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Home , Hatha yoga, Manipura, Prana, Sahasrara, Tantra, Vishuddha

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Tantra and Hatha .

A little history and some introductory thoughts:

These areas of practice in yoga are really all part of the same, with being the historical development in practice that later spawned . 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 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 . 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 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 of the human being existing as an interrelating spectrum from 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 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 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 ( 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 , , and includes ’s theory although presented a little differently. The older texts mostly associated with it are the , the Gheranda , and the Siva Samhita – which all broadly describe the same practices and introduce the 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 , male , 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, 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 3

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 and the yogic path of the Buddha. It tends to focus most on ethics, right living and meditation.

2. A Body/Energy () model - this is the language of the body both in the way we would recognise it and though subtle anatomy and the energy body - (gross and subtle forms of the body), Nadis, and etc. This is the engagement of body and mind in practices, that revolve around removing blockages and tensions in the energy 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 , the Bhagavad-Gita and Patanjali as well as there being references to Atman, , 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--; 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, (activity and stimulation) and (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 - .

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 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 of energy levels or lack of). Also bear in mind that there are a number of other words also denoting prana such as , 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. 6

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 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 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 , 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 8

up the right side passing via the right nostril. Sometimes they are illustrated as spiralling around Shushumna, crossing at each 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, , visualisation , meditation and . ( 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. chakra.

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

Located at solar plexus. Fire Element. Competitive assertive nature. Mantra - Ram. Relates to , 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. 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 . 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 10

considered to be the bridge between consciousness and the body. Also relates to the 'inner sound' or Nada, . It is interesting that in some Asian languages there is a word translating as 'heart/mind', a non-separation of the two.

5. 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 (consider the thyroid gland) and our ability to study.

6. 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. 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 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 ) 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 ', 'choked', 'gutted', ‘heart broken’ and 'blown away'. We also might describe some people (or daily newspapers even) as 11

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. 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 its' unblocking also reputedly breaks attachment to possessions, body and material objects.

2. 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. 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 12

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 , 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 13

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 (Kundalini) - or at least this is the view taken by the Desikachar . 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 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 !)

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 14

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 and 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 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 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 embedded in their tissues ? Some suggest that at some point in 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 15

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 ( 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 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 16

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 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 17

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 18

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 and . 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 sex workshops) . Christopher Wallis http://tantrikstudies.squarespace.com/ He has a chunky book called Tantra Illuminated which I haven’t dared to tackle yet . 19

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/ straight away?