NADIS
The word `nadi` simply means a channel, course or conduit. It could describe the veins and arteries of the body, or indeed the nerves carrying their electrical messages to and from the brain. However in yoga we are usually referring to the more subtle circulation of the psychosomatic pranic energy.
In traditional teaching 72,000 nadis, and in the Siva Samhita 350,000 nadis are claimed.
However just as the arteries of the physical body divide into ever smaller vessels, and it would be an impossible task to count the exact number in any one body, so any figure must be seen as illustrative of the concept. Various writings speak of the principle nadis as ten, twelve or fourteen. For our purposes three are generally regarded as the most important.
Sushumna nadi, often called the central channel or the Most Gracious Channel, is said to run from near the base of the spine in the Kunda gland, located in the perineum of men, and the cervix of women. It is the opening to this channel, said to be the Way to Liberation, which the sleeping serpent, Kundalini is said to block until awakened through the practise of yoga. Sushumna passes all the way up through the body to the crown of the head ending at the Sahasrara chakra, the point of the brahmic fissure in the brain. Its course is sometimes said to relate to the central canal of the spinal cord (the main nerve of the body).
Ida nadi, and Pingala nadi run alongside Sushumna nadi. Their courses also start at the Kunda gland but finish after reaching Ajna charka (the Third Eye in the forehead) by passing out of the physical body through the nostrils. In general Ida is said to run along the left side of Sushumna, and Pingala to the right. Their courses are sometimes described a forming a helix (spiral) around the central channel, and sometimes as meeting and crossing at the various chakras, and in other teaching as remaining to the left or right but touching at the chakras.
In most people the nadis are said to be blocked by impurities, lethargy etc. and one of the important aims of yoga practise is to open the nadis to allow the free flow of prana through the body and especially from the base of the spine to the crown of the head. Only when Ida and Pingala are open and prana flowing freely in the body can the opening of Sushumna begin. As the channels open they also allow the opening and realisation of the chakras, the great energy centres of the body.
Nadi-shodhana, the processes of purifying the nadis, take place in various ways. Cleansing processes such as `dhauti` prepare the physical body. In advanced practice, meditation is used. The most well known methods include practise of Maha Mudra, or through the use of breathing practices involving control of the movement of air through the nostrils, in alternate nostril breathing. (See Pranayama in site).
METHOD OF ALTERNATE NOSTRIL BREATHING
Sukh Pavak, or Anuloma Viloma are the basic form of alternate nostril breathing. Again within different traditions there are minor variations in the methods used, and it is up to the individual to decide on one method of teaching or another.
1. Place the index finger of the right hand on the forehead between the eyebrows – the point of the Third Eye.
2. Use the inside of the middle finger to close the left nostril, with the thumb close to the right nostril but not blocking.
3. Take in air through the right nostril, feeling the movement deeper into the throat and avoiding the hissing sound of air in the nostril. Visualise the pranic content of the air being drawn up to the Ajna chakra in the front of the brain where it crosses over to the left side into Ida nadi
4. Close the right nostril with the thumb. Swallow gently and visualise the prana being pushed down the Ida nadi right down to the base of the spine, where it crosses over into the right channel – Pingala nadi.
5. Open the left nostril and breath out in a slow controlled manner, avoiding `blowing` out through the nostril. It is said that a fine down feather one inch below the nostril should not flutter. At the same time
visualise the prana rising through Pingala nadi, cleansing and clearing the nadi as it pushes the impurities ahead of it. As the prana reaches Ajna chakra visualise it crossing to the left and out through the left nostril.
6. Pause before beginning to breath in through the left nostril, repeating the process, visualising the prana circulating in the opposite direction.
7. Repeat for several minutes, or as long as comfortable. Finish the cycle breathing out through the left nostril.
Where the practitioner is aware of one nostril being more dominant or open than the other at the start of the practice, the process can begin and end with the nostril. Through the day the dominant side will alternate,
but most people are unaware of this happening.
Other versions of this breath can be used including breath retention.
Kundalini, or Kundalini-shakti, bhujangini or avadhuti, is the psychospiritual energy or force which is said to originate from the area of the astral and causal bodies associated with the base of the spinal column in the physical body; in the perineum in men and the cervix in women, i.e. the location of the Muladhara Chakra.
In many teachings of yoga, including Raja, Hatha, Tantra and Kundalini yoga where it is central to much of the teaching, Kundalini is seen as the individuals` form of the universal feminine life force, prana-shakti. An important aim of those teachings is to cause the ascent of the feminine kundalini energy through the central channel or nadi, Sushumna, to the head where it will awaken dormant areas of the brain and where it can unite in the Sahasrara chakra with the masculine force of Shiva.
In Tantra, Kundalini is visualised as a coiled serpent covering her face within the opening of the Sushumna nadi. The snake lies coiled three and a half times, five or eight, depending on the teaching, in the Kunda pit or cavity. Interestingly the fire pit used in Tantric ritual is also known as the kunda. The serpent represents the unlimited potential for action/creation within us. The potential is sometimes described as the equivalent of a million suns.
As the serpent Kundalini –shakti awakens she begins to uncoil and rise up through the Sushumna nadi, passing through each chakra along the way, and in its course leading to their opening. In all the teachings it is emphasised that the awakening of Kundalini must be done under control. The effects of uncontrolled awakening have been likened to an electrical surge blowing your PC or sensitive electrical equipment. In Tantra the uncontrolled force is described as the goddess Kali. She is the terrifying aspect of the feminine force; the black goddess with bulging eyes, wearing a necklace of human skulls: the destructive aspect of the goddess. Conversely when the kundalini-shakti rises under control, entering and opening each chakra in appropriate conditions, she is described as `the divine spouse of Shiva`.
From a modern western perspective we may regard the concept of kundalini-shakti, the chakras and so forth as interesting but irrelevant myth. However it would be useful to realise the essential meaning behind the symbolism. If we remember the dictum that we are a microcosm of the macrocosm, then we begin to see that we are involved here in the eternal interplay between the opposite forces masculine/feminine, positive/negative, black/white, light/dark etc. In other words we are as bound by the rules of existence as the whole universe.
Within ourself we can also realise we are aware of our Self on different levels. In the development of our spiritual body we tend to begin with a greater awareness of the physical body through the practice of the yoga exercises. Better physical health allows us to become more aware of the needs of our emotional Self and so forth. In the end we may hope to experience that wonderful state of bliss promised by the teachings of yoga; when we realise the oneness of all levels of our existence when we truly become at one with our body, mind and soul, and also realise our place in the greater world of creation. Yoga teachers rightly warn us against trying to do this too quickly. It is all too easy to fall victim to the euphoria of `enlightenment`, thinking that a few blissful experiences – i.e. feeling really, REALLY good about things constitutes Samadhi. Slow down, establish your foundations first, and then practice, practice the codes of yoga, until they become not just second nature, but first nature.
The yoga practices of Pranayama are closely connected to the functioning of the nadis and Kundalini along with the Kriyas and other aspects of Yoga, particularly Nadi Shodana, Alternate Nostril Breathing.
In many teachings of yoga, including Raja, Hatha, Tantra and Kundalini yoga where it is central to much of the teaching, Kundalini is seen as the individuals` form of the universal feminine life force, prana-shakti. An important aim of those teachings is to cause the ascent of the feminine kundalini energy through the central channel or nadi, Sushumna, to the head where it will awaken dormant areas of the brain and where it can unite in the Sahasrara chakra with the masculine force of Shiva.
In Tantra, Kundalini is visualised as a coiled serpent covering her face within the opening of the Sushumna nadi. The snake lies coiled three and a half times, five or eight, depending on the teaching, in the Kunda pit or cavity. Interestingly the fire pit used in Tantric ritual is also known as the kunda. The serpent represents the unlimited potential for action/creation within us. The potential is sometimes described as the equivalent of a million suns.
As the serpent Kundalini –shakti awakens she begins to uncoil and rise up through the Sushumna nadi, passing through each chakra along the way, and in its course leading to their opening. In all the teachings it is emphasised that the awakening of Kundalini must be done under control. The effects of uncontrolled awakening have been likened to an electrical surge blowing your PC or sensitive electrical equipment. In Tantra the uncontrolled force is described as the goddess Kali. She is the terrifying aspect of the feminine force; the black goddess with bulging eyes, wearing a necklace of human skulls: the destructive aspect of the goddess. Conversely when the kundalini-shakti rises under control, entering and opening each chakra in appropriate conditions, she is described as `the divine spouse of Shiva`.
From a modern western perspective we may regard the concept of kundalini-shakti, the chakras and so forth as interesting but irrelevant myth. However it would be useful to realise the essential meaning behind the symbolism. If we remember the dictum that we are a microcosm of the macrocosm, then we begin to see that we are involved here in the eternal interplay between the opposite forces masculine/feminine, positive/negative, black/white, light/dark etc. In other words we are as bound by the rules of existence as the whole universe.
Within ourself we can also realise we are aware of our Self on different levels. In the development of our spiritual body we tend to begin with a greater awareness of the physical body through the practice of the yoga exercises. Better physical health allows us to become more aware of the needs of our emotional Self and so forth. In the end we may hope to experience that wonderful state of bliss promised by the teachings of yoga; when we realise the oneness of all levels of our existence when we truly become at one with our body, mind and soul, and also realise our place in the greater world of creation. Yoga teachers rightly warn us against trying to do this too quickly. It is all too easy to fall victim to the euphoria of `enlightenment`, thinking that a few blissful experiences – i.e. feeling really, REALLY good about things constitutes Samadhi. Slow down, establish your foundations first, and then practice, practice the codes of yoga, until they become not just second nature, but first nature.
The yoga practices of Pranayama are closely connected to the functioning of the nadis and Kundalini along with the Kriyas and other aspects of Yoga, particularly Nadi Shodana, Alternate Nostril Breathing.