The Yoga Tradition

by Georg Feuerstein

  Five types of radiance-space are distinguished that appear to be different levels of luminous experience. First, there is the radiance-space (âkâsha) existing both within and without, which is said to be “exquisitely dark.” Perhaps this corresponds to the experience of the “space of consciousness” at the beginning of meditation. The second level is “superior radiance-space” (para-âkâsha), which is as bright as the conflagration at the end of time when the cosmos is destroyed. Next comes the great radiance-space (mahâ-âkâsha), which is radiant beyond measure. The fourth is sunlike radiance-space (sûrya-âkâsha), while the fifth is supreme radiance-space (parama-âkâsha), which is all-pervading and unsurpassably blissful, and whose luminosity is quite indescribable.

  We can only guess at the experiential significance of these luminous spaces. They are clearly supraphysical and only vaguely analogous to the ether once thought by physicists to be the medium for the propagation of light. It is easier for meditators than for nonmeditators to appreciate what these potent radiance-spaces might be like.

  This Upanishad, moreover, makes a distinction between two types of photistic experience. First there is the “deliverer with form” (mûrti-târaka), which is within the range of the senses and consists in manifestations of light in the space between the eyebrows. The second type is the “formless deliverer” (amûrti-târaka), which is the transcendental Light itself.

  The ultimate condition aspired to in this Yoga is called “transmentality” (amanaskatâ), or “rapture” (unmanî20 ), or “yogic sleep” (yoga-nidrâ). The unmanî state is the product of prolonged absorption in the formless ecstasy (nirvikalpa-samâdhi). This leads to the dissolution of the mind (mano-nâsha), whereupon the transcendental Reality shines forth in its solitary majesty.

  The yogins immersed in the Ocean of Bliss become that [Absolute]. (2.4.3)

  Compared to that [ultimate bliss], Indra and the other [deities] are only minimally blissful. Thus, he who has attained that bliss is a supreme yogin. (2.4.4)

  The dissolution of the mind—in fact, the term nâsha means “destruction”—must not be misunderstood as a willful obliteration of one’s rational faculties. Rather, it stands for the yogic process of transcending the conventional mind, which revolves around the pivot of the ego- sense. The yogin who has reached the lofty transmental state is called a supreme swan (parama hamsa) and an avadhûta, that is, one who has cast off everything. “Even an ignorant person serving such a one,” declares Sage Yâjnavalkya confidently, “is liberated.” (5.9)

  V. CUTTING THROUGH THE KNOTS OF ORDINARY AWARENESS

  India’s famous rope trick is a collective hallucination in which the bystanders witness the following: A fakir throws one end of a rope into the air. Instead of falling back on the ground, it stiffens and stands on its own. Then a boy climbs up the rope, followed by the fakir himself carrying a dagger in his mouth. Both disappear. Suddenly, the boy’s severed limbs fall from the sky, seemingly out of nowhere. The fakir reappears and reassembles the youth. When his head is placed back on the neck, the boy comes alive with a broad smile.

  The rope trick, though usually performed for public entertainment, has deep symbolic significance, for the dismemberment is a symbolic enactment of the very essence of spiritual life, which is the death of the “old Adam” and the birth of the “new man.”

  This same motif is present in the Kshurikâ (“Dagger”) -Upanishad.21 This is a short work with an interesting angle on concentration, which describes well the core of all yogic activity: The yogin severs all the bonds that fasten him to conditioned existence, starting with “bioenergetic” blockages, or obstructions in the flow of the life force in the body, and proceeding to faulty attitudes and ideas. Like a sharp blade, the Yoga described in this Upanishad cuts through all binding conditions and frees the spirit, which soars like a bird to the Absolute.

  Of special interest is the concept of bodily vital points (marman), which appear to be places of trapped life energy. By a technique that is the yogic equivalent to contemporary body work, the yogin releases the dammed-up life force and then applies it to stimulate the energy flow along the bodily axis (called sushumnâ), guiding it gradually to the secret center in the head.

  SOURCE READING 19

  Kshurikâ-Upanishad

  I will disclose the [doctrine of] the “dagger,” the concentration [of attention] for perfection in Yoga, having attained which the Yoga-yoked will not be born again. (1)

  That [teaching] is the essence and the goal of the Vedas, as has been declared by Svayambhû. Settling in a quiet place, there assume a [suitable] posture, (2)

  confining the mind in the heart as a tortoise retracts its limbs—by means of the Yoga of twelve measures (mâtrâ) and the prânava [i.e., the syllable om]—very gradually … (3)

  … one should, all [bodily] openings blocked [by means of the fingers], fill up [with life force] one’s whole body (âtman) from the chest to the head and from the hips to the nape, with slightly raised chest. (4)

  Comments: Svayambhû, the “Self-Existent,” mentioned in the second stanza is the Creator-God, whether he be called Brahma, Vishnu, or Shiva. The Yoga of twelve measures spoken of in the third stanza presumably refers to the retention of the breath for the duration of twelve repetitions of the syllable om.

  Therein one should hold fast the [various] life forces (prâna) moving through the nostril. Having achieved prolonged breath (âyata-prâna), one should gradually exhale ucchvâsa22). (5)

  Comments: Breath (shvâsa) and life force are, to the yogin, one and the same. Whereas one term emphasizes more the physical aspect, the other reminds us of the metaphysical dimension in which the breath participates. The various life forces are the five types of prâna circulating in the human body.

  Having made oneself steady and firm, [one should practice breath control] by using the thumb [to close one nostril at a time] [and then draw the life force in] through the ankles and also the calves, “three by three.” (6)

  Comments: The phrase “three by three” (trayas-trayah) is not clear. It could refer to the three parts of the process of breath control, namely inhalation, retention, and exhalation, or to the repeated linking of vision, mind, and breath, as one Sanskrit commentator has it.

  Then [one should draw the life force in] through the knees and thighs, the penis, and the anus, “three by three.” [Lastly], one should cause it to How and rest in the area of the navel, [having drawn the life force up from) the seat of the anus. (7)

  There [at the lowest center of the body] is the sushumnâ channel, surrounded by ten [main] channels (nâdî): the red, the yellow, and the black, the copper-colored, and the flame-colored ones, … (8)

  … [which are] very fine and tenuous. One should cause the breath to flow to the white channel [of the sushumnâ]. Thereupon one should guide the [various] life forces as a spider [ascends] along its thread. (9)

  Thence [the yogin reaches] that resplendent red lotus, the great seat of the heart, which is called the dahara lotus in the Vedânta [scriptures]. (10)

  Having broken it open, he proceeds to the throat, and it is said that one should fill that channel [with the life force]. The mind is the supreme mystery, exceedingly spotless wisdom. (11)

  The vital place (marman) situated on the top of the foot can indeed be contemplated as having that character [of spotless wisdom]. By means of the sharp blade of the mind, constantly devoted to [the practice of] Yoga, … (12)

  … [one should bring about] the cutting of the vital place of the calves, which is said to be “Indra’s thunderbolt.” He should cut through that [vital point] with the powerful Yoga of meditation, through concentration. (13)

  Practicing the four [types of meditation on external and internal as well as coarse and subtle objects], he should, by means of Yoga, unhesitatingly cut through the vital place situated in the middle of the thighs, [thereby] freeing the life force [in that place]. (14)

  Thence the yogin should gather [the life force and lead it] to the t
hroat, [where] a multitude of channels [exists]. There, one among and above a hundred channels, is the supreme stable … (15)

  … sushumnâ, far hidden, pure, embodying the Absolute. Idâ stands to the left and pingalâ to the right [of the sushumnâ channel]. (16)

  Comments: These three main channels of the life force are explained in Chapter 17.

  Between these two is the supreme abode. He who knows it. knows the Vedas. Among the seventy- two thousand secondary channels, taitila ... (17)

  … is cut off by means of the Yoga of meditation, [that is to say,] by the untainted, powerful blade of Yoga with its flaming energy. [However,] the solitary sushumnâ is not cut off. (18)

  At that moment, the yogin can see the taitila. which is like a jasmine flower. For the sage should cut, in this very existence, the one hundred channels, because they are the cause [of future births]. (19)

  Comments: The meaning of the term taitila is unclear. It can mean “rhinoceros” and it also is the name of a deity. In his commentary. Upanishad Brahmayogin states that it is “characterized by coming and going,” which is not too helpful.

  Thus, one should dissociate from auspicious and inauspicious conditions [associated with] these channels. Those who have realized this achieve freedom from rebirth. (20)

  With the mind conquered through asceticism, established in a wilderness, unattached, conversant with the limbs of Yoga, desireless, [practicing] step by step—[thus should the yogin approach liberation]. (21)

  As a swan (hamsa) that has cut through its fetters flies straight up into the sky—similarly the psyche (jîva), having severed its bonds, always crosses over [the ocean of] existence (samsâra). (22)

  As a lamp that has burned up [its fuel] at the moment of [the flame’s] extinction ceases to function—thus the yogin, having burned all karma, ceases to exist [as an individual separate from all other beings]. (23)

  Having cut through the bonds by means of the blade of the measure (mâtrâ) [of meditation], well sharpened through breath control and whetted on the stone of renunciation, the Yoga adept is no [longer] fettered. (24)

  VI. BODILY TRANSMUTATION- THE UPANISHADS OF HATHA-YOGA

  Sound, light, and breath—these are important tools for the yogin. They belong to the oldest and best-tried elements of India’s psychotechnology. Their possibilities for psychospiritual transformation have been explored over the centuries by tens of thousands of practitioners. The Sanskrit and vernacular works on Yoga are, therefore, distillates of an immense wealth of factual information, though in many cases we still need to find the right key for unlocking their secrets. The spirit of experimentation on which modern science prides itself is intrinsic to Yoga as well. Yogins have always been fearless adventurers in the vast and mostly still unmapped territory of the human body-mind.

  At no time has this experimental mood been more prominent than during those centuries that saw the birth and rise of Tantra—in the period between the fifth and the fourteenth centuries C.E. It was during that span of time that India’s “athletes of the spirit” intensively explored the hidden potential of the human body. Their curiosity, daring, and persistence led to the creation of what came to be called Hatha-Yoga, which can mean either “Forceful Yoga” or “Yoga of the Force.” In the latter case, the “force” is none other than the esoteric “serpent power” (kundalinî-shakti) celebrated in the Tantras. This is the universal life energy locked up in the human body, where it is said to be responsible for both bondage and liberation, depending on whether it is functioning unconsciously or consciously. The goal of hatha-yogins is to bring the kundalinî-shakti under their conscious control, inasmuch as this is possible.

  We have encountered that formidable bio-spiritual energy in several of the Yoga-Upanishads discussed above, where it is mentioned in passing. The remaining texts of the Yoga-Upanishads all focus on Hatha-Yoga and therefore on techniques that are designed to awaken and harness the kundalinî energy to the point where it can safely be conducted to the primary bio-spiritual center at the crown of the head, resulting in the blissful state of ecstatic merging with the Divine. The following Upanishads, which are listed in the Muktikâ Upanishad (c.1350 C.E.), are all products of the twelfth to thirteenth centuries C.E. I will outline their contents only briefly here, because I do not want to anticipate too much the contents of Chapters 17 and 18, which discuss the body-positive traditions of Tantra and Hatha-Yoga.

  Yoga-Kundalî-Upanishad23

  The Yoga-Kundalî-Upanishad, consisting of three chapters with a total of 171 stanzas, launches straight into an explanation of the serpent power, which it calls kundalî and kundalinî, both meaning the “coiled one” and referring to the latency of this force. It mentions different types of breath control and the three “locks” (bandha)—at the base of the spine, at the abdomen, and at the throat—by which the life force is restrained within the body. Its anonymous author preaches the ideal of disembodied liberation (videha-mukti), which is attained when the serpent power reaches the topmost center of the human body where it unites with the transcendental “male” force of Shiva.

  The second chapter addresses the highly esoteric practice of the “space-walking seal” (khecârî-mudrâ), which, it is emphasized, must be learned from one’s teacher. It is performed by using the tongue to block off the cavity behind the palate—a somewhat complicated maneuver that requires the artificial elongation of the tongue. The third chapter consists of speculations about esoteric matters, and it also hints at certain higher yogic processes.

  Yoga-Tattva-Upanishad24

  The Yoga-Tattva (“Principles of Yoga”)-Upanishad, a Vaishnava work of 142 verses, distinguishes and succinctly defines four types of Yoga: Mantra-Yoga, Laya-Yoga, Hatha-Yoga, and Râja-Yoga. This is a fairly systematic text that offers useful definitions of the constituent practices of Hatha-Yoga, as well as the obstacles on the path and also the paranormal attainments that the yogin might come to enjoy. It proposes a combination of gnosis (jnâna) and yogic technology, with Hatha-Yoga preparing the practitioner for the demands of Râja-Yoga, which calls for both renunciation and discernment. Again the goal is “aloneness” (kaivalya), which is explained as disembodied liberation (videha-mukti).

  Yoga-Shikhâ-Upanishad25

  With a total of 390 verses, the Yoga-Shikhâ (“Crest of Yoga“)-Upanishad is the most comprehensive of the Yoga-Upanishads. It consists of six chapters, of which the concluding chapter appears to have been an independent tract at one time. This Shaiva work, like the Tantras, is said to be for spiritual seekers facing the difficulties inherent in the current dark age (kali-yuga). Similar to the Yoga- Tattva- Upanishad, it propounds a teaching that combines gnosis or wisdom with yogic practice. Again and again the reader is reminded of the importance of transforming the body, so that, as verse 1.168 states, it becomes truly a “temple of Shiva” (shiva-âlaya26 ).

  By means of the fire [of Yoga], [the yogin] should stimulate (ranjayet) the body comprised of the seven constituents (dhâtu) [i.e., the bodily humors, like wind, bile, gall, blood, etc.]. (1.56a)

  All his diseases are cured. How much more so cuts, gashes, and so on. He acquires an embodied shape that is of the form of the supreme radiance-space (parama-âkâsha). (1.57)

  The Yoga adept is not only Self-realized; his transmuted body is invested with all kinds of paranormal powers (siddhi) that are taken to be a sure sign of his spiritual attainment. “One should regard the man lacking powers as bound,” declares the anonymous author (1.160). This does not invalidate the generally accepted attitude that the egoic use of these powers is detrimental to the yogin s spiritual welfare. The author, who was obviously an adept himself, also is highly critical of mere book knowledge, speaking of those who are deluded by the little knowledge gleaned from the textbooks (shâstra).

  The Yoga-Shikhâ-Upanishad favors an approach that combines wisdom (jnâna) and Yoga. Independent of each other, neither wisdom nor Yoga can lead to liberation. Together they can “ripen” a person. The text (1.24—27) d
istinguishes between “fully cooked” (pari-pakva) and “uncooked” (apakva) people. Only the former possess a body that is “not insentient” (ajada). In other words, their body is permeated by their disciplined consciousness and therefore yields its full potential, including the paranormal powers. They also are said to be free from suffering (duhkha). Indeed, as verses 1.41—42 declare, a yogin’s body cannot be seen even by the deities, since it is purer than space (âkâsha).

  The second chapter deals with Mantra-Yoga, declaring that the subtle inner sound (nâda) is the highest mantra. In the third chapter, some of the metaphysical aspects of Mantra-Yoga are introduced. Sound is said to have several dimensions of subtlety, starting with the sound-transcending ultimate Reality and its lower or manifest form, the so-called shabda (“sound”)- brahman. Subsequent stages in the progressive manifestation of sound are:

  “The yogirâj should not display his abilities to anyone. Rather to keep his abilities concealed from the world, he should live like a fool, an idiot, or a deaf person.”

  —Yoga-Tattva-Upanishad 76b-77

  Parâ (“transcendental”), which is the “seed”-sound or bindu.

  Pashyantî (“visible”), which is sound at a level that is inaudible but perceptible through yogic introspection.

  Madhyamâ (“middling”), which can be heard resounding “like a thunderclap” in the heart during deep meditation.

  Vaikharî (“harsh”), which is vocalized sound (svara) created by vibrating air.

  The fourth chapter of the Yoga-Shikhâ-Upanishad is dedicated to expounding the Vedântic doctrine of the unreality of the world and the body, which are nothing apart from the single, all-encompassing Self (âtman). In the fifth chapter, we learn about some of the main features of esoteric anatomy, such as the channels (nâdî) and the psychospiritual centers (cakra) of the body. The concluding chapter covers somewhat similar ground, but focuses on the central channel known as the sushumnâ- nâdî, described as the “foremost place of pilgrimage” (6.45). The yogin must force the awakened serpent power into this axial channel and then cause it to ascend to the head.