Layayoga: The Definitive Guide to the Chakras and Kundalini (40 page)

Sahita Breathing

Sahita is a Waidika form of breath-control. It is stated: ‘Kumbhaka is said to be of two kinds—sahita and kewala; so long as kewala is not attained sahita should be practised’ (—Yogakundalyupanishad, 1.20). Moreover, ‘Kumbhaka (breath-suspension) is of two forms—sahita and kewala. Sahita is with inspiration and expiration, and kewala is without inspiration and expiration. Sahita should be practised until kewala is attained’ (—Shandilyopanishad, 1.7.13–15).

The two main forms of Waidika breath-control are sahita and kewala. In sahita, suspension is with inspiration and expiration. Therefore, it is inspiratory-expiratory suspension. It ultimately leads to the attainment of kewala. Kewala is non-inspiratory-non-expiratory suspension. This is the highest form of suspension. Sahita develops that power by which the suspensive phase is much prolonged and gradually the inspiratory and expiratory phases are fully controlled. At this stage the suspensive phase develops into kewala-suspension—automatic suspension ‘without inspiration and expiration’ (—Yogatattwopanishad, 50).

The prolongation of suspension (kumbhaka) is extremely difficult. According to yoga, this is only possible when certain deep internal purification is effected. So it is stated: ‘Thereafter (after the specific purification) the power of holding breath for a prolonged time is developed’ (—Yogatattwopanishad, 49). This specific purification is termed nadishuddhi, that is, the purification of the subtle wayu-force (vital-force) operating as nadis—force-motion lines. These nadis are not physical channels but subtle radiation lines created by the motional wayu-forces. The motional directions of wayu-forces are the nadis. The nadis form a system technically called nadi-chakra—force-motion field, or forcefield.

The term ‘shuddhi’, which means purification, in relation to the nadis has been used in a technical sense. Purification is that process which makes wayu-force free from what interrupts its full functioning. There are two main motions of wayu-force—ida and piṅgala. These two motions or flows are controlled by sushumna. Under sushumna control, the sun and moon lines are perfect and in harmony.

Piṅgala-force (that is, wayu-force radiating as piṅgala-line) causes the consumption of energy in the body by exhibiting actions, that is, the energy is transformed into activities. When there is excessive consumption of energy, the body becomes depleted of energy, weak and exhausted. On the other hand, if the body is unable to mobilize the necessary quantity of energy, there will be an impairment of functional efficiency of the body. Energy conservation is effected by ida-force. There is a certain limit of this process. When the ida-force is weak, the conservation of energy is below the normal level and, consequently, the body is in an adynamic state. When the ida-force functions excessively, the piṅgala-function is lowered. If both ida-and piṅgala-forces are under normal sushumna control, a balance will be established between the conservation and consumption of energy, and as a result, the body will be vital, healthy, vigorous and efficient.

In the mental field, piṅgala-force produces creative mental energy and ida-force mental relaxation and calmness. Excessive piṅgala influence causes uncontrolled and destructive thoughts, violent emotion and a general restlessness of the mind. Excessive ida-force causes dullness, mental torpor and decreased thinking power. When the forces are under sushumna-control the mental life is well-balanced and well-controlled. Under this condition, the mind is able to do intellective, constructive thinking and also to exhibit controlled thoughts; mental creativity and mental calmness and concentratedness go together. All these are only-possible when sushumna-control is brought into play.

The harmonization of ida and piṅgala occurs when sushumna exercises its control over them in a normal manner. This is effected by the super-purificatory process called nadishuddhi. Under this state, sushumna radiates its control-power to ida and piṅgala by which their flows are normalized and harmonized. The ida-piṅgala power-flows are now forceful but well-controlled, neither in excess nor in deficiency, and the directions of force-motions are now normal, that is, they radiate in a right course enabling them to exhibit their full potency without any deviation or destruction. Nadishuddhi is the process of normalization of the wayu-forces when they are able to exercise their full power on the mind and body to effect rarefaction and concentratedness of the mind and purification and vitalization of the body.

According to yoga, sahita breathing plays the fundamental role in nadishuddhi. Because of this sahita breathing forms a very important part of pranayama, both of Waidika and Tantrika forms. It has been stated: ‘The practitioner who has been practising regularly abstention, observance and (concentration) posture should perform pranayama; by pranayama the nadis (wayus or vital forces) become purified’ (—Shandilyopanishad, 1.3.15). Here, the pranayama is sahita pranayama. When pranayama is done with inspiration, expiration and suspension it is called sahita. It is often called only pranayama, as it is stated, ‘The process consisting of inspiration-suspension-expiration is called pranayama (—Darshanopanishad, 6.1). It has been farther stated: ‘Pranayama is that which consists of inspiration-suspension-expiration with the measures 16–64–32’ (—Mandalabrahmanopanishad, 1.1.6). The measures of 16–64–32 are the regular ones used in sahita.

The technique of sahita has been given as, Inspire slowly through the left nostril, measure 16, suspend, measure 64, and then expire through the right nostril, measure 32; again do inspiration through the right nostril, suspend and expire as before with attentiveness’ (—Yogatattwopanishad, 41–2). Here, the form of sahita and its regular measures have been given. So sahita is that breathing in which the breath-acts are executed in the following sequence: left inspiration 16—suspension 64—right expiration 32—right inspiration 16—suspension 64—left expiration 32. The sahita breathing causes nadishuddhi, so it is stated: ‘By the practice of this breathing (sahita) for three months, nadi-shuddhi is attained’ (—Shandilyopanishad, 44). Nadishuddhi is also important for the practice of a higher stage of sahita in which power of suspension develops to a very high degree. It has been stated: ‘The practitioner who is well-controlled by the practice of abstention, observance and posture, should first do nadishuddhi (by sahita) and then perform (the higher aspect of sahita) pranayama’ (—Trishikhibrahmanopanishad, Mantra Section, 53). Nadishuddhi is only possible when inspiration-suspension-expiration is executed in right measures. It has been stated: ‘When inspiration, suspension and expiration are done in right measures, then nadishuddhi is attained’ (—Shandilyopanishad, 1.7.7.).

The general indications of nadishuddhi are ‘lightness of the body, increased power of digestion and assimilation’ (—Darshanopanishad, 5. 11); ‘reduction of body fat’ (—Yogatattwopanishad, 46); ‘comeliness’ (—Yogatattwopanishad, 1.5.4), and ‘healthiness’ (—Shandilyopanishad, 1.7.8). The fundamental effects of nadishuddhi are ‘the increased power of breath-suspension’ (—
ibid
., 1.7.8), and ‘the easy entrance into sushumna of the wayu-force; when this is effected, tranquillity of the mind is attained’ (ibid., 1.7.8–10).

In Tantrika pranayama, sahita and kewala are also the most important parts. It has been stated: ‘Kumbhaka (suspension) is of two forms—sahita and kewala. Sahita suspension is that which is done in conjunction with inspiration and expiration. Sahita should be practised until kewala is accomplished. That natural suspension which is without inspiration and expiration is really pranayama, and that is kewala suspension’ (—Grahayamala, Pranayama Section). The technique of sahita which has been given here is: ‘Assuming the lotus posture, . . . inspire slowly through the left nostril, then suspend as long as you can, and then expire slowly, not forcibly. Again, inspire slowly through the right nostril, suspend as long as you can, then expire slowly (through the left nostril). . . . This is harmless sahita suspension, (kumbhaka)’ (—from Dattatreyasanghita, quoted in Pranatoshanitantra, Part 6, ch. 1, p. 407). This indicates that left-inspiration-suspension, right-expiration, right-inspiration-suspension, left-expiration type of breathing is sahita breathing. This breathing when practised for three months effects nadishuddhi (—
ibid
.). So, sahita breathing causes nadishuddhi.

The regular measures adopted in inspiration, suspension and expiration in sahita breathing is explained here: ‘Inspire slowly through the left nostril with the measure 16, . . . suspend 64, and expire slowly through the right nostril. Then the breathing should be done in a reverse manner, and again it will be reversed, and in this manner breathing should be controlled’ (—Tripurasarasamuchchaya, ch. 3, p. 10).

All this indicates that sahita breathing causes nadishuddhi and when nadishuddhi is attained the body becomes vitalized and normally healthy and the mind purified and concentrative. And above all, nadishuddhi creates a state in which the power of suspension (kumbhaka) is enormously increased.

PART 2

THE CHAKRA SYSTEM

CHAPTER
7

Introduction to the System of Chakras

The word ‘chakra’ has many meanings, viz., the wheel of a carriage, a potter’s wheel, an astronomical circle, a circular weapon, an army, a form of military array, etc. It has also been used in a more specific sense. There are some special chakras used for the selection of an appropriate mantra for initiation, namely, Kulakula-chakra, akathaha-chakra, akadama-chakra, etc. Special chakras are also used in relation to worship, as, for example, kurma-chakra. In our study here, a chakra is an organization which is circular in form, having a specific centre. It is situated within the body, not as a part of the gross body, but as a supra-material power-form. It is imprinted undetectably in the body. Because of its subtle character a chakra is not seen by the eyes, even with the help of supersensitive instruments.

It has been stated: ‘Body is of two kinds: gross (material) and subtle (extra-material). The material body is composed of flesh, bone, hair, blood, fat and marrow, excretes urine and discharges faeces, is endowed with vital activities (wata) and undergoes metabolism (pitta). The subtle body is composed of nadis (force-motionlines), of which ida is that nadi which is moon-white and situated on the left side, piṅgala is like the sun and masculine, and between these two nadis is sushumna containing brahmanadi. Sushumna is extremely fine and, turning from right to left, it extends from muladhara to brahmarandhra (—Bhutashuddhitantra, ch. 6, p. 5). From this it is clear that the nadi system belongs to the subtle body, it is not a part of the material body. The chakras are within the sushumna nadi. So it is said: ‘Inside it (sushumna) is the extremely subtle chitrini nadi which is divine in character and is in the form of letters (matrika-units), and in which are strung the six chakras’ (—Sammohanatantra, Part 2, ch. 2, p. 2). More clearly, ‘Inside the sushumna is the shining nadi named wojra, and inside it is the subtle chitrini through which Kundali passes; the beautiful six lotuses (chakras) are in this nadi’ (—Rudrayamala, Part 2, 25. 51–2). So the chakras are subtle centres within the innermost force-line of sushumna. They do not belong to the material body, and therefore they are not seen.

The material body is the effect of the metamorphosis of the basic energy which is made to operate on the surface stratum due to the influence of prana-force. That basic energy is entirely matter-free and active in the substratum, but is endowed with a specific quality which, under certain condition, gives it an inertial character. This basic energy exhibits a circular wave motion which is reducible to a subtle infinitesimal point. This energy pattern is the tanmatra-mahabhuta forces which exist in five forms. The fifth mahabhuta, prithiwi (earth metamatter) force on the surface stratum exhibits its inertial quality and, as a result, energy appears in a conjugated form—energy particles. But energy may appear also as free from particles. Here, the prithiwi factor becomes latent, and the teshs (fire metamatter) factor patent. Under this condition, energy appears as thermal, luminous or electrical. In the energy transformation, the ap (water metamatter) factor plays an important role and is associated with the chemical form of energy and energy as waves.

The tanmatra-mahabhuta forces create inorganic matter, in which the influence of prana-force plays a most important role. Prana-force, appearing as wayu-forces, operates in relation to tanmatra-mahabhuta forces to create living matter. The creation of a living organized body is impossible without the wayu-forces being involved in combination with the basic tanmatra-mahabhuta forces. The chemical changes in the body are not able to create a living body, but they are an indication of and concomitant with life-force activities in the body. The inoperativeness of pranic forces makes the chemically intact body a corpse. Nothing can alter it. Different forms of energy—thermal, mechanical, electrical—which are active in a living body are entirely dependent on the operation of the pranic forces; they themselves cannot create living matter, or atomic energy. Energy in a more refined form appears as electrical. Energy associated with the elementary particles and radiation is electrical in nature. In muscular contraction, conduction of nerve impulses and cerebral activities, the electrical form of energy is manifested. But the pranic force is neither thermal, mechanical nor electrical; it is supramaterial. There must be a level at which energy becomes non-electrical in nature and is completely released from any material bondage. The living brain substance is associated with chemical energy, and electrical energy is patent in the cerebral activities. But there is no possibility of having either the vital force or consciousness manifested in the brain, unless there is a source of energy which is non-material.

The material body is living because the wayu-forces are operating in its substance in an intrinsic manner, but their centres of operation do not lie in it; they are beyond the matter-energy field; they are in the substratum. When the wayu-forces are withdrawn from the material substance, the body appears as lifeless and without consciousness. This inoperativeness of wayu-forces in the material body does not make them vanish. In the substratum, they function in a subtle organization—the immaterial subtle body—in which consciousness is held without material substancc. The truth of this statement is demonstrated by what is called ‘Parasharirawesha’ (entering into another’s body). A yogi can leave his own body by volition, and can enter into a body which is recently dead. When he leaves his own body, it becomes dead, and a dead body becomes alive when he enters into it. This superpower was exhibited by the well-known Shaṅkaracharya.