When searching for our true nature we are searching for ourselves, therefore, it is important to formulate questions about that which is nearest to us. There is no point in directing our inquiry and effort toward the remote. Haṭha—yoga teaches us that in any voyage, however long, must begin where we are now.
If we do not know how to get to a certain street address and we call to ask friends for help, they will ask us where we are before giving us directions, because maybe we are already there.
Before buying a ticket or embarking on a journey, it is essential to know our point of origin or where we stand at that moment.... This is what haṭha—yoga advocates. It invites us to start on the search from the closest thing to us right now — our own body — it is an invitation to experience it — to realize it, to live it, and finally transcend it...
As the Vi?vas?ra tantra said, "What is here is everywhere, and what is not found here, is not anywhere."
To many, it seems strange that a religion can include an activity like hatha—yoga, which is apparently only physical. They might believe that occupying with the body is a material and mundane action, with no connection to spiritual life. This misconception is easily understood in view of the negative and obscurantist attitudes of certain Western religious institutions, which erroneously view the body as an instrument for sin and an obstacle to spiritual progress.
I say that this attitude is of religious institutions and not of religion per se because the Bible includes an attitude of appreciation toward the body, as we find in 1 Corinthians 6.19 (King James Version):
An nescitis quoniam membra vestra templum est Spiritus Sancti qui in vobis est quem habetis a Deo et non estis vestri
"What? Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?"
In Vedic literature, there are many texts that reflect the attitude of Hinduism and the East toward the human body. For example, in the sacred Bhagavad—g?t? (3.8):
niyata? kuru karma tva?
karma jy?yo hy akarma?a?
?ar?ra—y?tr?pi ca te
na prasiddhyed akarma?a?
"Fulfill your duty, for action is better than inaction. In inaction even the maintenance of the physical body is not possible."
Also, in the Bhagavad—g?t? (9.11) Lord K???a says:
avaj?nanti m?? m??h?
m?nu??? tanum ??ritam
para? bh?vam aj?nanto
mama bh?ta—mahe?varam
"The fools mock Me when I descend in a human form. They do not know My transcendental nature as the Lord of all that exists."
It is easier for us to recognize sacredness in temples and cathedrals, in prayer and the ritual of mass, in sermons and holy scriptures than in one of creation's most marvelous miracles — the human body, which offers a precious opportunity to awaken consciousness....
Ha?ha—yoga teaches us to be in the body, because—this might surprise many—modern man does not "live" in his body but in thought. The human being lives in the intellect, in reason; Modern society is a kind of "mind—society". We go about feeling that we carry a sack of flesh and bones without really being in the body.
Being in the body means developing consciousness of it, as opposed to, feeling confined or limited by the body and having to drag it along; rather, it is a feeling like delicately clothing yourself in it.
We sip our cup of tea while reading the morning newspaper and, at the same time, speculate about what is waiting for us at the office.
Developing awareness of the body is to sense the tea's aroma, to feel the warmth over our lips and tongue, and to feel our buttocks on the chair. In other words, being in the body is situating ourselves in this marvelous experience of reality rather than submerging ourselves in a world of dreams, memories, imaginations, and illusions until we finally come to live like zombies.
Consciously living in the body is the beginning of the awakening, a release from our programmed sleepwalking, and the transformation into beings of observation.
This ancient path teaches that it is important to start with consciously establishing ourselves in the body, accepting it and accepting ourselves. For this reason, it offers an incredible and miraculous psycho—physical system of ?sanas or yogic postures.
Hatha—yoga advises to begin this adventure of discovering who we really are by embarking from a well—known port—the aspect we are most familiar with.
(Hatha—yoga advises embarking on the adventure of discovering who we really are by taking off from the aspect we are most familiar with.)
It may seem superficial and ordinary, but it is our actual reality. We should remember to always work with the real, with what we have in front of us, as simple as it may be, and not with fantasies and dreams, however extraordinary they may be....
It is true that we are not only the physical body. It is true that we are much more, immensely more; yet right now, our reality is that we are body... therefore, be it in totality... accept to be it wholly and intensely ....
Significance of the word hatha—yoga
The literal translation of the term means "forced yoga" or the "yoga of effort and perseverance". To the Western flavor, this is a rather unpopular and hard—to—swallow name for a discipline that deals with tranquility, silence, relaxation, love, devotion, peace, and the forsaking of any unnecessary effort. We cannot ignore the fact that Humanity had drifted so far away from its true nature that what is simple became complicated; to be what we really are, to return to our essence, to come back to our center—what we could have considered to be the easiest thing—requires an immense inversion of energy and sacrifice on our part. Yoga is a path of effort without effort, this, however, "without effort" will not manifest until we would reach the extreme limit of effort.
If we analyze the word's etymology, we will discover interesting and profound meanings in its grammatical roots, ha means "Sun" and tha means "Moon". This refers to two aspect, the solar and the lunar, or two pranic flows in the organism. The equilibrium between the two represents the harmony of prana and apana. When the lunar flow predominates, a tendency toward excessive mental activity is produced; one thinks too much, and when the solar flow is more dominant, one tends to an exaggerated extroversion and physical hyperactivity. Most people tend to have an imbalance way to operate. To have harmony between eh physical, mental, and emotional aspects, the solar flow should be dominant for twelve hours, and then the lunar flow for the remaining twelve hours.
Hatha—yoga and its masters
Hatha—yoga, which is also known as hatha vidya, was originally taught by Lord Siva to the Goddess Parvati on a deserted island. Parvati feel asleep, but a fish called matsya had the grace of listening to this important discourse. When Mahadev noticed what had happed he took pity for the fish and transformed into a siddha by the name Matsyendranath, one of the eighty—four Maha—siddhas. His name derives from the Sanskrit word matsya, or "fish". The word Matsya is used within the tantric tradition to denote the senses, consequently, Mastyendranath means "he who reached mastery over the senses". This tale implies that yoga is not a matter of information only, but of complete transformation.
Among his disciples is Chaurangi, a cripple without limbs, to whom the master gave arms and legs by his sacred glance. The most famous disciple of Matsyendranath was Goraknath, which became one of the greatest masters of hatha—yoga, and who wrote various important works, such as the Goraksha Samhita, Siddha sidhhanta Paddhati, the yoga siddhanta Paddhati, Yoga Martanada, Yoga bija, and the yoga chintamani.
Another important master of hatha—yoga was Gheranda, a great vaishnava and the master of Chanda Kapali, who wrote in the XVII century the well—known Gheranda Samhita.
One cannot summarize the history of hatha—yoga and forget to mention the great sage Swatmaram, who is the author of the famous scripture, the hatha yoga pradipika.
The great similarity between the hatha—yoga of Gorakshanath and the Ashtanga yoga of Patanjali Maharshi led him to create a fusion of the two. The following verse from the hatha—yoga pradikipika (2.76) illustrates this:
anargal? su?umn? ca ha?hasiddhi?ca j?yate
ha?ha? vin? r?jayogo r?jayoga? vin? ha?ha?
na sidhyati tato yugmam?ni?patte? samabhyaset
without hatha—yoga the perfection of raja—yoga is impossible, the same is true for hatha—yoga without raja—yoga. One should practice both until granted complete success.
?sanas or Yogic Postures
The Sanskrit word ?sana means "seated posture". The postures that the body assumes in the practice of haṭha—yoga are called ?sanas. An ?sana is a physical posture maintained in quietude and observation. A posture is a yogic ?sana only if it is sustained in serene meditation, that is to say, upheld comfortably for a long time while keeping observation. The yogic postures are divided between meditative asanas, among those the most recommended are Padmasana, Siddhasana, Suastikanasana, and Sukhasana, and postures that are especially aimed to increase the health and strength of its practitioners.
?sana is the third part of the astanga—yoga of Patañjali Mahar?i.
Yoga—s?tras, chapter 2, s?tras 46—48:
sthira—sukham ?sana?
prayatna—?aithily?nanta—sam?pattibhy??
tato dvandv?nabhigh?ta?
"?sana should be firm and comfortable. ?sana is achieved by eliminating tension and meditating. As the ?sana is reached, immunity to the pairs of opposites is achieved."
The practice of ?sanas unlocks positive effects upon the different operations of the body. It improves the functioning of the internal organs, the blood circulation, and the immune, respiratory, digestive, endocrine, and nervous systems. It also develops the flexibility and elasticity of the muscles, ligaments, and tendons; deriving a prolonged and healthy life.
Every ?sana bestows different benefits that, when conjoined, aim toward a perfect psychosomatic unity of our organism. The definition of health, which yoga discusses, differs slightly from that of the West due to its holistic approach. For yoga, health is more than being disease—free; it is a state of complete harmony and equilibrium of the physiological and psychological systems. A deviation from this balance is considered to be disease.
Many do not understand the differences between haṭha—yoga and other methods of exercise. One of the most notable qualities of this Vedic method is putting both mind and body into practice, and thus, influencing them simultaneously.
Until one does not personally practice the asanas, it is difficult to understand that each posture gives more than the physical benefit alone; it also has an internal aspect and it stimulates concentration, relaxation and observation.
Originally 8,400,000 asanas existed. There are as many asanas as the number of creatures in the cosmic manifestation. Of these, the most important are 84,000; the best are only 84, and of those the ones that hold the greatest importance and benefit are 32. Eventually, the basic and essential postures are twelve:
1. The head stand posture or Sirsasana.
2. The shoulder—stand posture or Sarvangasana.
3. The plow posture or Halasana.
4. The fish posture or Matsyasana.
5. The claw posture or Pascimotanasana.
6. Cobra or Bhujangasana.
7. Grasshopper or Salabhasana.
8. Arc or Dhanurasana.
9. Spinal twist or Matsyendrasana.
10. The Peacock, Mayurasana.
11. The vertical claw or Pada Hastasana.
12. The Triangle or Trikosana.
I wish to enumerate a few of the many characteristics that set haṭha—yoga apart from other methods of exercise:
1. Ha?ha—yoga pays special attention to the breathing phases, including retention.
2. Movements are done slowly and come to a stop once the body is in the posture or ?sana, with the exception of cyclic movements, such as s?rya—namask?ra, the Sun Salutation. Postures are released with equal slowness, avoiding abrupt movements.
3. Relaxation is emphasized as an important element. It is practice before and after every posture.
4. Concentration is notably developed and continues to improve as the practice advances.
5. By maintaining awareness and paying attention to the muscles that can be relaxed during the posture and by being attentive to all sensations before, during, and after the practice of a posture, consciousness is developed.
6. No effort should be overdone; the yogi knows that progress lies in consistency.
Pr???y?ma
Another important aspect of this vast wisdom is pr???y?ma, which was mistakenly presented to the Western public as techniques of proper breathing, a definition that unfortunately divert our attention to a very secondary and partial aspect of this practice.
Pranayama is composed from two terms, the term prana, which has its roots in the upanishads and refers to the vital energy, and the word yama, which means amplification, therefore, pr???y?ma is the expansive movement of this vital energy.
The sage Patanjali Maharshi refers to pranayama in the Yoga Sutras (2.49—2.51):
tasmin sati suasa prakasaior gati vicchedah pranaiamah
The second step is Pranayama, which is the regulation of inhalation and exhalation
bahiabhiantara stambha vrttir desakala samkhiabhih paridrsto dirghasuksmah
Pranayama is inhalation, exhalation, or retention of breathing. It is regulated by time, place, and number, and because progressively more lengthy and subtle.
bahiabhiantara visaiaksepi caturthah
The forth type of pranayama goes beyond the realm of inhalation and exhalation.
Prana — the vital energy
Prana is the force of every living thing, the power of the vital in the process of the cosmic manifestation. Prana taints life and existence, though it is not life or existence itself, but the totality of the cosmos' powers. It is an energy that impregnates the universe in all levels and aspects. Gravitation, electricity, magnetism, and any kind of movement in our universe are expansions of prana. Just as our technology—the computers, refrigerators, televisions and so on—would not be of great utility without electricity to run it, our universe, and us with it, would not be able to exist without prana.
The atharva Veda has priers that life will be protected from death by prana and apana: pr?n??p?nu? mrityo?m? p?t sw??a.
In the human being, it is prana that enables and governs all the physical, psychosomatic, and mental functions of the organism; from the thought to the yawn, through physiological feelings like hunger, thirst, cold or heat, it promotes the digestion, excretion, and secretion of the organism; it vibrates at different wavelengths during the involuntary functions such as digestion, the sensory activity, the bodily movement and the mental activity; it is the prana that pumps blood from the heart through the blood vessels, the power that maintains the physical and astral bodies connected. In our body the pranic energy is renovated, among other functions, by food and breathing. Water, food, vitamins, oxygen, the solar rays and more, are all energy conductors, different vehicles that transport prana, which is our real nourishment. For example, by inhalation, together with the oxygen, the organism absorbs prana.
Types of prana
Accodring to sankhya, prana is the first expression and manifestation of shakti, or the universal creative energy; it divides into five great pranas, or pancha maha vayus, and five small pranas, or pancha upa prina vayus.
The pancha maha vayus receive their name because normally prana flows in the human body in five directions, each fulfills a different function:
1. Prana: regulates the breathing and is located specifically in the chest area.
2. Apana: Its function is cleansing and purifying the body by removing urine, semen and feces, and it eliminates stimulation. It is found in the anus and the lower abdomen.
3. Samana: responsible for digestion, encourages the gastric juices and the proper distribution of nutrients in the body. It is located in the navel and moves in the central region of the body.
4. Udana: controls the vocal cords, as well as the intake of air and nourishment. It also elevates energy, therefore, when one feels sad or depressed he should concentrate on the area of the throat, where this prana is located.
5. Vyana: permeates the entire body, distributing energy derived from food and breathing through the arteries, veins and nerves. Often it is called aura, as it is energy that protects the entire surface of our body.
The second division, the pancha upa prina vayus, consists of:
1. N?ga: It relieves the pressure in the abdominal area through burping.
2. K?rma: regulates the size of the eyes' irises and the intensity of light needed to see. Controls also the movement of the eyelids to protect from any damage caused by foreign bodies entering the eyes.
3. Krikara: Promotes coughing in order to prevent foreign substances to fall through the throat or the nostrils.
4. Devadatta: responsible for yawning and induces sleep.
5. Dhanamjaya: Responsible for producing phlegm in the body; remains even after the death of the body.
The influence of breathing
Breathing is one of the most obvious external manifestations of the prana in the human body. a great deal of the somatic and mental disorders, as well as some chronic diseases, are produced due to a inadequate flow of prana through our body. Bad habits, addictions and vices, negative thoughts, stressful emotions and feelings, ill humor, anger or intense irritation, inadequate diet, nervous tension and things of this sort are few of the common reasons for a weak flow of vital energy in the astral body.
With pranayama, the yogi consciously directs and channelizes the vital force, allowing it to freely flow through the nadis. The practice makes it possible to observe the powerful movement of life's impulse in us and go on to consciously expand it until it is harmonized with the movement and pulse of the cosmic force, with Totality.
In life, everything is interdependent; the relation between mind and breathing illustrates this relationship. For example, a state of anger, fury, rage, or tension produces rapid ventilation; a state of mental quietude manifests calmer respiration, and a state of intense concentration reduces respiratory activity considerably.
Once one has succeeded in influencing the external or crude pr??a through breathing, it is possible to go on to more subtle levels that positively affect the mental, emotional, and causal aspects of man; to influence the mental states and to bring about preliminary conditions that are conducive to concentration and meditation, which later can be transcended.
In Manu's book of laws (6.71) it is said:
dahyante dhm?yam?n?n?? dh?tun?? hi yath? mal??
thatendriy???? dahyante do??? pr??asya nigrah?t
In the same way fire cleans gold of impurities, pranayama clarifies the body and the mind.
Yogic Relaxation
Relaxation has a major role within hatha—yoga, and should not be underestimated, especially if we keep in mind the stressful rhytem that modern life demands, over its many complexities (i.e. work, social life, food, etc). Yogic relaxation is an inseparable part of every hatha—yoga session; no class can be absent of proper relaxation at the beginning and end of every asana.
This relaxation is called "yogic", to differentiate it from other methods; while any relaxation form seeks a calm rest in a muscular, physical and mental level, the yogic relaxation goes beyond that and aims toward a relaxation on a spiritual level, which is a real rest, an authentic quietude; a rest in the center of what you are, the peace in God.
The numerous benefits of relaxation contribute immensely to the development of moral values, which are called in raja—yoga —yamas and niyamas. A relaxed and calm person will react maturely and in equilibrium to difficult and complicated situations, and will be patient in his dealings with others, because he will not be easily emotionally involved.
A person who knows the art of relaxation is able to save a lot of power and vital energy, for the simple reason that any muscular, mental, or emotional tension, due to useless preoccupations, causes a significant loss of energy.
Yogic relaxation consists in the search for the natural, holistic state of calmness and rest, aiming to experience quietness at a physical, mental, emotional, and spiritual level.
1. Relaxation in the physical aspect: every bodily movement is the consequence of a movement in the mental level; that is to say, any physical action is the result of a thought. Every muscular contraction responds to a mental demand; similarly, exhausted and tensed muscles are capable of relaxing as a response to proper mental messages. Relaxation, when performed consciously and attentively, helps to recover our energetic balance and greatly benefit our quality of life; it can prolong our life. Through the practice we learn to energize our organism when it is exhausted.
2. Relaxation in the mental and emotional aspects: for most people it is practically impossible to consciously relax the mind. Yoga is giving an essential key by teaching us that the body and the mind are two aspects of one phenomenon, the state of one is bound to the other, by the muscular relaxation we can consciously induce mental quietness. Thought the physical aspect we are offered a path to influence more subtle aspects of our reality, such as the mental and the emotional.
3. Spiritual relaxation: though relaxation brings rest to our physical body, and certain calmness on the mental and emotional levels, we notice that true peace is of the soul. The mind can calm down, but never experience peace; a mind in peace is a mind that is not there; peace is a state of complete absence from thought traffic. Spiritual relaxation is possible only by non—identification with the body and mind; it is the discovery of our authentic nature as Pure Consciousness. Spiritual relaxation is to rest in the Self, to relax in God. It is kept for those great souls who have reached an elevated state of internal cleanliness and were gifted with purity.
The Astral Body
We are wrapped in more than just the physical body. Other energetic coverings envelop the soul. Yoga, as well as many of the Eastern medical practices, talks about a body of pr??a, a body of vital energy called the "astral body". in this body there are chakras, or energy centers, and nadis, conductors of pr??a, which are like veins or channels through which the vital energy flows.
Pranic energy is a basic concept with the ayurveda medicine, the most important nadis are Ida, Pingala, and Suhumna.
The astral and physical bodies are linked by a thread, through which the vital energy flows. The death of the physical body happens when this thread is cut, which is the definitive separation of the two.
The astral body, called linga sharira or sukshma sharira, is composed of nineteen elements: five action organs, five knowledge organs, five pranas and four internal instruments, which are the mind, the intellect, the ego and the subconscious.
In the astral body we find three layers, or koshas, the pranamaya kosha, the manomaya kosha, and the vijnanamaya kosha.
1. The pranamaya kosha is the pranic layer, made of 72,000 nadis, which interrelate in the energetic centers. Even though the form of this body is subtle, it is very similar to the physical body's form.
2. The manomaya kosha is the mental layer, which consist in the instinctive mind, and the subconscious plane.
3. The vijnanamaya kosha is the intellectual layer, which includes the ego or ahankara, "what we believe to be", the idea of "I" that relates what happens to itself. It is here were decisions are taken.
Mudr?s and Bandhas
In addition to the practices already mentioned, mudr?s and bhandas consist of postures that require extreme concentration. These are referred to in the hatha—yoga—pradipika, chapter 3, verses 6 and 7, as "the destroyers of old age as much as death." The word mudr? can be translated as gesture, or "certain position of the hands and fingers." It is a powerful practice that was zealously transferred through the generations from master to disciple in the system of parampar?. It can be of great aid in awakening the ku??alini. The influence of this practice is felt as emotional stability, internalization, and powerful concentration. These different gestures help channel and direct the energy that is produced from the practice of ?sanas and pr???y?ma toward the energy centers or chakras.
According to ancient scriptures about classical yoga, the most important mudras are Maha mudr?, Maha vedha, Khechari, Uddiyana, Vipareeta karani mudr?, Vajroli, Shakti chalana and Shambhavi mudr?.
The word bandha means a key, lock or a knot. The bandhas consist in very intense, yet gentle at the same time, contractions that directly affect muscles, internal organs, cardiovascular and nervous systems, the brain, the pranic passageways, and the energy centers. This practice prevents the vital energy from dispersing and directs it toward the Sushumna nadi, which vitalizes and activates the different chakras. In the same way a switch controls the flow of electric power, the bandhas regular the flow of pranic energy.
The main bhandhas are as follows:
Jalandhara bandha: the throat lock, which includes the neck and extends the upper area of the spine.
Uddiyana—bandha: the abdominal lock, which concentrates in the area between the diaphragm and the pelvis.
Mula bandha: the lock of the perineum.
Mah? bandha: the great lock that combines all three bandhas.
It is very important to practice them on an empty stomach. In many cases these mudr?s and bandhas are interrelated. A regular practice produces high concentration of pr??a, which leads to different physical benefits: strengthening the body, curing illnesses, and even awakening mystical powers, or siddhis.
Also worth mentioning are the kriyas, intense purification practices that stimulate the awakening of ku??alini.
More information about these yogic practices can be found in the classical books such as the Ghera??a Sa?hit?, wherein the third chapter we find a description of 25 mudr?s and bandhas. In that Ha?ha—yoga Prad?pik? was also can find description of three bandhas and ten mudr?s.
Ha?ha Yoga... Being Here and Now
Yoga means union with the authentic, with the real...
The mind lives from the past toward a future; from the yesterday toward the tomorrow; from what already is not to what is not yet to be; from that stale world of the known to that of hopes, expectations, fantasies, dreams and illusions, which draw us into a search after goals and results.
As ego, we are the known — we are the yesterday projecting itself as the tomorrow... however, the past does not exist, it has no concrete existence, neither does the tomorrow, which is nothing but imaginations.... What happens—happens only here and now. Life happens only in the present, in this moment....
This yogic path situates us in the body that moves and breathes in the present. Being in the body is being in the present... you cannot move your leg tomorrow or raise your arm yesterday... you will be surprised to discover that by situating in the body, you will identify less with the physical, you will be more a being....
Coming and going into each posture slowly, attentively, and with extreme observation invites us to discover the presence of what we really are; to reveal the infinite in the here, and the eternity in the now, to be conscious of the real...
In the performance of every asana, the body, which is an expression of the mind, takes on a relaxed and static posture; it is easy to forget a body that is relaxed and unmoving....
The hatha—yogi discovers a door toward the spirit in the carnal; from the material he becomes fixed in the spiritual. In his body begins a long path that leads to the soul, and observing himself he will discover that the transcendental was always here; the yogi will rediscover his physical aspect, not as an instrument for sin, but as the temple of God....
Every posture, performed with extreme observation, invites us to be here and now, to be conscious of this eternal union and harmony with Reality... because when we follow the wake of the body, we caress the soul... we discover the body in a path that leads to the soul....
