ΧΑΘΑ ΓΙΟΓΚΑ ΤΟ ΘΕΜΕΛΙΟ ΤΗΣ ΤΑΝΤΡΑ - Hatha Yoga the Foundation of Tantra

Χάθα Γιόγκα το Θεμέλιο της Τάντρα   (for english scroll hereindown)

Σρί Παραμαχάμσα Σουάμι Σατυανάντα Σαρασουάτι
Διάλεξη στο «Διεθνές Συνέδριο Γιόγκα», στο Δουβλίνο, στις 22 Σεπτεμβρίου 1979.

Η Χάθα Γιόγκα είναι μια πολύ σημαντική επιστήμη. Τα αρχαία χρόνια την ασκούσαν για πολλά χρόνια, σαν μια προετοιμασία για ανώτερες καταστάσεις συνειδητότητας.

Τώρα όμως έχει ξεχαστεί τελείως ο πραγματικός σκοπός αυτής της μεγάλης επιστήμης. Οι πρακτικές της Χάθα Γιόγκα, τις οποίες είχαν συνθέσει οι ρίσις και οι σοφοί των παλαιών χρόνων για την εξέλιξη της ανθρωπότητας, τώρα κατανοούνται και χρησιμοποιούνται με πολύ περιορισμένο τρόπο. Πολύ συχνά ακούμε τους άλλους να λένε: «Α, δεν κάνω διαλογισμό, κάνω μόνο σωματική γιόγκα, Χάθα Γιόγκα». Τώρα, όμως έφθασε η στιγμή να διορθώσουμε αυτό το λάθος.

Ίντα και Πίνγκαλα

Η Χάθα Γιόγκα αφορά δύο σημαντικά και ουσιαστικά συστήματα στο φυσικό μας σώμα – τις ηλιακές και σεληνιακές δυνάμεις. Στην Τάντρα και στην Χάθα Γιόγκα, είναι γνωστές σαν Ίντα και Πίνγκαλα. Η Ίντα αντιπροσωπεύει την νοητική δύναμη και η Πίνγκαλα την πρανική δύναμη. Αυτές οι πρανικές και νοητικές δυνάμεις αντιδρούν μεταξύ τους στο σώμα και ελέγχουν, οδηγούν και κατευθύνουν η κάθε μία, τις ιδιότητες της δράσης και της γνώσης. Χάρη σ’ αυτές, ζούμε, κινούμεθα, σκεπτόμαστε και έχουμε γνώσεις.

Οι πρανικές και νοητικές δυνάμεις κυκλοφορούν διαμέσου των Ίντα και Πίνγκαλα νάντις μέσα στην δομή της σπονδυλικής στήλης. Σε κάθε τσάκρα αυτές διακλαδίζονται και μέσα από το δίκτυο των νάντις πηγαίνουν σε όλα τα ανάλογα όργανα και σημεία του σώματος. Οι γραφές και τα Ταντρικά κείμενα αναφέρουν, ότι αυτό το φυσικό σώμα περιέχει ένα πλέγμα από 72.000 νάντις. Πιστεύω, ότι αυτό είναι ένας πολύ συγκριτικός υπολογισμός. Νάντι δεν σημαίνει νεύρο. Σημαίνει μια ροή, όπως ακριβώς κυκλοφορεί ένα ραδιοφωνικό κύμα ή μια ακτίνα λέιζερ. Υπάρχουν 72.000 κανάλια ή ροές, που μεταφέρουν αυτές τις δύο ενέργειες Ίντα και Πίνγκαλα, που αντιδρούν μεταξύ τους, σε κάθε πόρο του ανθρώπινου σώματος. Δεν υπάρχει ούτε ένα σημείο σ’ αυτό το σώμα, που να μην έχει την αλληλοεπίδραση αυτών των δύο δυνάμεων.

Στις πρακτικές της Χάθα Γιόγκα ενδιαφερόμαστε για την ισορρόπηση της Ίντα και της Πίνγκαλα – αυτές τις δύο δυνάμεις, που αλληλοαντιδρούν τις δυνάμεις της πράνα και του νου. Όταν κυριαρχεί η πρανική δύναμη και η νοητική δύναμη γίνεται δευτερεύουσα, τότε δημιουργούνται σωματικές διαταραχές ισορροπίας εξ’ αιτίας της υπερβολικής πράνας στο σύστημα. Από την άλλη πλευρά, αν κυριαρχεί η νοητική δύναμη και είναι δευτερεύουσα η πρανική δύναμη, τότε δημιουργούνται ασθένειες του νου. Αυτός είναι ο ορισμός των σωματοψυχικών και των ψυχοσωματικών ασθενειών. Οι αρρώστιες δεν προέρχονται μόνο από το νου, προέρχονται επίσης και από το σώμα. Το σώμα είναι μέρος του νου και ο νους είναι μέρος του σώματος. Ο νους και το σώμα δεν είναι δύο ξεχωριστές πραγματικότητες. Σε διαφορετικά στάδια της εκδήλωσής τους, τα γνωρίζουμε σαν σώμα και νου, αλλά στην ουσία είναι ένα πράγμα.

Επιστήμη του Εξαγνισμού

Για να καθαρίσουμε το νου, είναι απαραίτητο, ολόκληρο το σώμα να υποβληθεί σε μια διαδικασία απόλυτου καθαρισμού. Η Χάθα Γιόγκα είναι επίσης γνωστή σαν η επιστήμη του εξαγνισμού, όχι ενός τύπου καθαρισμός, αλλά έξι τύπων. Το κλίσμα είναι ένα είδος καθαρισμού. Η σανκαπραξάλανα είναι ένα άλλο. Ο καθαρισμός ολόκληρου του νευρικού συστήματος είναι επίσης μέρος της Χάθα Γιόγκα. Διότι εκτός από τον καθαρισμό του φυσικού σώματος, πρέπει να καθαρίσουμε και τα νάντις. Το σώμα πρέπει να καθαριστεί με έξι διαφορετικούς τρόπους για έξι είδη ακαθαρσιών. Όταν καθαρίσετε το σώμα απ’ αυτές τις ακαθαρσίες, τα νάντις λειτουργούν και απελευθερώνονται οι μπλοκαρισμένες ενέργειες. Τότε οι ενέργειες μεταφέρονται σαν συχνότητες κυμάτων μέσα από την φυσική δομή του καναλιού και πηγαίνουν κατευθείαν στον εγκέφαλο.

Γι’ αυτό θεωρούμε, ότι η Χάθα Γιόγκα αποτελεί την προκαταρκτική πρακτική για την Τάντρα, για την Κουνταλίνι και για την Κρίγια Γ ιόγκα. Όταν οι ρίσις ανακάλυψαν την επιστήμη της Χάθα Γιόγκα, δεν είχαν κατά νου την θεραπεία. Παρόλο, που η Γιόγκα αποδείχθηκε πολύ αποτελεσματική στην θεραπεία πολλών δύσκολων και ανίατων ασθενειών, θεωρώ τα θεραπευτικά αποτελέσματα της Γιόγκα σαν παραπροϊόν και περιστασιακά. Το κύριο αντικείμενο της Χάθα Γιόγκα είναι να δημιουργήσει μια απόλυτη ισορροπία των ενεργειών και των διαδικασιών της πρανικής και νοητικής δύναμης. Όταν επιτευχθεί αυτή η ισορροπία, τα κύματα, που παράγονται, αφυπνίζουν τη σουσούμνα νάντι – την κεντρική δύναμη, που είναι υπεύθυνη, για να διαφωτίσει τα ανώτερα κέντρα της ανθρώπινης συνειδητότητας.

Ο πραγματικός σκοπός λοιπόν της Χάθα Γιόγκα δεν είναι να κτίσει το σώμα ή να καλυτερεύσει την υγεία, αλλά να ενεργοποιήσει και να αφυπνίσει τα ανώτερα κέντρα, που είναι υπεύθυνα για την εξέλιξη της ανθρώπινης συνειδητότητας. Εάν η Χάθα Γιόγκα δεν χρησιμοποιηθεί γι’ αυτόν τον σκοπό, τότε χάνει το πραγματικό της νόημα.

Η Βάση για την Μεταμόρφωση

Η ηλιακή ενέργεια αντιπροσωπεύει τον ήλιο – την πράνα. Η σεληνιακή ενέργεια αντιπροσωπεύει το φεγγάρι, το νου. Αυτές οι δύο δυνάμεις διατηρούν τον ρυθμό της ζωής και της συνειδητότητας. Αυτό είναι ένα στάδιο της εξέλιξης και η ανθρωπότητα πρέπει να εξελιχθεί. Εάν ο πολιτισμός δεν έχει μια δομή, που να συμβαδίζει με την εξέλιξη, τότε ο άνθρωπος πρέπει να αντιμετωπίσει την καταστροφή, τον θάνατο και την τέλεια εξουδετέρωση. Δεν μπορεί κανείς να αρνηθεί την εξέλιξη.

Τα πάντα σ’ αυτό το σύμπαν εξελίσσονται ακόμη και τα βράχια. Εάν υπάρχει μεταμόρφωση σε κάθε σημείο της δημιουργίας, γιατί να μην υποστεί και η συνειδητότητα του ανθρώπου αυτή την μεταμόρφωση; Η μεταμόρφωση είναι επιστημονικό γεγονός. Δεν είναι φιλοσοφία, πίστη ή δόγμα. Είναι ο δρόμος της εξέλιξης και δίνει νόημα στη ζωή. Αυτό το φυσικό σώμα διαρκώς υφίσταται διάφορες διαδικασίες μεταμόρφωσης, που επηρεάζουν κάθε κύτταρο της υλικής του σύστασης.

Τώρα οι άνθρωποι έχουν αρχίσει να αντιλαμβάνονται, ότι η ύλη στην απόλυτη μορφή της είναι ενέργεια. Γι’ αυτό θα πρέπει να αναλύσουμε και να ορίσουμε πάλι το σώμα και να εξετάσουμε πώς μπορεί να γίνει αυτή η μεταμόρφωση. Μπορεί να μετατραπεί το σώμα σε σωματίδια φωτός; Σκεφθείτε το σχετικά με την επιστήμη, όχι σε σχέση με την πίστη, που είχατε μέχρι τώρα.

Εάν αυτό το σώμα μπορεί να υποστεί μια μεταμόρφωση, τότε με ποιο τρόπο; Η απάντηση είναι η Γιόγκα. Με τις διαδικασίες της Γιόγκα το σώμα γίνεται τόσο λεπτό και τόσο αγνό, που μεταμορφώνεται σε Γιογκικό σώμα, το οποίο δεν επηρεάζεται από τα γηρατειά και την αρρώστια.

Η εξάσκηση της Χάθα Γιόγκα γίνεται για να ξεκινήσει μια διαδικασία σ’ αυτό το φυσικό σώμα, με την οποία τα πρανικά κύτταρα και οι νοητικές δυνάμεις, που αντιδρούν μεταξύ τους στο πλαίσιο της ζωής και της ύπαρξης, μπορούν να μεταμορφωθούν. Εκτός αν υποστούν μεταμόρφωση τα φυσικά κύτταρα, άδικα θα συζητήσουμε για τη σύμπνοια ή την ενότητα.

Μας ανοίγεται μια μεγάλη προοπτική. Εάν η ύλη στην απόλυτή της μορφή είναι ενέργεια , τότε αυτό το φυσικό σώμα μπορεί να μεταμορφωθεί σε σκέτη ενέργεια με την συστηματική πρακτική έξι τεχνικών καθαρισμού της Χάθα Γιόγκα: νέτι, ντάουτι, μπάστι, νάουλι, καπαλμπάτι και τρατάκ. Μετά θα πρέπει κανείς να κάνει πραναγιάμα.

Οι Διαστάσεις της Πράνα

Η Χάθα Γιόγκα είναι η προετοιμασία για τη πραναγιάμα.

Οι περισσότεροι άνθρωποι θεωρούν, ότι η πραναγιάμα είναι απλώς αναπνευστικές ασκήσεις, αλλά στην πραγματικότητα είναι πολύ περισσότερα. Στα Σανσκριτικά «αγιάμα» σημαίνει στην κυριολεξία διάσταση, όχι έλεγχος. Οπότε κάνει κανείς πραναγιάμα, για να ευρύνει τις διαστάσεις της Πράνα.

Πριν από πολλά χρόνια ήθελα να ξέρω για τις διαστάσεις της πράνα. Η πράνα έχει πολλά επίπεδα ύπαρξης. Σε ποια επίπεδα κυλάει η πράνα; Τι συμβαίνει εάν δεν κυκλοφορεί η πράνα; Eκείνη την εποχή περίπου είδα ένα όνειρο. Είδα μια ωραία πόλη με τεράστιους δρόμους με στύλους ηλεκτρισμού κατά μήκος τους. Μπήκα στα κτίρια και βρήκα φώτα, τηλέφωνα, τηλεοράσεις, τα πάντα, αλλά δεν υπήρχε ηλεκτρισμός. Ολόκληρη η πόλη βρισκόταν βυθισμένη στο σκοτάδι.

Ομοίως και μέσα μας βρίσκονται επίπεδα ύπαρξης, περιοχές της συνειδητότητας, που είναι βυθισμένες στο απόλυτο σκοτάδι. Αυτά τα επίπεδα είναι πολύ πιο όμορφα και δημιουργικά απ’ αυτά, στα οποία ζούμε τώρα. Πώς όμως θα διεισδύσουμε σ’ αυτά και πώς θα τα φωτίσουμε; Δεν έχει νόημα να μιλάμε για διαφορετικές καταστάσεις της συνειδητότητας. Πρέπει να μπορεί κανείς να έχει την εμπειρία τους, όπως έχετε την εμπειρία της κατάστασης του ονείρου ή του ύπνου. Όταν αφυπνισθεί η πρανική ενέργεια, με την άσκηση της πραναγιάμα, κυκλοφορεί σ’ αυτές τις σκοτεινές περιοχές της συνειδητότητας. Τότε φωτίζεται η εσωτερική πόλη και ο άνθρωπος ξαναγεννιέται σε μια καινούργια περιοχή της εμπειρίας.

Η Πρακτική Άποψη

Εάν θέλετε να έχετε αυτές τις υπερβατικές εμπειρίες, οι πρακτικές της Χάθα Γιόγκα και της Πραναγιάμα θα έπρεπε να τελειοποιηθούν. Επίσης θα πρέπει να τηρεί κανείς τους κανόνες και τις συμβουλές. Αυτό δεν σημαίνει να αφήσει κανείς όλες τις απολαύσεις της ζωής, αλλά όπως ξέρετε καλά «Δεν μπορείς να έχεις την πίττα ολάκερη και τον σκύλο χορτάτο». Μόλις λοιπόν αποφασίσεις να εισχωρήσεις σε μια άλλη διάσταση της συνειδητότητας, πρέπει να είσαι έτοιμος να θυσιάσεις μερικά από εκείνα τα πράγματα, που είναι οπωσδήποτε καταστρεπτικά στην άσκηση της πραναγιάμα και της Χάθα Γιόγκα.

Αυτό είναι ένα σημαντικό σημείο, που πρέπει κανείς να σκεφθεί. Επομένως σας θυμίζω, ότι οι πρακτικές της Χάθα Γιόγκα, των ασάνων και πραναγιάμα, έχουν τελικό προορισμό την ποιότητα της ανθρώπινης συνειδητότητας – όχι μόνο ο νους. Με αυτή τη γνώση, με αυτή την αντιμετώπιση, μπορούμε να προχωρήσουμε μέσα από τις ασκήσεις.

Το νέτι είναι μια απλή πρακτική, κατά την οποία χύνουμε ζεστό αλμυρό νερό μέσα από το ένα ρουθούνι και το βγάζουμε από το άλλο. Με την πρακτική θα μπορείτε να αναρροφήσετε ένα δοχείο κρύο νερό με μιας και από τα δύο ρουθούνια και θα δείτε τι δροσιστικό και ανανεωτικό, που είναι.

Οι πρακτικές ντάουτι έχουν κυρίως σχέση με τον καθαρισμό της πεπτικής οδού. Υπάρχουν πολλοί τύποι ντάουτι.

Το κούντζαλ, η πλύση του στομάχου, γίνεται με το να πιεί κανείς αλμυρό νερό και μετά να το κάνει εμετό.

Το Βάστρα ντάουτι καθαρίζει την βλέννα από τον οισοφάγο και το στομάχι με το να καταπιεί κάποιος μια μακριά λεπτή λωρίδα ύφασμα και μετά την τραβάει έξω.

Η Σανκαπραξάλανα πλένει τελείως και κάνει γενική επισκευή σε όλη την πεπτική οδό. Συνίσταται στο να πιεις δέκα έξι ; ποτήρια αλμυρό νερό και να κάνεις μια σειρά από πέντε από πέντε ασάνες μεταξύ διαδοχικών ποτηριών. Αυτό καθαρίζει όλη τη βλέννα, που βρίσκεται σε αποσύνθεση και μυρίζει άσχημα από τα έντερα.

Το Μπάστι είναι το Γιογκικό ένεμα, κατά το οποίο αναρροφά κανείς από τον πρωκτό αέρα ή νερό και μετά τα αποβάλλει.

Το Νάουλι, το κύλισμα πάνω στην κοιλιά, δυναμώνει την κοιλιά και απομακρύνει όλες τις αδιαθεσίες της κοιλιάς.

Το Καπαλμπάτι, η εντατική μπροστινή αναπνοή, καθαρίζει την μπροστινή περιοχή του εγκεφάλου και ετοιμάζει το νου για διαλογισμό.

Το Τρατάκ είναι μια μέθοδος συγκέντρωσης, με την οποία ελέγχεις ο νου με το να ελέγχεις τα μάτια. Για να εξασκηθεί κανείς θέτει ένα σημείο συγκέντρωσης, π.χ. την φλόγα ενός κεριού ή μια μαύρη κουκίδα. Κοιτάξτε σταθερά αυτό το σημείο για ένα λεπτό και μετά κλείστε τα μάτια σας και οραματισθείτε το αντίστοιχο είδωλο στο κέντρο μεταξύ των φρυδιών.

Η Χάθα Γιόγκα και η Πραναγιάμα είναι τα θεμέλια για την Κουνταλίνι Γιόγκα και την Τάντρα. Η παράδοσή μου είναι η Βεδάντα, αλλά αντιλαμβάνομαι, ότι αυτή η φιλοσοφία είναι διανοητική και ποτέ δεν μπορείς να φθάσεις το σημείο της εξέλιξης μέσα από την διάνοια. Η διάνοια γίνεται ένας φραγμός στην πνευματική αφύπνιση και πρέπει να βρούμε ένα δυναμικό τρόπο να την ξεπεράσουμε. Έχω δοκιμάσει πολλούς τρόπους και βρήκα, ότι η πραναγιάμα ήταν ο πιο αποτελεσματικός.

Πραναγιάμα

Έχουν γραφεί πολλά για την επιστήμη της Πραναγιάμα – η νάντι σόντανα πραναγιάμα είναι ένας καθαρισμός των καναλιών της ενέργειας. Πρώτα εισπνέετε από το αριστερό ρουθούνι (και διεγείρετε το δεξί ημισφαίριο του εγκεφάλου. Κρατείστε την αναπνοή σας. Μετά εκπνεύστε από το δεξί ρουθούνι (διεγείρετε την αριστερή πλευρά του εγκεφάλου). Κρατείστε πάλι την αναπνοή σας. Η εισπνοή και η εκπνοή είναι μια αυτόματη διαδικασία. Το κουμπάκα, το κράτημα της αναπνοής χρειάζεται χρόνια ολόκληρα για να τελειοποιηθεί. Όταν θα έχετε κάνει μερικές προόδους στην άσκηση της πραναγιάμα και μπορείτε να κρατήσετε την αναπνοή χωρίς δυσφορία, πρέπει να προσθέσετε τη μουλαμπάντα (συστολή του περίνεου), την ουντιάνα μπάντα (συστολή της κοιλιάς) και τζαλαντάρα μπάντα (κλείδωμα του σαγονιού). Με αυτά θα κοντρολάρετε και θα ισορροπήσετε την αυξημένη ενέργεια σε όλο το σύστημα.

Εάν κάνετε πραναγιάμα δεν χρειάζεται να ανησυχείτε για το νου, ο έξαλλος νους δεν υπάρχει για σας. Όσο συνεχίζετε την εξάσκηση της πραναγιάμα, σπρώχνετε την πρανική δύναμη στις διάφορες σκοτεινές περιοχές της συνειδητότητάς σας και ο νους σας εξανεμίζεται. Δεν υπάρχει διαδικασία της σκέψης. Οι σκέψεις είναι εντυπώσεις. Διαβάζετε αυτό το κείμενο, είναι μια εντύπωση. Συνειδητοποιείτε τις εντυπώσεις σιγά – σιγά και έτσι νομίζετε, ότι κινούνται. Αλλά οι σκέψεις δεν κινούνται – δεν ταξιδεύουν στο παρελθόν, στο παρόν και στο μέλλον – είναι απλώς εκεί, αυτό είναι όλο.

Όταν αλλάζετε την δομή της υλικής ουσίας, τότε και η νοητική ουσία αυτομάτως υφίσταται αλλαγή. Ο νους είναι μια περαιτέρω εκδήλωση του σώματος και όταν επηρεάζετε το νου, επηρεάζετε και το πνεύμα. Ώστε, σώμα, νους και πνεύμα δεν είναι «η τριάδα», είναι η μονάδα, ένα. Αυτό είναι το νόημα πίσω από τις ασκήσεις της πραναγιάμα και της Χάθα Γιόγκα.

Στην Ινδία είναι πολύ γνωστή η άσκηση του μπου σαμάντι (υπόγειο σαμάντι). Ο Γιόγκι θάβεται υπογείως και παραμένει εκεί σε μία κατάσταση υπνωτικής καταληψίας για πολλές μέρες συνέχεια. Ο ρυθμός της αναπνοής του και ο μεταβολισμός του επιβραδύνονται εκπληκτικά.

Σύμφωνα με τους υπολογισμούς των επιστημόνων, ένας κανονικός άνθρωπος θα πέθαινε μετά από δύο ώρες σε μια τέτοια κατάσταση. Αλλά μερικοί Γιόγκις μπορούν να ελαττώσουν εκούσια τον ρυθμό των φυσικών τους λειτουργιών και έτσι μειώνεται κατά πολύ η ανάγκη για οξυγόνο.

Το 1977 ο Σουάμι Σατυαμούρτι, που ήταν 102 χρόνων, τάφηκε για 9 ημέρες. Μετά από 6 μέρες θεωρήθηκε κλινικά νεκρός. Σύμφωνα με τις ενδείξεις μηχανημάτων, που κατέγραψαν τον σφυγμό του, η καρδιά του είχε σταματήσει, πράγμα το οποίο σήμαινε, ότι ο εγκέφαλός του στερείτο το οξυγόνο. Την ένατη μέρα βγήκε από «τον τάφο» του σε τέλεια υγεία, όπως διαπίστωσαν γιατροί και επιστήμονες, που είχαν παρακολουθήσει το πείραμα.

Αυτό είναι ένα καταπληκτικό γεγονός. Μπορεί να μην είναι ένα μεγάλο πνευματικό κατόρθωμα, αλλά είναι οπωσδήποτε ένα επιστημονικό κατόρθωμα και μία καθοδήγηση. Με τις ασκήσεις της πραναγιάμα, μπορεί κανείς να κυριαρχήσει στις ακούσιες διαδικασίες του σώματος, του εγκεφάλου και του νου. Ο έλεγχος αυτών των διαδικασιών σας επιτρέπει να κατευθύνετε την ροή και τον προορισμό της ζωής σας – καθώς και του θανάτου σας.

Η Χάθα Γιόγκα είναι μια μεγάλη επιστήμη, που ο καθένας μπορεί να ασκήσει ανάλογα με την ειδικότητά του. Ίσως όχι όλες οι τεχνικές, αλλά τουλάχιστον λίγες απ’ αυτές μπορούν να γίνονται κάθε μέρα. Οι τεχνικές της Χάθα Γιόγκα, μαζί με ασάνας και μερικές πραναγιάμα, είναι αρκετές για τους περισσότερους ανθρώπους. Έχω τον μεγαλύτερο σεβασμό για τον διαλογισμό, αλλά πιστεύω, ότι είναι απαραίτητο να κάνει κανείς πρώτα αυτά τα τρία προκαταρκτικά σκέλη. Έπειτα μπορείτε να προχωρήσετε κι άλλο, αν χρειάζεται. Εάν όμως η προετοιμασία είναι τέλεια, δεν θα χρειασθεί να μάθετε διαλογισμό από κανένα. Μια ωραία μέρα, ενώ θα κάνετε πραναγιάμα, θα υψωθεί ο νους σας σ’ ένα καινούργιο βασίλειο της συνειδητότητας.

Πηγή: http://www.satyanandayoga.gr/el/

Hatha Yoga the Foundation of Tantra

Swami Satyananda Saraswati

given at the Dublin Convention on Sept. 22nd 1979 1979

Hatha yoga is a very important science. In ancient times it was practised for many years as a preparation for higher states of consciousness. Now, however, the real purpose of this great science is being forgotten altogether. The hatha yoga practices which were designed by the rishis and sages of old, for the evolution of mankind are now understood and utilised in a very limited sense. Often we hear people say: 'Oh, I don't practise meditation, I only practise physical yoga, hatha yoga.' But now the time has come to correct this viewpoint.

Ida and pingala

Hatha yoga concerns two important and vital systems in the physical body- the solar and lunar forces. In tantra and in hatha yoga these are known as ida and pingala. Ida represents the mental force, and pingala the pranic force. In the body these pranic and mental forces interact with each other, respectively controlling, guiding and directing the senses of action and of knowledge. Due to them we live, move, think and know.

Pranic and mental force are conducted through ida and pingala nadis within the framework of the spinal passage. From each chakra they branch off via the network of nadis into all the respective organs and parts of the body. The scriptures and tantric texts state that in this physical body there is a complex of 72,000 nadis. I believe this is a conservative estimate. Nadi does not mean nerve. It means a flow, just as electricity, a radio wave or a laser beam is a flow. There are 72,000 channels or flows that carry these two interacting energies of ida and pingala from pore to pore of the human body. There is not one point in this body where you do not have the interaction of these two forces.

In the practices of hatha yoga we are concerned with the balance of ida and pingala; these two interacting forces of prana and mind. When the pranic force predominates and the mental force becomes subservient, there are physical imbalances due, to excess prana in the system. On the other hand, if the mental force is predominant and pranic force subservient, there are diseases related to the mind. This is the definition of somo-psychic and psychosomatic diseases. Diseases do not originate only in the mind, they also originate in the body. Body is part of the mind, and mind is part of the body. Mind and body are not two separate realities. At different stages of manifestation, we know them as body and mind, but in essence they are one.

Science of purification

In order to purify the mind, it is necessary for the body as a whole to undergo a process of absolute purification. Hatha yoga is also known as the science of purification, not one type of purification, but six types. If you take an enema, this is one type of purification; shankhaprakshalana is another. Purification of the whole nervous system is also a part of hatha yoga. Besides purifying the physical body, we have to purify the nadis. The body has to be cleansed in six different ways for six different impurities. When you clear the body of these impurities, the nadis function and the energy blocks are released. Then the energies move like wave frequencies along the physical structure of the channel, and they go right up to the brain.

Therefore, we consider hatha yoga as the preliminary practice of tantra, kundalini yoga and kriya yoga. When the rishis discovered the science of hatha yoga, they did not have yoga therapy in mind. Although yoga has proved to be very effective in the treatment of many impossible and incurable diseases, I consider the therapeutic effect of yoga as a by product and incidental. The main objective of hatha yoga is to create an absolute balance of the interacting activities and processes of the pranic and mental force. When this balance is created, the impulses generated give a call of awakening to sushumna nadi- the central force which is responsible for illumining the higher centres of human consciousness. So the real purpose of hatha yoga is not to build the body or improve the health, but to energise and awaken the higher centres responsible for the evolution of human consciousness. If hatha yoga is not used for this purpose then its true objective is lost.

Basis of transformation

Solar energy represents the sun, prana. Lunar energy represents the moon, mind. These two forces maintain the rhythm of life and consciousness. This is one stage of evolution, but mankind has to evolve. If civilisation is not structured along evolutionary lines, then man has to face disaster, death and absolute extinction. You cannot deny evolution.

Everything in this universe is evolving, even the rocks. If there is metamorphosis in every part of creation, why shouldn't man's consciousness undergo this state of metamorphosis? Transformation is a scientific fact. It is not a philosophy, faith or creed. It is the path of evolution and it gives meaning to life. This physical body constantly undergoes various processes of transformation, which affect each and every molecule of its material substance.

Now people have begun to realise that matter in its ultimate form is energy. Therefore, we will have to reanalyse and redefine what the body is and how far this transformation can be effected. Can the body be turned into fight particles? Think about it in terms of science, not in terms of the faith or belief that you have had up until now.

If this body can undergo a state of metamorphosis, then what is the way? The answer is yoga. Through the processes of yoga, the body is rendered so subtle and pure, that it is transformed into a yogic body which is unaffected by old age and disease.

Hatha yoga is practised in order to initiate a process in this physical body, whereby the pranic molecules and the mental forces which interact with each other in the scheme of life and existence, may be transformed. Unless the physical molecules are transformed, it is no use to discuss compassion or unity.

A great challenge is open to us. If matter in its ultimate form is energy, then this physical body can be transformed into solid energy through systematic practice of the six cleansing techniques of hatha yoga: neti, dhauti, basti, nauli, kapalbhati, and trataka. After this, asana and pranayama should be practised.

Dimensions of prana

Hatha yoga is the preparation for pranayama. Most people think of pranayama only as breathing exercises but actually it is far more. In Sanskrit 'ayama' literally means dimension, not control. So pranayama is practised in order to extend the dimensions of prana.

Years ago I wanted to know about the dimensions of prana. Has prana many planes of existence? In which planes does prana flow? What happens if prana does not flow? Around that time, I had a dream in which I saw a beautiful city with large roads lined with electricity poles. I went into the buildings and found lights, telephones, televisions, everything, but there was no electricity; the whole city was in complete darkness.

Similarly, within us are planes of existence, areas of consciousness which are in absolute darkness. These planes are much more beautiful and creative than the ones we live on now. But how are we going to penetrate and illumine them? It is useless to talk about the different states of consciousness. You must be able to experience them, even as you experience the state of dream or sleep. When the pranic energy is aroused and awakened through the practice of pranayama, it is circulated to these dark areas of consciousness. Then the inner city is illumined and man is reborn into a new dimension of existence, a new area of experience.

The practical aspect

If you want to achieve this transcendental experience, the practices, of hatha yoga and pranayama should be perfected. Also the rules and recommendations should be observed. This does not mean giving up all the pleasures of life, but, as you well know, 'You can't have your cake and eat it too.' So, once you have decided to step into another dimension of consciousness, you must be ready to sacrifice some of those things which are definitely detrimental to the practice of pranayama and hatha yoga. This is an important point that has to be considered. Therefore, I remind you that the practices of hatha yoga, asanas, and pranayama are ultimately intended for developing the quality of human consciousness- not just the mind. With this knowledge, with this attitude, we can progress through the practices.

Neti is a simple practice in which warm saline water is poured in through one nostril and out the other. With practice, you will be able to take a tumbler of cold water straight in through both nostrils, and you will feel how cooling and refreshing this is, The practices of dhauti are mainly concerned with cleaning the digestive tract. There are several types of dhauti. Kunjal, the stomach wash, is done by drinking saline water and vomiting it out. Vastra dhauti cleans the mucus out of the oesophagus and stomach by swallowing a long thin strip of cloth and then pulling it out. Shankhaprakshalana gives the entire digestive tract a complete wash and overhaul. It involves drinking sixteen glasses of saline water and performing a series of five asanas in between every two glasses. This removes all the decomposed and foul smelling mucus from the intestines.

Basti is the yogic enema in which water or air is sucked up through the anus and then expelled.

Nauli, the abdominal roll, strengthens the abdomen and removes all kinds of abdominal ailments.

Kapalbhati, the frontal bellows pranayama, purifies the frontal region of the brain and prepares the mind for meditation.

Trataka is a concentration technique in which you control the mind by controlling the pupils. This is practised by fixing a point of concentration, for example, the flame of a candle or a black dot. Gaze at this point for a minute, then close your eyes and visualise the counterpoint at the eyebrow centre.

Hatha yoga and pranayama are the foundation of kundalini yoga and tantra. My tradition is Vedanta, but I realise that philosophy is intellectual and you can never reach the point of evolution through the intellect. Intellect becomes a barrier to spiritual awakening, and we have to find a powerful means of transcending it. I have tried many methods, and have found pranayama most effective.

Pranayama

Much has been written about the science of pranayama. Nadi shodhana pranayama is purification of the energy channels. First you breathe in through the left nostril (which stimulates the right side of the brain). Hold your breath. Then breathe out through the right nostril (which stimulates the left side of the brain). Again hold the breath. Breathing in and out is an automatic process. Kumbhaka, holding the breath, is the actual pranayama, and it takes years of practice to perfect. When you have made some progress in the practice of pranayama, and can hold the breath without any discomfort, you have to add moola bandha (contraction of the perineum), uddiyana bandha (abdominal contraction), and jalandhara bandha (chin lock). These control and balance the increased energy throughout the system.

If you practise pranayama, you do not have to worry about the mind; the wild mind does not exist for you. As you go on practising pranayama, you push the pranic force into the different dark areas of your consciousness, and the mind evaporates. There is no thought process. Thoughts are impressions. You are reading this; it is an impression. You become aware of impressions stage by stage, and so you think that they are moving. But thoughts don't move - they don't travel into the past, present and future - they are just there, that's all.

When you change the structure of the physical material, the mental substance automatically undergoes a change. Mind is a further manifestation of the body, and when you influence the mind you also influence the spirit. So, body, mind and spirit are not 'the trinity' - they are the unity, one. This is the understanding behind the practices of pranayama and hatha yoga.

In India the practice of bhoo samadhi (underground samadhi) is well known. The yogi is buried underground and stays there in a state of trance for days at a time, his breathing rate and metabolism slowing down remarkably.

Scientists have calculated that an ordinary man would die after two hours in such a situation. But some yogis can voluntarily reduce the rate of their physical processes, so that the need for oxygen is greatly reduced.

In 1977 Swami Satyamurti, who was 102 years old, was buried underground for nine days. After six days he was declared clinically dead. Machines that were recording his pulse rate indicated that his heart had stopped, which meant that his brain was being deprived of oxygen. On the ninth day he emerged from his 'grave' in perfect health, as testified to by the medical doctors and the scientists attending the demonstration.

This is a remarkable feat. It may not be a great spiritual feat, but it is certainly a scientific feat and guideline. Through the practice of pranayama, the involuntary processes of body, brain and mind can be mastered. Control over these processes enables you to direct the major course and destiny of your life, and also of your death.

Hatha yoga is a great science which everyone can practise according to his own capacity. Maybe not all, but at least a few techniques can be practised each day. Hatha yoga techniques, along with asanas and a few pranayamas, are sufficient for most people. I have the greatest respect for meditation, but I believe it is necessary to practise these three preparatory limbs first. Then you may go further if necessary. If the preparation is perfect, there will be no need to learn meditation from anyone. One fine morning while practising pranayama, your mind will be lifted into a new realm of consciousness.

Satsang on Hatha Yoga

Are asanas and pranayama included in hatha yoga?

Academically, no. Hatha yoga principally means neti, dhauti, basti, kapalbhati, nauli and trataka, which are termed the shatkarmas. But asana and pranayama are popularly regarded as part of hatha yoga. Asanas are in raja yoga and so is pranayama. I am telling you the academic difference, but actually there is no difference. Hatha yoga and raja yoga are all the same.

Kapalbhati is a shatkarma, but it is also a pranayama and a kriya. Whereas other pranayamas require a somewhat purified system, kapalbhati does not because it purifies, so it comes under the shatkarmas.

Which is the superior practice for an educated person, hatha yoga or gyana yoga?

If an educated man has a physical problem, he should certainly practise hatha yoga. If an uneducated man has philosophical problems, then he should do gyana yoga. It depends on the problem. If you are sick you will ask, 'To which doctor should I go- surgeon, ayurvedic, homeopathic, allopathic and so on?' If you have appendicitis, then you must go to a surgeon. Likewise, if a man has physical or mental disorders, if his nadis are not functioning in complete harmony, then he should first take to the practices of hatha yoga.

What is the actual difference in the practice of kapalbhati and bhastrika pranayama?

In both kapalbhati and bhastrika, the respiration is rapid, but in kapalbhati the emphasis is on exhalation, whereas in bhastrika the inhalation and exhalation are equalised. During bhastrika the practitioner is aware of the movement of the abdomen and gains progressive control over it, while in kapalbhati attention is focused on the frontal region of the brain.

Why are bandhas practised with pranayama?

One gains the maximum benefits from pranayama when the bandhas are practised with kumbhaka (breath retention). Pranayama stimulates the flow of prana, and the bandhas control the flow and direct it to the required areas. When you perform moola bandha (locking the perineum) and jalandhara bandha (chin lock), you are forcing apana (the vital energy in the lower part of the body below the navel), to flow upwards and unite with prana (the vital energy in the region of the body between the larynx and the base of the heart).

When prana and apana unite it is a fantastic experience which generates vitality and helps to awaken kundalini.

Is it true that the rishis and munis in the Himalayas practise pranayama to withstand the cold and ice and live for years without food etc.?

In raja yoga there are eight fundamental stages: yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. The first five stages are intended to gradually remove all external distractions and direct the mind inwards. The purpose of pranayama is to awaken the sushumna nadi, because we know that without awakening sushumna you cannot succeed in concentration (dharana). When sushumna wakes up the mind becomes one-pointed without any effort.

In the Himalayas, and other places of the world, there are many mahatmas, rishis and sannyasins who have a very austere life. They are able to maintain themselves by preserving and increasing the pranashakti, or life force, in their physical body. Through intense practice of raja yoga, hatha yoga and dhyana yoga, they are able to completely change the nature and chemical structure of the body so as to withstand these extreme conditions.

With the practice of pranayama, more oxygen may be inhaled but that is not the important point. If oxygen alone is the purpose, then deep breathing would be sufficient. In pranayama inhalation and exhalation must be practised in the ratio of 1:2, because this ratio is most beneficial for the heart. From the pulse you can observe that with inspiration the heart rate speeds up, whereas with expiration it slows down. Therefore, when the ratio of 1:2 is used, the overall effect is that of relaxation of the coronary muscles, but without a reduction of the supply of oxygen to the brain and body tissues. Whereas if you practise 1:4, for example, the effect of relaxation is cancelled because the brain accelerates the heart rate in reaction to a decreased supply of oxygen in the blood.

When kumbhaka is incorporated into pranayama, certain portions of the brain can be controlled. There are two systems in the body known as the voluntary and involuntary nervous systems. You can move the hands, but not the hypothalamus. But through the practices of pranayama, the brain can be trained to act according to your demands. You can stop its functions or accelerate them. This is how many yogis have been able to stop the heart for a number of days and revive it again. The heart is not an independent organ; it is controlled by a higher centre in the hypothalamus of the brain. With control of the brain, you can automatically control your coronary behaviour, body temperature, and digestive system, etc. If there is something wrong in the brain, the heart will immediately stop. Medicine has been used to treat the heart but actually one should look for the cause of the problem in the brain, and rectify it there, because this is the centre of control.

What are the benefits of neti?

Neti purifies the nasal passages and aids in the cure of colds and sinusitis, as well as various diseases of the brain and is therefore beneficial for epilepsy, hysteria, migraine and depression. It gives a general feeling of lightness and freshness in the head and removes drowsiness. Spiritually, it aids in the awakening of ajna chakra. In jala neti water is used and in sutra neti a special waxed cotton thread or a thin rubber catheter is passed into the nostril and pulled through the mouth.

Tell us something about trataka.

The Sanskrit word 'trataka' means to steadily gaze. If someone is staring at you for a long time you call it trataka. There are many ways of practising trataka. Some people do trataka on a candle flame, on a black dot, a crystal, the moon, a picture or a symbol, on the reflections in water or their own image in a mirror.

Trataka is a very important practice and a direct method of influencing the brain. The eye is actually an extension of the brain and the optic nerve is one of the twelve cranial nerves that emerge from the brain, not the spinal cord, so therefore, when we engage the optic system we are influencing the brain. The yogis discovered that making the eyes steady by gazing at a point either at the eyebrow centre, the nose tip, or a point outside of the body, immediately and beneficially affects the brain, and this has a reciprocal effect on the eye movements, the retina and the whole visual apparatus.

If you watch a sleeping person you can know whether he is sleeping deeply or dreaming. You can immediately tell by his eye movements whether he is worried, frightened, anxious, dreaming, thinking, sleeping or in samadhi, in deep sleep the eyes may automatically assume shambhavi mudra. When a person is dreaming, there are fluctuations in the eyeballs which can be seen, felt and also measured by machines. In states of profound meditation the eyeballs are usually centred between the eyebrows or at the nose tip, and when a man dies his eyeballs generally go straight up, they never stay in the centre. An anxious person's eyes are unsteady and by stilling the eyes we can generally overcome the uncontrolled fluctuations of an anxious brain.

Do you recommend the practices of yama and niyama?

When we begin practising yoga and meditation we try our level best to stop the dissipation of energy. The yamas and niyamas are usually recommended for this, but of course everyone is not able to practise them. I think we have to express everything in our lives and let the yamas and niyamas occur naturally. If we try to develop them by restraint, we are likely to be suppressing and we may be causing more harm than good. Many people try to practise yamas and niyamas and they force themselves into a rather rigorous situation.

It is not bad to be truthful; it is not bad to be non-violent, but sometimes we are not able to handle the psycho-emotional situations arising in our life through the practice of those dharmas. Therefore, in order to handle this situation, we have to first purify the whole body and the whole group of nadis. That is why in hatha yoga we have the system of purification of ida and pingala. When we are able to create harmony and equilibrium between the mental and pranic forces in our system, then these great dharmas, these great observances in the raja yoga of Patanjali, become very natural and spontaneous.

The spade work which we have to do in order to make yama and niyama the natural expression of our being, is the practice of hatha yoga. Purification of the 72,000 nadis which carry the computerised impulses throughout the body, and the six hatha yoga body purification techniques create a psychobiological harmony, and this harmony ultimately creates spontaneity of the positive dharma in us.

I am peaceful within and without, not because I am forcing myself to be, but on account of the great transformation that has taken place in the structure of my psychobiological system. It has become my nature to be non-violent and full of love and understanding. In the same way I do not have to force myself to practise brahmacharya because my body has been purified. My psychological and emotional structure has been properly adjusted by balancing the impulses of ida and pingala. Therefore, I am able to retain the hormones in the higher centres. So brahmacharya has become a spontaneous and natural expression of my consciousness. I don't have to practise it, it is my nature. This is how a positive dharma has to be developed in the form of yama and niyama.

Why should one practise hatha yoga before tantra?

By the practices of hatha yoga you can harmonise the two great forces in man- prana and mind. They are known as ida and pingala and they emanate from mooladhara chakra and join each other in ajna chakra. Their union takes place in the void behind the eyebrow centre and in yoga this place is known as shoonya. In hatha yoga we call it sushumna. When ida and pingala unite, they activate sushumna and for the purpose of activating sushumna, we practise hatha yoga.

If you have practised hatha yoga and have arrived at shoonya, you must then practise raja yoga to experience the consciousness. So firstly union must take place, then an experience comes, and then you meditate on that point. This is raja yoga. When you meditate on that point what happens? The matter and the consciousness are separated, and you go in completely. That is tantra. So, hatha yoga comes first raja yoga next, and then tantra comes last.

The Yoga Chakra or Wheel of Yoga

The Yoga Chakra or Wheel of Yoga consists of six branches of yoga.

Bahiranga Yoga

Hatha, raja and kriya yoga are the external practices and disciplines, the bahiranga yoga.

Antaranga Yoga

Karma, jnana and bhakti yoga are the inner yoga, the antaranga yoga.

           The wheel of Satyananda Yoga - Bihar Yoga

The Government of India recognizes four yoga institutions in the country: the Bihar School of Yoga, Sivananda Ashram, Vivekananda Kendra, and Kaivalyadhama.

The classical systems in Bihar Yoga are hatha yoga, raja yoga and kriya yoga as identified and taught by our guru, Sri Swami Satyananda Saraswati. The sub-yogas which complement the attainments of hatha yoga, raja yoga and kriya yoga, are karma yoga, jnana yoga, and bhakti yoga. They are also supported by other yogas such as mantra yoga, nada yoga, laya yoga and kundalini yoga, along with yajnas, which regulate ligestyle and connect you with the cosmic forces that surround you.

"When you put the two halves of the chakra toggether, then the understanding of the yoga that we practise in the Satyananda Yoga-Bihar Yoga tradition becomes complete. That is the Wheel of Yoga"

"In the Eight Limbs of Yoga or Ashtanga Yoga of Patanjali Maharshi you have the Bahiranga and Antaranga Sadhana. Yama, Niyama, Asana, Pranayama and Pratyahara are the Bahiranga Sadhana. While Dharana, Dhyana and Samadhi are the Antaranga Sadhana. ~Sri Swami Sivananda"

When Sri Swamiji Satyananda established the Bihar School of Yoga, he developed a system of outer and inner yoga. The external yoga is known as bahiranga yoga, and the internal yoga as antaranga yoga.

Outer Yoga - Inner Yoga

External yoga is done to improve the quality of the body and mind, and the expression of the senses and behaviour. It is the effort that one makes. Internal yoga is the attitude that one cultivates and the change one brings into one's ideas and perceptions. This change is based on one's experience, understanding and one's own practice.

In the outer expression of yoga one is preparing, reconditioning and fine-tuning oneself. Once the outer expression has been managed, discipline of the body and mind has been attained, and once the emotions have been harmonized through a series of sustained practices, the mind experiences a new understanding.

With this new understanding one begins to live a harmonious, peaceful and creative life. The moment this happens, one's inner self becomes soft. It begins to experience a change in its radical behaviour in the realm of the senses and realizes its pure nature in the realm of the spirit.

The outer yoga allows one to attain the discipline of the koshas and to move from the physical to the mental and then to the spiritual dimension. 

Bahiranga Yoga

Bahiranga is the concept of external consciousness.

Sri Swami Satyananda defined these three as Bahiranga Yogas: 

hatha yoga for body and prana, raja yoga for mind, and kriya yoga to go through the various awakenings in one's own consciousness – to experience ultimately the luminosity of the self from consciousness to spirit.

Hatha yoga is for annamaya kosha and pranamaya kosha. Raja yoga is for manomaya kosha, and Kriya yoga for vijnanamaya and anandamaya kosha. 

These three yogas constitute the discipline which transforms human nature, the human personality and the human identity. Even if one lives these three yogas without thinking about jnana, karma or bhakti yoga, if one lives these three yogas in one's home and day-to-day life, it is enough. The appropriate, correct and sustained practice is enough. Hatha yoga, raja yoga and kriya yoga take one from point A to point E, from annamaya to anandamaya.

Bahiranga is a Sanskrit term meaning “external,” “outer” or “outside.” 

Bahiranga yoga, therefore, refers to external yoga or the outer path. It is typically associated with the first five limbs of the Eight Limbs of Yoga.

The five Bahiranga yoga practises:

The five yamas, or personal virtues – ahimsa (non-violence), satya (truthfulness), asteya (not stealing), brahmacharya (self-discipline and self-denial) and aparigraha (non-possessiveness).

The five niyamas, or codes of behavior – shaucha (purity of mind and body), santosha (contentment), tapas (self-discipline), svadhyaya (self-study) and ishvara pranidhana (devotion to a higher source).

The asanas, or postures that Westerners most often associate with yoga practice. They strengthen and discipline the body and the mind.

Pranayama, or breathing exercises, rejuvenates the body and mind by sending the life force energy where needed.

Pratyahara, it is the transition between the external and inner practices. Pratyahara is the transcending or withdrawal of the senses. In this practice, the yogi observes the external world objectively to enhance his/her inner growth.

Antaranga Yoga

Antaranga is the concept of internal consciousness, which the yogi experiences the state of mind where there are no thoughts or external sensory perceptions.

Karma yoga

Karma Yoga is the first aspect of antaranga yoga. Karma yoga is not just working without expectation as defined in the scriptures. Karma yoga is one's involvement to create a beautiful effect in one's life. Karma yoga is a process of cultivating the garden of life and a yogi is always a gardener. People say a yogi is a warrior. Movies have come out such as 'Spiritual Warrior'. That is not the correct idea, for after all a warrior attains victory after a lot of death, destruction and spilling of blood. In that victory there is no happiness and no peace.

A gardener who can work the barren piece of land and convert it into a most beautiful garden is the person who succeeds in life. Therefore, I suggest, "Don't try to become a warrior and fight with yourself; try to become a gardener and plant the seeds of good intention, good samskara, good thought and good behaviour in your life." Ultimately this will carry one through on the road of success, peace and prosperity. If one is not able to cultivate the positive in life, the negative will pull one back. The positive propels one forward, the negative holds one back. It restricts the onward journey.

The concept of karma yoga according to yoga is that one's expressions have to be harmonious. One's expression, performance and action have to lead one to the attainment of success, peace and prosperity. Actions can take one to prosperity, yet if there is no peace one will not be satisfied even in prosperity. Actions should lead one to prosperity and peace, together and at the same time. If one is only seeking prosperity in life and not peace, one will always have tension. If one is only seeking peace in life, there won't be enough in the pocket. It is as simple as that.

There has to be balance, and karma yoga allows one to achieve this balance. Right performance gives one 'wisdom full' action. Prosperity and peace are attained through action and that is the idea of karma yoga.

Jnana yoga

The second component of antaranga yoga is jnana yoga. It should not be seen from a philosophical perspective, asking oneself the question, 'Who am I?' Jnana yoga should be understood in practical terms.

The best quality one should cultivate in this life is understanding. Not love, not sympathy, not cooperation, only understanding, samajh. With understanding there can be no problem between two people. It is lack of understanding which creates problems: I do not understand you, you do not understand me, we come to loggerheads. However, if I understand you and you understand me, there is cooperation, sympathy, closeness and strength.

Therefore in the beginning, one should not search for love, compassion or kindness, but for a better understanding of oneself and other people. Then through understanding one can connect to help others in an appropriate manner. That is jnana yoga.

People think jnana is knowledge of the divine, the transcendental. According to yoga, jnana is the knowledge that uplifts. Every kind of knowledge uplifts a person. After all, when one becomes an engineer, a doctor, a professional person, then it is that knowledge which helps one to excel and succeed in life. If one did not have that knowledge, one would not excel or succeed. Just as material knowledge becomes the means to prosperity for a human being, in the same manner spiritual knowledge becomes the means to develop a better personality, character and nature.

This has been the statement of the gurus of every tradition throughout the ages: try to develop understanding, try to develop your role in life and try to connect with other people.

Sri Swamiji's mahasamadhi indicates the jnana aspect. With jnana, which is uplifting for everyone, one becomes selfless. In ajnana, ignorance, one is selfish, whereas in jnana there is no other choice but to become selfless, if not one hundred percent at least one percent. With jnana one has no choice but to extend a helping hand to somebody in need. In ajnana one can withdraw that hand and not bother about the other person, however samajh, understanding and wisdom will always ensure that one extends a hand. One does not put one's hands behind the back. 

That is the concept of jnana yoga, not the question, 'Who am I?'

Bhakti yoga

The third expressive aspect of antaranga yoga is bhakti yoga. People think bhakti yoga is the yoga of devotion, but it is the yoga of emotional management. Emotions are connected with the world, yet when the same emotions are connected with the inner self they are identified as and become bhakti. When one sees a person whom one likes there is the experience of passion. When one sees a child one experiences love and affection. When one sees a bag of money lying on the ground one experiences greed. These emotions arise due to the senses connecting with a sense object. Between the money bag and greed there is a connection of the sense with that sense object. A beautiful girl is sitting there and passion is felt. There is connection. My adversary is sitting there, there is connection, animosity is felt. With connection an emotion comes to the surface, yet without connection that emotion becomes redundant and has no meaning.

For an emotion to have meaning, connection is important. Whether it be greed, envy, jealousy, hatred, compassion, love, sympathy or anything else. Without connection no emotion can rise. These emotional connections are flowing outwards. When the same emotion flows in, and seeks to discover one's peaceful self, that is known as bhakti.

Bhakti yoga is not the yoga of devotion. Only devotion is bhakti. Going to the temple is bhakti, however bhakti yoga is the discovery of the pure emotional sentiment within. The pure sentiment within connects one with one's transcendental self and transcendental nature. When one is connected with the transcendental nature one's sentiments are not limited to oneself only, they touch each and every person.

When that pure sentiment touches people all around, others will say, "Oh, in the presence of that person I felt shanti, peace, in the presence of that person I experienced love, in the presence of that person I experienced quietness."

People express such sentiments from time to time when they encounter people they consider different or special. When emotion is purified, it connects one with everyone and that is known as atmabhava. The real bhakti and aim of bhakti yoga is atmabhava, the ability to see oneself in other people.

If atmabhava can be applied to everybody and one is able to look after and care for the other person with the same intensity and in the same manner that one would look after one's own son, that is pure emotion. This pure, selfless emotion is bhakti yoga. The apex of bhakti yoga is atmabhava, to see one's reflection in each and everyone. If one sees one's reflection in each person then one cares for each person. If one does not see one's reflection in the other person then one does not bother about that person.

When atmabhava is cultivated, the suffering of other people reduces, for one looks after strangers as if they were one's family. This bhakti, this atmabhava comes with love and sacrifice.

Once this sanyam which is external, physical, psychological and emotional has been attained in one's life, the behaviour of the mind changes. 

Then the natural attitude becomes purer and untainted. 

That natural expression of one's INNER, enlightened behaviour is known as bhakti yoga, jnana yoga and karma yoga.

Therefore one has to identify with the naturalness of yoga and the naturalness of life.

Antaranga is a Sanskrit term meaning “internal,” “inner” or “inside.” Antaranga yoga, therefore, refers to the inner path. It is typically associated with the last three limbs of the Eight Limbs of Yoga.

The three Antaranga yoga practices are:

Dharana (concentration) involves removing the distractions of the mind by concentrating on a single focus, which can be one of the chakras, an image, a deity, a silent bija mantra or an object.

Dhyana (meditation) is a state of deep meditative in which the mind has been quieted, but is aware without producing thoughts. In dhyana, the yogi is free from distractions.

Samadhi (unity) is the experience of transcending the self and obtaining unity with the true inner self. In a state of samadhi, the yogi experiences no separation between the individual and universal Consciousness. It is a state of absolute bliss and is the ultimate goal of yoga.

The Shield of Athena

The Shield of Athena

Swami Sivamurti Saraswati

Athena is a manifestation of the divine wisdom of shakti. She sprang fully formed from the crown of the head of Zeus, her father. This would equate with the yogic teachings that she was born from the crown chakra of sahasrara, and was endowed with perfect wisdom and insight from birth. She did not need to reconcile dualities, therefore was a virgin goddess.

Symbology of the myth

In Greek mythology we usually find Athena portrayed as a warrior, in her role as defender of heroes and of the city of Athens. However, there is another image of the goddess where she appears wild and awesome, wreathed in snakes. Even when she is in her warrior role, Athena still carries the image of the snakes on her aegis (shield) with the severed head of Medusa. This image harks back to an early time before patriarchy. It refers to the Minoan snake goddesses. Snakes are not thought of here as symbols of sin and evil, as in Christian mythology, but as symbols of divine wisdom. Athena is the goddess of wisdom, so it is apt that she is accompanied by snakes as well as the owl. The snake is also the symbol of the kundalini which, in the case of Athena, has already travelled to its destination. From this vantage point she guides the destinies of her followers.

The famous aegis originally belonged to her father, and he passed it on to her rather than to any of his sons. The head of Medusa, before she was slain, turned men to stone. Her hair was full of snakes. Medusa was originally one of the guardians of a cave of Gaia. She was her granddaughter. Medusa means ‘queen’ or ‘mistress’. She protected the uninitiated from entrance to the goddess’ mysteries. Zeus gives this shield to Athena because, with her power of self-disciplined awareness, she can transform the terrifying face into a protective shield. Through the use of the aegis, Perseus was saved from being petrified by Medusa’s gaze (petra means ‘stone’). Here we can see again the use of reflection rather than direct confrontation. By reflecting Medusa’s gaze, Perseus could act with detachment and dispassion, and overcome the obstacle on his path. He did not become destroyed by being overwhelmingly involved in the situation.

Medusa did not really die however. Blood from her body was given to Asclepius, the god of healing. With blood from her left side he slays, and with blood from her right side he heals. This later became manifest in the symbol of the caduceus. The same symbol is seen in the passage of kundalini, from its base in mooladhara chakra to its summit at sahasrara. Through the nadis of ida and pingala, and via the chakras, it twists like the energies of Asclepius. These overtones of healing, as well as protection, are associated with the aegis. It was usurped by Zeus and rightly returned to the goddess Athena. One of her aspects was as Hygieia, the goddess of health.

The aegis is the symbol of divine sovereignty. It also refers to the potential destroyer aspect of the goddess, similar to the attributes of the Indian goddess Kali. Within the divine are the three energies of creation, preservation and destruction. But above all, the aegis signifies wisdom. Athena was the guiding female energy of the Greek pantheon in her role as Sophia or wisdom. She was the teacher of humanity. From her city, western civilization spread to the rest of Europe. She can, therefore, be seen not just as the goddess of Athens, but of the whole western world as well.

Athena is the principle that brings about civilization. Within her are balanced the male and female polarities. She is not only the goddess of war, but also of peace. Her gifts suit the occasion and the needs of the times. She introduced to humanity the plough and the olive, which are looked upon as part of the origins of civilized life. Her wisdom was not only spiritual, it was also immensely practical. Her energy is marked by spirit and intelligence. It comes straight from sahasrara, but embraces all the chakra energies beneath and within it. In Jungian psychology she is seen as the highest manifestation of the anima.

Wisdom, as well as artistic achievement, is also conveyed in her guidance of craftspeople, particularly women who wove her beautiful peplos or drape. Wisdom is also imaged in weaving, as the warp and weft threads mesh together to implement the vision or sankalpa of the devotee. Weaving can be seen as the manifestation of our resolve.

Athena is a personal protector to her friends and to Athens. Like other virgin deities she does not have any children of her own, so she can give all of her maternal energies to the well-being of her disciples. She is known as the goddess of nearness. This is clearly illustrated in the tales of the Trojan war and the journey home of Odysseus. The close relationship she had with her heroes was similar to the relationship many people have today with the Virgin Mary.

She is a goddess of restraint, lucidity and high intelligence. Her flashing grey eyes can see beyond the surface of the situation into the meanings that lie beneath. With her helmet on, and spear in hand, she gazes out towards the future, and helps us plan our strategy to achieve the goals of life. Metis (meaning ‘counsel’ or ‘practical wisdom’) was her mother before Zeus swallowed her. Athena has similar attributes of counsel, and thinking carefully through situations with practical foresight.

She is the image of the human ability to think rationally and give reflective judgement. To the ancients this was considered a divine attribute, as it raised humanity above the beasts. Her chastity can be seen as a symbol of the purity of this reflective faculty, which is not influenced by personal desire. She battles for principles rather than passions. This springs from her ability to hold the instincts in check, and make choices made on impartiality, reason and detachment.

Balanced femininity

How can the Athenian energy help today’s woman? Primarily she is associated with awareness, which is the prime quality advocated by yoga. With her detachment and awareness of a situation, Athena, and the woman who imbibes her qualities, can keep a clear head in conflict and, from that stance, is able to work out good tactics to solve a difficult situation. She is the epitome of vairagya, dispassion, and viveka, discrimination, the two main attributes a sannyasin tries to emulate. When a woman realizes these qualities, she has a positive and creative attitude towards a situation and the people involved. She emerges as a leader. She is not swayed by her emotions, but has developed the left side of her brain, to focus on a situation with reason and a cool concentration. Athena is the goddess of feminine maturity. She never had to experience childhood or the confusion of adolescence. She came into being as a fully mature woman, with her masculine and feminine energies harmonized so that, from that point of unity, she could inspire and lead others to victory through her mental clarity.

This Athenian energy is often used by modern women to run their homes with efficiency, so they can manage a career as well. In their work it helps them compete with men, and rise to the top of their profession. In particular, her energies thrive in the fields of law, business, academia, scientific research, the military and politics. Her logical and analytical mind helps her manage the economic side of her life and plan long-term strategies. She can further her own career, or excel as a consultant to other men and women. The Athenian energies of consultation are of the companion-advisory kind. Her advice is pragmatic as well as highly intelligent.

The energies of this goddess excel wherever diplomacy is called for. She is able to keep a cool head and listen with objectivity to all sides of an argument. She is the daughter of Zeus, the god of justice, and is able to give a sound judgement when called upon.

Discerning and moderate

The woman with well-developed Athenian energies is able to research effectively and draw conclusions. She is not preoccupied with herself, but has an overview of the situation. This attitude complements the selflessness required in seva, selfless service. She is able to work in teams and committees, and is an accomplished mentor to others. She uses her discernment and understanding to make the correct decision.

Moderation is a hallmark of yogic teaching, and it is also an attribute of the Athenian energy in a woman. She lives within the ‘golden mean’. She recognizes that intense feelings or needs belong to the passions, and are not associated with her rational nature. Her energies support others when they are in the midst of emotional chaos. With her aegis and spear she protects us, and leads us out of our quagmire to the safer ground of reason and common sense. Athena is dressed in full armour, and from that vantage coolly assesses the needs of every situation. She does not rush into situations; she is always prepared.

Goddess of sadhana and awarenss

Women who feel they may be lacking in Athenian energies can cultivate them through training of the mind. Mental training demands that we discipline the manifestations of the mind and that we also study. Discipline is also part of yoga, and yoga itself is described as a discipline. Through the discipline of sadhana or spiritual practice we progress and develop towards our goal in a gentle, but effective manner. Athena can be seen as the goddess of sadhana. She urges us forward when we slacken, and protects us when we encounter challenges. She helps us move away from only subjective and emotional thinking to one governed more by reason.

Athena is the shakti of awareness. Development of awareness is a discipline of yoga through which we can learn all there is in life to learn about ourselves, others and the world we live in. With awareness we develop the capacity to observe the present moment as it unfolds. We learn to view it as an impartial witness. This is the energy of Athena and of the conscientious yogi and sannyasin.

Restraint is the hallmark of Athena’s advice and this we learn through awareness and detachment. She was the ‘ever-near’ goddess to the Trojan heroes. She stood behind them, invisible to others. She whispered her advice; she was not possessive or manipulative. The woman with well-developed Athenian energies knows how to use her power wisely for the good of all.

Becoming Athena

Today’s woman and yogini is right to honour Shakti in the goddess Athena, and include her attributes in sadhana practices to develop the goddess’ energies within herself. The energies of Athena are those associated with pingala nadi and are largely masculine in nature. By endeavouring to make these predominately male energies her own, the modern woman becomes fully equipped to take her place in today’s world, in times of conflict and in times of peace. Eventually she achieves a balance between both polarities, and becomes the type of leader the world needs today, as we move from a patriarchal culture to one less gender-orientated.

Today’s world is crying out for women with the energies of Athena. It is time for all women to arm themselves with her qualities, and step forward to serve humanity, as Athena has been doing throughout the ages. Her spear, aegis and helmet personify the same energies that are to be found in yoga. Athena used her energies to bring forth western civilization. The women of the twenty-first century should arm themselves not only with the hallmarks of western culture but also, through yoga, with those of the East as well, to bring about a world that is united not in its sameness, but in the richness and splendour of its diversity.