The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
its fulness. When the body has been purified by constant practice, Prāna forces its way with ease through Sushumnā in their middle.¹ From being the small path of daily experience, it becomes the “Royal Road”² which is the Sushumnā. Thus, Sūryabheda Kumbhaka is practised until Prāna is felt to pervade the whole of the body from head to toe; Ujjāyī until the breath fills the body from throat to heart; and in Bhastrā the breath is inhaled and exhaled again and again rapidly, as the blacksmith works his bellows. The breath is controlled only in the sense that it is made the subject of certain initial processes. These processes, however, do not control in the sense of confine, but expand. The most appropriate term, therefore, for Prānāyāma is “breath control and development,” leading to the union of Prāna and Apāna. Prānāyāma is first practised with a view to control and develop the Prāna. The latter is then moved into Sushumnā by the stirring of Kundalinī, who blocks the entry (Brahmadvāra) thereto. With the disappearance of Prāna therefrom, Idā and Pinggalā “die,”³ and the Prāna in Sushumnā by means of the Shakti Kundalinī pierces the six Chakras which block the passage in the Brahmanādi, and eventually becomes Laya in the Great Breath which is the final end and aim of this process.
Prānāyāma⁴ should be practised according to the instructions laid down by the Guru, the Sādhaka living on a nutritious but moderate diet, with his senses under control. As already stated, mind and breath react upon one another, and when the latter is regulated so is the mind, and therefore rhythmic breathing is sought. This Prānāyāma is said to be successful only when the Nādīs are purified, for unless this is so the Prāna does not enter the Sushumnā.¹ The Yogī, assuming the Padmāsana posture, inhales (Pūraka) and exhales (Rechaka) alternately through the left (Idā) and right (Pinggalā) nostrils, retaining the breath meanwhile (Kumbhaka) for gradually increasing periods. The Devatās of these elements of Prānāyāma are Brahmā, Rudra, and Vishnu.² The Prāna enters Sushumnā, and if retained sufficiently long goes, after the piercing of the Chakras, to the Brahmarandhra. The Yoga manuals speak of various forms of Prānāyāma according as commencement is made with Rechaka or Pūraka, and according as the breath is suddenly stopped without Pūraka and Rechaka. There are also various forms of Kumbhaka, such as Sahita Kumbhaka, which resembles the first two above mentioned, and which should be practised until the Prāna enters the Sushumnā; and Kevala, in which the breath is restrained without Pūraka and Rechaka.³ Then there are others which cure excess of Vāta, Pitta, and Kapha,⁴ and the diseases arising therefrom; and Bhastrā, which is an important Kumbhaka, as it operates in the case of all three Doshas,⁴ and aids the Prāna to break through the three Granthis, which are firmly placed in the Sushumnā.¹
1 Shāndilya Up., Ch. I.
2 Prānasya shūnyapadavī tathā rājapathāyate (ib., vv. 2, 3).
3 That is, they are relaxed and devitalised, as every part of the body is from which the Prāna Shakti is withdrawn.
4 The Shāndilya Up., Ch. I, says: “As lions, elephants, and tigers, are gradually tamed, so also the breath when rightly managed comes under control; else it kills the practitioner.” It should not, therefore, be attempted without instruction. Many have injured themselves and some have died through mistakes made in the processes, which must be adapted to the needs of each person. Hence the necessity for an experienced Guru.
1 Hathayogapradīpikā, Ch. II. vv. 1—6 (see p. cxxviii of my Introduction to the Mahānirvāna Tantra).
2 Dhyānabindu Up., and see Amritanāda Up., Varāha Up., Ch. V. Mandalabrāhmana Up.
3 The Shāndilya Up., Ch. I, says that by Kevala the knowledge of Kundalī arises, and man becomes Ūrddhvaretas—that is, his seminal energy goes upward instead of developing into the gross seed which is thrown by Apāna downwards. Bindu (seminal energy) must be conquered, or the Yoga fails. As to the Bhedas associated with Sahita, see Ch. I, Yogakundalī Upanishad.
4 See Introduction to Prapanchasāra Tantra, Tantrik Texts, Vol. III, p. 11, et seq.
its fulness. When the body has been purified by constant practice, Prāna forces its way with ease through Sushumnā in their middle.¹ From being the small path of daily experience, it becomes the “Royal Road”² which is the Sushumnā. Thus, Sūryabheda Kumbhaka is practised until Prāna is felt to pervade the whole of the body from head to toe; Ujjāyī until the breath fills the body from throat to heart; and in Bhastrā the breath is inhaled and exhaled again and again rapidly, as the blacksmith works his bellows. The breath is controlled only in the sense that it is made the subject of certain initial processes. These processes, however, do not control in the sense of confine, but expand. The most appropriate term, therefore, for Prānāyāma is “breath control and development,” leading to the union of Prāna and Apāna. Prānāyāma is first practised with a view to control and develop the Prāna. The latter is then moved into Sushumnā by the stirring of Kundalinī, who blocks the entry (Brahmadvāra) thereto. With the disappearance of Prāna therefrom, Idā and Pinggalā “die,”³ and the Prāna in Sushumnā by means of the Shakti Kundalinī pierces the six Chakras which block the passage in the Brahmanādi, and eventually becomes Laya in the Great Breath which is the final end and aim of this process.
Prānāyāma⁴ should be practised according to the instructions laid down by the Guru, the Sādhaka living on a nutritious but moderate diet, with his senses under control. As already stated, mind and breath react upon one another, and when the latter is regulated so is the mind, and therefore rhythmic breathing is sought. This Prānāyāma is said to be successful only when the Nādīs are purified, for unless this is so the Prāna does not enter the Sushumnā.¹ The Yogī, assuming the Padmāsana posture, inhales (Pūraka) and exhales (Rechaka) alternately through the left (Idā) and right (Pinggalā) nostrils, retaining the breath meanwhile (Kumbhaka) for gradually increasing periods. The Devatās of these elements of Prānāyāma are Brahmā, Rudra, and Vishnu.² The Prāna enters Sushumnā, and if retained sufficiently long goes, after the piercing of the Chakras, to the Brahmarandhra. The Yoga manuals speak of various forms of Prānāyāma according as commencement is made with Rechaka or Pūraka, and according as the breath is suddenly stopped without Pūraka and Rechaka. There are also various forms of Kumbhaka, such as Sahita Kumbhaka, which resembles the first two above mentioned, and which should be practised until the Prāna enters the Sushumnā; and Kevala, in which the breath is restrained without Pūraka and Rechaka.³ Then there are others which cure excess of Vāta, Pitta, and Kapha,⁴ and the diseases arising therefrom; and Bhastrā, which is an important Kumbhaka, as it operates in the case of all three Doshas,⁴ and aids the Prāna to break through the three Granthis, which are firmly placed in the Sushumnā.¹
1 Shāndilya Up., Ch. I.
2 Prānasya shūnyapadavī tathā rājapathāyate (ib., vv. 2, 3).
3 That is, they are relaxed and devitalised, as every part of the body is from which the Prāna Shakti is withdrawn.
4 The Shāndilya Up., Ch. I, says: “As lions, elephants, and tigers, are gradually tamed, so also the breath when rightly managed comes under control; else it kills the practitioner.” It should not, therefore, be attempted without instruction. Many have injured themselves and some have died through mistakes made in the processes, which must be adapted to the needs of each person. Hence the necessity for an experienced Guru.
1 Hathayogapradīpikā, Ch. II. vv. 1—6 (see p. cxxviii of my Introduction to the Mahānirvāna Tantra).
2 Dhyānabindu Up., and see Amritanāda Up., Varāha Up., Ch. V. Mandalabrāhmana Up.
3 The Shāndilya Up., Ch. I, says that by Kevala the knowledge of Kundalī arises, and man becomes Ūrddhvaretas—that is, his seminal energy goes upward instead of developing into the gross seed which is thrown by Apāna downwards. Bindu (seminal energy) must be conquered, or the Yoga fails. As to the Bhedas associated with Sahita, see Ch. I, Yogakundalī Upanishad.
4 See Introduction to Prapanchasāra Tantra, Tantrik Texts, Vol. III, p. 11, et seq.
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