the hatha yoga pradipika (hyp) and tantric and kundalini yoga

The Hatha Yoga Pradipika (HYP) and Tantric and Kundalini Yoga.

By Neville Cregan Introductory thoughts The development of Tantric modes of practice and thinking in India seemingly started to develop around the 8th Century. Tantra predates Hatha Yoga which is an offshoot development of it. They both largely share the same 'Psychotechnology' and metaphysical view points. Historically, Tantra was partly a reaction to some more austere modes of spiritual practice in vogue at the time in that it embraced the material world, the body and sexuality as helpful if integrated into a spiritual path. More austere traditions tended to renounce some of these material aspects of life as unhelpful distractions in spiritual practice. Arguably the Tantrics view and approach to practice is more non-dualist than some of the official non-dualists, in that, if indeed 'all is one' then that includes the body and the material world. Although in its original cultural context, and sometimes now and in our own culture, Tantra tended to be viewed as extreme and sometimes degraded (and perhaps, it seems, was, certainly to our conventional morality), it has a high philosophical and artistic side. Philosophically there is much for us to chew on regarding balanced modes of practice, living and perspective. Essentially, most of what is taught in Hatha Yoga originates from the Tantric tradition; what was seen as relevant was taken from Tantra and became what we know today as Hatha Yoga. In relation to Western culture there are and interesting speculative parallels between Tantric Hatha yoga and modern quantum physics. According to quantum physics, observable energetic activity exists behind what we can normally see as matter. It behaves in unexpected ways and somewhat differently from the usual surface laws of nature that we are familiar with, yet clearly these underlying phenomena must be influencing the surface phenomena of which they are a part. In the same way the energy body described in Hatha Yoga and Tantra is operating within a somewhat different framework to the surface physical body and mind, yet is having a direct effect on them in many ways. Or in other words, things ain’t what they seem. Hatha Yoga Hatha Yoga, sometimes just used as a generic term for asana and pranayama practice, is generally defined as something like ‘the unification of opposites to merge with a unified divine consciousness’. This unification and balancing of opposites is a central theme both philosophically and literally in terms of the practices. Traditionally Ha refers to the sun, male energy, left brain, rationality, linear time, the right side of the body and Tha to the moon, female energy, right brain creative activity, non-linear space, intuition and the left side of the body. The practices are orientated around balancing these two opposite tendencies on

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Copyright Neville Cregan/LYTTG

many levels as well as heading towards a unified transcendent state. We can conceive of Yoga Practice as having 2 main frameworks, or 2 parallel ways of describing the same process. These two processes are happening simultaneously. Viewed this way the esoteric descriptions in Hatha Yoga and Tantra seem more obviously connected to other descriptions of yoga. 1. A Mind/Psychological/philosophical model - this is the language of getting a perspective on, and deconstructing our conditioning so we can see the truth of who/what we are really are below the surface activity of the mind through the means of mind/body disciplines, philosophical inquiry and meditation. This is clearly laid out in Patanjalis Yoga Sutras and the Yogic path of the Buddha. It tends to focus on ethics, right living and meditation. 2. A Body/Energy (Prana) model - this is the language of the body both in the way we would recognise it and subtle anatomy and the energy body - Koshas (gross and subtle forms of the body), Nadis, Meridians, Chakras and Kundalini etc. This is the engagement of body and mind in practices, that revolve around removing blockages and tensions in the energy flow in the body/mind and increasing energetic concentrations and vibrations though directed awareness and/or movement. These ideas are laid out in the Hatha Yoga Pradipika, and Tantric texts. Both 'psychological' and 'energetic' types of practice are mentioned to one degree or another in all of the main Yoga texts as the two frameworks of practice run parallel to each other in their effects (Whether or not we are fully aware of this). They are not separate as demonstrated by there being references to subtle anatomy in the Upanishads, the Bhagavad-Gita and Patanjali as well as there being references to Atman, Purusha, Karma etc in the Hatha Yoga Pradipika and Tantric texts.

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Main concepts, principles and dynamics of Subtle Anatomy in Tantra and the HYP. The 5 Koshas - The 5 sheaths/bodies. In the Yogic tradition it is considered that there are 5 interlinked and interrelated bodies. (See Below)

This two dimensional diagram is only a conceptual map as the bodies are interactive. 1. Anna-Maya-kosha; our familiar physical body or 'food body' by which we navigate the material world. 2. Prana-Maya-kosha; the Prana body (Prana as Life force) is the energy field that is associated with, and sustains the physical body. It is the connecting link between the physical body and the mind and provides the field for much of Esoteric Hatha Yoga and traditional health care practices (In the East particularly). 3. Mano-Maya-kosha; Lower functions of the mind - sensory input and desire, doubt and confusion. Vacillating according to the predominating Gunas in this field, Rajas (activity and stimulation) and Tamas (inertia). 4. Vijnana-maya-kosha; Higher functions of the mind - discernment and wisdom. Tends towards clarity and lucidity due to due to the predominating guna in this field - Sattva. 5. Ananda-Maya-kosha; the bliss body associated with the correct

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identification with Atman or the transcendental Self. Prana-maya-kosha or the sheath composed of life force (Prana) is the main ‘body’ worked with in Tantra and Hatha Yoga Practice and is the body that many Eastern healing modalities are concerned with. It is described as sustaining and animating the physical 'food' body as well as it being the bridge between body and mind. We can consider that Eastern healing modes (Acupuncture, Shiatsu, Thai massage, Reiki) often treat conditions that seem to relate to 'physical food body' in ways that are theoretically based in ‘energy body ideas and illogical to western medicine, yet they can have a significant impact on the physical body as well as the mind. In addition, other bodywork techniques both ancient and modern can have a significant (and sometime unintended) impact on other levels including the mind and emotions. Interestingly in the HYP it states that the Prana partly influences the physical body via the blood and that Prana is directed by the mind. The subtle body offers a complete view of the human condition from a refined perspective - Like a kind of sub layer of existence or a hologram fitting on to the physical body. Some of the resistances and blockages we experience in posture practice are traditionally described as ‘contracted energy’ or ‘blocked energy’. It is considered by some that it is here that many ‘blockages’ in the body are created here at the interface between mind/emotion/body. We can certainly consider the areas of our body that we ‘hold’ or tense when we are stressed/unaware and the long term ramifications of this in the body-mind relationship. Prana - usually translates as 'Life Force', 'that which animates' or 'psycho-energy' due to its close relationship to the mind. It is referred to in the Far East as Chi or Ki. It is considered to be closely related to the breath (though it is not actually the breath) and can be influenced through breathing practices (Pranayama). We can reflect on the fact that the breath is the first and last animation of the body and the seemingly close relationship between the breath and differing states of mind. Sometimes analogies are used in relation to Prana such as electrical systems and circuits and storage facilities such as batteries. (Interesting that we also use terms such as 'I need to recharge my batteries' in colloquial language, to describe our experience of energy levels. There are also considered to be 5 subdivisions of Prana all performing different functions in the body. (See Desikachar, ‘Heart of Yoga’ chap 6 if you want the details) or they are detailed in the HYP Nadis - Essentially the same idea as Meridians/Sen lines and other Eastern terminology for energy pathways in the body: described in two main ways - either as minute tubes distributing prana or as currents of prana along certain pathways. Either way no subtle anatomy of this nature has yet really been verified empirically, only experientially or by inference. Various outlandish figures are given in various texts as to the number of Nadis in the body with 72,000 being a popular figure, presumably this is an Indianism for a lot! In most people many of the nadis are considered to be blocked or to have very weak currents and Hatha Yoga in part is about releasing blocks and stimulating the flow of Prana in Nadis and Chakras through Mind/Body practices for general health, personality integration, and ultimately spiritual transformation. Some modern practitioners are speculating whether fascia may relate to the energy body as it is all pervading through the body, though this is as

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yet unknown. Below - 72,000 Nadis!

The Three Main Nadis and the seven Chakras.

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The 3 main nadis that we are concerned with are Ida Nadi, Pingala Nadi and Shushumna Nadi which all start around the perineum. The Shushumna nadi is the central channel roughly equating to the centre of the spinal cord with Ida Nadi running up the left side passing via the left nostril and Pingala Nadi running up the right side passing via the right nostril. Sometimes they are illustrated as spiralling around Shushumna, crossing at each chakra rather than running up each side. (Some authors place the channels and chakras as in front of the spine). Pingala Nadi - accessed by the right nostril in Pranayama - corresponds to solar energy, the sympathetic nervous system, the left side of the brain (rational), the right side of the body, linear time, masculine principles, the guna Rajas, and the Ha of Hatha Yoga. Ida Nadi - accessed by the left nostril - corresponds to Lunar energy, the parasympathetic nervous system, the right side of the brain (creative), the left side of the body, non-linear space, feminine principles, the guna Tamas, and the Tha of Hatha Yoga. Ida and Pingala Nadi join and end at the 6th Chakra. Shushumna Nadi is the central channel corresponding to perfect balance and unification of opposites ( Hatha Yoga ) and the guna Sattva. The Shushumna Nadi pierces through all the 7 chakras which will only be properly activated to their full potential when Prana moves into the shushumna via the base of the spine which is blocked to varying degrees in most people. It possibly relates to what is sometimes referred to as the ‘invisible spine’ which is the internal space from the perineum to the fontanel which can sensed with grounding, movement and breath in the asanas. Chakras - going from the base (perineum) to the fontanel (crown). All the Chakras are important in terms of their activation for a fully integrated balanced person as can be reflected on when looking at their symbolism. Some spiritual practitioners are inclined to look down at our 'base instincts and energies’ but Tantrics place a high value on material embodiment and the 'shadow' side of life which must be embraced and integrated. (One of the themes of Tantra is that these powerful base chakra energies can be worked with head on whilst practicing non attachment as a path of speeded up liberation (If a potentially risky one). The Chakras are also interesting to consider in relation to what we know and may experience in our Yoga practice from the perspective of what we know about western anatomy and physiology. To see the symbols of the chakras see either of Georg Feuersteins books or the HYP. Below is a list of the Chakras starting from the base of the spine along with their generally agreed upon characteristics. 1. Muladhara chakra. Located at the base of the spine around the perineum. Earth element. Mantra - Lam. Relates to being Earth bound and restricted, but in the positive sense being grounded (think of the interrelationship between the

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feet, the pelvis, mulabhandha and the sacrum). It is the base support for the other Chakras and serves as the resting place for Kundalini Shakti (essentially the potential for Prana to rise up). It is from here that prana can rise up Sushumna nidi when ida and pingala are balanced through asanas, pranayama and/or meditation. 2. Svadishthana chakra Located at the genitals. Water element. Mantra - Vam. Relates to the sexual urge, desire in general and the potentially afflictive emotions of lust, anger, greed, delusion, pride and envy; it also influences our basic approach to life in terms of being tactful and diplomatic or not. 3. Manipura Chakra Located at solar plexus. Fire Element. Mantra - Ram. Relates to digestion, and our effectiveness in the world on the material level - our confidence to 'get out there' and do what we need to do. In western terms sometimes referred to as the '2nd brain' due to the highly complex nerve plexus in the area. 4. Anahata Chakra Located at the heart. Element of air. Mantra - Yam. Primarily relating to Non attatchment, calmness, kindness and compassion . Generally considered to be the most important chakra as it balances any negative effects or excesses of the lower and higher Chakras and coordinates harmonious development. Excesses in the lower chakras cause problems if the heart is not balanced, and likewise a lack of balance with the higher Chakras can cause psychic hypersensitivity and mental imbalance (For Example some psychiatric patients can display lower and higher chakra imbalances in exaggerated forms). The heart rather than the head is considered to be the bridge between consciousness and the body. Also relates to the 'inner sound' or Nada, OM. It is interesting that in some Asian languages there is a word translating as 'heart/mind', a non-separation of the two. 5. Vishuddha Chakra Located at the throat. Element ether. Mantra - Ham. Often referred to as the communication centre (in the sense of speech) but more accurately related to balances such as inhale/exhale, speech/silence and fluctuations in metabolism (consider the thyroid gland). 6. Ajna Chakra 3rd eye in the middle of the forehead. Mantra - Om. The meeting place of Ida, Pingala and Shushumna. Considered to be the psychic centre which can serve the other Chakras well. 7. Sahasrara Chakra A Seemingly luminous structure relating to infinity and identification

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with the absolute, Brahman when activated. Mantra - Om. At enlightenment the consciousness can leave the body to merge with absolute. According to tradition it arrives this way at conception - (We could speculate about the fontanel, the soft opening at the centre of the baby's skull) On an ordinary level it relates to the brain and particularly the function of discernment. This is not an exhaustive description of the chakras and their functions. Possible links of Chakras to the endocrine system and nerve plexus have been suggested – physiologically the endocrine system and nervous system are interrelated and constantly changing and both influence, and respond to, our interactions with the world - as in theory Chakras do; but these comparisons are tentative and impossible to substantiate at this point. Traditionally in Yoga this relationship is denied (as Western Watering down) and it is often categorically stated that this subtle energy system exists and we need to refine our awareness (and open our minds) to attune in to it. Some people claim that we do experience Chakras as part of daily life and our colloquial language reflects it by the use of terms such as 'butterflies in the stomach', 'choked', 'gutted', ‘heart broken’ and 'blown away'. Granthis and Bhandhas - Granthis are considered to be the main areas of blockage in the Nadi/chakra system and Bhandhas are the tool by which they are unblocked. 1. Brahma Granthi - situated at the base of the system (and spine) and muladhara chakra and is pierced by Mulabhandha (or Root 'lock'). On one level Brahma Granthi reputedly prevents proper personality development (we could speculate about these in relation to the need to be properly grounded on the earth in order for our personality to have its full expression.) On a more spiritual plane its' unblocking also reputedly breaks attachment to possessions, body and material objects. Speculatively – when we are grounded we no longer need to define ourselves in relation to external things. 2. Vishnu Granthi – situated around the heart area ( front mid thoracic spine area) is pierced by Uddiyana Bhandha (Translates as flying up). On one level Vishnu Granthi reputedly relates to the unwillingness to let go of ego and personal power in order to embrace connectedness with others and compassion. (Interesting to consider what has to go in order for the other to happen). On another level, perhaps paradoxically, its release also breaks attachment to people - relatives and friends (we could speculate whether this relates to unhealthily conditioned relationship dynamics) 3. Rudra Granthi – situated between the heart and 3rd eye (cervical spine and throat region) is pierced by Jalandra Bhandha (Traditionally chin lock though perhaps also a continuation of the upward movement from Uddiyana Bhandha). On one level Rudra Granthi reputedly relates to a fear of losing touch with others when merging with the absolute. (Would this be true or would we relate to them in a more healthy way?). On another level its' unblocking breaks attachments to psychic visions and powers. (Maybe we don't have this problem yet !?) Maha Bhandha - all of the bhandhas used together. We might consider that in good movement in Hatha Yoga this is what happens anyway. There is a

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particular pose (Something like a more upright Janu Sirsasana) that is traditionally used for this purpose. It seems that there is a distinction between bhandhas and their more subtle arising in relation to good Asana practice in relation to gravity, breath and directed movement and their use in a more forceful way seemingly sometimes prescribed in some traditional sources. There is also a prescribed use of Bhandha in Pranayama retentions as a way of increasing concentrations of prana. Traditionally the Bhandhas relate mainly to the unblocking of the granthis, which interestingly, on the physical level are situated at the main stress points on the spine in terms of movement restriction and compression. The bhandhas are considered to be as much to do with mind as body and are applied differently and with discernment depending on the type of practice. Some of the points relating to the release of the Granthis appear to be related to becoming a more fully rounded being and some more specifically to distancing oneself from unhealthy attachment to the material world and relationships in order to liberate oneself. Mudras - are an additional subject - basically they are symbolic hand positions which have certain energetic effects in concentrating Prana or sealing energetic circuits. They also influence certain mind states. (Some detail in 'the Yoga Tradition' P.359 - 363)

Energetics, Dynamics and interactions of Hatha Yoga and Tantra within Prana-Maya Kosha. There are 3 or 4 types of explanations all essentially pointing to the same outcome when Hatha Yoga is practiced successfully - that of the rising of Prana/Energy up the sushumna nadi which wakes up and animates the Chakras leading to a non-dual consciousness, experience of Brahman, Purusha etc. (The esoteric and existential nature of the experience and difficulties with language for description of unusual sensation is what probably accounts for the variations in accounts) It is considered that prana normally flows in Ida and Pingala nadi (Ha and Tha channels) or predominates on one or the other (like the way the breath changes nostrils throughout the day) according to what mode of mind we’re in. It’s suggested that it often flows in each channel inadequately and probably in an imbalanced way. Purely speculatively we may wonder if the natural change of breath from nostril to nostril through the days suggests we need to have stimulation (pingala) and down time (ida) and the effects of being in one or the other too much of the time. And the effects on the brain and the rest of our physiology in relation to this and the effects on the right and left side of the body. Through the stimulating and balancing of energy flows in these channels

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Prana can enter the Shushumna at its base which is why the process is called Hatha Yoga or the uniting of opposite forces, tendencies and aspects. When prana is concentrated and balanced and rises up Sushumna this is the sattvic state of balance and clarity. The descriptions and conceptions in various books can vary slightly. Basically it is conceived that energy/prana rises up the spine when the base of the spine is unblocked. The blockage is symbolised by a coiled serpent (Kundalini) - or at least this is the view taken by the Desikachar lineage. Other descriptions can give the impression that it is the symbolic snake that is rising up rather than it being the cause of the blockage with the blockage being presumably some kind of stagnation; but in both cases the basic idea is the same. This idea is perhaps demystified when we consider that in movement within Asana, correct rooting and breathing leads to a sense of widening of the pelvic floor and an anchored sacrum with the breath and the diaphragms creating a sense of a tube like space along a lengthening spine - it requires a high level of mental attention and directedness to find this. As mentioned above, this space around the spine is sometimes is often described as the invisible spine, or core, the sense of which exists right through from the tail to the fontanel. From this understanding it is not so difficult to conceive how this dynamic could be worked with in creative ways for different energetic and mental effects in Asana, Pranayama and Meditation. Further symbolic language is used to describe the balancing of opposites arising out of this. This description is more in Tantra than Hatha Yoga: essentially the energy rising from the base of the spine is referred to as Shakti (or sometimes Kundalini Shakti) - or Goddess Power, a feminine principle of activity and dynamism which animates the subtle body but only becomes an agency of spiritual transformation when it reaches the Ajna Chakra (the 6th Chakra where Ida and Pingala meet) which is the seat of Shiva - a masculine principle of transcendence, wisdom and power which remains dormant as a spiritual force until stimulated by Shakti. Shiva and Shakti then symbolically dance together and full integration and enlightenment is possible when the unified forces go up to Sahasara Chakra. (As the dynamic principle ‘Shakti Electronics’ is a popular name for electrical shops in India!) In this way Shiva, the male transcendent principle remains asleep until stimulated by Shakti, the feminine principle. In the same way the Shakti principle, whilst energetic, lacks vision on its own. We need to remember the two parallel Yoga frameworks that are working together, and it could be that we are following a more psychological mode of practice and some of these phenomena could reveal themselves. In fact they may be more likely to reveal themselves if we don't go looking for them.

Practices to think about in relation to Hatha Yoga. Working with Yamas and Niyamas is generally considered a prerequisite for any effective Yoga practice and given that many blockages on the energetic level are conceived as mental/emotional/mood related, undoubtedly practicing Yama and Niyama will have a positive energetic effect. It is also traditionally conceived that our Karma is stored within the

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pranic system whereby negative karma has some kind of restricting effect on the flow of energy in the body/mind. There is, though, a school of thought regarding Hatha Yoga that suggests that it is important to just start the practice and as awareness grows lifestyle/ethical readjustments will occur automatically. This is probably where most people realistically start. Some Hatha Yogis feel that starting with a system of ethics and meditation more like Buddhism and Patanjali’s Raja Yoga is both too difficult and perhaps undesirable in the sense this if you try to control the mind and follow a set of rules the tendency is to resist. Starting from the relative simplicity of asana practice starts to have balancing effects which may then lead you down a more meditative path, Vegetarianism and Sattvic living is traditionally seen as necessary to purify the physical body of toxins (both literally from bad food and lifestyle but also negative emotions) to make it a fit vehicle to work with the subtle body. Some schools suggest vegetarianism is only necessary at the higher levels of practice - it is a grey area - though some suggest that at some point in spiritual practice the question will arise as to whether it is necessary to take other life to sustain your own when that is not necessary? In the west this is probably a personal matter to decide yourself what you can live with; what is clear environmentally though, is that meat production and consumption is heavy on land and vegetable food use and fuel consumption, and eating less or none of it would have many beneficial effects to others and the planet in general. Historically there has always been a debate about vegetarianism in India, it is nothing new. In the HYP the view given is more that meat, alcohol etc are too tamasic and toxic for the body and mind – rather than any ethical objection to these things as such. Asanas - The Asanas given in the HYP are the precursor of what we do now, though only a limited range of asanas are given - presumably what was considered most important; it seems other aspects of the physical tradition developed in sophistication and variation over time. Asanas form an important part of the purification process. On various levels Asana practice can help as part of the clearing and healing of conditioning, blockages and tension stored in the various systems and layers of the body; this is particularly possible to observe in our muscular and nervous systems aside from esoteric considerations. Clearly part of the role of Asana is to work with, and where possible, through, our limitations, resistances, blockages and habitual patterns both physical and mental. The theory of the 5 Koshas suggests that we have to deal with the food body to refine it to get in touch with the more subtle bodies. On the esoteric level by opening the body whilst cultivating an attentive mind we can influence energy flows in the body. In addition, also as is suggested in the HYP, if Prana is directed by the mind then a relaxed but fully attentive mind during Asana practice is required. There are many varieties of Asana practice that go about this in interesting and diverse ways but with arguably the same underlying dynamics; in essence they are all channelling movement from the base of the spine through to the crown of the head working with gravity, breath and the bhandhas - whether we conceive this on a physical or energetic level or both, it fits the theories.

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Although we may consider we are doing a rather dumbed down version of Hatha Yoga in one sense - perhaps compared to what was originally intended - other understandings and aspects of the practice have arguably evolved in the West. A reintegration of the 'old ideas' with the new could prove a powerful mix as they do essentially fit together despite perhaps at times seeming to come from divergent angles. For example, Dona Holleman, a former student of Vanda Scaravelli, suggests in her book 'Dancing the Body of Light' that when body and mind are working in perfect coordination with gravity and natural forces then Prana-Maya-Kosha or the energy body is brought to life in Asana, and in fact it is the energy body that moves us effortlessly through the poses. Whatever, we can certainly say that more internalised approaches to movement feel more natural and 'easy' than some more seemingly externalised aggressive approaches, and seem to allow the body to move and open further and more deeply. More internalised approached also arguably appear to fit more closely with the traditional theories in the HYP. In addition there are interesting theories around which Asanas can help stimulate or balance or quieten certain Chakras and influence our state of being in ways that are not incomprehensible when viewed from a more western perspective (See the article listed at the end) Hatha Yoga is sometimes translated as the 'Yoga of force' which sometimes creates confusion. It strikes me that this force could refer to either the strong intention required to practice along with the fact that energetically, prana will not just go by itself up sushumna and that there needs to be some positive intervention in the form of practice and directed intention with movement and breath. To practice Yoga regularly and with the required attention for an effective practice requires a discipline that at times feels as though it is swimming against the tide of the human 'monkey mind' and tendency to distraction and avoidance (or scattered energy if you like). It may be this type of force (as in self discipline) being referred to rather than the forceful nature of the practices (though some forms of Yoga can seem more forceful and control dominated at times). In addition the idea of 'force' could refer to the notion that, undirected our energies will stagnate and become imbalanced, but when directed by awareness and movement in practice and intentional conscious lifestyles they are channelled and reinvigorated in ways they would not otherwise be. It requires an effort to live this way. In addition some of the cleansing and purification processes of the body and other practices generally suggested in the HYP could be said to be forceful and against nature in one way. We could question whether Yoga is a natural practice as 'natural' could mean just living your life and then slowly collapsing and dying? Or it could mean working with the 'natural' inclination towards transcendence (once we are awake to its possibility) through these variety of means. We may wonder if standing on your head has anything to do with being ‘natural’. Potential dangers within Asana practice are the possibility of an unhealthy attachment to the body on an external level - making it an ego aggrandising practice where we become primarily obsessed with the body. Pranayama - energy (Prana) awareness, management and expansion. Whilst a properly conscious Asana practice can have significant effect on

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how we feel energetically when the body is opened up, Pranayama, as well as forming a mind-settling bridge to meditation, has a whole discipline attached to it relating to fine-tuning of Prana flows. When we develop a more refined awareness of our inner environment and are less distracted by muscular tensions and external stimuli, there is the possibility of becoming more attuned to the sense of vitality or life force circulating the body. There are many creative practices of Pranayama to balance prana flow and to potentially stimulate concentrations in certain areas. Clearly there are also effects and adjustments on our more gross physiology that we can observe. To briefly describe a couple of practices: Nadi sodhana (Alternate nostril breathing) - Designed to balance Prana flow in Ida and Pingala. It has been noted scientifically that the left and right nostril predominate at different times of day – some say that many of us in the west breath more in the right nostril in keeping with being dominated by the more rational left brain. There are other types of practice such as Surya Bhedhana (Sun) or Chandra Bhedhana (moon) - (Right nostril or Left nostril breathing practices) which can be used to stimulate our weaker aspect (as in our mental faculties and tendencies) or to prepare us for certain types of activity requiring certain faculties, or to notice whether the breath is stronger on one side or another. Also of interest are retentions either when the lungs are full or empty and their different effects. These types of ideas can conceivably used to rebalance tendencies and characteristics within ourselves that are overly dominant in either their 'male' or 'female' aspects. The same can apply to excessive dominance of one side of the body or the other. Ultimately the many Pranayama practices are designed to prepare us for meditation by quieting the mind and balancing the energy pathways so prana can rise up Sushumna nadi. Working from the psychological model the theory is this would be happening by itself anyway. If you are interested in the dynamics of Pranayama in more detail look at Desikachars book 'The Heart of Yoga' Chap 6 and the lengthy descriptions in the Hatha Yoga Pradipika. The alchemy of Hatha Yoga and Tantra can only really happen in Meditation whether though concentration and awareness type practices or visualisation type practices that more intentionally work with the subtle energy body. Visualisation practices are considered effective for energetic work due to the close relationship between Mind and Prana. Equally silent meditation practice will have energetic rebalancing effects without the need to be intentionally trying to achieve this. Importantly transcendent states are not only experienced 'in the head’, they are a 'whole body event' with profound effects on our nervous system, physiology and subtle physiology. Tantra - There is much similarity in modes of practice between tantra and hatha yoga,

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though Tantra has other fascinating dimensions to it such as the use of ritual and Art to as a means to access the deeper layers of the mind. An example of this is the visualising of Yantras as a means into our deeper layers of consciousness and to reconfigure our subtle physiology. Yantras (like the subtle energy body) are conceived as being like the energetic structure and pattern of the universe. Certainly these types of symbols can spontaneously appear to people in quiet meditation (and are similar in nature to mandalas described by Carl Jung in Western Psychology). Some temples in India are also constructed in a similar way to Yantras in 3D with the deity in the inner sanctum at the centre – again as a symbolic reconstruction of the order and structure of the universe. One of the themes common to both Hatha Yoga and Tantra is that the body is embraced as part of the spiritual path as part of the means for transformation. Working with the base chakra energies through the body, sometimes in ways that contravene social and cultural norms (sex and drugs and rock ‘n’ roll of one sort or another – Indian style) can cultivate (combined with a rigorously mastered meditative discipline) a non attachment to the grasping that these energies normally activate that allows the higher Chakras to become activated with the 'lower energies' having been fully integrated; or in other words we have fully embraced our ‘darker’ animal instincts and dealt with them by harnessing, integrating and redirecting energy that could either be wasted or cause disturbance and energy loss. It is a risky path that is walking on a razor edge in order to speed up the process of liberation – it seems extreme but philosophically at least it fits with definition of Yoga that is ‘ a fully rounded personality gathered around a silent boundless centre’. In Buddhist Tantra, Samsara (as the conventional level of reality and ‘the world’) and Nirvana are considered one and the same - though a radical switch in perspective is needed to experience them as such. In general this idea of an understanding of the 'higher reality' as having a transformative effect on the 'lower reality' is common in Tantrism generally. It is life affirming to many people in its reclamation of the material life as positive as opposed to some of the seemingly more self-denying austere traditions. Clearly some caution is required and practices of this kind could be open to abuse. The shri Yantra is an example of tantric art used in meditative visualisation practices.

Tantrics and hatha yogis in India can be wild and woolly looking, on the surface of things at least, often taking the form of travelling bards, ganja smokers and general miscreants.

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Historically, the original Tantrics and hatha yogis were the Naths, a group from North India with large hooped earrings. Goraknath was said to be an adept Hatha Yogi and there is a temple to him in Gorakpur, North India with attendant wild Yogis hanging outside (a sight worth seeing if passing through as an interesting juxtaposition to the impression of yoga given by modern Western spangly yoga studios and pink sticky mats ) SPECULATION AND INQUIRY Historical Yogis such as Vivekananda (also western educated) describe the subtle body very clearly as existing in actuality (i.e. not as a metaphor for experience)- with implication that we 'just' need to refine our awareness sufficiently to see/feel it. This necessary refinement depends partly whether we are prepared to do the experiment to live according to the way prescribed by the ancients as much as is possible in the form of regular practice with a balanced life style within the constrictions of modern life responsibilities. It really helps if there can be some periods of retreat or intensive practice, including celibacy, vegetarianism and meditation – even if just for a week or two. Whilst there is a place for more 'boot camp' style rigorous trainings and retreats some caution is needed as depending on how they are run they can themselves be another form of imbalance. However we choose to try it, a period of uninterrupted practice with not too much ‘spacing out’ in between can have interesting results. In addition we might consider the effects of a good Asana practice where in Savasana we may experience the body as somewhat more refined than just tissue, pipes and pumps! Two problems that can come up with these ideas for us in the west in the form of two opposite tendencies: 1. The tendency to take them on board as fact without putting the work in to become basically grounded in the physical body, mind, psychology & ethical living because they are appealing interesting and exotic ideas - this could rather lead to flights of fancy rather than integration from the base up, as the model is suggesting. Though it seems possible that there are those who through previous incarnation (the traditional explanation) or whatever reason are inherently more sensitised to these forces. Equally there may be some of us who have had 'feelings' relating to these phenomena that we haven't acknowledged or had the cultural or linguistic framework to express. Or maybe we have filtered out or ignored some experiences due to the prevailing scientific materialist culture and its sceptical nature. 2. The tendency of some to flatly deny the existence of these phenomena because they cannot be seen or demonstrated to exist within the scope of empirical western science. Some of the same people aren't willing to embrace the spirit of scientific inquiry they espouse by placing themselves at the centre of the experiment by practicing Yoga in the prescribed way (with a fully open mind). The sensible approach for most of us is probably to make an effort to understand the theories in principle, see if they relate to our practice, and wait and see.

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Microcosm and Macrocosm. One of the enduring ideas of Tantra and Hatha Yoga is that of the subtle body (Prana-maya-kosha) as a Microcosm of the universe in various ways, with the implication that understanding ourselves fully leads to an integration, understanding and deeper connection with the wider universe and its energies; certainly through Yoga practices it feels that we can sense a deeper connection to our environment and others. For example the Microcosm/Macrocosm idea is sometimes suggested as shedding light on instances of synchronicity –e.g thinking of someone and then they ring and similar, or the connection between twins or people closely connected – this is at least peculiar and also not uncommon. Another idea that persists is that the moon exists in our head around Ajna Chakra where it drips a 'nectar of life' called amrita which is burned up by the Sun situated in Manipura Chakra ( our solar plexus). One of the reasons for Headstand (Sirsasana) and Shoulderstand (Sharvangasana) is to reverse this flow. 'He/she who remains in Sirsasana for 3 hours conquers time' is one of the more grandiose claims. These positions are generally lauded as preserving youth and are certainly refreshing on various levels, but as for lengthening life or conquering time...? As for the wider question of the body being a microcosm of the universe - who knows whether this is meant literally or metaphorically; certainly in meditation it is possible to experience vast expansive seeming states. Within the sphere of evolutionary biology it may or may not be stretching it to speculate around the origins and development of cellular life arising from dynamics within the universe as somehow still existing within us in some seed form? Shiva/Shakti Dynamics – the various descriptions of opposite energies merging to create a whole is a common theme in Eastern Philosophy and Psychology and sometimes in more integrated forms of Western Psychology; some would say Eastern psychology is a finished product whilst Western psychology is still feeling its way (I haven’t noticed any ‘new’ Yoga or ‘new’ Buddhism lately). Either way, whether we can conceive of the ideas having an energetic reality or not, it is a common enough theory or feeling that there are different aspects of ourselves (Male/Female, Rational/Intuitive etc) that need integrating in order to live in balance and to maintain a broad ranging perspective. We could also speculate about the balance between dynamism and action (shakti) and a transcendent wisdom (Shiva) that can inform and direct it – and how transcendent wisdom by itself could lead to a lot of sitting around while dynamic action by itself could become somewhat’ headless chicken’ and possibly that the full creative expression of a person requires the balance of the two – with yoga being a good way to explore this interrelationship. This ability to access different parts of ourselves at any time through choice is perhaps one of the fruitions of a balanced Yoga practice? Warnings and Possibilities At beginning of HYP it does state that some of these practices are not for beginners, and that you need a reliable guide. In relation to this aspect of Yoga sometimes warnings are given with the analogy of an insufficiently prepared person attempting these practices being

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like an electrical appliance with too higher voltage going through it, the suggestion being that there could be some disturbance physiologically in the nervous system or the mind. By being prepared this generally refers to a grounded open body (though this doesn't necessarily have to mean lots of Asana practice as the body will respond to a quiet, stable and open mind - there are plenty of Yogis who don't really do Asana); and perhaps more importantly a grounding in ethics, relaxation and meditation. With these things in place any energetic or physiological rebalancing will probably be accommodated gradually without fireworks - and even if odd phenomena do occur if we are basically earthed and living in alignment with Yogic principles there is unlikely to be a problem, as it would appear to be a benevolent energy we are dealing with. For most of us we are unlikely to practice some of what appears more extreme in the HYP unless we were to go to some kind of Ashram specifically for the purpose, where there ought to be a trustworthy guide. That said, though, through practicing say via Patanjali's guidelines, or going on retreats, energetic type phenomena may occur - often this becomes integrated or absorbed over time, but if it is alarming or worrying then ask a more senior teacher for advice - there are people around who can provide guidance and reassurance if necessary. Reading - The Hatha Yoga Pradipika - Swami Vishnu-Devenanda (Also Available from the Sivananda Centre in Putney) Or The Hatha Yoga Pradipika - Swami Muktibodhananda - Indian published (Therefore cheaper) and available on Amazon – this is bigger but gives more wide ranging explanations On the internet this article is interesting to reflect on www.yogajournal.com/newtoyoga/818_1.cfm - discussing Chakras, excesses and deficiencies and rebalancing Asanas. If you are interested in Tantra and more on these dynamics: "Tantra - the Path of Ecstasy" - Georg Feurstein. - perhaps the best History literature and philosophy of Yoga Chaps 17 and 18 - Georg Feuerstein The Heart of Yoga - Desikachar P.137 - 140 - an interesting description on Kundalini. Also read chapter 6 on Pranayama. Anatomy of spirit – the seven stages of power and healing - Caroline Myss - more modern presentation - readable Some questions that will form the basis of our inquiry: What do you think of the idea of the koshas or sheaths or layers existing beyond the physical body?

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What do you think of the idea that a sometimes differing set of dynamics could reign in the more subtle bodies? Have you any experience of chakras? What do you think they are? What do you think prana is ? What do you think of the idea that prana is directed by the mind and awareness? ‘Energy flows where awareness goes’ Do you have any experience of the invisible spine/core? Is Hatha yoga an active opening out of the contraction of the invisible spine? What do you think of the relationship between granthis and bhandhas. What is you impression of the description of the ida – pingala - shushumna dynamics. Do you think hatha yoga is a natural practice? What do you think of the idea that mind/psychological models of practice work simultaneously with energetic models of practice? Do you think it is better for students to initially ‘just start practicing yoga’ rather than reading the theories/philosophies straight away?

the hatha yoga pradipika (hyp) and tantric and kundalini yoga

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