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Tantra and Hatha Yoga.

A little history and some introductory thoughts:

These areas of practice in yoga are really all part of the same, with Tantra

being the historical development in practice that later spawned hatha yoga.

Practices originating in these traditions form much of what we practice in the

modern day yoga. Many terms, ideas and theories that we use come from this

body of knowledge though we may not always fully realise it or understand or

appreciate their original context and intent.

There are a huge number of practices described that may or may not seem

relevant to our current practice and interests. These practices are ultimately

designed for complete transformation and liberation, but along the way there

are many practices designed to be of therapeutic value to humans on many levels

and without which the potential for transformation cannot happen.

Historically, Tantra started to emerge around the 6th to 8th Centuries A.D.

partly as a response to unrealistic austerities in yoga practice that some

practitioners were espousing in relation to lifestyle, food, sex and normal

householder life in general. Tantra is essentially a re-embracing of all aspects of

life as being part of a yogic path; the argument being that if indeed all of life

manifests from an underlying source and is therefore all interconnected then all

of life is inherently spiritual or worthy of our attention. And indeed, if we do

not attend to all aspects of life in our practice this can lead to problems and

imbalances.

This embracing of all of life includes looking at our shadows and dark sides and

integrating or transforming them, ideas which also seem to be embraced in

modern psychology. The idea of all aspects of life being grist for the yogic mill

is a very positive one. The re-embracing of the body and all its energies paved

the way for hatha yoga to develop. The idea that existed in some Vedanta and

Buddhist schools that the body was a temporary vehicle to be denigrated was

seem as invalid and unhelpful. And as we shall see the tantric view of the human

being existing as an interrelating spectrum from consciousness through to

matter that needs to be attended to on all these levels is an idea gaining more

credence amongst modern western holistic practitioners ( although the

framework of description may vary a little ) .

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It’s an important concept in both tantra and hatha yoga that if we are to

release ourselves from restrictive conditioning , then this has to happen within

the body and the mind on all levels and not just one bit or the other; or , to use

a computer analogy, if not deleted properly, the conditioning software virus will

just reinstall itself via the unaddressed level.

From this perspective the tantric philosophy is very complete. That said it’s a

large area that we’re not going to go into much more here. The main thing is

that it is the base for hatha yoga. There are different branches of it and some

pretty weird practices associated with it (sitting in a graveyard on a pile of dung

with a pot of burning ashes on your head – any takers?)

Much tantra presented in the west focuses on sexual practices, which while part

of the original tradition, is just a small part, not the whole thing.

Hatha Yoga

Hatha Yoga is a later development of tantra (probably around the 14th century).

It’s really its own thing, but with mainly the same philosophical basis as tantra.

Hatha yoga encompasses asana, pranayama, meditation and includes Patanjali’s

theory although presented a little differently. The older texts mostly

associated with it are the Hatha Yoga Pradipika, the Gheranda Samhita, and the

Siva Samhita – which all broadly describe the same practices and introduce the

asanas as we would recognise them properly for the first time.

Most of what is taught in the modern west is a derivative of hatha yoga . If we

could define it, it might be: ‘the balancing and unification of opposites to merge

with a unified 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 processes, rationality

sympathetic nervous system, linear time and the right side of the body; 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 many levels to head towards a unified

transcendent state.

Relationship of hatha yoga to other practices in yoga.

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 some of the more esoteric descriptions in Hatha

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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 most 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 though subtle anatomy and the energy body -

Koshas (gross and subtle forms of the body), Nadis, 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 Hatha Yoga.

Five Koshas ( bodies)

One of the most helpful ideas in hatha yoga is that of the five koshas - The five

sheaths/bodies. Five interlinked and interrelated bodies are described (see

diagram and descriptions below). Essentially the principle is that we exist

though an interrelating spectrum ranging from matter to pure consciousness and

that all these layers are talking to each other all the time.

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

traditional hatha yoga.

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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

identification with Atman or pure conciousness.

All the bodies support each other. As well as hatha yoga, many traditional Asian

healthcare practices have similar conceptions of the human being and will

consider health and wellbeing as a holistic picture. We seem to be getting there

in the west also .

Prana - usually translates as 'Life Force', 'that which animates',

'psycho-energy' or vitality 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). There is no clear definition of prana and I

have struggled over the concept and it’s sometimes English counterpart ‘energy’

. My best sense is that it is referring to the holistic picture of our anatomy,

physiology and mind in interrelationship; and ‘blockages’ on any of these levels

will somehow show up in our energetic sense of ourselves and how we feel .

Hatha yoga certainly looks at the idea of ‘blockages’ , whether literally

physically, or mentally/emotionally and how to release them . Sometimes

electrical systems, circuits and batteries type analogies are used to describe

prana. (Interesting that we also use terms such as 'I need to recharge my

batteries' in colloquial language, to describe our experience of energy levels or

lack of). Also bear in mind that there are a number of other words also denoting

prana such as Shakti, prakriti ( to some extent) , kundalini . Also within our

human system we have subdivisions of prana moving in different directions (

Desikachar’s Heart of Yoga chapters on breathing and pranayama describes

these accessibly)

For 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.

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There are also considered to be 5 subdivisions of Prana all performing

different functions in the body. (See Desikachar, ‘Heart of Yoga’ chap 6 for

some details) . Gregor Maehle’s book on Pranayama goes through traditional

pranayama in depth.

Nadis

are a similar 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 which seems to just be a figure 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 yet unknown.

In Thai medical theory which has a relationship to hatha yoga they have a word

called ‘sen’ which translates as a ‘connecting pathway of movement’ . They also

say they are 72,000 of these (same story I suspect). BUT the Thai description

of sen is that these movement pathways exist on a spectrum from gross to

subtle including : some muscle and fascial lines, tendons, ligament, arteries,

veins, blood vessels, nerves and then moving to more ‘invisible sen’ such as

neurotransmitters , movements of mind and so forth . Thai massage is also

concerned with ‘blocks’ in the sen on all levels. This I find somewhat easier than

the Indian description .

Below - 72,000 Nadis!

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The Three Main Nadis and the seven Chakras.

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

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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

Seven chakras are depicted in hatha yoga. They have speculative parallels in

some branches of evolutionary biology and theories of human development

including as they do all our tendencies from our reptilian natures – mammalian

natures – competitive natures – loving, empathic, accepting natures – intellectual

natures – intuitive natures – though to pure consciousness. As mentioned within

in tantra – the idea is that we embrace and integrate all aspects of our nature

into practice. Anything left unacknowledged will probably pop up in some

problematic form (!) . They are activated though asanas, pranayamas,

visualisation , meditation and mantras. ( and life of course) .

They go from the base (perineum) to the fontanel (crown) and are depicted in

lotus flower form. A google image search will reveal lots of visuals.

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The chakras with their generally agreed characteristics ( though not an

exhaustive description) :

1. Muladhara chakra.

Located at the base of the spine around the perineum. Earth element.

Mantra - Lam. Reptilian nature. Relates to being Earth bound and restricted, but

in the positive sense being grounded (think of the interrelationship between the

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 nadi when ida and pingala are balanced through asanas,

pranayama and/or meditation.

2. Svadishthana chakra

Located at the genitals. Water element. Mammalian nature. Mantra - Vam.

Relates to the sexual urge, desire in general and the potentially afflictive

emotions oflust, 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. Competitive assertive nature. 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. Our empathic, loving, accepting and

communicative nature 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

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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. Intellectual nature. 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,

fluctuations in metabolism (consider the thyroid gland) and our ability to study.

6. Ajna Chakra

3rd eye in the middle of the forehead. Mantra - Om. Intuitive nature. 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

with pure conciousness when activated. Mantra - Om. At enlightenment the

consciousness can leave the body to merge with absolute.)

All aspects of human life are represented. Higher chakras are not better than

lower chakras. The issues that arise are one area is overdeveloped and another

underdeveloped or not developed .

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. ( I definitely don’t know ) .

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'. We also might describe some people (or daily newspapers even) as

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operating on a base level (!)

Granthis and Bhandhas

Granthis are considered to be 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.

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 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 ( pelvic floor, diaphragm, good

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head position and breath) and their use in a more forceful way

seemingly sometimes prescribed in some traditional sources.

The use of bandhas in asana is really to support the release and lengthening of

the spine in movement . When they are used in Pranayama it is more to seal

concentrations of prana in the torso by blocking off the escape routes of prana

either down through the pelvic floor ( mulabandha) or up into the cranium (

Jalandrabandha in its form as more a chin lock) .

Traditionally the Bandhas relate mainly to the unblocking of the

granthis. But interestingly, on the physical level the bandhas seem to support

and help open main stress points on the spine in terms of movement restriction

and compression.. Bandhas also play a different role in Pranayama ( see later)

Mudras - are an additional practice relating to prana and the mind - basically

they are symbolic hand positions which have certain energetic effects in

concentrating Prana or sealing energetic circuits. They also influence certain

mind states.

Mantras – the use of chanting and sound to influence areas of the body on a

vibratory level.

Energetics, Dynamics and interactions of Hatha Yoga and

Tantra within Prana-Maya Kosha.

There are 3 or 4 slightly varying explanations all essentially pointing to the

same outcome when Hatha Yoga is practiced successfully - that of the

rising of Prana up the sushumna nadi which wakes up and animates

the Chakras in turn leading eventually to a unified consciousness experience of

Brahman, Purusha etc.

It is considered that prana normally flows in Ida and Pingala nadi (Ha

and Tha, right and left 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. For example for thinking analytical work prana would dominate in

the right channel, to feed a baby – the left.

Directed hatha yoga practices stimulate and balance energy flows in these

channels so that prana can enter the Shushumna at its base; this is why the

process is called Hatha Yoga or the uniting of opposite forces, tendencies and

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aspects to come to a balanced unitive consciousness.

The descriptions and conceptions in various books can vary slightly. Basically it

is conceived that prana rises up the spine when the base of the spine (the

bottom of the shushumna nadi) 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 there is a blockage which

when removed allows the Kundalini the symbolic snake to rise up shushumna (

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.

If we think back to Patanjali for a moment to the ideas of Prakriti ( energetic

form of matter or prana in this context) and Purusha (pure consciousness) . In

hatha yoga they also talk about these in this way – Prakriti as Shakti (or

kundalini Shakti sometimes) a female dynamic energy and purusha as Shiva a

male pure consciousness. It is Shakti that rises up the Shushumna nadi and

meets with Shiva at the Ajna ( forehead) chakra. Shiva ( consciousness) remains

dormant as a spiritual force until stimulated by Shakti (dynamic energy). Shiva

and Shakti then symbolically dance together and full integration and

enlightenment is possible when the unified forces go from Ajna Chakra up to

Sahasara Chakra. In this way Shiva, the male transcendent consciousness

principle remains asleep until stimulated by Shakti, the dynamic feminine

principle. In the same way the Shakti dynamic feminine principle, whilst

energetic, lacks vision on its own. (As the dynamic principle ‘Shakti Electronics’

is a popular name for electrical shops in India!)

In modern practice, during movement within Asana, correct rooting and

breathing leads to a sense of a widening lift of the pelvic floor, a secure 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. This space around the spine is sometimes is often described as the

invisible spine, the sense of which exists right through from the tail to the

fontanel. Whether we would want to conceive of what we are doing in the same

terms as traditional hatha yoga is another matter – but it is certainly hatha

yoga where the ideas and principles come from.

Practices and ideas to think about in relation to Hatha

Yoga practice.

Yamas and Niyamas

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are 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.

Karma

It is also traditionally conceived that our Karma (patterns/conditioning) is

stored within the kosha (the five bodies system) and unresolved

karma/conditioning has some kind of restricting effect on our existence on

these levels. There is an interesting concept in Thai massage theory about

condensation and dissipation through a five bodies type theory which states

that mental/emotional/spiritual disharmony if not resolved and let go of will

manifest in the physical body as tension/block/disease in some form. Some

things need a physical response – asanas/massage and others a mental one –

meditation/talking – most likely both is helpful.

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 for transformation. Some schools suggest vegetarianism is only

necessary at the higher levels of practice - it is a grey area. Some suggest that

in eating animals we also take in the fear and experiences embedded in their

tissues ? 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 may not be necessary? In the west this is probably a personal matter to

decide yourself what you can live with, and perhaps through trial and error with

different diets.. Historically there has always been a debate about

vegetarianism in India, it is nothing new. In the hatha yoga pradipika the view

given is more that meat and alcohol and similar 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 hatha yoga pradipika 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

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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 is that we have to purify

the physical body of conditioning and make space in it as a foundation for

pranayama and meditation ( though it is suggested that we start with pranayama

straight away to in simple ways) .

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. It is

suggested that whilst it is important that we start with the body and work with

it, that we also include other practices.

Headstand and Shoulderstand

Hatha yoga is the only practice that does this ridiculous thing! Why?

Traditionally they are described as a support for meditation and particularly

pratyahara ( balancing the senses – or becoming independent from external

stimuli) . Also another idea 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). Headstand (Sirsasana) and

Shoulderstand (Sharvangasana) supposedly potentially reverse this flow thus

also preserving and lengthening life. These positions are generally lauded as

preserving youth and are certainly refreshing on various levels, but as for

lengthening life ...?

Pranayama - energy (Prana) awareness, management and expansion.

Whilst a properly conscious Asana practice can have significant effect on

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 of prana in certain areas. Clearly

there are also effects and adjustments on our more gross physiology that we

can observe. Interestingly one of the principles in hatha yoga is that we can

influence prana through mental attention on areas – this can potentially increase

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concentrations of prana. Certainly we can say that any practice carried out with

attention and conscious awareness is more powerful than the same thing without

attention.

To briefly describe a couple of practices:

Nadi sodhana (Alternate nostril breathing) - Designed to balance Prana

flow in Ida and Pingala (left and right channels) as a preliminary for meditation

to encourage prana into the shushumna.

There are other types of practice such as Surya Bhedhana (Sun) or Chandra

Bhedhana (moon) - (Right only nostril or Left only 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. It

is suggested that for example you could prepare for a public speaking

engagement with surya (right ) nostril breathing practice or to feed the baby

with Chandra (left) nostril breathing practice . I sometimes prepare for doing

massage ( like feeding the baby) with left nostril breathing – I think it helps –

try !

Traditional Pranayama also has retentions along with use of the bandhas, and

slowly builds up these retentions, either when the lungs are full or empty to

different effect – again Desikachar in the Heart of Yoga and Gregor Maehle in

his book on pranayama detail these more complex practices.

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 chakras and the shushumna

channel. Visualisation practices are considered effective for energetic work due

to the close relationship between mind and prana. 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.

Other Speculations and Inquiries in hatha yoga and tantra.

One issue with the traditional hatha yoga approach is that if we were to

practice everything suggested in some texts, we would do nothing else all day

(or would have to get up very early !) . It is certainly valid to ask if we want to

be doing all that, or if we are even interested in all the interesting promises on

offer if we practice. In my own experience, during times when I have really

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upped my practice and included more pranayama and meditation and/or been on

retreats – it does change things – I’ll tell you when I come. There is of course

plenty of the time when I practice just to keep steady in a busy life – and that

feels fine too.

Regarding traditional hatha yoga in the west, perhaps two main issues come

up :

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. There may though 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).

Probably many of us make an effort to understand the theories in principle, see

if they relate to our practice, and wait and see.

Microcosm and Macrocosm.

One of the appealing ideas (to me at least) of Tantra and Hatha Yoga is that the

human being as the five koshas (bodies) is a Microcosm of the universe.

Everything in the universe has its counterpart within us 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.

This idea places us firmly within and as part of nature, (helpful for us to

consider in relation to our environment ( we are it), as opposed to how certain

politicians call it ‘the’ environment – as if it’s nothing really to do with us) . In

modern scientific evolutionary terms we have evolved from the same materials

as the universe (albeit over a very long time). We are made up of the same core

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5 elements – Earth (anatomical structure ) , Water (our fluid systems), Fire

(heat and physiology), wind/air ( movement ) space ( mind/consciousness ) . We

constantly respond to environmental conditions … And so on .

More speculatively and perhaps at times metaphorically hatha yoga has the

ideas of sun and moon and the balancing of opposites. It describes the world as

being created through a process of consciousness condensing to matter with the

reverse process also possible – it describes human creation in the same way

through the five koshas theory – condensing through the layers to our physical

form and through the chakras from the crown (fontanel) down to the base.

Some of these ideas are fantastical and clearly impossible to substantiate one

way or another. They claim to have been observed though the inner science of

deep meditation and observation by Rishis and yogis. We have to make our own

mind up about all of that.

Reading -

Yoga Meditation though mantra, chakras and kundalini to spiritual freedom –

Gregor Maehle . To my knowledge this is the western author with most

experience of practicing traditional hatha yoga with relevant people in India as

well as conducting his own research. He also has an interesting book on

traditional pranayama perhaps for future reference.

Also – only if you want

The Hatha Yoga Pradipika - by Svatmara and Brian Dana Akers .

Heart of Yoga – Desikachar – has relevant sections.

On the internet just try googling Kundalini experiences - or anything to do with

chakras to go on a doubtless magical mystery tour.

Tantra:

For the only genuine western living authority on Tantra that I’m aware of ( as

opposed to people offering sex workshops) . Christopher Wallis

http://tantrikstudies.squarespace.com/

He has a chunky book called Tantra Illuminated which I haven’t dared to tackle

yet .

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Some questions that will form the basis of our inquiry ( I may add one or

two before I see you – please think of your own also) :

What do you think of the idea of the koshas or sheaths or layers existing

beyond the physical body?

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.

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?