Swara Yoga
The Tantric
Science of Brain Breathing
Swami Satyananda
Saraswati
on Swara Yoga
"For thousands of
years mankind has been attempting to
penetrate the
realm of inner experience. Every thinking
person has tried
his level best to accomplish this great task.
Thus there are
many different ways and means to have the inner experience,
and from time to time man has experimented with the various
paths. Some talk about karma yoga, others about
bhakti yoga, raja yoga, jnana yoga, kundalini yoga, etc. Quite a
few have also ventured to develop inner experience through
the use of drugs.
Many people say
that only those who are perfected can have inner
experience, but yoga says it is the right of everybody. Perfect or
imperfect, theist or atheist, high born or low born, all
can have that experience.
Therefore, many systems of yoga have been devised. Out of all these
systems, Tantra can be
distinguished separately because it is the
path of total transcendence whereby you can have that
experience in spite of any limitation or barrier. In the tantric
tradition some aspects are widely known while others are almost forgotten. Amongst the
latter is the science of swara yoga.
Swara yoga is the ancient science of pranic body rhythms which explains how the movement of prana can be
controlled by manipulation of the breath. Recently modern
science has taken great interest in electromagnetic fields and the
behavior of bioenergy, which is the inherent energy principle
of the body. With exciting developments accelerating in such
areas as bioenergetics, psychotronics and Kirlian
photography, the science of swara yoga is now
in great demand.
Although swara
yoga is still practised in India, it is not well known,
either in the East or in the West. Perhaps this is because it was always regarded as an esoteric science which could possibly harm people if improperly practised. The tradition was preserved secretly by experienced yogis
who handed it down in strict accordance with the rules of
practice.
Previously, in
fact, swara yoga was even more closely
guarded than
most of the other TANTRIC traditions.
Initiation was only given by direct transmission or by word of
mouth from guru to disciple. Consequently,
little was ever written down regarding the
finer aspects of the theory and practice.
For this reason,
we find few references to the subject even in the yogic and
tantric texts, and very little is available in English
translation.
Swara etymologically
means 'the sound of one's own
breath'. Yoga means 'union'. Therefore, swara
yoga enables the state of union to be
reached by means of one's breath.
Through the
practice of swara yoga, one can realize the breath as being
the medium of the cosmic life force. The breath has so much importance in human existence that
the ancient rishis or seers evolved a complete science
around it just from studying the simple process of respiration.
Swara yoga,
however, should not be confused with
pranayama, which
involves a different aspect of the breath.
Although both deal
with prana, swara yoga emphasizes the analysis of the
breath and the significance of different pranic rhythms, whereas pranayama
involves techniques to redirect, store and control
prana. Swara yoga may therefore be said to involve the
practices of pranayama, but in fact it is a much more extensive and
precise science.
Many of the yogic
texts such as Shiva Samhita and Goraksha Samhita and
various Upanishads discuss the functions of prana. However, the main
source of recorded knowledge on swara yoga comes from the Shiva Swarodaya. Shiva is the supreme consciousness. Swara is the breath flow and
udaya means waking or rising.
This text extols
the significance of the different
types of breath or pranic rhythms as told by Lord Shiva.
In the tantric
tradition Lord Shiva, who is known as
Adinath (the primordial
guru), first expounded
the knowledge of swara to his disciple, Parvati or Devi. The Shiva Swarodaya was the outcome of this dialogue. The very opening
of the Shiva Swarodaya emphasizes the importance of swara
yoga.
Shiva implores Devi
to make sure that the science is kept very secret and
sacred, and remains the highest of all the vidyas or forms
of knowledge. Lord Shiva further states that in all the seven lokas he knows no greater wisdom or
treasure than the swara.
According to the
swara shastras, by analysis of the breath deeper
understanding of the cosmos is unfolded and the wisdom revealed
within the Vedas can be realized.
Through knowledge of the swara, a sadhaka can become a perfected tantric yogi.
Through knowledge of the swara, a sadhaka can become a perfected tantric yogi.
The physical act
of breathing is said to have a very subtle influence on the
level of consciousness and therefore the effects of swara
yoga are also very subtle. It aims at directly awakening the
highest human potential. In other systems a similar understanding of the swara of the breath is also expressed. For example, in
Taoism it states that, "If one meditates upon the breath, the cosmic deities or
forces can be seen operating in the physical body. By sustaining
oneself purely on the breath, rather than on coarse food,
one's entire being will be purified and strengthened. Then
the consciousness is able to ascend to the heavens where
eternal life is experienced by the body and soul."
Swara yoga not
only helps those who believe in a supreme reality, but also
those who do not have faith and who will also be surprised
to discover many truths pertaining to this reality. Swara yoga is a
path which leads to total experience and awakening of
the entire being.
There are a number
of things concerning swara yoga
which need to be
understood before the practice can be
applied correctly.
It involves many aspects of the breathing
process. You have
to know about the movement of prana in
the body and its
relationship with the mind. Prana manifests
in different ways
and has particular effects on each organ
and part of the
system. When you understand this, you can
predict
forthcoming events or cure your illnesses.
There are many
techniques for controlling the swara so that during the
day the left nostril remains active and prana moves in a
particular direction. Or by making the prana flow through the right nostril during the night you
cancreate another type of energy movement and stimulus, so that you can have a good sleep without tranquillizers,
work the whole day without becoming fatigued, or you can
digest food without taking appetisers or digestives. These
are all different aspects of swara yoga.
In fact, if
someone comes to you with a question which you cannot
answer, you will be able to answer it correctly by studying the
particular flow of the swara. Of course, you must be careful as you may make a wrong calculation if
the breath is disturbed. But just as an example, if the
person who is questioning approaches from the side opposite
to the flowing swara, the answer has to be no, and if he
approaches on the side of the active swara, the answer has to be
yes.
This is only to
give you an idea of the diverse field of the science; it is not the
most important part of swara yoga. This aspect relates to
mundane life, and ultimately it must be transcended. You must be able
to realize how prana manifests in all forms and
that everything in creation is due to pranic movement. For example, you
may practise hatha yoga to improve your
strength and vitality, but that is not the ultimate purpose,
it is only a side effect. Likewise, the various techniques of
swara yoga can be useful in mundane affairs; however, the
actual purpose is to enable you to realize the true essence of
your being and to unfold the inner experience."
Prana: Vital
Energy
In swara yoga, as
in all other yogas, importance is given to the theoretical as
well as the practical aspects of the breath. According to the
Shiva Swarodaya:
"One has to know about prana and
its variations, the nadis or energy pathways, and the different
tattwas or elements of the macrocosmos. Through the
application of such knowledge, the swara yogi can know all the
events of the universe which are both auspicious and
inauspicious. He will come to realize that the shakti of the
swara, inherent prana, is functioning throughout the
whole of creation, and that ultimately even the form of Lord
Shiva is the swara, the breath and the prana."
Individual and
cosmic prana
In most of the
yogic texts the term prana is associated with life force or
bioenergy. Many people even use the word prana for oxygen,
confusing it with the subdivision of prana vayu which
regulates the heart and lungs. But when we speak of prana in
the higher sense, we are referring to the cosmic concept
rather than the physical breath or the atmospheric ions.
Life in itself is not a gross concept, and just because
something exists does not mean it represents prana.
Prana is a
Sanskrit word derived from two roots:
Pra is a prefix used to denote constancy and Na means 'movement'.
Therefore, Prana is a force in constant
motion, like a
vibration moving
to and fro without any interception. We have to be very precise when we use the word prana,
because it has two aspects - cosmic and individual. Cosmic
prana is very subtle and can only be perceived by the infinite
mind, but individual prana related to the body is grosser
and more tangible. In the order of creation, prana emanates
from the unmanifest reality known as hiranyagarbha, the golden
womb or egg. On the physical level it manifests as
individual existence. Swara yoga develops awareness of the
manifestation and existence of prana within our own being so that we can come to realize its cosmic propensity.
The inherent
energy of the breath
In yoga,
breathing is considered to be a very important process because
it is the most vital means of absorbing prana into the
body. The shastras explain how prana gives consciousness and life to every creature which
breathes. In the Taittiriya, Brahmana and Maitri Upanishads and
Shiva Swarodaya, the breath is referred to as the vehicle of
Brahman or cosmic consciousness. In fact, the Prashnopanishad,
which specifically aims at clarifying the nature of
creation, explains that, "Prana
springs from the atman and is as inseparable from the self as
the shadow is from he who casts the shadow."(Ch. 3)
Even the Bible
implies that man was given consciousness and life through
the breath: "The Lord God formed man out of the dust of the ground and breathing into his
nostrils the breath of life, he became a living soul." (Gen. 2:10)
This is a symbolic
expression of the process of materialization of matter and life
together through prana and consciousness. 'Dust' is symbolic
of matter and 'blowing the life' means the emergence of prana
in matter. The breath itself, being imparted from the
cosmic self, contains the cosmic force therein. Thus
through the practice of Swara yoga, we are attempting to
experience the grosser aspect of prana in order to trace it
back to its original source.
Matter has many
stages of existence and manifestation.
At one level it is
inert. In the process of evolution it manifests life. Later it
manifests consciousness, then energy
emerges and the final manifestation is knowledge and
experience.
This is the truth
about both physics and metaphysics, about science, tantra
and swara yoga.
Energy in matter
According to swara
yoga the body is a storehouse of vital energy, a dynamo
with infinite electrical currents flowing throughout. The ordinary man
sees this body as a
combination of
flesh, blood and bone. But the yogis and
scientists have
perceived a greater force behind the physical
elements, and that
is the force of energy or prana. The
prana which
motivates the body of man is more subtle than
the nucleus of an
atom and technology has not yet been able to harness it.
Most people
consider the pranic system within the body
to be purely
physiological, but scientific investigations are
coming closer to
the truth of swara yoga. Researchers are
discovering what
the yogis found, that there is an energy
link between the
physical and psychic bodies. Furthermore,
they have arrived
at the conclusion that energy or pranic
force is
convertible into material force and that material
force is
convertible into pranic force. You know the famous
equation of Albert
Einstein, E=mc2, that matter is energy in
its potential
state. This is an ancient truth contained in the
Vedas.
There is a small
scientific experiment we can use to
illustrate this
more clearly. If you look at a piece of bone with your naked
eye, all you see is a bone. But if you look at a piece of bone
under a super microscope, what do you see?
First you see
living cells, then molecules, then atoms, and
later the nucleus
of the atom. Ultimately you discover the fantastic behaviour of energy. The piece of bone
which appeared to be lifeless matter was not really dead at
all, only your eyes were incapable of detecting the living
energy within. Therefore, we utilize the practices of swara
yoga to make our perception subtle enough to perceive this
inherent energy.
Now, even
scientists who have gone into the study of
energy fields
maintain that so-called motionless matter is
also permeated
with this subtle energy. Therefore prana not
only means life,
it means existence as well. Where mobility
and stability are
combined, there is prana. If an object is
devoid of prana,
it will disintegrate. So science has come to
the conclusion
that every existing thing is a composite
structure of
energy and matter. Swara yoga is a means to
develop deeper
understanding of our own energy structure
and to know how to
keep it functioning harmoniously.
Photographing
the vital energy
Modern science has
come across an important discovery
which seems to
have shown that the energy in the body
emits an aura of
light. The Vedas clearly state that every
object has a pranic
field which appears as an encompassing
mass of light. In
early paintings of great saints, sadhus and
gurus, an aura
often surrounds the head and sometimes the
hands. Some call this
light a halo and it can be seen in
pictures of Rama,
Krishna, Christ, Mohammed, Zarathustra and others. Before the advance
of modern science, it was thought that this
was created by the imagination of the artist. But the halo or
aura is not imaginary, nor is it only peculiar to great
and evolved saints.
With the aid of
modern scientific equipment, such as
Kirlian
photography, researchers have shown an aura like an
electromagnetic field which can be measured and photographed. Measurements of
the changing frequency and amplitude of
the electronic field seem to confirm observation of the
activities and changing colours of the aura. This is very
significant to swara yoga because it correlates with
the varying pranic fields emanating from the body and how prana
manifests in the body in particular colours depending
on the frequency of vibration.
By testing people with this
equipment the Kirlians have found that every living being
has an aura. This aura does not indicate the degree of
spiritual attainment, although it is definitely expanded by higher
aspirations and sattwic qualities. Even a criminal has an
aura, and a murderer or thief can be detected by his specific
type of aura and pranic emanations.
Some people have
the capacity of mind to perceive and see the aura. They can read it
through a subtle faculty of mind. It requires a
certain angle of perception and state of mind which can be
developed. Swara yoga specifically
develops this
subtlety of mind and it starts by making the
practitioner aware
of the pranic vibration in the body and
breath.
Kirlian
photography and prana
One of the major
scientific discoveries which brought the
subject of prana
to public awareness, as we have already
mentioned, was
Kirlian photography. The inventors, a
husband and wife
team called the Kirlians, came across the phenomena in 1939,
and since then researchers have been photographing many
different types of objects. They found that all life forms emit a particular aura, and that
insentient objects can also have an aura for some time. This is
relevant to swara yoga, especially as it involves concentration
on certain symbols to enable one to perceive the pranic
flow in the body.
Hundreds of
experiments have been done in Kirlian
photography to
show differences in auras, for example, in
coins held by
different people, or in leaves that have fallen
naturally and
those cut down by a knife. Photographs were
made of the thumbs
of different people who were healthy
and unhealthy,
depressed and elated, etc. Separate
photographs were
taken of a man's hand and a woman's
hand and then
again when they held hands. It was found
that the man's
aura had contracted while the woman's had
expanded.
Experiments have brought researchers to the
conclusion that
the aura, or electromagnetic radiation of
the body, is
constantly changing. It can expand and diminish, and it can influence
as well as be influenced by others.
In swara yoga
the same conclusions were also reached.
Here it says that
our thoughts and state of mind influence our pranic
rhythms, which is what researchers in Kirlian photography also found in relation to the aura. According to one's mental and emotional responses, the aura
expands or contracts. For example, when a person is calm and relaxed, the pranic emanations are steady and
elongated.
But when the
person becomes anxious, the aura becomes
flared and jagged.
After arousing different emotions and
thoughts at will,
Kirlian photographs showed that the aura
automatically
changes. By concentrating on the aura itself,
it can also be
altered. Similarly, by concentrating on his
prana, the swara
yogi changes the active flow at will.
Researchers also
observed that just before death the
aura completely
vanishes. In swara yoga it is said that
when there is no longer any indication of prana, death will
ensue.
There is a
practice whereby the adept can predict death or
sickness by gazing
at his shadow and then looking into the
sky where he can
see a duplicate form of the shadow. If
there is no
reflection in the sky, death can be expected, and
if only some areas
are reflected, sickness. This is because
just before death
the pranas and electromagnetic fields
withdraw, and
therefore the aura diminishes. At the. time of
death there is no
prana, no aura and no life.
So the swara yogis
devised different practices to increase the pranic
capacity and pranic field or aura. These practices enable us to perceive the subtlety of our existence in
relation to the universe. Prana is the basis of life, and in
swara yoga we develop the conscious capacity to control it and
see that it is not wasted.
Ions
and Electromagnetic Fields
During the last
half of the twentieth century scientists
have been
investigating pranic phenomena and finally
they seem to have
come up with a feasible explanation.
Just as yoga talks about the universal prana which
permeates the entire creation, modern scientists
have discovered the same presence of
electromagnetic energy.
Investigations
show that the atmosphere is charged with electromagnetic
energy which is vital to the preservation of life.
Yoga states that where there is life, there is prana; and what science
has found is that wherever there is life, there are
electrical properties.
In yogic texts
prana is equated with lightning, thus
implying that its
properties have some similarity to electrical energy. Prana is also
described as being magnetic as it has positive and
negative aspects. Therefore, in order to understand the
basis of swara yoga, it is useful to discuss a little about the
nature of electromagnetic fields.
A living magnet
Scientific
investigations have brought modern science and
man closer to
yoga. Swara yoga talks of the positive and
negative energy
currents flowing in the body, and science
has proven the
existence of these flows, which are
furthermore
influenced by the ions and the electromagnetic
field in the
atmosphere.
The electromagnetic
energy which surrounds the earth makes it appear to
be a gigantic magnet, the north pole being positive and
the south pole negative. Each pole attracts opposite and repels like electromagnetic particles,
thus creating energy circuits around the terrestrial plane.
The particular movements of these electromagnetic currents affect the energy balance in every form of life.
Furthermore, the cycle of these currents greatly affects our entire
being, and the particular nature of the charged particles
influences the different mental and physical processes.
Swara yoga
explains this a little more deeply. Here the
body is also
considered as a living magnet. The head is the
positive pole and
the feet are the negative pole. To be more
precise, we can
say that the energy currents circulate
specifically in
the region of the spinal column, the base of
the spine being
the negative pole and the top the positive.
This magnetic
field creates a constant flow of energies
between the two
poles in an attempt to equalize the energy
circuits. In fact,
many people even say that you should not
sleep with the
head towards the west, because the circulation of energy must
flow with the earth's energy field.
Though the
external influence of energy and prana
affects the
internal structure, the practices of swara yoga
regulate the inner
pranic mechanisms, enabling them to
function
harmoniously irrespective of the outer conditions.
Today science is
proving this in experiments to control the bioelectromagnetic
fields.
Science is only
now beginning to view the human
organism in the
light of a living transmitter of energy. The
brain and central
nervous system in particular have been
seen to act as
transmitters and receptors of electromagnetic
waves, receiving
external information and sending internal
information back
into the cosmos. Just the simple process
of the heart beat
sends out a wave of 1-3 cycles per second.
So you can imagine
how much subtle transfer of energy is
going on
constantly between you and the cosmos. Therefore, it is of great importance to maintain harmony and equilibrium in our inner and outer environment. The sadhaka practises not only for himself but in order to
raise the energy throughout the atmosphere.
Investigating
the energy field
When researchers
examined the nature and flow of
electromagnetic
fields, they found they were made up of
positively and
negatively charged particles called ions, which are so microscopic they can interpenetrate the earth,
air and everything. The positive or negative charge of ions in
the body has also been seen to influence specific physical
and mental functions. Therefore, if you can control these energies, you can control the body and mind.
A predominance of
negative ions has been observed to
have a stimulating
and vitalizing effect on the body, whereas a predominance of
positive ions depresses the system. For example, when
people are exposed to an excess of positive ions, they become
lethargic and if there is constant stimulus, then irritation,
headaches and respiratory defects can also develop. When
negative ions are again increased, the whole system is
revitalized and reactivated. It has been found that ionic charges are
essential to the atmosphere and to life. If they are absent,
not one creature will survive.
The presence of
positive and negative ions in the system
ultimately affects
the entire body mechanism. They influence the nervous
system, rate of respiration, digestion and regulation of the
endocrine system, which in turn influences the way we think
and respond to certain situations in life.
Therefore, the
absorption of positive and negative ions in
the air we breathe
is an important function of the respiratory system. So swara yoga
regards breathing as an electrifying experience.
In search of
negative ions and prana
When you leave the
city and all its industrial complexes and
go to a hill
station, forest, seaside or river, you always feel
invigorated. This
is due to the natural abundance of negative ions that cluster
in the atmosphere of such regions. When we say 'breath of
fresh air', what we really mean is breath of negative ions.
Fresh air in the city may contain an abundance of positive ions, so even a breath
of fresh air there won't make you feel
refreshed. Modern technology is recklessly destroying the natural balance of ions in the
atmosphere, especially in more populated areas. Deficiency of
negative ions is a major contributing factor to the rise of
physical and mental depression people are suffering today. When the mind and body are depressed, how can you expect to live
or think correctly? Therefore, in swara yoga or any yoga
the sadhaka is advised to breathe pure air and live in a
simple environment in order to come closer to the Self.
The Nose
GATEWAY TO THE
INNER WORLD
In the process of
breathing, absorbing prana and circulating
energy, the nose
plays a vital role. It is an important
junction of energy
communication between the external
and internal
worlds. When the external air comes into contact with the nasal
passages, minute nerve detectors situated in the mucous
membrane of the nose relay impulses to the brain and energy
circuits. Swara yoga claims that by manipulation of
the breath flowing in and out through the nose you can
regulate the inner body mechanisms and develop complete
control over all pranic and mental activities.
Scientific
investigations have shown that many autonomic and voluntary
functions are related to the breath and these nerve components
situated at the base of the nose. In fact, it has been reported that the nerves in the nasal mucosa
are connected with the visceral, excretory and
reproductive organs. Improper breathing and irregularity of the
breath in the nostrils can create a disturbance in any of
these organs and vice versa. In the Hatha Yoga Pradipika it
is said that, "Hiccups, asthma, coughing, pain in the
head, ears, eyes and other related diseases are generated by
disturbance of the breath." (2:17)
It has even been
seen that obstruction of the nasal
passage can slow
down the heart rate and blood circulation,
thereby preventing
proper tissue oxidation. Further
complications are
alteration of the flow of lymphatic fluid
and disturbance of
the alkaline base reserve in the blood
and cellular
tissues, leading to a concentration of chloride
and calcium. It is
interesting to note that the proportion of
autonomic nerve
fibres in the nasal cavity is said to be
twenty times
greater than in the other parts of the central
nervous system.
Therefore, the nose has been described as a 'peripheral organ
of the autonomic nervous system'.
What we breathe
and how we breathe affects our emotions
and vice versa.
The Hatha Yoga Pradipika similarly states that "when
breathing is disturbed, the mind also becomes
disturbed. Control
of the breath enables steadiness of mind."(2:2)
The smell brain
Associated with
the faculty of breathing is the sense of smell.
When we speak of
the nose and its functions, this is another
important aspect
to be considered. Nervous impulses
activated by
chemical odours are sent from the nose to the
limbic system, a
part of the midbrain which transforms
perception into
cognitive experience. This centre also
regulates our
emotional responses to the external environment.
We are usually
unaware of this process unless there
happens to be some
obvious and potent odour nearby. The
sense of smell
functions at a non-verbal and subliminal level.
When the sense of
smell is triggered off by an actual
chemical odour,
certain impulses are sent to the olfactory
nerve and the
rhinencephalon, the centre which stimulates
instinctive
responses of fear, aggression, pain and particularly sexual behaviour.
In fact, in most primitive vertebrates the brain registers
the majority of information by smell. Thus the rhinencephalon
is known as the 'smell brain'. Smell activates many of
our natural and spontaneous reactions, but because we
also have higher faculties of awareness and intellect, its
influence is far less than in other primates. Nevertheless, it
has been found that the influence of particular
chemical odours can create certain emotional reactions within
the human body. The smell of a person or an object will
determine our reactions and responses to it.
Women in
particular have been found to be most sensitive to smell,
especially during the time of the mid-menstrual cycle. This fact has led
science to discover the connection between the sense
of smell and the production of sex hormones.
According to
Tantra, the sense of
smell is also connected to mooladhara
chakra, the energy centre situated at the base of the spinal
column. This centre is the seat of man's spiritual energy. In order to awaken mooladhara, we
therefore utilize the yogic practice of concentration in which
you gaze at the nosetip. This arouses the sensation of psychic
odours, and is particularly associated with that of
sandalwood.
Different odours
stimulate different energy centres, and
sandalwood is said
to activate the centre at the bottom of the spine. It is also
the smell of the subtle body. So even though this practice is
based on a physiological process, it enables the awareness to
become more sensitive to subtle vibrations.
It can even help
bring aboul the awakening of kundalini,
the high-powered
generator which illumines the hitherto
unexplored areas
of the brain responsible for all of man's
ingenuity, higher
knowledge and self-realization.
The nasal
circuit
Swara yoga
explains that the two major energy circuits, ida and pingala, can
be regulated and controlled by means of the breath. If these currents
are not flowing properly, it becomes quite
evident in the breath. Electro-nasographic research has, in
fact, shown charges of electrical potential emitted from the
nasal mucous membrane and these charges are generally
unequal. It is believed that these charges alter in relation to
one's psychophysiological state. In direct connection with
swara yoga, we can say there seems to be a relationship
between the air passing through the left nostril and
electromagnetic currents passing along the left side of the vertebral
column and, conversely, the relationship between breathing
through the right nostril and electromagnetic currents passing
along the right side of the vertebral column. This is
very important in swara yoga because ida, the negative
channel, emanates and terminates on the left side, and has
greater control over the left half of the body.
Conversely,
pingala, the positive channel, emanates and
terminates on the
right side and its influence is greater on
the right half of
the body. So if there is disturbance in the
rhythm or cycles
of the breath, there is likely to be some
imbalance in the
whole body system.
In Swara yoga it
has been seen that ida and pingala
operate
alternately and that they flow in a rhythmic cycle.
Researchers have
noticed that specific hormonal cycles and
biorhythms can be
detected by changes in the mucosal
lining of the
nose. Therefore, in order to maintain balance,
harmony and
equilibrium of body, mind and prana, the
Hatha Yoga
Pradipika states: "If the air is inhaled through the left nostril, it should be expelled again through the
right.
Then breathing in
through the right and retaining, it should
be expelled
through the left."(2:10) This particular practice,
which is known as
nadi shodhana, brings about regularity in
the whole system
and is extremely important in swara yoga
for harmonizing
the pranic flow.
Consciousness
in Relation to Energy
In Swara yoga the aim is not
only to regulate and control the vital and
mental capacities through control of the breath. In fact, swara
yoga says that by concentrating on the pranic flow, one
can experience the existence of supreme consciousness. So
far we have discussed prana or Shakti, but how does this
relate to consciousness or Shiva? In its primordial state
consciousness is united with prana like water and salt in
the ocean. When they become separated, they play
different roles in the various realms of creation.
Shiva is
consciousness, and it manifests as mind. Shakti is
energy manifesting
as prana, and in swara yoga it becomes
the tool for
understanding consciousness. Just as prana
exists in cosmic
and individual states, so does consciousness.
Equation of
relativity
Tantra and Yoga define matter as a
gross form of energy. Of course, the energy
inherent in matter can be liberated, but still it will not
be the final product. Inherent in energy is consciousness. The
difference between these three states is only the
vibrational rate and density of energy. At the highest and most subtle
level of vibration, energy manifests as pure consciousness. As
the rate of vibration decreases, it appears to be pure energy,
and finally it solidifies into matter. In the reverse order,
matter can be transformed into energy, and energy into
consciousness. The objective of swara yoga is to experience the
inherent energy in matter and mind so that consciousness
manifests.
We think the
physical body or the mass of the earth, sun,
moon and stars are
just gross matter because our perception is so limited. In
the ultimate analysis, however, all the great scientists and
seers found that matter is but one state of energy. In another
state of manifestation, matter again becomes prana or
light. Yoga applies the same principle to the mind.
The mind is
considered as a form of matter which
operates at a
higher energy level or rate of vibration. The more the mind is absorbed in the physical world, the
grosser it becomes and the less the consciousness or awareness
can function. This is the dormant or tamasic state of
mind. As consciousness and awareness develop, the mind starts
to oscillate, to become dynamic or rajasic. Later it
becomes completely one-pointed, awakened, and sattwic. By
becoming aware of the breath and the flow of prana, you attune
the mind to more subtle vibrations. Therefore, swara yoga
says first realize the energy potential operating in the
body, then realize the potential energy of the mind, and finally
realize the inherent consciousness in both.
Consciousness:
the primal element
Matter, energy and
consciousness are convertible and
reconvertible. This is the basic
principle of Tantra and
modern science. Physics defines
matter as a combination of trillions of
particles, molecules, atoms and subatoms. The
difference between
each mass is in the arrangement and
vibration of the
particles. If you change these factors, the
mass also changes
form.
For example, in a
block of ice the particles are closely
packed together
and vibrate slowly. If you heat the ice, it
turns into liquid.
The particles move away from each other
and begin to
vibrate more quickly. When you apply more
heat, the water
becomes vapour and the particles move
further apart,
vibrating at greater speed. The ice changes its
form but still the
basic chemical elements remain the same.
Similarly, yoga
considers pure consciousness to be the basic element that
manifests in the various forms of creation.
It moves, it
moves not
Particle physics
explains how the atoms of every object interconnect
with the particles of the surrounding environment.
Thus every
manifestation in creation forms part of a
never-ending field
or matrix of particles. The atoms,
electrons,
protons, neutrons, photons comprising our bodies, the clothes we
wear, the ground on which we walk and the air we breathe are
all arranged in different densities,
combinations and
vibrations, but at a certain point these
atoms all interact
and interlink. Everything is part of an
undifferentiated
whole, and whatever exists within this field
is changed only by
the restructuring of the particles.
In the continual
process of nature, all these particles
interact and
vibrate unceasingly. The field is thus in a state
of constant
motion, and yet as a whole it is not moving
anywhere. This is
exactly what is explained in the Ishopanishad (mantra 5) in reference to the nature of consciousness: "It
moves, it moves not. It is far, it is near. It is within all
this, and it is outside all this."
Physics talks
about the undifferentiated field, and Yoga about an all-pervading consciousness. In reference to
this, the greatest scientist of our time, Einstein, has said
that, "We may therefore regard matter as being
constituted by the regions of space in which the field
(consciousness) is extremely intense . . . There
is no place in this new kind of physics both for
the field (consciousness) and matter, for the field
(consciousness) is the only reality."
Cosmic mind and
prana
In Tantra there is a
beautiful concept which explains how
the interaction of
consciousness with prana manifests as
creation. Not only
does this apply to cosmic events but to
our own personal
life as well, because each individual is a
complete universe
unto himself. Tantra says that before the
universe and
galaxies came into being, the inherent potential of creation
existed in hiranyagarbha, the golden egg or universal womb of
creation. This is represented by bindu, which means
'point'. It can be likened to a seed with infinite potential. From
this tiny point of light, the entire creation unfolds.
Within bindu
exist two poles of energy - one positive
and the other
negative, and at the nucleus is matter. The
positive pole
represents consciousness or Shiva and can be
equated with time.
The negative pole represents prana or
Shakti and can be
equated with space. As long as Shiva and
Shakti are
together, dormant, there is no movement, no
spark, no
creation. But as soon as the split takes place and
these two forces
are separated into positive and negative
poles, they begin
to interact upon each other. At this point
the two poles
start to proceed towards each other and
eventually they
connect at the nucleus.
Time and space
have first to be separated before they
can meet. When these two
forces - time and space, Shiva and Shakti - come together again, a great
explosion takes place and the nucleus of
matter bursts into trillions of fragments which
form the nebulae of creation. These nebulae vibrate at such an incredible speed and velocity that
they emanate ultrasonic waves and light. This is the first manifestation of cosmic prana, which is represented by
the cosmic body or virat. Thus in the process of creation
and evolution, we have two definite aspects before us - hiranyagarbha or cosmic mind and virat or cosmic
prana.
Swara yoga equates
Shakti and Shiva with prana and
chitta, which
manifest in the body as the two nadis, pingala and ida. In Samkhya
philosophy they are known as prakriti and purusha, in
Taoism as yin and yang. These are the two forces which
uphold the universe and spark off the entire creation.
Recognizing the
Swara
We start the
practice of swara yoga by learning how to recognize which
nadi and swara is functioning. When the flow of air is
coming from the left nostril only, ida is active, and this
is known as the vama or left swara. When the right nostril is
open, pingala is active, and it is called dakshina or right swara.
Recognizing the active swara is a simple process; exhale
into the palm of the hand and you will feel a stronger current
flow from the open nostril.
If you are still
unsure after testing in this way, then close
one nostril and
breathe out through the other. Listen for a
difference in the
pitch of right and left exhalation. The
deeper sound
indicates the open nostril, the higher pitch
indicates the
closed. Sometimes both nostrils flow equally
and you cannot
differentiate whether the right or left is
predominant. This
is the flow of sushumna or shoonya swara.
Length of the
prana
When you are examining
which nostril is active, at different
times during the
day you will notice that the length of the
breath alters.
Sometimes it is longer or shorter. According
to the swara
shastras, the aim of the practice is to reduce the length of the
exhaled breath so that more prana is retained in the body.
The swara shastras
give the length of the natural
expiration during
particular activities. The distance is given in the measurement of an angula or one finger's
breath. Of course, measurements are given for the normal healthy person but other factors of age, weight, height, etc.
should also be taken into consideration.
• The natural
length is 7-12 angulas.
• During states of
emotion and excitation 12-36 angulas.
• While singing 16
angulas.
• Vomiting 18
angulas.
• Eating 20
angulas.
• Walking 24
angulas.
• Sleeping 30
angulas.
• Exercise and
copulation 36 angulas.
• Strenuous
physical exertion 36-100 angulas.
During the day
spontaneous emphasis is on inhalation.
People with weak
constitutions project the expiration to a
longer distance.
If the breath extends further than 8 inches
while lying flat,
excess energy is being lost.
Reducing the
length of the swara
The Shiva
Stuarodaya claims that those who can expire with the least possible
projection of exhalation retain their vital energy and thus
develop siddhis or perfection of pranic and mental abilities.
• Continuous
exhalation which does not exceed the length
of one angula,
brings about a state of detachment, where
you can work
without calculating your gain, free from
desire (nishkam).
It will help you become honest and
straightforward
(nishkapat), so that you can remain
impartial
(nishpaksha) and unbiased in any situation.
• Expiration which
does not exceed two angulas will keep
you happy and
content in any situation. You will attain
anandam.
• Breath of three
angulas awakens poetic abilities.
• Exhalation of
four angulas gives vach siddhi (i.e. whatever
you say comes to
pass).
• Expiration of
five angulas develops foresight so you can
perceive the
outcome of an event before it eventuates.
Pranayama
The Shiva
Swarodaya recommends the practice of pranayama to help develop,
regulate and control the length of the prana. That is
what the word pranayama means, 'length of prana'. Ayama is
length or extension. Pranayama is usually defined as control
of the breath, because people divide the word into prana
and yama (control). However, the real aim of pranayama is to
extend the prana into previously dormant areas of the body,
brain and personality so as to awaken various inherent
faculties and sensitize perception. This is achieved through
regulation of the breath, which brings about regulation
and storage of prana.
One of the main
objects of practising pranayama with
breath retention
is to activate sushumna, shoonya swara.
Therefore, all the
pranayamas are helpful, but swara yoga specifies the use of nadi shodhana for gaining
awareness and control over the swara. Nadi shodhana is
the method of alternate nostril breathing. The Shiva Swarodaya says
one should first breathe in through the lunar swara and
then out through the solar swara, and repeat the process
from the solar swara. Inhalation and exhalation have to be controlled in definite proportions, and later breath
retention is included.
Inhalation,
exhalation and retention all have a specific
significance and
effect. Inhalation or pooraka draws vitality
into the body. It
is symbolic of creation. Exhalation or
rechaka eliminates
physical impurities and even those at a
subtler level. The Shiva
Swarodaya says it "destroys bad karma" or negative mental
impressions. It represents
destruction or
transformation. Kumbhaka or retention
generates
greater vital capacity. By perfecting these three aspects of the breath, conscious control is gained and
one can "exist as long as the mopn and stars".
Balancing the
breath
The practice of
nadi shodhana is considered essential for
the practice of
swara yoga because it establishes consistency in the breath.
Normally, inspiration and expiration come and go in unequal
proportions. Either inspiration is not full and expiration
very long or vice versa. This shows there is an imbalance of
prana in the nadis. Rhythmic breathing in and out has to be
established for accurate practice of swara yoga.
The nature of the
breath becomes absolutely and comprehensively correct through
the practice of nadi shodhana.
It is not
sufficient to breathe in the usual way. The breath has to become subtle.
When the breath is gross, you can feel it at a distance beyond
two fingers. The shorter the distance, the more subtle the
breath. Exhalation should be in such a way that it does not
extend more that two fingers length, but it must still be
complete. During pranayama if you are not accustomed to
subtle breathing, you will retain the breath and then exhale or
inhale too forcefully. This has to be kept in mind during
natural breathing as well as pranayama practice.
The speed of
inhalation and exhalation is the next
important point. It should be
consistent. For example, when you are tired,
inhalation is deep and slow, exhalation is quick. When you
are not tired, you may inhale quickly and
exhale slowly and
deeply. This is inconsistency in the
breathing and
creates uneven waves of physical and mental
energy which
disturb the mind and body. Therefore,
consistency is
most essential.
Besides
consistency, there must be uniformity in the
breath. Many
people breathe in and out with a slight jerk.
The breath should
be smooth and uniform without any
stopping or
jerking. If you study the way people breathe,
you will see that
it is rarely perfectly uniform for any length
of time. In
pranayama, after internal or external retention, it
is particularly
noticeable. During just one exhalation there
may be up to ten
different speeds until uniformity is
established. So,
whether you are practising pranayama or
just breathing,
make it a habit to breathe gently with
consistency and
uniformity and make the breath subtle.
Timing the Swara
As we have already
said, ida, pingala and sushumna do not flow at random but at specific times in
synchronization with the solar/lunar
rhythms.
According to the
Shiva Swarodaya, the active nadi
flows for two and a half ghati, which is
equivalent to 60 minutes. Thereafter, sushumna functions for 1-4
minutes and then the other nadi begins to operate.
Neurologists have
found the same sequence in brain
hemisphere
activity. One hemisphere remains active for 60-90 minutes. When
that cycle is complete, there is a transfer of energy to the
other hemisphere through a thin sheet of membrane called
the corpus callosum, over a period of 1-4 minutes. Science
has also found that the brain hemispheres control breathing
in the right and left nostrils. The active hemisphere
stimulates the connected nostril, there lore, there is always one
nostril active while the other remains partially blocked.
To know the
exact time when ida/pingala become active, you will need to
be acquainted with the moon phases. During the first 14 days (tithis)* of the lunar cycle (which
extends *Tithi is the date of the lunar month, it is not the
date of the solar month. You will notice
that 30 tithis are listed in the lunar month, and it must be remembered that the time of the lunar tithi varies in
comparison to the solar day. In 28 solar days
there are 30 lunar tithis. It is an involved system, and a lunar
calendar is required to tell the lunar tithi. From the new moon
to the full moon), the moon waxes and becomes fuller.
This is called
shuklapaksha or bright fortnight:
Shukla means
white, and Paksha means fortnight.
On the 15th
tithi the moon is full; this is called Poornima.
The next 14 tithis
of the cycle (i.e. between the full moon and the new moon) the
moon wanes and becomes darker. This is known as the
krishna paksha, krishna meaning black. On the 15th tithi,
called amavasya, there is no moon.
In the swara cycle surya nadi (pingala) becomes active at
sunrise during
krishna paksha on tithis 1-3, 7-9, 13-15.
Thereafter, ida
and pingala function alternately in 60-90
minute cycles
throughout the day until at sunset, chandra
nadi (ida) begins to function
on the specified days. On tithis 4-6, 10-12 of
krishna paksha, the chandra nadi flows at sunrise and surya
nadi at sunset. During shukla paksha we see the reverse.
At sunrise of the first 3 tithis, chandra nadi flows, etc.
In the process of
applying and validating the ancient
texts, people
coming from all religions and cultures have
undertaken swara
yoga sadhana. In 90% of cases, this system was observed to be operating.
In timing the
swara, the time of sunrise is an important consideration. In summer the sun
rises earlier than in winter, and the time is
constantly changing throughout the year.
The time will also
differ according to the exact location and
hemisphere of the
continent on which you are living. In
India the sun
rises between 4.45 and 5.15 a.m. in summer,
and in winter
between 6.15 and 6.45 a.m. Before the actual
sunrise, however,
it is already quite bright. This means that
the specified nadi
flows around the time of sunrise.
Of course, those
people who live in the city and are
surrounded by tall
buildings will not be able to tell the time
of sunrise just by
looking at the sky. If the sky is covered by
pollution, you
will have to check with a newspaper even to
know where the
moon is.
When you first
start observing your swara, it is advisable
to make a diary of
your own swara activities. However, you
have to keep your
diary with you and on an hourly basis, or
half-hourly if
possible, make a note of which swara is active.
This will help you
in your practice and simultaneously you
will become
acquainted with your own rhythm. You may
even notice the
occurrence of particular events coinciding
with specific
rhythms. If you have the opportunity, compare
with other
people's charts.
Biological
rhythms
In the 1970s,
science coined the word 'chronopsychology' for the 24 hour
cycle.
Chronopsychologists
found that during
the 24 hour cycle
certain events and one's mental, emotional and physical
abilities have a 'best' or 'most likely' time of day. The Shiva
Swarodaya says the same and further specifies the times when
tasks are either shubha (auspicious) or ashubha (inauspicious).
The swara yogi knows that during the influence of
either ida or pingala only certain things can be undertaken if you
want to be successful.
Scientists have
postulated that external forces set the
biological clock
by stimulating the pineal gland, which is
affected by
dark/light cycles. These rhythms, which were
previously known
to the ancient rishis, show that man is
actually only
rediscovering himself in relation to the cosmos.
Readjusting the
swara
If the right or
left swara happens to function out of
synchronization
with the solar/lunar cycles, then any one of the following
methods can be used to readjust the cycle. Of course, it is possible that during your analysis of
the swara, you may find other convenient methods to alter the
flows.
1. Close the active
nostril with either your finger or a piece
of cotton wool and
breathe through the inactive nostril
for 5-10 minutes.
2. Inhale through the
active nostril and exhale through the
inactive nostril.
3. Apply pressure to
the armpit on the same side as the
active nostril.
After some time the opposite nostril will
become activated.
For this purpose, the yogis have a stick
called the yoga
danda which they rest in the armpit. Or
you can sit in
vajrasana and place the left hand in the
right armpit, and
right hand in the left armpit. This is
called
padadhirasana. By altering pressure of the hands
you can either
regulate the flow or change it completely.
4. Lie on the same
side as the active swara. In this position
you can also use
any of the first three methods.
5. The external
environment also influences nasal activities.
A sudden blast of
hot or cold air or wind can change the
swara. Washing the
body, or just the face, in extremely
hot or cold water
automatically changes the flow.
6. The type of food
consumed will also affect ida/pingala.
Foods which heat
the body, such as cayenne pepper
(chilli powder)
and ginger, directly stimulate surya nadi,
whereas foods
which cool the system, such as yoghurt
and bananas,
activate chandra nadi.
Personal
Observations of Swara Activities
As a part of their
training, some sannyasins of Bihar
School of Yoga,
Munger, practised swara sadhana for
a period of six
months. Each sadhaka closely observed the
swara cycles in
relation to the effects on the mind, body and
circumstances. One
disciple practised this sadhana in greater detail, noting the
swara on a half-hour to one hour basis.
The result of
these observations corresponded to the swara
yoga teaching, and
further conclusions were also derived.
Of course, certain
factors of lifestyle, diet and climate have to be taken into
consideration: rising at 3.30-4.00 a.m., sleeping at
9.30-10.00 p.m., vegetarian diet, fasting,
menstrual cycle, and
practice of asana, pranayama, japa and meditation.
Conclusions
• The cycles of
ida/pingala start as calculated in the Shiva
Swarodaya.
• Sixty minutes is
the shortest duration of a cycle. The
periods before
dawn and in the afternoon often extend
to three hours.
• Comparison of a
few people's swara rhythms showed
that at sunrise
the swaras usually coincided, but as the
day progressed the
active periods of each nadi began to
vary. Possibly
this is due to different kinds of work,
involvement with
different types of people, different
metabolism and
biorhythmic cycles. By evening, however,
the cycles usually
began to synchronize again.
• It was generally
found that pingala flows from 10-10.30
a.m. In the ashram
this is the specified time for taking
lunch because the
digestive power reaches a peak.
• At twelve
o'clock midday the flow of sushumna is generally
more common. By
12.30 ida often comes into operation
and there is a
noticeable lull of energy, externally and
internally.
• When one swara
predominates for more than three
consecutive days,
some type of mental, physical or
emotional crisis
arises.
• A constant flow
of ida for more than three days coincides
with some
respiratory problem such as blocked nose,
colds or
constipation.
• Continual flow
of pingala for more than three days
coincides with
fever or even boils.
• The onset of
menstruation is characterized by the constant
flow of one nadi,
usually sushumna, sometimes ida, rarely
pingala. On the
second day ida flows to a greater extent
and by the third day
the swara alternations become more
balanced.
• Bowel movements
are facilitated by the flow of pingala
and the movement
occurs more often during the onset
of pingala. When
ida is flowing the motion is less free,
sometimes even
causing constipation.
• Weather tends to
influence the flow of the nadis. During
heavy rains and
cold winds, ida begins to flow; during
hot winds, pingala
can start to flow constantly. Balanced
weather patterns
coincide with balanced swara cycles.
• Eating a lot of
chillies, black pepper, ginger and other
hot spices results
in the flow of pingala. Banana taken on
an empty stomach,
milk, curd or cold drinks (especially
ice) activate the
left nostril. If the nose is slightly blocked,
drinking sweet
black coffee can open the nasal passage.
• Splashing the
face or anus with hot or extremely cold
water can change
the flow in the nostrils.
• Intense and
continual kirtan or japa induces sushumna
or ida to flow for
a extensive period.
• The practice of
basti automatically activates sushumna.
• Different types
of work can alter the flow of the swara.
The amount of
mental involvement also coincides with
the preponderant
nadi. If physical work is being done
and pingala is
flowing, there is complete involvement
with the work and
actions. If ida happens to flow, the
mind starts to
wander and one thinks of something else.
When sushumna
flows, there is awareness of both the
physical actions
and thought process.
• The flow of the
particular nadi affects the physical
capacities to
perform a task. It is more difficult to apply
full physical
capacity when ida is active.
• Instructing and
inspiring people during the flow of
pingala coincides
with attentiveness and enthusiasm from
the listeners.
Instructions come across with more
dynamism and
influence when pingala flows rather than
ida. If sushumna
flows, it is much more difficult to
captivate people.
• Different months
are characterized by different swara
patterns. During
the monthly cycle, one swara usually
predominates and
particular predicaments coincide with
the excessive flow
of one swara. In a Tamil text called the
Swara Chintamani,
it is said that pingala should flow
predominantly
during the months corresponding to the
zodiac signs of
Aries, Gemini, Teo, Libra, Sagittarius and
Aquarius; and ida
should predominate in the months of
Pisces, Taurus,
Cancer, Scorpio and Capricorn; or pingala
should flow during
the first six months and ida during
the last six.
"When the swara flows in this manner there
are great
comforts."
• It should be
kept in mind that the months of the Hindu
zodiac divisions
are based on the lunar calendar, and
therefore the
zodiac signs occur at slightly different times
than the solar
calendar of 364 1/4 days. Nevertheless, it
was found on this
basis that there is a natural tendency
for one swara to
predominate during the months of
different zodiacs.
When it flows against the proper
rhythms there are
external difficulties, but when the
correct swara
predominates, circumstances are both
smooth and
pleasant.
• Charts of the
swara cycle were also compared to the
individual
biorhythm charts. It was found that there were
days when the
energy level was exactly between the peak
and low phases.
Such days are called 'caution days' for
physical,
emotional and intellectual activity. That is, such
activity does not
usually prosper on those days. Correspondingly, there is a marked
tendency for sushumna to flow for extended periods
during this time, suggesting that it would be appropriate to
do spiritual practice.
• During a
physical caution day, if pingala happens to
become excessive,
fever can result.
• During emotional
caution days, if ida predominates, some
emotional
disturbance can arise, even an outburst or
slight mental
depression.
• During an
intellectual caution day, if ida is prominent, it
coincides with
excessive mental activity, fantasy or worry.
• If the caution
days of the physical, emotional and
intellectual
cycles are in close proximity and a particular
swara is
predominating, some sort of disturbance and
imbalance occurs
and unpleasant situations may arise.
• During peak and
low phases of the cycles, the swara is
usually balanced
for half the day, then one swara starts to
predominate. When
the low phases of one cycle coincide
with those of
another, it also affects which swara will be
predominant.
Therefore, it is very difficult to come to
more definite
conclusions in relation to biorhythms.
These are the
major trends and patterns found over six months of swara
sadhana. Yet it should be kept in mind, that to make a
complete and thorough study for yourself can take many
years of observation. It is also necessary to observe a group of
people under various circumstances and living in
different parts of the world.
Tattwa Vichara
Each cycle of
the surya or chandra swara is affected by the pancha tattwas
or five elements, which produce different types of breath
by influencing the prana vayu. When a particular tattwa
is active, it affects thought patterns, physical movements and
capacities, interactions with other people, and all the
situations of life. In order to recognize this, swara yogis practise
tattwa vichara, the techniques of analyzing the active tattwa.
Amongst all these techniques, each practitioner will find one to
be the most helpful.
Each tattwa has a
particular influence on the energy
level of the body
and mind. Therefore, by studying the
predominant
tattwa, the swara yogi is capable of knowing what is in store for him in certain situations. At a higher level tattwa vichara develops the pranic capacity in
the chakras and aids spiritual evolution. While observing
the tattwa, it can be seen that only one tattwa is active
at any one time; with the advent or rise of another tattwa, the
others subside. Sometimes, however, during the flow of
sushumna, one tattwa is active in the right swara and another
tattwa begins in the left or vice versa. This usually happens
at the time of the changing swaras.
Some of the
tattwas are referred to by different names
but they indicate
one and the same tattwa.
Earth is prithvi or bhumi; water, apas or jala; fire, agni or tejas;
air, vayu or pawan; ether, akasha or vyoma.
Each tattwa
causes the air to flow out from different
points of the
nostrils, in a particular direction and extending to a certain
distance.
Prithvi flows from
the centre and the air seems to come straightforward.
Apas makes the
breath flow slightly downward leaving the nostrils from the
lower point.
Agni flows from
the upper point in an upward direction.
Vayu flows
predominantly from the outer sides and the breath can be felt moving at an
angle.
When
akasha is active, it will seem like there is no exhalation escaping, only the warmth of the hot air will be felt on the
hand.
The specific
length of exhalation during each tattwa, as given in the
Shiva Swarodaya, may vary according to the individual. This you can only
find out yourself by studying your own breath.
Each tattwa also
influences the flavour or taste in the
mouth. Some hours after
eating you can taste the distinct
flavour of the
prevalent tattwa.
• The earth
element has a sweetish flavour.
• Water is
astringent.
• Fire is bitter.
• Air is acidic or
sour.
• Ether is pungent
and hot.
If the active
tattwa is not recognizable by any of these simple tests, then
it can be judged by the vapour pattern formed by exhaling
through the nose onto a mirror.
• If the vapour
covers the mirror, earth is active.
• A half-moon
shape indicates water.
• A triangular
shape, fire.
• An egg or oval
shape, air.
• Small dots,
ether.
SHANMUKHI MUDRA
(CLOSING THE
SEVEN GATES)
In order to become
familiar with the nature of each tattwa
and to aid
recognition, the Shiva Swarodaya advises the
practice of
shanmukhi mudra.
Technique
Sit in a
comfortable meditation asana, preferable siddha/siddha yoni asana or
ardha/poorna padmasana.
Perform shanmukhi mudra,
closing only five gates: the ears, eyes and
nose, with the fingers, leaving the mouth free.
Perform kaki mudra
and inhale through the mouth.
While inhaling,
feel the prana moving up from mooladhara to ajna chakra.
Hold the breath,
performing antaranga (internal)
kumbhaka and close
the sixth gate (mouth) with the
fingers.
Perform khechari
mudra and half jalandhara bandha.
Keep the awareness
at ajna.
Raise the head.
Breathe out
through the nose.
Practise this
five times, keeping the eyes closed. Breathe normally in
between each round. When you have finished, sit quietly and look into chidakasha, the space in
front of your closed eyes. See if you can perceive any colour
there or a coloured circle.
The colour in
chidakasha will indicate
the active element:
(i) Yellow indicates
the presence of prithvi tattwa.
(ii) White indicates
apas.
(iii) Red indicates
agni.
(IV) Blue or greyish
colour, air.
(v) Complete blackness
or an indistinct colour of many
hues, akasha. When
you first begin this practice,
chidakasha may
still appear black afterwards,
indicating
inexperience in the practice rather than
akasha tattwa.
Practice note
This technique
requires a few months of practice before the colours become
apparent. When they do start coming, the colour does not
always seem distinct. Yellow is sometimes mixed with white,,
red, blue or any combination. It is also not necessary that
the colour be circular. For example, red may appear as a
triangular shape, yellow may be in a square shape, or you may
see a pale blue band across the top of chidakasha. But
akasha tattwa is the most difficult to perceive. It does
not occur very often, and usually when it does, it is only
for a very short period.
If you practise
regularly twice a day, morning and evening, for six months,
the colours start coming. Initially you can begin with five rounds of shanmukhi mudra. After 3-4 weeks increase to 10 rounds. Once you have perfected
the practice, you will start seeing the colours before
completing 10 rounds. However, it is more effective to practise
in conjunction with trataka on the tattwa yantras. Then
the colours may come more easily.
Yellow and red
tend to appear during the day. Blue and
white may come in
the early morning or late evening, but
yellow is most
common. And if you see all the colours at
once, you have
found the right tattwa for spiritual experience.
These are the
five variations of colour. However, when the tattwas are changing, there is a period of transition
during which you see a blending and combination of any nine colours or more. If you have the time and opportunity
to practise three or four times a day, at the same time
and on a regular basis you can make a diary of your results.
The First 12 Verses
from the 395 verses of the Swarodaya shastra in the form of a dialogue
between Shiva and Parvati.
Shiva Swarodaya
Translation from
the Original Sanskrit
1. Having paid
obeisance to Maheshwara (Lord Shiva),
Parvati and
Ganesha, I bow to the guru who is verily the
supreme
consciousness (Paramatma) and saviour of the
world.
2. Devi said:
O God of Gods!
Mahadeva, be gracious to me, my Lord,
and give me that
knowledge which bestows perfection.
3. Tell me, O God,
how the universe was created, how it
changes and how it
dissolves - tell me that which is the
determiner of the
universe.
4. Ishwara said:
Creation takes
place due to the tattwas (subtle essences).
It is sustained by
them and finally dissolves into them.
O Devi, the
tattwas are the origin of the Brahmanda (universe).
5. Devi said:
The tattwas
(elements) are the primal cause as ascertained
by the exponents
of the tattwas. O Lord, what is the
nature of those
elements? Kindly reveal that to me.
6. Ishwara said:
There is only one
birthless and formless supreme
existence from
which evolves akasha (ether element),
and from akasha
comes vayu (air element).
7. From vayu
originates tejas (fire element), from tejas,
apas (water
element), and from apas, prithvi (earth
element). These
five elements are spread throughout
the whole world in
this fivefold manner.
8. Due to these five
elements creation is formed and
sustained, and
again merges back into the tattwas. (This
is the continual
subtle process of creation.) Thus it
comes to stay
within the five elements again.
9. O beautiful one,
the five elements are present in subtle
form within the
body which originates from these five
elements. This is
known by tantric yogis who are well versed in the science of the
elements.
SWARA JNANA
10. Now I will
describe the science of the origin of the
swaras which
reside in the body. With the knowledge of
the swaras, which
move in the form of Hamso (i.e. the
sound of the
outgoing Ham and incoming So breath),
one acquires
knowledge of the past, present and future.
11. This science of
swara is the secret of all secrets and
reveals the essence
of all benefits. This science is the
crest jewel of all
knowledge.
12. This is the
subtlest of subtle knowledge. It is easy to
understand and is
based on truth. To the atheists it is a
wonder and to the
theists it is the base.
Swami
Muktibodhananda
Under the Guidance
of
Swami Satyananda
Saraswati
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