Svatmarama Y S. Hatha yoga pradipika

Yoga Swami Svatmarama

HATHA YOGA PRADIPIKA

Foreword by

B K S Iyengar

Commentary by

Hans Ulrich Rieker Translated by Elsy Becherer

Aquarian/Thorsons

An Imprint of HarperCollinsPublishers

 

The Aquarian Press An Imprint of HarperCollinsPublishers 77-85 Fulham Palace Road, Hammersmith, London W6 8JB

First published in Great Britain by George Alien & Unwin 1972

This edition published by The Aquarian Press 1992

13579108642

English translation Herder and Herder, Inc., an imprint of Crossroad/Continuum, Inc.

Illustrations by Stephen Sturgess

A catalogue record for this book is available from the British Library

ISBN 1 85538 246 6

Printed in Great Britain by HarperCollinsManufacturing Glasgow

 

CONTENTS

Foreword by B K S Iyengar

Translator's Note

Introduction

I. The Fundamental Principles

1. Prerequisites

2. Yoga and the Art of Healing

3. The Asanas

4. The Way of Life of a Yogi

II. The River of Life

5. The Purification of the Nadis

6. Kumbhaka

III. Active Yoga

7. The Mudras

8. The Nectar

9. The Bandhas

10. The Shakti

IV. Passive Yoga

11.Samadhi

12. Mind and Breath

13. The Dissolution

14. The Shambhavi Mudra and the Inner Light

15. Nada, the Inner Sound

Epilogue

Recommended for Further Reading

FOREWORD by B K S Iyengar

The Hatha yoga pradipika of Svatmarama is one of the most important yoga texts, and Hans-Ulrich Rieker's translation and commentary have long been valuable to yoga students as a complement to their practice and study.

Hatha yoga, or hatha vidya (the science of hatha yoga) is commonly misunderstood and misrepresented as being simply a physical culture, divorced from spiritual goals. Hans-Ulrich Rieker shows the error of this idea by explaining the changes which take place, through the practice of hatha yoga, in the practitioner's body, mind and self. He makes the reader aware of the subjective transformation that occurs as the consciousness penetrates inwards towards the Self, and as the Self diffuses outwards. He shows that hatha yoga is not just physical exercise, but an integrated science leading towards spiritual evolution.

We are caught up in emotions like lust (kama), anger (krodha), greed (lobha), infatuation (moha), pride (ynadha) and malice (matsarya). Hatha yoga helps us to overcome these obstacles and hindrances to spiritual development. It is a biochemical, psycho-physiological and psycho-spiritual science which deals with the moral, mental, intellectual and spiritual aspects of man, as well as the physical and physiological. We can clarify our understanding of hatha yoga by first examining five important underlying concepts: mind, knowledge, aims of life, health and afflictions.

Mind

Man is known as manava (human), as he is descended from Manu, the father of mankind who is said to be the son of Brahma, the Creator of the world. The word mana or manas (mind) comes from the root man, meaning to think. Man is one who possesses a mind.

Manas means mind, intellect, thought, design, purpose and will. It is the internal organiser of the senses of perception and the organs of action, and the external organiser of intelligence, consciousness and the

Self. Man is graced with this special sense so that he can en)oy the pleasures of the world, or seek emancipation and freedom(moksa) from worldly objects.

Knowledge

Knowledge means acquaintance with facts, truth or principles by study or investigation. The mind, which is endowed with the faculty of discrimination, desires the achievement of certain aims in life.

Knowledge (jnana) is of two types: laukilfa jnana, which concerns matters of the world, and vaidika jnana, the knowledge of the Self (relating to the Vedas, or spiritual knowledge). Both are essential for living in the world, as well as for spiritual evolution. Through yogic practice, the two kinds of knowledge encourage development of a balanced frame of mind in all circumstances.

Aims of Life

The sages of old discovered the means for the betterment of life and called them aims orpurusarthas. They are duty {dharma), the acquisition of wealth (artha) (necessary to free oneself from dependence on others), the gratification of desires (kama) and emancipation or final beatitude (moksa). Moksa is the deliverance of the Self from its entanglement with the material world: freedom from body, senses, vital energy, mind, intellect and consciousness.

Dharma, artha and kama areimportant in matters of worldly life. Dharma and moksa should be followed judiciously if they are to lead to Self-realisation.

Patanjli, at the end of the Yoga Sutras, concludes that the practice of yoga frees a yogi from the aims of life and the qualities of nature (gunas), so that he can reach the final destination--kaivalya or moksa.

Health and Harmony

To acquire knowledge--whether mundane or spiritual--bodily health, mental poise, clarity and maturity of intelligence are essential.

Health begets happiness and inspires one to further one's knowledge of the world and of the Self. Health means perfect harmony in our respiratory, circulatory, digestive, endocrine, nervous and genito-excretory systems, and peace of mind. Hatha yoga practices are designed to bring about such harmony.

Afflictions

Human beings aresubject to afflictions of three types: physical, mental and spiritual (adhyatmika, adhidaivika and adhibhautika). Afflictions arising through self-abuse and self-inflictions are adhyatmika. Physical and organic diseases are caused by an imbalance of the elements in the body (earth, water, fire, air and ether) which disturbs its correct functioning. These are called adhibhautika diseases. Misfortunes such as snake bites and scorpion stings are also classified as adhibhautika. Genetic and allergic disease or diseases arising from one's past deeds (^arma) are known as adhidaivika. The practice of hatha yoga will help to overcome all three types of affliction.

Hatha Yoga or Hatha Vidya

Hatha means to stick fast, to be devoted and to hold closely or firmly. Yoga means to unite, to associate, to yoke and to join. It also means zeal, endeavour, fixing the mind on one point, holding the body in a steady posture, contemplation and meditation. Vidya means knowledge, art and science.

The Goddess Parvati, the wife of Lord Siva, approached her Lord-- the seed of all knowledge--for guidance to ease the suffering of humanity. Lord Siva revealed to her the greatest of all sciences for the holistic development of man--the science of hatha yoga.

On receiving yogic knowledge from Siva, Parvati imparted it to Brahma, who taught it to his children born of his own will, the sages such as Narada, Sanaka and Sanatkumara, who passed it on to Vasista and others. Hatha vidya was set down in the Hatha yoga pradipika by Yogi

Svatmarama who, it is thought, lived between the twelfth and fifteenth centuries. The Pradipika has thus been referred to as a nebrively recent addition to the literature of yoga, which goes back to the Vedas (1500 bc). In fact, Svatmarama was part of the long unbroken line of sages or rishis, descended from Brahma, by whom hatha vidya was passed down through the ages.

At the very beginning of his treatise, in verses 4-9, Svatmarama invokes the names of many of these sages who came before him and who practised and passed on the noble art of hatha yoga. A consideration of this list of names leads to the conclusion that the yoga described by Svatmarama is contemporary with that of Patanjali (whose Yoga Sutras were also a codification of long-established theory and practice).

If Patanjali, in the Yoga Sutras, codified the eight limbs of yoga (astanga yoga), Svatmarama did the same for hatha yoga. If the former is a scholarly exposition with gems of wisdom woven together, the latter is a direct practical and technical handbook.

Because Svatmarama's treatise incorporated ideas from the Yoga Sutras, the Yoga Upanisads, the Puranas, the Bhagavad Gita and other scriptures, doubts may arise in the reader's mind as to its authenticity. Hans-Ulrich Ricker's re-organization of the subject matter helps the reader to grasp it more easily, and to understand it more clearly.

It should be realised that the Hatha yoga pradipika is a major treatise with practical guidelines. It takes the practitioner from the culture of the body towards the sight of the self.

The first Sloka (verse) of the book reads: "Reverence to Siva, the Lord of Yoga, who taught Parvati hatha wisdom as the first step to the pinnacle of raja yoga" (Patanjali yoga). And at the end we arereminded that "all hatha practices serve only for the attainment of raja yoga". (4:103).

Hatha means willpower, resoluteness and perseverance; and Hatha yoga is the path that develops these qualities and leads one, towards emancipation. The word hatha is composed of two syllables: ha and tha. Ha stands for the seer, the Self, the soul (purusa), and for the sun (Surya) and the inbreath {prana). Tha represents nature (prakrti), consciousness {citta), the moon (chandra) and the outbreath (apana). Yoga, as already noted, means union. Hatha yoga, therefore, means the union of purusa

with prakrti, consciousness with the soul, the sun with the moon, and prana with apana.

The Hatha Yoga Pradipika

The Pradipika is divided into four parts. The first explains yamas (restraints on behaviour), niyamas (observances), asanas (posture) and food. The second describes pranayama (control or restraint of energy), and the shatkarmas (internal cleansing practices). The third deals with mudras (seals), bandhas (locks), the nadis (channels of energy through which prana flows) and the kundalini power. The fourth expounds pratyahara (withdrawal of the senses), dharana (concentration), dhyana (meditation), and samadhi (absorption).

In all, the text contains 390 verses (floras). Out of these, about forty deal with asanas, approximately one hundred and ten with pranayama, one hundred and fifty with mudras, bandhas and Shatkarmas and the rest with pratyahara, dharana, dhyana and samadhi.

Asanas

The text begins with asanas as the first step in hatha yoga. For this reason it has been referred to as six-limbed yoga (sadanga yoga) as opposed to the eight-limbed patanjala yoga (astanga yoga) which includes, as its foundation, the first two limbs, yama and niyama. However, hatha yoga does not overlook the yamas and niyamas. Possibly, in Svatmarama's time, the ethical disciplines were taken for granted, so he does not explain them at length.

He does speak of non-violence, truthfulness, non-covetousness, continence, forbearance, fortitude, compassion, straightforwardness, moderation in food and cleanliness as yama, and zeal in yoga, contentment, faith, charity, worship of God, study of spiritual scriptures, modesty, discriminative power of mind, prayers and rituals as niyama. (The ethical disciplines of what to do and what not to do are given in the text. Asanas, pranayamas, bandhas, mudras and shotkarmas are illustrated by examples to assist aspirants with their practice. Dharana, dhyana and samadhi cannot be explained, but only experienced, when the earlier stages have been mastered.)

It is said that there areas many asanas as there are living species: 840,000. That means the muscles and joints can flex, extead-and rotate in several thousand ways. The Pradipika, however, describes only sixteen asanas. Similarly, Vyasa names only eleven asanas in his Yoga Sutras', and there are thirty-two in the Gheranda Samhita. It is possible that yogasana practices were such a regular daily routine that it was necessary only to touch on the subject without going into depth. In view of these figures, to claim that hatha yoga is merely physical yoga is simply ridiculous.

Yogis were in constant contact with nature and they were searching for natural remedies to combat afflictions. In their search, they discovered hundreds of asanas to increase the life-giving force and restore it to its optimum level.

Asanas arenot just physical exercises: they have biochemical, psycho-physiological and psycho-spiritual effects. The cells of the body have their own intelligence and memory. Through practice of different asanas blood circulation is improved, the hormone system is balanced, the nervous system is stimulated, and toxins are eliminated, so that the cells, sinews and nerves are kept at their peak level. Physical, mental, and spiritual health and harmony are attained.

The commentary Jyotsna¹

of Sri Brahmananda clearly and beautifully sums up the effect of asanas. He says: "the body is full of inertia (tamasic), the mind vibrant (rajastc) and the Self serene and luminous (sattvic). By perfection in asanas, the lazy body is transformed to the level of the vibrant mind and they together are cultured to reach the level of the serenity of the Self."

Patanjali, too, states that perfection in asanas brings concord between body, mind and soul. When asanas are performed with the interpenetration of all three, benevolence in consciousness develops. Then the aspirant ceases to be troubled by the pairs of opposites, and the indivisible state of existence is experienced.

1

The Hatha yoga pradipika of Svatmaratma (with the commentary Jyotsna of Brahma-nanda) Adyar library and Research Centre, The Theosophical Society, Madras, India, 1972.

Pranayama

Part Two is devoted mainly to pranayama and its techniques. Pranayama means prana vrtti nirodha or restraint of the breath, which is by nature unsteady. According to Svatmarama, "When the breath wanders the mind is unsteady. But when the breath is calmed, the mind too will be still." (2:2)

Pranayama flushes away the toxins and rectifies disturbances of the humours, wind (vata), bile (pitta) and phlegm (kapha).

All the yoga texts, including Patanjali's, are emphatic in their view that one must gain perfection in asanas before practising pranayama. This point is overlooked today, and many people think that any comfortable sitting asana is good enough for pranayama practice, and that pranayama may be safely practised without the foundation of asana. Svatmarama cautions: "By the faulty practice of pranayama the yogi invites all kinds of ailments." (2:16)

Asanas, important though they arefor the health and balance of the body, have a deeper purpose: to diffuse the consciousness uniformly throughout the body, so that duality between senses, nerves, cells, mind, intelligence and consciousness are eradicated, and the whole being is in harmony. When the nervous, circulatory, respiratory, digestive, endocrine and genito-excretory systems are cleansed through asanas, prana moves unobstructed to the remotest cells and feeds them with a copious supply of energy. Thus rejuvenated and revitalised, the body--the instrument of the Self--moves towards the goal of Self-realisation.

Prana

Prana is an auto-energising force. The inbreath fans and fuses the two opposing elements of nature--fire and water--so that a new, bioelectrical energy, called prana, is produced. Prana neutralises the fluctuations of the mind and acts as a spring-board towards emancipation.

Pranayama stores prana in the seven energy chambers, or chakras, of the spine, so it can be discharged as and when necessary to deal with the upheavals of life.

Patan)ali states that "mastery in pranayama removes the veil that covers the lamp of intelligence and heralds the dawn of wisdom."

Svatmarama explains various types of pranayamas and their effects, but cautions that just as a trainer of lions, tigers or elephants studies their habits and moods and treats them with kindness and compassion, and then puts them through their paces slowly and steadily, the practitioner of pranayama should study the capacity of his lungs and make the mind passive in order to tame the incoming and outgoing breath. If the animal trainer is careless, the animals will maim him. In the same way, a wrong practice of pranayama will sap the energy of the practitioner.

Bandhas and Madras

Bandhas and mudras are dealt with in Part Three. Bandha means lock and mudra means seal. The human system has many apertures or outlets. By locking and sealing these, the divine energy known as kundalini is awakened and finds its union with purusa in the sahasrara chakra.

Mudras and bandhas act as safety valves in the human system. Asanas act in a similar way. All three help to suspend the fluctuations of the mind, intellect and ego, so that attention is drawn in towards the Self. The union of the divine force with the divine Self is the essence of Part Three.

Samadhi

Samadhi, the subject of Part Four, is the subjective science of liberation, the experience of unalloyed bliss. Before discussing Samadhi, we need to look at consciousness (citta).

Consciousness is a sprout from the Self, like a seedling from a seed. As a branch of a tree is covered by bark, so the consciousness is enveloped by the mind. While the concept of mind can be understood by an average intellect, that of consciousness remains elusive: it is not easy to catch hold of mercury. Consciousness has many facets and channels which move in various directions simultaneously. The breath, on the other hand, once it

has been steadied, flows rhythmically in and out in a single channel. Svatmarama, after watchful study of the mind and breath, says that whether the mind is sleepy, dreammg or awake, the breath moves in a single rhythmic way.

Just as water mixed with milk appears as milk, energy (prana) united with consciousness becomes consciousness. So hatha yoga texts emphasise the restraint of energy, which can be more easily achieved than the restraint of the fluctuations of the mind. A steady and mindful inbreath and outbreath minimises the fluctuations and helps to stabilise the mind. Once this steadiness has been established through pranayama, the senses can be withdrawn from their objects. This is pratyahara. Pratyahara must be established before dhyana (concentration) can take place. Dhyana flows into dharana (meditation) and dharana into samadhi. The last three cannot be described, only experienced.

Svatmarama says that through samadhi, the mind dissolves in the consciousness; the consciousness in cosmic intelligence; cosmic intelligence in nature and nature in the Universal Spirit (Brahman).

The moment the consciousness, the ego, the intelligence and the mind are quietened, the Self, which is the king of these, surfaces and reflects on its own. This is samadhi.

Caution

Hatha yoga practices bring certain powers (such as clairvoyance and clairaudience) called siddhis, about which Svatmarama cautions the aspirant, If he does not practice with the proper attitude, there is danger that he will misuse these powers. (Patanjali calls the siddhis worthless, and a hindrance to the true goal of Self-realization).

Svatmarama says that practice has to be done without thinking of its fruits, but with steadfast attention, living a chaste life and moderation of food. One should avoid "bad company, proximity to fire, sexual relations, long trips, cold baths in the early morning, fasting, and heavy physical work". (1.61). In 1.66 he says that yoga cannot be experienced "by wearing yoga garments, or by conversation about yoga, but only through tireless practice". Earlier, in 1:16, he says: "Success depends on a cheerful disposition, perseverance, courage, self-knowledge, unshakable faith in the word of the guru and the avoidance of all superfluous company." And Patanjali says, "faith, vigour, sharp memory, absorption and total awareness are the key to success".

Hans-Ulrich Rieker presents Indian thoughts in Western terms so that people can understand them with less difficulty. I am glad to note that he asks his readers to regard with open mind the Indian masters' unattached and dispassionate attitude and their ways of testing prospective pupils. No master accepts a pupil just for the asking. First, he studies the student's capacity for determination and one-pointed devotion. Through the practice of hatha yoga, the body and the mind are refined and purified, and the pupil becomes worthy of acceptance by the master, to be uplifted towards spiritual emancipation.

Hans-Ulrich Rieker's explanation of the mystical terms nada, bindu and kala is praiseworthy. Nada means vibration or sound, bindu is a dot or a seed and kala means a sprout, or to shine or glitter. Here, bindu represents the Self; kala, the sprout of the Self, that is, consciousness; and nada the sound of the inner consciousness. A return journey from nada to kala, kala to bindu is the ultimate in hatha yoga. Svatmarama says that if the consciousness is the seed, hatha yoga is the field. He enjoins the student of yoga to water the field with the help of yogic practice and renunciation so that the consciousness becomes stainless and the Self shines forth.

Hans-Ulrich Rieker is to be commended for the accuracy of his representation of the original text as well as the helpfulness and clarity of his commentary. I hope this book will be studied by yoga aspirants, to help them to understand hatha yoga and savour its effects. Then I shall feel proud to have shared in its presentation.

B K S lyengar December 1991

 

 

 

 

 

TRANSLATOR'S NOTE

in Indian philosophy it is generally understood that hatha yoga is one distinct path to liberation and raja yoga another. Hatha Yoga Pradipika shows a rare and fruitful combination of the two paths: hatha and raja.

The slokas of this ancient classical text are presented in an extremely terse and often highly symbolic language, which makes them practically unintelligible without commentary. It is therefore very fortunate that Hans-Ulrich Rieker has given us in his commentaries the benefit of his experiences and knowledge acquired in the course of many years of intensive training with native teachers. He is a highly accomplished yogi but is always aware of the Western student's problems. Thus his translation and commentaries make Hatha Yoga Pradipika truly a vade mecum for the serious student of yoga.

This is a faithful translation of the original German text, das klassische Yoga-Lehrbuch Indiens. It is complete with all the valuable and elucidating commentaries except for a few passages of philosophical exegesis, and some comparative references to Goethe's Faust, which would be of little or no interest to modern English and American readers. Within the classical text passages, interpolations inserted by Hans-Ulrich Rieker have been set off in brackets, while additional interpolations made by the present translator for the sake of clarity have been set in roman type within brackets. Finally, an extensive index of terms and a list of books recommended for further reading have been added.

Questions will no doubt arise about the presentation of the slokas in a retranslation of the Sanskrit from the German into English. This objection is partly overcome by the fact that the translator not only had recourse to two early translations from Sanskrit into English by the Indian scholars, Swami Srinvasa Iyangar and Pancham Sinh, but also is familiar with the subject and terminology through 12 years of training and practice with the Indian yogi and scholar, Dr. Rammurti S. Mishra.

I wish to thank David and Debby, whose enthusiasm and valuable suggestions constantly sustained my efforts.

E.B.

INTRODUCTION

Is it really worth while for the average reader to read a scholarly classic, a book that has been pulled off a dusty shelf and translated into a modern Western language? This question occupied my mind for a long time, until I realized to my surprise that the subjects of my research, the yogis, are anything but dry scientists. I noticed that the most successful among them were those who understood how to transform old traditions and terminologies into the spirit of the time. Similarly, I have seen more laughing yogis than smiling professors. And that encouraged me to break the dry sacred tradition and to search for living wisdom in the ancient texts. This is a serious decision. Yoga is not a trifling jest if we consider that any misunderstanding in the practice of yoga can mean death or insanity. That a misunderstood yoga can be dangerous has been proven by many a student who started his practice in grim determination rather than relaxed joy. It is not the dry letter but the pulsating life in the ancient teachings that are transmitted to us not by scholars but by the wise men.

Our endeavor here is not so much to enrich science as to enrich ourselves; and he who enriches his self, his inner Self, does he not also enrich the science of man? Yoga is the science of man and his potential. Yoga as a deadly serious business does not interest me. I want yoga to bring a deeper joy into my life. I do not wish to make anyone smarter, nor is this the endeavor of yoga. For cleverness has proven itself much less than that rare wisdom for which yoga has always stood. It is quite easy to accumulate a vast store of knowledge and still get under the

wheel of fate. Real wisdom is not at all encyclopedic, but it knows how to master everyday life, and that to me seems vastly more important. Knowledge of the world beyond my horizon is of interest only after I have removed all dangers on this side. He who is interested in the manifold aspects of science and with that forgets his own self deprives himself of the experience of the greatest mystery the world has to offer. We must certainly be grateful to science for giving us so much that we so quickly take for granted. But why do we so quickly take things for granted? Because at some time or other someone puts aside the book of science and realizes its practicability through his own experiments. This book too should eventually be put aside in favor of practical experiments.

Here science has made a mysterious text available to us: the Hatha Yoga Pradipika, by Yoga Swami Svatmarama. And we shall try together to find hidden in the folds of this strange text the treasure that can bring us closer to the path of wisdom than is suspected by the confirmed skeptics.

In order to achieve this, it is necessary that we pretend to know as little about ourselves as a newborn babe. Of course, modern science has provided us with a fabulous amount of knowledge concerning our body and mind. But although it is possible, after years of study, to know all the secrets of the mechanism of an automobile, with the human being we will never succeed in the same way. The most important problems will never yield to theoretical probing. Love, hatred, diplomacy, control of situations, economy of forces, interest, and futility-- all this is in a day's work. And who despairs just because the deepest sources of these events are unknown to us? Everything in life is simple as long as one takes everything for granted. It is when we want to know "why" that we stop in our tracks. Is it necessary to know why? If we have practically no problems, why create them theoretically? The answer would be quite clear if we

really did have no problems. Unfortunately, we do have them, both with our surroundings and with ourselves. When one of these problems becomes serious we realize how imperfect we are, and the question becomes acute: must we really be content with such a full measure of imperfection, and is this imperfection man's immanent fate? We must admit that this or that person in world history was more perfect than we are but out reverence for such a person does not induce us to make him our teacher. Not through others do we want to become perfect, but like others. Nor do we want to go to the trouble of becoming perfect. We seek the sudden, joyful awareness that fundamentally we are perfect.

It is encouraging that this natural attitude is not as presumptuous as it may seem. We really do not have to adopt the wisdom of others; we have our own at our disposal. But there are certain obstacles to prevent its unfoldment. To remove these obstacles has from time immemorial been the greatest endeavor of mankind. And some actually did find ways and means: Zoroaster, the Buddha, Lao-tzu, Christ, to mention but a few. It is from them that humanity received its greatest treasures, and humanity gratefully received the gift and tried to utilize it.

But since evidently nothing is more attractive than to confound the words of great masters and present them according to one's own taste, whole libraries have grown around the teachings of the great ones, so that we are now hardly in a position to find the real words of the masters among the presumptuous "improvements." The Parsis admit that only a small fraction of their master's teachings has been preserved. Lao-tzu has been translated so ingeniously that it is possible to understand the exact contrary of what he intended to say. If the Buddha had really made all the speeches attributed to him, he would have bad to speak day and night for a hundred years. And if we had understood Christ's teachings more intuitively, the world of today would be a different place. No doubt we can learn immeasurably from these great ones provided we can reach the true teachings, but that is very difficult. For one, we are at the mercy of translators who at best may be philologists, but certainly are not saints who have put into practice the teachings they are putting before us. For example, anyone who has even a casual knowledge of biblical texts will be dismayed to find passages that were completely misunderstood by such a man as Martin Luther. And it is even worse with K. E. Neumann, the great Buddha translator. His work is almost completely free of the kernels of real wisdom. Here too, the original text reveals whole new worlds.

Well, we might ask, were these people completely blind? Let us look at the dictionaries and compare. Philologically, both are right--the old translator as well as the modern critic. So either might want to take a pencil and write down his own interpretation (an improvement, no doubt) in the margins) as was done in old manuscripts.

Now let us imagine what would happen--and it happens constantly--in such languages as Chinese or Sanskrit, where one word may have twenty different meanings. What- libraries of misinterpretation have grown in the course of a thousand years. And where is the ordinary faithful reader to find the truth among so many versions which all claim to be true? For--and this is important--every interpretation is in some way justified.

How does it stand with our text? The man who wrote it was an authority, a yogi of the highest achievements, as can be surmised by his name; the work itself indisputably holds first place among all classical yoga textbooks and is quoted by all those first-class teachers who have sat at the springs rather than the faucets of wisdom. Why, then, should we be satisfied with secondary material when we can go directly to the master himself? Of course, the same question arises here as with Luther and

Neumann: Is the present translation authentic? This translation of Hatha Yoga Pradipika and my commentary on it were not done at a desk, but were, so to speak, written on my knee, on the straw mats of India. If a question arose and my own experience proved inadequate, I did not go to look up the answer, but asked the master. And this frequently did happen, for as the reader will see there are things here that are too strange to accept without question.

But we should not be tempted to know better, to judge, or to assume that it is nonsense. Nothing is more damaging than prejudice. It is a thousand times worse than childish faith, which is also not desirable. In between lies a healthy skepticism which we can heartily recommend.

However, he who wants to read this book with profit, yet without starting to practice after the first few pages, should constantly try to bear in mind that there have been and still exist today human beings who through this peculiar practice reach a degree of self-control that is quite beyond our imagination.

Some will now say that I seem to think that I am the first one ever to speak about yoga, while they have known for some time how to evaluate the discipline. This may or may not be so. But I would ask the reader to start from scratch, as though he were an innocent child. Accept what is being said as something completely new, which in most respects it actually is: a translation of the most authoritative hatha yoga textbook of all times.

I imagine that I know a little about yoga, but when I stand before a master in India I become very quiet and humble. Forgetting that I know a little, I listen and learn. So far, this method has proved to be the most fruitful. There is time for philological studies when I am back in my room, where I can reflect upon what I have seen and heard. Thus, in a sense, whoever takes up this book stands before a very great master. May he be silent and listen, try to understand, and go to his earlier learning later to compare.

Here a new problem arises: the quest for a guru, which has now almost become a fad. And simultaneously another question, essential for Western students: Can a book replace the guru, the master? Not completely, of course. Still, the right book, read and understood correctly, can be more successful than running after a yoga master in India without understanding him, not realizing in our enthusiasm that he is not our guru; that he is a teacher, but not a guru. Not every teacher is a guru, and, strangely enough, not every guru is a teacher. He who uncritically trusts the first best yoga teacher--and they are as plentiful as sand at the seashore--may find that he has wasted his time and efforts with a gym teacher who knows no more (or even less) about the real goal of yoga than do his students. Unfortunately, this type of teacher is the most loquacious and most prolific. That is why most modern yoga books are superficial despite the beautiful Indian names of their authors. Most of these yogis did not go beyond the first two chapters of our text, and thus have not reached anything really decisive. The real yoga only begins where such yogis (and their books) end. No one has as yet reached any stage of enlightenment through physical exercises.

But we should talk about real gurus. Every human being yearns for the fulfillment of his most secret desires. Some, in order to be happy, seek nothing further than to learn the ABCs, while others will be happy with no less than the wisdom of God. Naturally, for the former the search for a teacher is simple. There are so many levels of desire between these two, in fact, that there are simply not enough kinds of gurus to meet the demand.

In reality things are a bit different, however. Our main problem at first is not to find the guru to lead the ignorant student on a spiritual apron-string to nirvana; rather is it important to progress by our own endeavor to the threshold of the closed door to final achievement where only the experience and advice of a master can guide our ever more decisive and ever more dangerous steps. In other words, only when we have completely exhausted our own resources does the guru guide us to the solution of the last question, the final goal.

To prepare ourselves for a guru means self-discipline. In this sense, every sentence, even from the simplest book, has power to teach, if it happens (in a kind of negative polarity) to hit the corresponding vacuum in the reader's mind, and there fill a breach. Thus it can happen that we work our way through whole libraries and then find the key sentence in a newspaper. This sentence need not necessarily be very wise, but it must completely answer my question, mine and no one else's, for I am the one who is asking and the answer must give me some degree of enlightenment.

Those who expect an open door that they can enter without knocking may learn a great deal, but they will never reach the decisive knowledge. Only he who has learned long and with sacrifice can become a master. I know of no master who did not have to go through painful years of discipline. That these years were painful was not due to this so often accused "cruel world" and "hard life." Life is never hard if I am not too soft, if I am not afraid. The sage learns to be hard and unyielding toward himself. And behold, the world changes its face. Of course there is no universal recipe; every individual has his own weaknesses. But that things depend on the weakest part of our so complicated psyche-soul-body organism is undisputable, and we have to draw some conclusions from this fact. Let us take the greatest and perhaps most suffering seeker in world literature, Faust. . . . "Now here I stand, a simple fool, and am no wiser than before." He confesses that knowledge is not reached by being "smart" (worldly-wise). He knows his real aim without knowing how to reach it. He subscribes to the most impossible of all "sciences," to magic, in order to find out what ultimate force holds the world together. . . . Only he who goes beyond all words can reach the experience of reality.

It is not for the sake of mystery mongering that the highest teachings are as secret now as they have ever been. Were they to be given out indiscriminately to the novice who has no power of discrimination the guru would soon get a reputation as a devil who lightly hands out death and destruction. Secrecy is nothing but a protection for the student.

What does the guru really do? One readily imagines the student sitting day and night at the feet of the guru, being showered with secret teachings as a reward for having so diligently hunted for the guru. This would be nice, but completely useless.

What actually does happen ? Let us take a seeker who does not yet quite know what in the deepest sense is at stake, nor has he any idea how to shape his spiritual future. He does not know which of the many yoga systems is right for him, but he is ready to strive and to submit himself to the wisdom of the master. And thus he goes in search of a guru.

Were it now as we would like to imagine, then by chance he would fall into the hands of a yoga teacher. Though chance has no place in yoga, it is left to chance whether he meets a yogi who can teach hi[m] mechanical technique or meets him whom he urgently needs. With bad luck he will run into any one of the above yogis, submit to him as a student and try to learn, only to find out after months or years that all remained empty and useless. Certainly he will have profited in some ways. But he will not feel that he has reached a higher stage of yoga. The teacher will not divulge to him the last secrets because he knows that this student is lacking the necessary foundation.

Usually, however, it happens that the student "accidentally" hears that somewhere there is a great saint. His teacher confirms this rumor. The student gets restless; perhaps his lack of success

is the fault of the teacher. He wants to leave. His teacher has no objection, so he goes. The saint does not deign even to look at him. Impressed by the deep veneration shown to the master everywhere, he decides not to give up until the master accepts him as a student. Still the saint does not even look at the yearning one, says not a word. At most he waves him away once in a while. It is not pleasant to be so disliked and still remain. Thus days and weeks pass. He travels around with his haughty idol, or rather pursues him unremittingly for miles and miles. The only progress: the saint no longer waves him away. But still he does not look at him, nor does he speak to him. Until one day the miracle happens: the master looks at him and speaks one sentence; then he turns away, and the happy seeker no longer exists for him. That seeker can now quietly go home, for it is quite certain that he will not elicit another word from the guru.

What has happened here? Why does it seem so strange? First of all, let us discard the notion that the master did not heed the importunate student. Nothing during these weeks was to him more important than the student who did not notice the master's concern. Surely he tested the student; but more than this, he was master enough to know from his vibrations all the virtues and all the faults of that student And when he finally decided to speak, it was only after he had formed his opinion. The opinion of a Western psychotherapist after years of depth analysis could not approach this master's in its absolute and complete certainty.

And the sentence? It contains--mostly in the form of a categorical imperative---the decisive wisdom which is to be the student's absolute leitmotiv for a number of years. Out of this sentence evolves everything that he now needs to accomplish his high goal. If he lives, thinks, and acts strictly according to the injunction of that sentence and continues with his previous yoga practice, he will suddenly see everything with new eyes, and the success he has been yearning for will materialize.

When we look at some of these sentences we are likely to be a little shocked by their apparent meaningless" "simplicity and exclaim: "What? Such a great saint has nothing more profound to say?" But we should not forget that psychotherapeutic prescriptions are the aim, not spirited phrases. The effectiveness of a medicine does not depend on its color or taste. What is essential is that it contain that which cures the body. The effect is what counts. The Amar Swami, a South Indian, a Pacceke Buddha, to my guru: "Take your reason and look." The Yoga Swami, a South Indian siddha: "Whatever happens has its meaning." And to the same student seven years later: "Summa iru" which means both "be still" and "let go." Yogi Chellapa, also South Indian: "Make it new." These are just a few examples. One must not forget, however, that in the native language these sentences have a much deeper and more manifold meaning, and that through association their content is considerably enhanced. To submit such a sentence to psychological analysis would make sense only if we had a thorough acquaintance with the student involved.

In an easy and simple sentence we can test the effectiveness of such an approach. For one week ask yourself after everything you have done: "Was this necessary?" Was it necessary to be rude, to be angry? Was it necessary to let yourself go? Here is no hidden teaching, no yoga wisdom as one would like to have it presented. What it really means becomes evident only after one has carried the sentence around for a few weeks, having used it like a pair of spectacles through which to view everyday life. This is the answer to the riddle. The teaching of such a sentence does not necessarily make us "better." But we should become conscious of things we were previously hiding through fear, prudery, or negligence.

The guru knows intuitively what we most urgently need. But then he does not tell us directly. He lets us find out for ourselves, for only then are we really convinced. Open censure makes even

the most devoted student rebellious. No matter how profound may be the teachings of a Buddha, a Christ, a Lao-tzu, a Mohammed, only what we discover for ourselves can immutably persuade us. This is the reason why we need a guru for these teachings that are often presented to us so clearly that we understand them intellectually, and why the guru then does not give us the decisive information, but indicates the ways and means to real knowledge. No book can proceed in such a manner. But once we have found them we also know which of the yoga systems is the most beneficial for us.

My guru in kundalini yoga is also a man of great learning in the shastras. One day I asked him for the meaning of certain symbols which seemed to me of great importance. "I cannot tell you this because you are not yet initiated." So I had to be patient