre, your whole face and

. . bindu . .. ajna . . . v i s h u d d h i . . . anahata . . .

your whole body.

manipura . . . swadhisthana . . . and finally,

See your whole body reflected in the mirror.

mooladhara.

Rotate your awareness through these different

This is the end of the second round.

parts of your body.

Start a third round, this time a little faster.

Combine your rotation of awareness with As you fix your attention at each point, try to visualization of that part or limb.

feei a slight vibration at that point . . . a tiny

Continue in this manner for a few minutes.

pulsation.

If you wish you can mentally chant Aum as you

Stage 6: psychic centres - awareness rotation
locate each point in turn.

Now you have to develop awareness of the

Do as many rounds as time permits; at least 5,
location of the principal chakras.

more if possible.

You have to discover the psychic centres in

Then proceed to the next stage.

your body.

Start with the bottom and progress upwards.

Stage 7: psychic centres visualization

First there is mooladhara2, situated for men in

Now you have to try to visualize the symbols
the perineum between the anus and genitals,
of each chakra; this is not easy, but try.

and for women at the cervix.

If you wish you can use your own system of

Try to feel the sensation at the mooladhara.

symbols; or the symbols that we have pre—

The second chakra is swadhisthana3.

viously described (2-9).

It is located at the base of the spine in the

Let us begin the practice.

coccyx.

As each chakra is named, try to feel that point

Be aware of the sensations at that point.

is being lightly pressed by someone's thumb,

The third chakra is manipura4.

and try to visualize the symbol.

It is located in the spine at the same level as the

The psychic symbol for mooladhara2 is a red
navel.

four-petalled lotus.

Feel that point.

Inside there is a grey lingam around which is

Then be aware of the anahata chakra5 located
wrapped a snake three and a half times, head
in the spine directly behind the centre of the
facing upwards.

chest.

Try to visualize this symbol to the best of your

Feel that point.

ability and associate it with the location in the

Now the vishuddhi chakra6, the fifth chakra.

body.

It is situated in the spine directly behind the

Then proceed to the swadhisthana chakra3.

Adam's apple in the throat.

It is symbolized by a six-petalled vermilion

Feel the sensations arising at that point.

lotus, within which is depicted a starry night

The sixth chakra is the ajna7.

above the sea; there is a crescent moon.

It is located at the very top of the spine in the

Try to visualize this symbol.

region of the pineal gland.

Feel that the lotus is growing at that centre.

Fix your awareness on that area.

Then move to the manipura chakra4.

Now be aware of the bindu8 at the top and

It is symbolized by a ten-petalled yellow lotus;
back of the head. It is the same place where
in the centre there is a blazing sun.

many Hindus wear a small tuft of hair.

Tiy to visualize the symbol, imagine that the

Feel that point.

lotus is actually growing from the manipura

Lastly, be aware of the sahasrara located at
chakra.

the crown of the head9.

Proceed to the anahata chakra5 which is

Now repeat this process but in reverse; that is,
represented by a twelve-petalled blue lotus, in
pass downwards in turn through the sahasrara,
the centre of which there is a bright flame.

bindu, ajna, vishuddhi, anahata, manipura, Try to visualize the symbol while feeling the swadhisthana and mooladhara.

exact area in the body.

This is 1 complete round of chakra rotation.

Move on to the vishuddhi chakra6 which is

950
symbolized by a sixteen-petalled purple lotus; Continue for a minute or so with this feeling.!

in the middle there is a pure white drop of

Then ask yourself: "Who am I? What is my real
nectar.

nature?"

Visualize this picture at the vishuddhi chakra

Ask yourself with sincerity; you must really
location.

want to know the answer, but don't believe

Then proceed to the ajna chakra7 which is
anything without firsthand experience.

symbolized by a two-petalled silver lotus; on

Reflect on the question for a minute or so.

one petal is a full moon and on the other a

Then proceed to stage 9.

glowing sun; in the centre is a black lingam
and an Aum sign.

Stage 9: sankalpa

Try to create a mental image of this symbol.

Repeat your sankalpa over and over again for

Then move on to bindu symbolized by a white
a minute.

drop of nectar8.

Visualize this symbol at the back of the head.

Then end the practice.

Then proceed to sahasrara9, the fountainhead
of all the chakras.

Stage 10: end

It is represented by an infinitely petalled lotus

Become aware of your breath . and vour
of all colours; in the centre is a white lingam.

whole body.

Visualize this symbol at the crown of the head.

Become aware of outer sense perceptions.

Then again visualize the symbols in the opposite

Feel that you are lying on the floor: teel the
order . . .

places of physical contact.

sahasrara . . . bindu . . . ajna . . . vishuddhi . . .

Hear outside sounds.

anahata . . . manipura . . . swadhisthana . . . and Slowly move your body.

mooladhara.

Stretch your muscles.

This is the end of 1 round.

This is the end of yoga nidra.

Spend a few seconds trying to visualize each
centre.

Do a few more rounds according to time
available. Then proceed to the next stage.

Stage 8: eyebrow centre awareness

Fix your attention at the eyebrow centre.

Feel your blood pulse at that point.

It is a rhythmical beat that goes on continuously. Be aware of it.

Synchronize the mantra Aum with the pulse
beat.

The sound of the mantra is mental.

The pulse and Aum vibrate like the ticking of a
clock.

Be aware of this process at the eyebrow centre.

Continue in this manner for a few minutes.

N o t e s

Then imagine that the Aum and pulse beat are

1 Yoga nidra: Part 1 - Book III, Lesson 33, Topic
expanding in all directions.

5; Part 2 -Book III, Lesson 34, Topic 4; Part 3 -

Your forehead is the centre from which Aum is

Book III, Lesson 35, Topic 4
emanating outwards in all directions.

2 Book II, Lesson 19, Topic 2

Feel that your being and the whole universe is

3 Book II, Lesson 20, Topic 3
enveloped in Aum.

4 Book II, Lesson 21, Topic 3

Everything is immersed in Aum.

3 Book II, Lesson 22, Topic 2

Feel that your being is also expanding with

6 Book II, Lesson 23, Topic 3
the diffusion of Aum.

7 Book II, Lesson 24, Topic 2

Imagine that the whole universe is enclosed in

8 Book III, Lesson 25, Topic 5
your own being.

9 Book III, Lesson 26, Topic 1

951

Daily Practice Program

Any of the programs given in these 36 lessons
two weeks mastering vipareeta karani mudra;
can be adopted as the basis for your regular
then spend the next two weeks mastering
yoga practice. They are all complete in them—
chakra anusandhana, practising one after the
selves. Those in the first 24 lessons are ideal
other in the correct sequence. Gradually master
for preparing your mind-body for kriya yoga
the other kriyas in the same manner until you
practice.

build up a sequence that suits the time that

Many of you will not have started kriya yoga
you have available. Both the learning and daily
practice yet. Don't be in a hurry. Wait until you
practice of the kriyas should be progressive
feel that you are ready both mentally and
and ordered.

physically. When you feel a strong inner

Direct teacher to student tuition is preferred
compulsion, then commence kriya yoga. Also
in yoga; this also applies to kriya yoga. A good
don't start if you lack the time or if circum—
teacher can remove faults in practice before
stances are unsuitable. You must use your
they become ingrained habits; moreover, a
own discretion in this respect; perhaps it is
good teacher can firmly implant the mechanics
better that you consult an experienced yoga
of the practices on the student's subconscious
teacher or an ashram. Meanwhile, try to find
mind. Kriya practices will then become spon—
time to practise other forms of yoga including
taneous and effortless. There will be less feeling
asanas, pranayama and meditative techniques.

of doership . . . instead the kriyas will happen

When you decide to begin kriya yoga practice,
through the practitioner. Then they will bring
don't try to do all twenty kriyas on the first
about miraculous results. T h e kriyas will
day. Slowly build up the sequence as we have
become the philosopher's stone that will
done over a period of 12 lessons. We suggest
transmute base metal (your present state of
that you spend at least two weeks mastering
awareness) into gold (spiritual awareness).

each kriya. in turn. That is, first of all spend

Practice Minutes

Program 1: duration 3 hours - full kriya practice Practise all 20 kriyas everyday in the sequence that we have given in Topic 2 of this lesson.

Program 2: shortened kriya practice

Practise as many of the above kriyas as available time will allow, doing them in the correct sequence.

952

Program 3: duration 1 hour for general health Surya Namaskara

5

Shavasana

3

Bhujangasana

3

Ardha Padma Paschimottanasana

4

Ardha Matsyendrasana

4

Sarvangasana

4

Halasana

4

Matsyasana

3

Chaturtha Pranayama

10

Yoga Nidra

20

60

Program 4: duration 1/2 hour for general health

Surya Namaskara

4

Shavasana

2

Sarvangasana

3

Bhujangasana

3

Shashankasana

3

Ardha (or Poorna) Matsyendrasana

4

Chaturtha Pranayama

10

Chant Aum 3 times

1

30

And finally, remember this motto: 'much practice
brings progress'.

Hari Aum Tat Sat

953

Index of Practices

Asana

Marjariasana

53

Ardha Baddha Padmottanasana

879

Matsyasana and variations

578

Ardha Matsyendrasana and variations 288

Mayurasana

783

Ardha Padma Paschimottanasana

558

Meru Vakrasana

108

Ardha Padmasana

194

Merudandasana

802

Ardha Shalabhasana

260

Mukta Hasta Merudandasana

802

Ardha Titali Asana

19

Nadanusandhana Asana

516

Ashtanga Namaskara

137

Naukasana

33

Ashwa Sanchalanasana

137

Niralamba Paschimottanasana

803

Baddha Padmasana

4 2 6

Niralamba Sarvangasana

485

Baka Dhyanasana

826

Niralamba Sirshasana

917

Bhujangasana 104,

138

Pada Angushthasana

755, 898

Chakki Chalanasana

21

Pada Hastasana

753

Chakrasana

733

Pada Prasar Paschimottanasana

375

Dhanurakarshanasana

825

Padahastasana

136

Dhanurasana and variations

459

Padma Mayurasana

785

Dolasana

346

Padma Parvatasana

848

Dwi Pada Kandharasana

939

Padma Sarvangasana

485

Dwikonasana

345

Padmasana

191

Dynamic Pada Hastasana

756

Parvatasana

137

Eka Pada Pranamasana

897

Paschimottanasana

371

Eka Pada Sirasana

864

Pashinee Mucha

685

Eye exercises

44

Poorna Matsyendrasana

940

Garbha Pindasana

848

Poorna Titali Asana

169

Garudasana

531

Pranamasana

74, 136

Gatyatmak Mem Vakrasana

21

Premeditative asanas

19, 169

Gatyatmak Paschimottanasana

375

Saithalyasana

52

Gomukhasana

824

Salamba Sirshasana

916

Goolf Ghoornan

19

Santolanasana

897

Greeva Sanchalana

22

Saral Dhanurasana

460

Gupta Padmasana

847

Sarpasana

107

Halasana and variations

683

Sarvangasana

4 8 0

Hamsasana

785

Setu Asana

733

Hanumanasana

940

Shalabhasana

259

Hasta Utthanasana

136

Shankhaprakshalana asanas

314

Janu Sirshasana

556

Shashank Bhujangasana

106

Kandharasana

511

Shashankasana and variations

73

Kashtha Takshanasana

170

Shavasana

34, 64

Kati Chakrasana

315

Shroni Chakra

20

Kawa Chalasana

21

Siddha Yoni Asana

192

Koormasana

863

Siddhasana

191

Kukkutasana

849

Simha Kriya and variations

71

Lolasana

847

Sirshasana

609, 633

Makarasana

77

Sphinx Asana

76

954

Sukhasana

55

Mudra

Supta Pawanmuktasana

75

Agochari Mudra

234

Supta Vajrasana

580

Ashwini Mudra

487

Surya Namaskara

136-138

Bhairava Mudra

377

Swastikasana

193

Bhoochari Mudra

293

Tadasana

314

Chin Mudra

228

Tiryaka Bhujangasana

316

Chinmaya Mudra

228

Tiryaka Tadasana

315

Jnana Mudra

227

Trikonasana

343

Kaki Mudra

882

Udarakarshanasana

317

Khechari Mudra

172

Urdhva Padmasana

918

Mahayoni Mudra

378

Ushtrasana

164

Nasagra Mudra

85

Utthanasana

20

Pashinee Mudra

685

Utthanpadasana

166

Shambhavi Mudra

263

Utthita Hasta Merudandasana

803

Shankha Mudra

377

Utthita Janu Sirshasana

756

Shanmukhi Mudra

538

Vajrasana

55

Shoonya Mudra

377

Vatayanasana

880

Unmani Mudra

730

Vayu Nishkasana

170

Vajroli Mudra

855

Veerasana

194

Yoni Mudra

538

Vyaghrasana

167

Yoga Mudrasana

423

Bandha

Jalandhara Bandha

430

Pranayama

Maha Bandha

640, 643

Abdominal breathing

26

Moola Bandha

561

Bhastrika Pranayama

758

Uddiyana Bandha

533

Bhramari Pranayama

516

Chaturtha Pranayama

942

Hatha Yoga

Kapalbhati Pranayama

919

Agnisar Kriya

162

Middle breathing

27

Baghi Kriya

103

Moorchha Pranayama

805

Basti

821

Nadi Shodhana Pranayama:

Chakrikarma

419

Stage 1

85

Chakshu Dhauti

4 3

Stage 2

117, 151

Dakshina Nauli

781

Stage 3 195, 230, 262, 292, 319

Danta Dhauti

41

Stage 4

347, 379

Danta Moola Dhauti

41

Stage 4 with Jalandhara Bandha 432, 463,

Dugdha Neti

286

489, 513

Eye toning techniques

4 3

Stage 4 with Maha Bandha

643, 687

Gaja Karma

99

Stage 4 with Moola Bandha

562

Ganesha Kriya

419

Stage 4 with Uddiyana Bandha 536, 562

Ghrita Neti

286

Padadhirasana

658

Jala Neti

15, 659

Samaveta Pranayama

57

Jihva Moola Dhauti

42

Sheetali Pranayama

881

Kapal Randhra Dhauti

42

Sheetkari Pranayama

882

Kama Dhauti

4 3

Surya Bheda Pranayama

866

Kaya Kalpa

337

Ujjayi Pranayama

172

Kunjal Kriya

100

Ujjayi Pranayama with Aum

900

Kunjara Kriya

101

Upper breathing

27

Laghoo Shankhaprakshalana

312

Yogic breathing

27

Madhyama Nauli

780

Moola Shodhana

420

Nauli

780, 800

Shankhaprakshalana

339

955

Sutra Neti

285

Body awareness:

Swamootra Neti

456

Part 1

92

Vahnisar Dhauti

161

Part 2

119

Vaman Nauli

781

Chakra Shuddhi

631

Vaman Dhauti

99

Chankramanam

846

Varisar Dhauti

337

Chidakasha Dharana

380

Vastra Dhauti

860

Heartbeat awareness

1 19

Vatsara Dhauti

144

Ida and Pingala Shuddhi

660

Vyaghra Kriya

103

Japa:

Part 1

438

Kriya

Part 2

464

1: Vipareeta Karani Mudra

708

Japa Sahita Dhyana

464

2: Chakra Anusandhana

710

Kaya Sthairyam

206

3: Nada Sanchalana

730

Likhit Japa

467

4: Pawan Sanchalana

750

Manasik Japa

437

5: Shabda Sanchalana

776

Manipura chakra location

605

6: Maha Mudra

795

Manipura Shuddhi

605

7: Maha Bheda Mudra

815

Mooladhara chakra location

555

8: Manduki Mudra

840

Nada Yoga:

9: Tadan Kriya

842

Part 1 '

516

10: Naumukhi Mudra

855

Part 2

538

11: Shakti Chalini

857

Object visualization at will

491

12: Shambhavi

875

Prana Shuddhi

149

13: Amrit Pan

876

Pulse Japa

438

14: Chakra Bhedan

893

Recall by revisualization

174

15: Sushumna Darshana

894

Reflection on a poem

323

16: Prana Ahuti

913

Sumiranijapa

467

17: Utthan ,

914

Swadhisthana chakra location

576

18: Swaroopa Darshana

936

Trataka:

19: Linga Sanchalana

936

Stage 1

238

20: Dhyana

937

Stage 2

265

Stage 3

298

Meditation

Trikuti Japa

438

A j a p a j a p a :

Trikuti Sandhanam

682

Stage 1

583

Upanshu Japa

436

Stage 2

611

Vak Shuddhi

4 3 8

Stage 3

641

Vishuddhi chakra location

664

Stage 4

666

Vishuddhi Shuddhi

664

Stage 5

688

Yoga Danda

659

Ajna chakra location

681

Yoga Nidra:

Anahata chakra location

631

Part 1

887

Anahata Shuddhi

631

Part 2

907

Antar Mouna:

Part 3

925

Stage 1

739

Part 4

948

Stage 2

764

Stage 3

787

Stage 4

808

Stage 5

827

Stage 6

850

Anuloma Viloma

149, 660

Aum chanting

351

Bhaikari Japa

4 3 6

956

Index of Discussions

Amaroli

454

The Balance of Life:

Asanas: An Introduction

45

Part 1

619

Asanas: Benefits

457

Part 2

649

Asanas: Rules and Preparations

49

The Brain

591

Awareness: An Introduction

88

The Chakras:

Bhakti Yoga:

Part 1

545

Part 1

445

Part 2

569

Part 2

471

Part 3

600

Part 3

499

Ajna Chakra

677

Part 4

523

Anahata Chakra

629

Diet and Digestion

181

Bindu

713

Disorders of Digestion

247

Manipura Chakra

604

Guru: T h e Guiding Light

273

Mooladhara Chakra

553

Health

673

Sahasrara

723

Hints for Kriya Yoga Practice

839

Swadhisthana Chakra

575

Jnana Yoga

771

Vishuddhi Chakra

662

Karma Yoga:

The Root Cause of Tension

58

Part 1

329

The Structure of Yoga

155

Part 2

359

Trataka and Concentration

320

Kriya Yoga: An Introduction

9

Vegetarianism

213

Kriya Yoga: Preparation and Rules

705

What is Yoga?

125

Kriya Yoga:

Yoga: T h e Path to Perfection

935

Part 1

698

Part 2

724

Meditation: An Introduction

196

Meditation and the Mind

218

Meditation: Rules for Practice

202

Naturopathy

747

Outline of Book III

697

Prana: An Introduction

78

Pranayama

110

Pranayama: Breathing

23

Pranayama: Rules

115

Psychic Symbol

833

Removal of Mental Problems:

Part 1

252

Part 2

275

Part 3

303

Satsang

873

Self-Acceptance

567

Shivalingam

490

Tantra

385

Tantra: Yantras

385

The Art and Science of Relaxation

29

957

Document Outline

- CONTENTS