On Hatha Yoga

by Rama Jyoti Vernon

Over the centuries, Hatha Yoga has fallen into disrepute by those who feared it might create too much bodily preoccupation and spiritual distraction. However, rather than dismissing it as an exercise only for the body, spiritual writings uphold that Hatha, one of the earliest traditions of Yoga, evolved as a spiritual practice to meet the connubial needs of the householder. The legendary origins of its beginnings are said to date back to the mythological time of the great God of the Hindu pantheon of deities, Lord Shiva. It was during a dialogue between Shiva and his spouse Parvati that Hatha Yoga is believed to have emerged.

Ha means sun and Tha means moon. In this instance, the sun, progenitor of light and life, is compared to the projectile energies of male and the moon to that of the receptive and special energies of female. The ancient scriptures are filled with symbolic names and meanings for the forces of sun and moon. This bipolar and magnetic relationship is representative of all opposing forces of creation such as day-night, light-darkness and positive-negative. It is even found within the dual balance of psyche-soma, masculine-feminine, logs-eros and yang and yin. On a physiological level, practitioners of both east and west speculate that this relates to the two hemispheres of the brain and their intellectual and intuitive correspondents as well as the balance between the two divisions of the autonomic nervous system (sympathetic and parasympathetic). It is this system that brings about alternating changes in constriction-dilation, acid and alkaline balance and catabolic and anabolic processes of the body. Hatha Yoga demonstrates the ultimate liaison between the autonomic and the central nervous system, which somatically control the voluntary and involuntary functions. Since the Yogi does not separate his mind from the body, this also shows the respective liaison between the conscious and subconscious reflexes of the mind.

Yoga is not commonly interpreted from its Sanskrit verb “Yugi” (meaning to yoke, bind, or join) as Union. As Yoga would be a unifying force of Ha and Tha, Hatha Yoga would imply a dynamic state of being in which there is complete equilibrium of the alternating and dualistic forces of creation. Hence, Yoga is not only a state of unified oneness, but it is also a method that can bring one to that state. In the west today, the word Yoga, by itself is usually taken to mean physical movements or body postures. However, there are six major branches of Yoga designed to evolve with man (and woman's) needs whether they be emotional (Bhakti Yoga), intellectual (Gnana Yoga), vital (Tantra Yoga), mental (Raja Yoga), or physical (Hatha Yoga). Although the practices of Hatha Yoga, from all outward appearances, seem to be involved with the body, the body is used as an aid to understanding the mind. In the hierarchy of body and mind, which is like the cyclic distinction between the chicken and the egg, it is difficult to tell which has the most profound affect upon the other. When one is experiencing an ecstatic state of happiness, the body seems to remain relatively free from sickness and fatigue. However, when in a depressed mood, it becomes easily tired and susceptible to varieties of viral influences. As it is accepted and determined that the mind has a definite affect upon the body, in Hatha Yoga, it is found that the reverse is also vascular and respiratory systems and the brain, Hatha Yoga is found to be a therapeutic aid to lessen the physical pains, stress and illnesses that can serve as a detrimental distraction of ones mind and dedication.

In application, Hatha Yoga systems vary but in general, they could be considered to consist of five parts (1) asana (postural movements), (2) Pranayama (breathing), (3) Bandhas (locks), (4) Kriyas (cleansing processes), and (5) Mudras(selas and gestures).
It should be mentioned that these five steps have both an external and internal significance. Examples of this would be seen in the Nudras, which outwardly appear to be only ceremonious symbolic offerings performed with the hands. But, inwardly, on what may be considered a more esoteric level, they are experienced as the silent gestures of all Indian philosophy combined and are the seal of the mind with the soul. In Kriyam the external aspects can be seen in the expiration processes manually designed to remove toxins and blockages from the physical system. Internally, they can arise in breathing, movement and meditation. The Bandhas are not only muscular contractions of the anus, navel and throat, but they are meant to draw and direct energy from peripheral nerve channels to specified locations within the spine. Even though they are used mainly in Pranayama, they can spontaneously occur within some asanas.

Pranayama is comprised of two works, Prana and Yama. Yama, which means to Sanskrit name given to describe what western science calls nuclear energy. It is also known as bio-plasmic or psycho-nuclear energy. In oriental medicine, it is referred to as Chi and in Indian philosophy, it is called Skakti. The word Prana, alone is not so simply defined as absolute primal energy. As all sciences and systems of Yoga are centered on the knowledge and understanding of this substance, it is regarded as the sum total of all energy manifest within the universe. It displays itself as motion, force, gravitation, and magnetism. It maintains the universal macrocosm as well as the microcosm of the body giving movement and force such as growth, repair, circulation, nerve impulses, digestion, elimination and respiration.  As the most obvious manifestation of Prana in the human body is the motion of the lungs, Pranayama is commonly interpreted as a restraint or pause in the movement of the vital breath.  In referring to the relationship of breath with the body and mind, there is an analogous description by the author of the Ramayana where Yogi Vasistha says: “for the motion of the chariot, which is the physical body, the creator has created the mind and prana (vital breath) without which the body cannot function.  When the Prana departs, the mechanism of the body ceases and when the mind works, prana or vital breath moves. The relation between the mind and prana is like that between the drive and the chariot.”  As both appear to exert motion one upon the other, the see continues by saying, “the wise could study regulation of prana or vital breath if they desire to suspend the restless yearnings of the mind and to concentrate.  If there is any doubt that the breath is an invisible link between the body and the mind, we have only to observe its altered patterns within angry, fearful, asleep, or in meditation.  When angry, the breath accelerates, when fearful, it stops momentarily.  When sleeping, it is considerably slower and deeper and when in meditation, the breath is subtle almost to the point of nonexistence.”

As it is more difficult to slow down the circuitous wanderings of the mind than it is the breath, by slowing the breath; it is believed possible to slow the rapidity of one's thinking.  Through gentle rhythmic cycles of inhalation and exhalation, it is possible to bring about energetic tranquility of thought as well as action.

There are a variety of breathing exercises that are effectively used in the rehabilitation and strengthening of both body and mind.   However, Pranayama is a bit different.  It has direct reaction upon the nerves.  Not only do the lungs and torso move differently than in non-volitional breathing, but also it is a powerful tool for unhinging the lid of the subconscious.  This is believed to be attributable to its affects upon the nervous systems.  Even though there is a great deal of esoteric theorems behind the processes of Pranayama, one who is practicing comes slowly to the realization that nothing can be forced or brought about.  The practices seem only to be preparatory openings that help the psychophysical organism to be responsive to the universal influences around and within.  There is an old saying in Yoga that we don'' really discover anything new, only that which has always been.  In one essence, this can even apply to our breath.

After many years of elaborate breathing exercises and lengthy retentions, a few of us came to the realization that it was not the exercise that brought about the inexplicable changes within the body and mind, but it was the growing awareness and increasing reverence of the breath.  It can be cosmic experience in itself t find that each time the breath is inhaled, it's like inhaling the universe which is “right under your nose”.  It is also a miraculous discovery to realize that each outbreath is the universal surrender of one's ego.  Ironically enough, we find that most of us have less of a capacity for exhaling than we do for inhaling.  In this instance, the breath is revealing self-portrait of our capacity to give and to receive.

The ultimate essence of Pranayama is like that of Yoga in that it is to unify the incoming breath (Prana) with the outgoing breath (Apana).  When these two breaths are dynamically aligned to the point of spontaneous suspension, then the true restraint or expansion of energy known as Pranayama, occurs.  In this state of oneness or union, there is a harmonious equalization of all currents of the body and the mind, transcendentally coming to rest.  This effortless state, which can continue for a considerable amount of time, is also considered to be a mudra where the body, mind and soul are unifyingly sealed.  

There is a theoretical belief that our breath swings like a pendulum every one to two hours causing a predominance of breath a little more on one side than the other.  If anything disturbs this rhythm (including emotions) it is believed that the body becomes susceptible to a variety of present or potential sicknesses.  Two examples of this would be a cold, which is thought to be a dominance of left nostril breathing and influence a right nostril dominance.  This relates to the belief that the breath of the right compares to the sun (Ha) and all of its symbolic attributes of positive and healing energies.  The breath of the left is compared to the moon cooling opposites that represent dilating or negative energies.  There are several Pranayama exercises based upon the regulatory manipulation of these two currents by alternating opening and closing the nostrils along with either an inhalation or an exhalation.

In Sanskrit, the right nostril is called surya-nada or channel of the sun and the left is Chandra – nadi or channel of the moon.  As every portion of the physical and subtle (astral) body are thought to be intimately connected and in the material independent, the nadis are the subtle counterpart for the body's nerves.  There are said to be 72,000 invisible energy channels or Nadis, within the body, but of these, only three are considered to be most important.   They are (1) Ida, (2) Pingala, and (3) Sushmna.  Ida corresponds to the lunar influences of the left nostril as well as to the left side of the spine.  Pingala relates to the solar reactions of the right nostril and consistently the right side of the spine.  Thousands of years ago, the Yogis attributed the same functions to these nadis as we do today to the autonomic nervous system.  For this reason, Ida and Pingala like Ha and Tha are psychological correlatives to the ANS.  As Ida has a dilating affect, it s considered to predominate as negative energy and as Pingala constricts, it is considered to be that of the positive.   The concern of Pranayama as well as Asana, is to bring about the unified balancing of these two seemingly opposed systems of energy.  When this happens, the awakened states of consciousness that can ensue are attributable to the third and central Nadi, the Sushmna.  Considered to be pure intelligence, the Sushmna relates on a material plane to the innermost center of the spinal cord.  It is here when the energy of opposite diametrically and unifyingly vibrate in opposition to one another that the vital air or primordial energy known as Shakti, is aroused.  Shakti is the underlying energy support of all organic and inorganic matter.  This divine energy of creation has two inseparable aspects: Static and dynamic.  One cannot have Shakti in the dynamic form with out at the same time having it in the static form.  The polarity of these magnetic poles, according to Indian philosophy, is necessary for maintaining universal equilibrium.  The universal energy of Shakti manifests in the human body as Kundalini (coiled serpent) which is the Sanskrit term for the static support for the movement of vital forces.  Kundalini, also referred to as psycho-nuclear and bio-nuclear energy, is not a material force but a spiritual potential.  When these latent energies are knowingly or unknowlingly aroused it sensorily can be experience as if being magnetically drawn towards the crown of the head.  It is this ascent that is believed to relate to the diving transformation that can bring the expansion of awareness to every atom of one's being and beyond.  This expanded and unspeakable state is known by many names including Divine Grace, Samadhi, Cosmic Consciousness or Nirvana (blown out). The rapidity in which the awakened Kundalini is said to rise is dependent upon the strength and openness of the psychic channels or radii.  From this, we can see how all practices of Yoga relate to a clearing or purifying process, for it is felt that for the light of higher consciousness and understanding to manifest through the human system, the nerves must be strong and capable of withstanding the electrical effects of this experience.

Master Shivenanda in describing the course of the Kundalini metaphorically says, “As the Kundalini current rises through the spine, it sometimes crawls like an ant, or in some cases, it jumps in a hopping manner or in a zig-zag action or it may swim quietly like fish in an ocean of bliss.  In its ascent or expanding distribution, it pierces various centers of energy that brings about varying degrees of consciousness.  These energy centers are known as Chakras.”

Chakra, meaning wheel, is a vortice of spiraling energy that leads from one body into another.  In this instance it means moving form the physical to the subtler or psychical plane of consciousness.  On the physical plane, the Chakras are related to the endocrine glands and surrounding nerve plexus such as: coccyges plexus, generative plexus, solar plexus, cardiac plexus, phryangeal plexus and cavernus plexus.  As the physical nerves and the plexus have a close relationship with the Chakras, it is believed that vibrations produced in the physical centers have similar affects upon the subtle.  The intensification of vibratory currents produced in the physical centers by Hatha Yoga is to have a correlative affect upon the Chakras.  As each Chakra is a storage place for energy forces, it represents a state of consciousness.  As this consciousness seems to manifest as energy and energy as consciousness, Hatha Yoga is based upon increasing one to heighten the intensity and sensitivity of the other.

The seven major Chakras strategically located from the base of the spine upwards are (1) Muldhara (base or root support), (2) Swadisthana (one's won place), (3) Manipura (City of Gems), (4) Anahata (unstruck sound), (5) Veshuddhi (absolutely pure),  (6) Ajna (command) and (7) Sahasrara (thousand petalled lotus).  These seven centers correspond to the seven notes within the octave and the seven colors of the spectrum.  They also relate to the five elements moving from the heaviest such as earth to the lightest element of Space (akasha) and to tour five senses of cogitation from smell to sound.  When the Chakras become sensitively active with or without our conscious knowledge, unusual experience may occur.  These may take the form of Claraudiance that correlates to the sense of hearing controlled by the throat Chakra or clairvoyance, an over sensitivity related to the solar plexus that controls the sense of sight and vision.   Clairscience would be related to the Chakra of the heart that is said to relate to the sense of touch or feeling.  Each of the Chakras are also said to contain with its kaleidoscopic centers, geometrical and concentric diagrams and designs known as Mandalas or Yantras as well as a corresponding sound for each.  These sound are known as Mantra (man = to think; tra= to transcend).  It is the combination of both Yantra and Mantra that we know as Trantra.  From this, we can see the intertwining of Tranra, Kundalini and Hatha Yoga. 

In Hatha Yoga, practices whether they be Kriyas, Mudras, Bandhas, Pranayama or Asana, there is a great deal of emphasis upon the importance for strength and straightness of the spine.  The spine is poetically called the “Mehru Danda” meaning the mountainous staff. This refers to the spine as being the central axis of creation.  All Hatha Yoga practices center around the spinal nerve currents and cerebral interaction.  The steadiness and erectness of the spine is extremely important in meditation so those energies may unimpededly flow between the spinal cord and the brain.  If our posture is lax and our muscles unable to hold it erect for long periods of time, meditation will be distracted or it can take diverse courses, one of which is sleep.

To illustrate the effects the spine can have not only upon the body, but also upon the mind, there is a timeless Hindu tale of the continuous battle of the demons and the gods.  When the gods saw that they were losing the battle, they went to Brahma, their creator, with the problem.  “Make peace with the demons”, he urged.  “Together you should churn the ocean of milk until it turns into the nectar of immortality”.  Upon the advice of the lord of preservation, Vishnu, they used the giant mountain, Mondaro, as a churning stick and the massive serpent, Ananta, who was to be twisted three and one half coils around the mountain for the purposes of pulling and turning it.  As they proceeded to churn the terrestrial ocean of milk, poison appeared on the surface.  In the crises of the moment, the gods turned to the great lord, Shiva, who found the only safe place to dispose of the poison was to swallow it himself, which he did.  He is now known as the blue-throated one.  With the release of the poison, amazing things began to happen.  Out of the depths of the ocean, celestial animals, vegetation, gems, goddesses of beauty and harmony appeared.  At the very end, the celestial physician appeared carrying in his hand the cup of the moon and within it, the sought after “nectar of immortality”. 

Symbolically, the battle is that constant conflict of the opposing forces of negative and positive, darkness and light that exist within us all.  The demons and angels at opposite ends of the churning stick represent these forces.  The ocean here depicts the dept and infinite vastness of the unconscious mind.   The churning of the ocean of the unconscious is done through the mountain which is representative of the spine.  The spine acts as the churning stick when the serpent Kundalini awakens.  The poison is the unresolved conflicts that lie harboring within the unseen depths of the mind and cannot be released and disposed of until the churning begins.  The fear of both demons and the gods is symbolic of our own fear to quit the game and to withdraw to a point where the conflicts do not appear.  When the poison or conflicts were disposed of after they were brought to the surface, then the gems and jewels, what Jung would call “the collective unconscious', emerge in glorious patterns of beauty and harmony.  These are symbolic of seeing ones own unconscious.  The celestial physician who has come to heal the ills of humanity, carries in his hand the moon, a symbol of well –rounded or balanced psyche.  The nectar of immortality (amrita) that is held within is symbolic of the spirit of transcendent wholeness.  This story illustrates the affects the body can have upon the mind.  This can be seen through the extended, hyperextend or laterally rotated, the same is happening to the spine.  The movements are designed to alert the spine and it's nerves both physically and psychically.  This in turn reacts not only upon the limbs but also within the brain.  The brain, seat of origination of our thoughts, perception, will, memory and imagination, manifests from the human consciousness known as mind.  From the sequential pattern, we could accurately say that each time we affect our body, we could also affect the mind.

In all Yogic Asanas, which are considered a pre-requisite to Pranayama, the spine is to be kept straight.  In ancient scriptures, including the Sutras, Upanishads refer to the breast, neck and the head as having to be kept erect and the posture motionless and comfortable.  The 2,000 year old father of Yoga, Sage Patanjali, describes Asana as “a motionless and agreeable form of staying”.  The word, Asana, which means seat or to stay, has a meaning somewhat contradictory to the conception of Asana as movement or exercise.  But just as Yoga is a state of union as well as a method that can bring one to that state, Asana is a state of steadiness as well as a series of postural movements that can help bring one to that state of steadiness.

Although the Asanas give all the external bodily affects as most exercises do, they are also physiologically capable of regulating such things as glandular imbalances, neuromuscular tension and cardio-vascular disturbances.  As they are combined with rhythmic breathing, they are a tranquil way of rejuvenating the body and refreshing the mind.  As this is one of the differences of Asana from most forms of exercise.  As exercise denotes a projecting out and way from oneself, an asana may be thought of more as an “innercise” where it is possible to momentarily withdraw whether on action or non-action, to an innermost center within ones own self to commune equally with body and mind through their link, the breath. 

There are basically 84 Asanas.  Their names are historically significant in depicting all cycles of evolution from the Lotus and he Tree to the Fish and The Swan.  Birds such as the Pigeon and the Eagle and four-legged creatures like the Dog and the Camel can be duplicated in the way the Yogi moves the body.  There are postures named after such creatures as the Cobra and the Scorpion as well as legendary heroes of the Hindu pantheon.  The Asanas also take the form of Mandalals and Yandtras as can be seen by the designs of the standing postures in which the body assumes a variety of angles, triangles, circles and half circles.  In describing their deeper revelations, Mrs. B.K.S. Iyengar in this treaties “Light on Yoga” says “Whilst performing asanas, the yogi's body assumes man forms resembling a variety of creatures.  His mind is trained not to despise any creature for he knows that throughout the whole gamut of creation, for the lowest insect to the most perfect sage, there breathes the same Universal Spirit, which assumes innumerable forms.  He knows that the highest form is that of the Formless.  He finds unity in universality.

Patanjali in his Yoga Sutras states that “by relaxation of effort and meditation of the Infinite, asanas are perfected.”  In this instance, perfection refers to steadiness, non-vacillation and a sense of comfort.  Even though the posture may not look to all outward appearances to be in a relaxed position, inwardly there would be not taughtness or resistance.  Although the frame of the body is firm and non-wavering, there is a feeling of physical as well as emotional lightness and well being.  This is what is confusingly referred to as the inaction within the action or the effortlessness within the effort.

But is there really such a thing as the perfect pose?  As one delves deeply into the practice of this subject, the ideal image of how the posture should appear or even feel, dissolves into the spontaneity of the moment.  The conception that Asanas are only for the sake of physical health and stamina gives way to doing the posture for the sake of doing it.  We may begin the practice in hopes of getting somewhere or something from it such as the release of tension or excessive weight.  We may want a high or the awakening of the Kundalini Shakti.  However, in the course of doing the posture for the sake of that alone, within that movement and that moment, a spontaneous state of meditation can transcendentally unfold.  Without experientially grasping or striving, it just happens.  An example of this would be in the standing poses.  Their movement resembles a vertical aspect of consciousness from the earth to the heavens.  If one can feel at one with the earth and at the same time while extending into the space beyond the body, be at one with that space, then consciousness can distribute itself equally into every cell and the bodily preoccupation is not just on one or a few parts, but it is everywhere. With just a devotional press of the heel into the earth or an inspirational extension of the finger to the sky, an ecstatic wave of energy can sweep through the system bringing a tidal wave of bliss that want to burst into an infinite sea of timeless joy.  This happiness, no longer dependent upon externals for its existence, is present for itself alone.

On a more practical level, we find that through the postures, one can learn in a compressed period of time to cope with a variety of circumstances.  This can be done by continually exploring new postures and their variations so that there is a continual movement from that which is comfortable and familiar to that which is uncertain.  One example of this would be learning to stand on the head or on the hands.  For those whose feet have rarely left the ground, many hidden as well as obvious fears must be overcome to do so.  But, as one becomes increasingly familiar with moving through space and feeling secure in that suspended state, it becomes easier to let go of unnecessary support (such as the ground).  As one great Yogi once said, “in learning to move from the know to the unknown in asana, it's like learning to gracefully let go of the body at the end of one's life”. 

To the Yogi, the mind and body are not separate realities.  In the most esoteric sense, Asana is a reflection of the mind manifesting through the body.  Even though it's not actually possible to see the mind, its operative functions can be seen and monitored through bodily actions and reactions.  For this reason, there are said to be 1,000 variations on each posture.  A thousand is an eastern symbol for infinity.  We could assume that this means that there are infinite ways in which to gage, express and explore oneself through Asana.  As we progressively learn to move from one variation to a less familiar one with growing fluidity, it cannot help but spill over into our lives helping us to move from one situation to a less familiar one with new rhythm and courage.

It is also possible to see attitudes of aversions, inhibitions, fears, strivings and desires for achievement in the way the body responds to the Asana.  It is possible to see by our practice just how we are living our lives.  Excessive indulgence, transgression of the physical needs, periodic rigidity in the mental and emotional attitudes may show in the way the body moves or perhaps, rigidly doesn't move.   The way in which we would assume a forward bend, for instance, where the head is aggressively brought to the knees before the stomach is humbly brought to the thighs, would be indicative of inward striving and eagerness for results.  In conceptually trying to get to the finished point of the posture, we forsake it's precision for its range.

A similar instance where the mind can reveal itself through the posture would be in the basic standing posture, Tadasana (mountain pose).  When the weight is distributed more towards the ball of the feet and toes, the posture reveals eagerness and anticipation of the next moment.  When the weight is heavier on the heels, it would be a reaction or holding back as it is attempting to recapture that which is behind.  In the same standing pose, if the chest and shoulders are rounded and the chest concave, the posture is speculated to tell takes of fear or a defensive attitude.  It is thought that perhaps the weight of responsibilities, commitments and even guilt is carried upon the shoulders and upper back.  The position of the head when standing can also show whether we are in the future or in the past.  Ideally, the head is to be balanced over the base of the spine and the feet so that the body is aligned to the pull of gravity.  If the head is forward, it can be a projection into the future and if the chin is pulled tightly into the throat and the back of the neck is firm and taught, this could be a withdrawn retraction to the past.  In this instance if done with precision and awareness, Asanas are condensed aids in learning how physically as well as mentally set aside actions of the past and future so that one may find greater energy within the spontaneity of the present.