A Series of Lessons in Gnani Yoga
0032. Monroe Lucy Grecki magnat
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sense; rather it is extremely heightened consciousness, concentrated on a single point in which all
else disappears. In other words, it is an unconscious state, generally speaking, but it is more precisely
a heightened consciousness. Now the yogi must learn to recognize the image of the transitory stage,
of the razor's edge between the superconscious and the unconscious. If he makes the slightest
mistake later and falls from the superconscious into the unconscious state of a faint it can mean death
or insanity. Here he is learning to anaesthetize discursive thinking without becoming unconscious; he
has also not yet awakened the powerful force of kundalini.
(69) Having filled the lungs completely with air, the yogi floats upon the water like a lotus leaf. This
is plavini kumbhaka.
Nothing else is mentioned. Nothing about health or long life, only a rather extravagant-sounding
promise. For we all know, regardless of how deeply we inhale) we will hardly float along like a lotus
leaf, no more easily, in any case, than we are used to in swimming.
Since this kumbhaka, though useful, is not in any way decisive, we shall only comment briefly: his
body having been emptied completely through the much-debated process of shatkarma, the yogi (ills
all the cavities with air: lungs, stomach, intestines. Thus the "floating like a lotus leaf" becomes more
plausible.
So much for the eight varieties of pranayama. A few general remarks will close this subject.
(70) There are three kinds of pranayamas: Recaka pranayama (exhalation), puraka pranayama
(inhalation) and kumbhaka pranayama (retention). Kumbhaka is also of two kinds:, sahita and
kevala.
The types of prana aresummarized:
1. Prana that results from kumbhaka after exhalation.
2. Prana that originates from kumbhaka after inhalation.
3. Prana that is developed a. through holding the breath at any time and any place,
without force or exertion (sahita)
b. by holding the breath when the blood is overoxygenized (kevala).
(71) As long as one has not yet [fully] mastered kevala kum-bhaka, which means holding the breath
without inhalation or exhalation, one should practice sahita.
(72-71) When kevala kumbhaka without inhalation and exhalation has been mastered, there is
nothing in the [inner] world that is unattainable for the yogi. Through this kumbhaka he can restrain
the breath as long as he likes.
(74-75) Thus he [gradually] attains the stage of raja yoga. Through this kumbhaka, kundalini is
aroused and then the sushumna is free from all obstacles; but without hatha yoga there can be no raja
yoga, and vice versa. Both should be practiced until raja yoga is perfected.
KUMBHAKA 56
Yoga Swami Svatmarama. Hatha yoga pradipika
(76) At the end of kumbhaka he should withdraw his mind from all objects. By doing this regularly
he reaches raja yoga.
(77) The signs of perfection in hatha yoga are: a lithe body, harmonious speech, perception of the
inner sound (nada), clear eyes, health, controlled seminal flow, increased gastric fire, and purity of
the nadis.
And thus equipped the yogi can confidently embark upon the third stage of his training, where new,
greater and more decisive things are awaiting him.
PART THREE
KUMBHAKA 57
ACTIVE YOGA
CHAPTER 7
THE MUDRAS
(1) Just as Ananta the lord of the serpents [the "infinite one" with seven heads] supports the whole
universe with its mountains and woods, even so is kundalini the mainstay of all yoga practices.
The leitmotiv is majestically clear here. We are entering into the inner sanctum of the secret temple.
Now the preparatory work is completed; things are called by their real names, and yet--: this
"master," who now sees with open eyes what is at stake, suddenly becomes aware that he is still only
a student. The master of pranayama is a lesser master, for he still has to prove himself. He does not
even suspect yet that some day he will have to forget all that he has learned in the course of many
years; he does not suspect that all these wonderful experiences are dangerous reefs that imperil his
way to the highest abstract knowledge. If he knew all this now he would be troubled by doubts or
would try to reach what he is not yet capable of finding. Nature does not make any leaps; neither
does yoga.
(2-3) When the kundalini is sleeping it will be aroused by the grace of the guru. Then all the chakras
and knots are pierced
and prana flows through the royal road of sushumna. The mind is released from its work and the yogi
conquers death.
One thing is certain: kundalini is more than just a symbolic term for one of our known forces or
faculties. It is a potential of which normally we know nothing, and one that does not seem to exist for
the average man.
The chakras are occasionally perceptible in everyday life. In times of danger there is usually a
convulsive contraction of the muladhara chakra; in the case of acute danger, it intestifics as the
often-mentioned experience of "seeing the whole life flash through the mind." In sexual excitement
the svadishthana chakra is noticeable. Best known is the influence of the manipura chakra on crying [ Pobierz całość w formacie PDF ]
