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The Invisible Anatomy by Enid Kassner

This paper addresses the following research questions:

I only know what I've experienced.

You must be hallucinating. ------- Rumi

Introduction

I look at a painting and see a lovely picture, notice the subject matter, the colors, and have an instinctive sense as to whether or not I like it. An artist will look at the same painting and undoubtedly see much more - perhaps the use of space, subtle shadings of light, the type of brushstrokes used. I hear a piece of music and perhaps think: "That's a nice tune." A musician is likely to notice much more - the nuances of harmony, instrumentation, rhythmic structure and so on. A beginning Yoga student moves into triangle pose and may feel stretching in the groins, perhaps pain in the neck, possibly a concern as to whether (s)he is doing it "right." As an experienced Yoga practitioner and teacher I may take the same Yoga asana and feel not only the movement of my muscles, but perhaps go deeper into an awareness of their level of tension or relaxation, the alignment of my skeletal structure, the movement of my organ systems, a sense of balance between my right and left sides, the quality of my breath and my degree of mental relaxation. You get the idea: our depth of knowledge about a subject and the level of awareness we bring to its study, result in finer attunement to the subtlety and nuances that can enhance our understanding.

The practice of Hatha Yoga works with the human body as a vehicle for self-transformation. Practitioners seek to balance their bodies in both gross and subtle ways. For example, in the physical body, Yoga postures help us to balance flexibility and strength; they promote symmetry between our right and left sides; they move the body into forward bends, backbends, twists, and inversions. Hatha Yoga also employs the subtle energies of the body, through practices that include breathing exercises (pranayama), energy locks (bandhas), and energetic seals (mudras). The role of the mind is important too: meditation and control of mental fluctuations are essential components of Hatha Yoga. As the physical body, the energetic body and the mind become harmonized, the power of kundalini may be awakened. This so called "energy of transformation" opens the subtle energetic centers of the body, called chakras, facilitating the process of enlightenment.

That's the way Hatha Yoga works in theory. But for the vast majority of students, there are numerous stumbling blocks on the road to liberation. Many of these obstacles begin in the body itself. Not only are our physical bodies hampered by obvious difficulties such as inflexibility or lack of strength. The physical body also is an outward manifestation of our mental and emotional states. For example, the body will react immediately to danger through the "fight or flight" response. Once the threat has passed, ideally, the body will return to a relaxed state. But chronic stress can lead to habitual patterns of tension in the body, which may be unconscious and can even begin to feel normal. Similarly, the body reacts instinctively to both pleasure and emotional trauma, storing these responses in the body's musculature and energetic pathways.

Over time, both the physical and energetic, or "subtle" bodies begin to manifest our habitual response patterns. In the extreme, sustained physical or emotional trauma may result in illness. But even for generally healthy individuals, our bodies display the characteristics of our personalities and life histories. Unresolved issues may be manifested in energetic blockages in our muscles or in our chakras. These responses can be expressed as either deficient or excessive energy.

According to Fritz Frederick Smith, the body compensates for energetic or vibratory problems. When there is energetic deficiency, the body attempts to limit further loss by reducing its function.

The result might be shallow respiration, constipation, scanty and infrequent urination, sluggish gall bladder, dry skin, cold extremities, reduced sweating, diminished menstrual flow, and so on. On the behavioral level, we might see lethargy, fatigue, decreased libido, and general hypo-function.

He writes that excessive energy is dissipated by increased bodily functions.

... sweating, sneezing, coughing, diarrhea, runny nose, frequent urination, skin rashes, or heavy menses may occur. Behaviorally, the excess may be dispelled through laughter, crying, garrulousness, fidgeting, and hyper-functions of any sort.

There is a fluid and interactive relationship between our mental, physical, and spiritual energies. For example, unresolved emotional issues that plague the mind can affect the alignment and health of the body. In turn, our physical and mental attitudes can affect our spiritual health. Another word for feeling discouraged is "dispirited" - losing one's spirit or sense of connection with the divine. Alternatively, people with a strong spiritual foundation often are able to maintain a cheerful disposition, regardless of the extremity of their life circumstances. In Energy Medicine, Donna Eden writes that, "Energy is the common medium of body, mind, and soul....When one of your body's energy systems is chronically out of balance, or when several systems are not in harmony with one another, your body does not work as well. Your energy body is always adjusting the energies available to it to restore its balance."

Yet, for most of us, change can be frightening. We become accustomed to our "holding patterns," and can be reluctant to let go of them, even once they're no longer functional. For example, a child who grows up in an abusive home may develop a mental and physical "shell" of protection to ward off assaults on his or her body or self-esteem. While helpful at the time, this shell can become a prison later in life, if (s)he never learns to trust and receive love. But if we're interested in transforming our lives - mentally, physically, and spiritually - we need to confront our habits and patterns. The practice of Hatha Yoga can be an extraordinary tool in this process, if it is used sensitively, and if we are open to its potential. Learning to balance the subtle body can help us to balance the physical body, mind, spirit, and emotions. The key is to maintain Yogic attitudes of compassion and detachment, in which we observe without judgment and work to bring balance without blame or criticism.

The deeper we go, the more transformative the process will be. I believe that the depth of a Yoga practice is measured more by our sensitivity to our own inner experience than to mastering ever more impressive asanas. A trained gymnast could perform the most challenging Yoga poses, but without the awareness of the deeper spiritual purpose behind the practice, can a physical arrangement of the body be called Yoga? Conversely, a Yoga student who becomes paralyzed may lose the ability to perform asanas, but retain the clarity of mind to meditate deeply and live life in fulfillment of the deeper message of Yoga.

This paper provides a basic overview of the "invisible anatomy" of the subtle energy systems and provides some tools to help the reader understand and balance these systems. It describes: the chakras and nadis (energy centers and pathways); the granthis or knots; the koshas or sheaths; and the vayus or winds. In addition, traditional ways to contain or direct energy using bandhas (locks) and mudras (seals) are described. The paper also describes the use of elemental forces such as sound, light, movement, and sensation to take the Yoga practitioner deeper into the experience of the subtle body.

The Chakras

The ancient Yogis discovered the body's subtle energetic centers through deep practices of breath work and meditation. They called them "chakras," which translates as "wheels." These energy centers were referred to as wheels because the yogis believed that the energy formed circular swirls in these areas of the body. While the body contains many hundreds of chakras, in general there are thought to be seven major chakras, aligned along the spine, starting from the base of the spine and rising above the crown of the head. Among other attributes, the ancient Yogis associated a color, a sound (mantra), a symbol, and a quality (for example, earth, water, etc.) with each chakra. According to Eden, "an imprint of every important or emotionally significant event you have experienced is recorded in your charka energy."

Building on the ancient understanding of the chakra system, Anodea Judith joined the traditional system of Yoga with the perspective of Western psychological development. In so doing, she provides instruction on integrating our "Eastern body" with our "Western mind." The following section describes the Western correspondence with each of the major chakras, as described by Judith.

Chakra One - Muladhara - Muladhara means root. Located at the base of the spine, the first chakra is associated with survival and self-preservation. When healthy and balanced, this chakra gives stability and grounding, an affirmation of our right to be here. People who are deficient in this chakra experience frequent fear. They tend to be underweight, and may be restless and "spaced-out." Those who have excessive energy in the first chakra tend toward heaviness and sluggish behavior. They may be inclined to greed, to hoard possessions. First chakra problems can result in a split between mind and body. Such persons often are highly creative and intelligent, with their upper chakras over-developed but deficient in feeling their right to exist.

In traditional descriptions, the root chakra is associated with the earth element, the sense of smell, the lower limbs, the Sanskrit mantra lam, and the elephant (a symbol of strength). It is depicted as a deep red four-petaled lotus and is the seat of the dormant kundalini-shakti.

Chakra Two - Svadisthana - Svadisthana means sweetness and is associated with sexuality, emotions, pleasure, and self-gratification. Located in the area of the low back, hips, genitals, and lower abdomen, this chakra is associated with our right to feel. When balanced and healthy, we can be emotionally fluid, allowing ourselves to feel freely and without guilt. When the energy of the second chakra is excessive, we are overly emotional, have poor boundaries between ourselves and others, and are prone to obsessive attachments. Those in whom the second chakra energy is deficient tend toward emotional numbness, rigidity, and fear of pleasure.

Chakra two is associated with the water element, the sense of taste, the hands, the mantra vam, and an aquatic monster resembling the crocodile (a symbol of fertility). It is visually depicted as a crimson six-petaled lotus.

Chakra Three - Manipura - Manipura means lustrous gem. Located in the area of the navel and solar plexus, manipura is sometimes translated as the jewel in the lotus. This is the power center of the body, associated with self-esteem and our ability to define ourselves. When the third chakra is open we have a sense of vitality and purpose. Overactive energy in the third chakra manifests in aggression, domination, anger, and over-activity. Lack of energy in the third chakra results in passive behavior, low self-esteem, and a weak will.

This chakra is associated with the fire element, the visual sense, the anus, the mantra ram, and its animal is the ram (a symbol of fiery energy). Generally it is portrayed as a bright yellow lotus of ten petals.

Chakra Four - Anahata - Anahata means "unstruck." The fourth chakra is located at the heart center and its health is revealed in our ability to love and be loved: to maintain good relationships with others. The term "unstruck" is associated with the Yogic belief that the love and compassion of the universe emanate at the heart center in the universal sound that is spontaneously created - in other words, the sound is not created by objects being "struck." People with excessive fourth chakra energy tend to form codependent relationships, plagued by jealousy and possessiveness. Those who have deficient energy tend toward isolation and loneliness and may be overly critical; lacking in empathy. Sometimes those who are wounded at the heart by lack of approval focus on achievement while fearing and avoiding relationships and intimacy.

The heart center is associated with the air element and is portrayed as a blue lotus of twelve petals. Also associated with the sense of touch, the penis, and the mantra yam, its animal is the black antelope (a symbol of swiftness).

Chakra Five - Vissudha - Vissudha means purification. The fifth chakra is located at the throat and is associated with our ability to communicate and express ourselves. When the fifth chakra is balanced, we feel we have the right to speak and be heard; we communicate clearly and can express ourselves creatively. When the fifth chakra energy is deficient, there is a tendency to be silent and to fear self-_expression. Alternatively, when this energy center is excessive, one can be overly talkative and unable to listen to others.

This chakra is associated with the ether element, the auditory sense, the mouth and skin and the mantra ham. Depicted as a smoky violet sixteen-petaled lotus, its animal is a snow-white elephant, symbolizing pure strength.

Chakra Six - Ajna - Ajna means to perceive and the sixth chakra is associated with our imagination and intuition. Located at the "third eye," just above and between the eyebrows, this chakra is associated with our ability to see clearly and accurately. When in balance, we are able to perceive ourselves, others, and the world around us with clarity. When this chakra is weak, there may be poor memory, poor vision, and denial. Headaches, delusions, and poor concentration are associated with an excessive sixth chakra.

This chakra is associated with a sense of individuality and the mantra om. It is visually depicted as a pale gray or white two-petaled lotus and symbolically contains a phallus contained within a downward-pointing triangle - signifying the polarity of Shiva and Shakti.

Chakra Seven - Sahasrara - Sahasrara means thousand-fold, representing the infinite. Located above the crown of the head, the seventh chakra represents our wisdom, higher consciousness, spiritual connection and our ability to know. When Sahasrara is in balance, we are in touch with our universal identity. An excess of energy here may be reflected in confusion, spiritual addiction, or over-intellectualizing. Deficiency in the seventh chakra can be manifested as materialism, apathy, spiritual skepticism, or learning difficulties.

Technically the crown chakra transcends the body and represents pure consciousness. It is represented by a luminous linga, symbol of Shiva within the thousand-petaled lotus.

The Nadis and Granthis

The nadis are energetic pathways or circuits in the subtle body. Sometimes compared to the energetic meridians of traditional Chinese medicine, there often are said to be some 72,000 nadis (though some mention as many as 300,000). Three are considered most important: the sushumna or central channel; the ida, which is associated with the left side of the body; and the pingala, which is associated with the right side of the body. The major chakras are located along the sushumna, which runs inside the spinal cord from the base of the spine to the center of the brain. Ordinarily the full flowering of the subtle energy fails to flow freely through the sushumna.

In the esoteric teachings of Yoga, the goddess Kundalini is described as residing at the base of the spine, coiled like a snake three and one-half times around a phallus and looking downward. Only once the blockages in the subtle body are cleared away, is this cosmic energy free to flow unimpeded through the sushumna. When this kundalini energy is stimulated it rushes upward like a volcanic eruption, flooding the crown chakra and resulting in an experience of blissful ecstasy, or samadhi. When the kundalini energy within the individual joins with the cosmic energy of the universe it is referred to as kundalini-shakti - the all-encompassing cosmic energy of the universe. Gopi Krishna described the awakening of kundalini energy as follows:

Suddenly, with a roar like that of a waterfall, I felt a stream of liquid light entering my brain through the spinal cord....The illumination grew brighter, the roaring louder, I experienced a rocking sensation and then felt myself slipping out of my body entirely enveloped in a halo of light.

The ida nadi is associated with the lunar or female energy. With qualities of coolness and intuition, this nadi terminates at the left nostril. Therefore, in pranayama practice, breathing through the left nostril is considered calming and quieting. The pingala nadi is associated with the solar or male energy. Terminating at the right nostril, its characteristics are heating, energizing, and associated with rational thought. Breathing through the right nostril is energizing and aids digestion. It is normal for the breath to predominate in one or the other nostril throughout the day - generally in approximately 90 minute cycles. But the practice of Yoga is designed to bring balance between these two energies, thereby directing the flow of energy into the sushumna.

In addition to these three major nadis, there are eleven additional nadis worth noting. (Texts often disagree as to the location and description of minor nadis. The following descriptions are from Maya Tiwari.) The gandhari and hastajihva nadis are companions to the ida. Gandhari originates from the lower corner of the left eye and ends at the big toe of the left foot. Hastajihva nadi begins on the lower corner of the right eye and ends at the big toe of the left foot. These nadis are used to bring psychic energy from the lower body to the ajna chakra. Yashasvini and pusha nadis are companions to pingala nadi. Yashasvini runs from the left ear to the big toe of the left foot; pusha nadi runs from the right ear to the big toe of the left foot.

Alambusha nadi begins at the anus and ends in the mouth and provides prana for the assimilation and elimination of food. It also is responsible for the assimilation of ideas and thoughts. Kuhu nadi begins in the throat and terminates in the genitals and can be trained to retain sexual secretions. Shankhini nadi originates in the throat and ends in the anus and is activated by cleansing of vata from the colon and anus. Saraswati nadi begins in the tongue and ends in the vocal cord. It is responsible for speech and dissemination of knowledge, and is considered a companion to the sushumna nadi. Payasvini nadi is located in the lobe of the right ear and connects to the cranial nerves. The varuni nadi aids in the purification of bodily wastes. It originates at the throat and left ear and ends at the anus. Finally, vishvodara nadi is located around the umbilical area and stimulates the adrenal glands and pancreas. It also distributes prana throughout the body.

Three major "knots" also called granthis obstruct the free flow of energy. The brahma-granthi is at the root or navel center; the Vishnu-granthi is at the throat, and the rudra-granthi is at the eyebrow center. The literature of Hatha Yoga indicates that these "knots" must be pierced by the life force so that the kundalini can travel freely to the crown chakra.

The Five "Bodies" - Koshas

The Taittiriya Upanishad describes five yogic bodies or sheaths. Also called koshas, these layers or veils begin with the gross physical or "food" body called the annamaya kosha and progress with more and more subtlety to the anandamaya kosha: the body of bliss.

The Annamaya Kosha

Our practice of Yoga generally begins with our experience of the physical body in asana practice. As we become more aware of the alignment of our bones, muscles, joints - even our internal organs and skin - we begin our foundation in the sthula-sarira: the tangible body. This tangible body is sustained by food. As the Taittiriya Upanishad explains:

From Brahman came space; from space, air;

From air, fire; from fire, water; from water,

Earth; from earth, plants; from plants, food;

and from food

The human body, head, arms, legs, and heart.

From food are made all bodies; which become

Food again for others after their death.

Food is the most important of all things

For the body; therefore it is the best

Medicine for all the body's ailments.

(Part II; 1.1 - 2.1)

Hence, the emphasis in Ayurveda - the Yogic system of medicine - is on the diet as the key to maintaining and restoring health. In Ayurveda there are three constitutents of nature called "doshas." Meaning, "that which darkens, spoils or causes things to decay," each individual is made up of varying proportions of these three doshas. The annamaya kosha is associated with earth and water and, therefore, with the dosha "kapha." There are five waters of kapha:

  1. Tarpaka flows in the brain as the cerebro-spinal fluid and governs emotional calm;
  2. Bodhaka wets the tongue and mouth as saliva and gives perception of taste;
  3. Avalambaka flows in the heart and lungs, lubricating them with plasma and phlegm;
  4. Kledaka originates in the stomach and aids digestion with the secretions of the mucous lining; and
  5. Sleshaka lubricates the joints with synovial fluid.

For many of us, the development of body awareness is a first step on the path to more subtle forms of awareness. Body awareness comes more easily to some than to others. Parents, caregivers, and educators often shape our early feelings about the body and its sensations. The messages we receive can determine whether we perceive the body as a source of pleasure or a source of shame.

The next three layers comprise the subtle or astral body - also called the suksma-sarira. It is thought that this astral body is connected to the physical body by a subtle thread. When this cord is cut, the body dies. The first of these is the pranic sheath or pranamaya kosha.

The Pranamaya Kosha

Do you want to know how spirituality works? Breathe. - - - - Deng Ming-Dao

In this layer we experience heat, cold, hunger and thirst. But most important in our road to self-discovery, is its role in regulating prana: the life force within us that flows with the breath. This body is the location of the subtle tubes or nadis through which prana flows.

Once we begin to gain greater body awareness, the next step generally is to begin to focus more awareness on the breath. In Patanjali's classical eight-step path of Yoga, after cultivating moral and ethical behaviors, students cultivate first asana, and then pranayama: expansion of the breath. Just as asana practice can result in more refined body awareness, breathing practice can result in more refined energy (or prana) awareness. Ideally, when one begins pranayama the body is relaxed. When the body is tense or armored, it is difficult, if not impossible, to experience the more subtle sensations that flow with the breath. Donna Farhi has written extensively on the subject of breathing practice, with an emphasis on the discovery of the natural breath, unencumbered by habitual holding patterns. As she writes in Yoga Mind, Body & Spirit:

From the moment of conception our bodies begin to breathe. Each cell in the body expands, condenses, and rests in an internal rhythmic pattern, a pattern that will become amplified into full-body breathing at the moment of birth. This first movement is the basic template for our existence. Whether we are sitting still, running up a hill, or sound asleep, the breath acts as a continuous resonant presence infusing and influencing all other processes, from the chemical reactions of our cells to our moment-to-moment psychological and emotional state.

According to Farhi, only once one has established the feeling sensation of free breathing should the practitioner begin to actively guide the breath. In The Breathing Book, she describes the characteristics of free breathing as containing the following qualities:

In the Ayurvedic system, the pranamaya kosha is associated with air and space and, therefore with the dosha vata. Ayurveda describes five forms of vata. These also are sometimes called the five vayus or prana-vayus.

The Manomaya Kosha

This layer is associated with mental functioning and the nervous system. It is here that thought, doubt, exhilaration, depression, and delusion are experienced. Our thought processes can present a considerable obstacle on the path of Yoga. In our ordinary state, the mind is bombarded by the senses, and our thoughts tend to run rampant, often taking on a life of their own. The Yoga Sutras define Yoga as the cessation of the thought-waves of the mind. Yet often we are plagued by worry, distracted by imagination, or dulled by mind-numbing activities. Often in Yoga practice it is helpful to use the power of the breath as a tool to both focus the mind and calm the body.

The mind body is associated with the element fire, and thus, in Ayurveda, with the dosha pitta. There also are five forms of pitta:

  1. Sadhaka determines truth or reality. Located in the brain, it allows us to achieve intellectual goals.
  2. Alochaka governs vision and is located in the eyes;
  3. Bhrajaka is located in the skin;
  4. Pachaka is located in the small intestine and governs the power of digestion; and
  5. Ranjaka imparts color to the blood, bile and stool.

The manomaya kosha temporarily shuts down during sleep or in persons who are comatose. The pranamaya kosha continues to operate, but the individual has no awareness of the external world and no ability to take action. According to Linda Johnsen, the health of the manomaya kosha is aided by pratyahara (sensory withdrawal) and meditation, which help to release knots of energy that are tied up in obsessive thoughts.

The Vijanamaya Kosha

The wisdom sheath is made of detachment. Within it is contained the sheath of bliss. - - - - Taittiriya Upanishad

The fourth sheath is also called the body of wisdom or the intellectual sheath. It is the decision-making faculty and residence of our sense of self. Representing the higher mind, this sheath includes the conscience and will. Only once we have begun to harmonize the first three "bodies" can we generally begin to experience deeper insight. This kosha can be thought of as the witness consciousness - the ability to have an observing self that is not swayed by emotion; a presence keeping us constantly in the here and now. Through deepening meditation practice, the vijanamaya kosha helps us open to inner guidance. According to Johnsen, this sheath is what distinguishes humans from animals: it gives us the ability to direct our lives free from instinctive drives and allows us to make moral choices.

When our witness consciousness is no longer separate from what is witnessed we enter the final sheath of spiritual bliss.

The Anandamaya Kosha

The Self in man and in the sun are one. Those who understand this see through the world and go beyond the various sheaths of being to realize the unity of life. - - - - Taittiriya Upanishad

Called the karana sarira, this causal body is also called the "seed" body. As a seed contains within it the blueprint of the plant it will produce, the causal body stores subtle impressions in the form of karma - the seeds that determine the nature of our next birth. The process of Yoga culminates with Self realization, a state of joy when, as the Taittiriya Upanishad states, "When one realizes the Self, in whom all life is one, changeless, nameless, formless, then one fears no more."

According to Johnsen, this sheath is underdeveloped in most humans, and generally is experienced in everyday life only by saints, sages, and mystics. Sometimes persons who have had near-death experiences report feeling the white light, wisdom, peace, and love associated with the anandamaya kosha. Johnsen suggests that seva (selfless service), bhakti yoga (devotion to God), and samadhi (which she defines as intensely focused meditation) are the best practices for awakening this most subtle sheath.

Bandhas and Mudras

There are three major bandhas, described as "locks" to help concentrate vital energy in the physical body. These three energetic locks are located at the pelvic floor, the navel, and the base of the throat. According to Rolf Sovik, these locks help direct energetic flow - especially of prana, apana, and samana. (The five prana vayus are discussed in more detail above.) The upper and lower bandhas block off the flow of energy in the spinal column: the throat lock prevents prana from moving upward and the root lock prevents apana from moving downward. Thus heat is generated in the navel region as the two opposing forces are directed there. This concentration of energy is further stimulated by the application of the belly lock. The ultimate purpose is to awaken the kundalini energy and achieve Self-realization.

Mula bandha (root lock) is engaged at the perineum, at the center of the pelvic floor. It may be accessed by drawing the pubic bone and tailbone toward each other. It is associated with the root chakra. Uddiyana bandha (translated as "flying up") is engaged at the level of manipura chakra through a toning of the belly. It helps Yoga students maintain core strength and proper alignment in asanas. It may be accessed most easily at the end of an exhalation, by drawing the abdomen in and up. Jalandhara bandha, or the chin lock, is engaged at the vissudha chakra - either by lowering the chin and raising the sternum, or more subtly, by drawing the hyoid bone back. All three bandhas are used extensively in pranayama, as they aid in concentrating prana in the body. The term maha bandha or "great lock" is used when all three bandhas are engaged simultaneously.

A mudra is an attitude or symbolic gesture. In the Yoga tradition, there are numerous hasta mudras, or hand positions that most frequently are used in meditation. But mudras also use other parts of the body, in some cases the full body, and some mudras incorporate a specific visual focus (also called drishti). For example, gazing at the eyebrow center is sometimes called Shambhavi mudra; gazing at the nose tip is sometimes called Agochari mudra or nasikagra drishti. Yoni mudra uses the fingers to close off the ears, eyes, nostrils, and lips. Maha mudra is a full body posture that engages the three bandhas while the individual assumes the posture janu sirsasana.

The most common hasta mudra joins the index finger and thumb, while extending the three remaining fingers. Depending on whether the palm faces up or down, this is referred to, respectively, as chin mudra or gyana mudra. It symbolizes the unity of the individual spirit with the universal. The various hasta mudras are nearly as numerous as Yoga asanas, and are designed to work with the subtle energy currents that flow through the fingers.

Aligning the Body

Although the chakras function on a subtle energetic level, their balance depends, in part, on proper alignment and function of the physical body. J.J. Gormley has developed physical movements and imagery to help balance and align the chakras, beginning with the skeletal system. The basic principles she describes include:

Chakra Physical Alignment Principle

  1. Bring the pelvis into anatomical neutral and draw the public bone and tailbone toward each other.
  2. Bring the hip points toward each other, toning the belly. Balance this movement by tilting the top of the sacrum forward, thereby softening and releasing the belly.
  3. Broaden across the kidneys and use the breath to expand the low ribs.
  4. Vertical movements: the collarbones roll up and the shoulder blades move down the back. These movements are countered by an inner softening of the sternum downward toward the navel.

    Horizontal movements: broaden the collarbones outward and draw the shoulder blades toward each other. Counter these movements by broadening the shoulder blades and allowing the collarbones to move toward each other.
  5. Glide the hyoid bone back, keeping the neck broad. Counter by widening and releasing the palate and jaw.
  6. Softly drop the eyes backward toward the back of the head and then allow them to move back around to the front. Imagine an inner softening of the forehead, relaxing and widening it.
  7. Use imagination to visualize a protective shell flowing downward from the crown of the head. Open the top of the head and imagine light shining downward through the core of the body.

Accessing the Invisible

A number of contemporary authors have developed systems for accessing the body's subtle energy. In Dancing the Body of Light: The Future of Yoga, Dona Holleman and Orit Sen-Gupta describe seven vital principals designed to help practitioners of Hatha Yoga experience the "energy body." These are as follows:

  1. Relaxation - It is necessary to let go of tensions and blockages that are stored in the muscles and joints. By becoming consciously aware of held tension, these tensions can be "undone," relaxing the muscles while retaining the integrity of the body's alignment. In addition, the skin is relaxed, so that energy can flow freely between the inner and outer self.
  2. Empty Mind - It also is necessary to let go of mental prejudices, ideas, likes and dislikes, etc. These memories and mental activities also need to be "undone," so that the mind can relax, observe itself with detachment and grow quiet.
  3. Intent captures the idea that physical movements are inherent in the human body. By adopting the intent to let these movements emerge, we invite the energy body to pull the physical body into asana by using the power of visualization.
  4. Rooting restores our connection to the earth, which often has been lost through city living, wearing shoes, etc. Allowing the body's energy to "sink" into the earth helps us to "root" and connect with the energy body. This is accomplished by feeling a reciprocal flow of energy between the body and the earth.
  5. Connecting chains of muscles and joints through alignment and conscious intent allows the fluid flow of energy through the body. So, for example, lifting the hands above the head has more power when we also connect our feet into the earth.
  6. Breathing forms a bridge between the physical and energy bodies. Breathing is our connection to life, and using the breath with movement integrates the physical with the energetic. The authors describe breathing from the mula bandha, allowing the breath to begin from the base of the spine and flow upward like a wave - lengthening and elongating the spinal column and ultimately flowing over the crown of the head.
  7. Elongating results from the implementation of the first six principles. Unlike simple stretching, which is a mechanical lengthening of muscles, elongating occurs by breathing deep into the muscle fibers. Movement takes on a quality of limitless expansion, in which the muscles move effortlessly on currents of energy.

Donna Farhi, in Yoga Mind, Body & Spirit: A Return to Wholeness, takes a similar approach. She describes seven moving principles:

  1. Breathe - let the breath move you;
  2. Yield to the earth;
  3. Radiate - move from the inside out: the human starfish;
  4. Center - maintain the integrity of the spine: the central axis;
  5. Support - establish foundations of support: structural building blocks;
  6. Engage the whole body: the democratic body community; and
  7. Return the mind to original silence: develop clear perception.

Donna Farhi's principles include establishing a mobile, breathing core; connecting this core to the periphery; and allowing yourself to be moved. The spine can be aligned and elongated by riding the breath; the body's foundation is established on the earth; and the various energetic systems of the body are sensed. From these actions the mind grows quiet and meditative.

What Farhi calls the "democratic body community" is a multiplicity of avenues for accessing our subtle energetic systems. These are described below, including what she calls "inquiries" or exercises to open our awareness.

The Cellular System represents pure potential. Through it we can access the experience of breathing into the billions of cells in the body. Each cell expands and condenses in a continual process of respiration. When we enter into cellular awareness we experience a state of undifferentiated form and being. A technique for experiencing the cellular body begins by following the path of the breath into the lungs, into the alveoli, through the transfer of oxygen to the blood, and from the blood to all the body's cells.

The Musculoskeletal System makes up our internal architecture and is our most primary and tangible body mover. As such, it represents support and power and is able to manifest our intentions. Because of its tangible nature, this body tends to dominate our perceptions. A technique for bringing more subtle perception to the musculo-skeletal body can be practiced during Yoga asanas by noticing: where in the body the mind is drawn; where the body tires first; and where the body needs support and/or release.

The Fluid System represents flow, transformation, transitions, ease, lubrication, and buoyancy. Our bodily fluids include blood, lymph, cellular fluid, cerebrospinal fluid, and synovial fluid. The quality of water allows us to adapt and change with less resistance and difficulty. We can experience the fluid body by imagining ourselves as a body of water encapsulated by our skin; feeling solid form melting away; letting go of fixed ideas; and feeling our inner pulsation rippling through the inner body.

The Organ System is used for processing and gives us weight, volume, and substance. Experiencing the organ body in Yoga practice is accomplished by moving from the core, aligning ourselves from the inner body and moving outward from there. This support of the alignment of the inner body is expressed through the word "organ-ized." Exercises to experience the organ body include imagining: the sensation and path of the brain and spinal cord; the awareness of the digestive tract from the mouth, through the esophagus, the stomach, the small and large intestines, the rectum, and anus; and the sensations of the heart, lungs, liver, spleen, kidneys, etc. Yoga asanas can then be practiced with the intention of moving from the inner organs.

The Neuroendocrine System - is associated with energetic charge. Some believe that the glands, with their secretion of hormones, are associated with the location of the body's chakras. The table below indicates possible gland/chakra connections.

In order to integrate the glandular body one must develop a sense or awareness of the presence of the glands and then begin to notice their "charge" during asana practice.

Exercises to Experience the Prana-Vayus and Koshas

Rolf Sovik describes an exercise for accessing and balancing the five prana-vayus (part of the pranamaya kosha). After relaxing for several minutes in savasana, establishing relaxed, diaphragmatic breathing, practice the following (repeating each 2-5 times, except as noted):

The association with the various vayus is illustrated below:

Physical Location

Vayu

Toes
Vyana, apana
Ankles
Vyana, apana
Knees
Vyana, apana
Base of spine
Apana
Navel center
Samana
Heart center
Vyana, prana
Throat center
Udana, vyana
Eyebrow center
Prana, udana
Sweeping breath
All five energies

Nischala Joy Devi uses a similar breathing technique in a guided relaxation designed to help the student experience what she calls the five levels of relaxation. These are described as:

Her technique is designed to bring relaxation to the five koshas.

In Prana Pranayama Prana Vidya, Swami Niranjananda Saraswati also describes an exercise for experiencing the prana vayus. (It should be noted that he uses somewhat different physical locations for the five vayus.) The five vayus are visualized as follows:

An additional exercise is used to merge prana and apana at manipura chakra. On inhalation, imagine prana moving upward and apana moving downward. On exhalation, visualize the two forces reversing and coming together at the navel. Each time the two forces meet at the navel center, feel heat and light building up at the solar plexus.

Linda Johnsen suggests the following practice to experience the five koshas:

Mantra and Chanting

In Sanskrit, the ancient and original language of Yoga, it is believed that each sound has a sacred vibration. The totality of all sound is contained in the syllable om (or aum). According to the Mandukya Upanishad, "AUM stands for the supreme Reality. It is a symbol for what was, what is, and what shall be. AUM represents also what lies beyond past, present, and future." Sacred syllables or phrases can be chanted aloud or repeated mentally as mantras. If all existence is energy, then chanting can help us experience the subtle vibrations of sound. In the section on the chakras, it was mentioned that each chakra is associated with a specific bija or "seed" mantra. Chanting these bija mantras can be an effective way to help balance the energies at each chakra.

Exercises to Experience the Elements

In order to experience the unity of Yoga, one vehicle for deeper understanding is to concentrate on the natural elements of space, air, fire, water, and earth. According to Godfrey Devereux, space is associated with freedom, consciousness, and awareness. It can be accessed in a Hatha Yoga practice by the use of drishti, focused awareness. Earth is associated with stability, grounding, and doing. Asana practice helps us to access a sense of stability and grounding in the physical body. The qualities of water are embodied by fluidity, adaptability, and feeling. Effortless, repetitive movement in a vinyasa practice helps us to experience the water element - especially when we pay attention to entering and leaving postures and synchronizing movement and breath.

Transformation, intensity and inspiration are associated with the fire element. It is embodied by bandha practice, which intensifies our internal energies and generates a cleansing heat. Air is associated with lightness, expansion, mobility, and thinking. Pranayama practice helps us experience the free flow of air by refining the flow of the breath and allowing the mind to grow quiet.

Element

Practice

Space
Drishti
Earth
Asana
Water
Vinyasa
Fire
Bandha
Air
Pranayama

Meditation

One of the greatest ways to experience subtle energy is by developing a meditation practice. There are many different styles and techniques of meditation. Some focus on "mindfulness," others make use of a mantra or visual image. The classical path to Yoga meditation is described in the Yoga Sutras. Beginning with pratyahara, the practitioner begins to withdraw the senses from their ordinary distractions. The next step is dharana or concentration. By attempting to keep the mind focused on a single point - often the simple flow of the breath - the practitioner, at some point, is instantaneously transported into dhyana, or meditation. In other words, one makes some effort to prepare for meditation by learning to focus the mind, but one gets there less by effort, than by grace. The process is one of relaxed attention and active receptivity. Ultimately, meditation leads to samadhi, the state of higher consciousness that represents the culmination of Yoga practice.

Conclusion - Bringing It All Together

Sometimes people say that you need to learn the rules in order to break them. As we begin a Yoga practice, it is helpful to learn the traditions that are thousands of years old. We are fortunate to have guideposts from the sages who broke the ground and laid the path for those who followed later. But once we understand what Yoga is and basically where we're headed, it's time to turn inward and make our way through the uncharted territory of our unique incarnation. In the famous words of the philosopher J. Kirshnamurti, "truth is a pathless land." We can learn from those who have come before us, but only we can experience our own life from the inside out.

For those of us who are dedicated to Yoga as a life journey, it is important to honor and respect the depth of its meaning and to treat our practice seriously. But I believe the way to bring the true spirit of Yoga into our explorations is to approach them with an attitude of playful inquiry. My 10-year-old daughter loves to concoct things. Her experiments with flavors, colors, textures, and temperatures aren't aiming for perfection, but for discovery. One day she created eight types of "tea" using different amounts of herbal tea, soymilk, sugar, honey, and a variety of spices. We both sampled them and ranked them in order of our preferences. Some were rather dreadful tasting, and others were quite delicious. But most important of all, she had fun along the way as she explored and learned. As Erich Schiffmann writes, "...yoga...is an awareness process wherein you attend to very subtle shifts in sensation and feeling as you do the poses, or asanas. You immerse yourself in the various sensations of stretch and listen for the intelligence of your body to advise you about what to do - like whether you should be stretching more or less, for example....in so doing you simultaneously exercise your body as you refine your sensitivity to inner guidance."

Schiffmann also says: "Don't be so sure you know what's supposed to happen when you meditate." I love the freedom this conveys, because when I can approach my Yoga practice with what the Zen masters call "beginner's mind," the experience is always fresh. Maybe one day my body is tight and my mind distracted. I can learn from that. Another day I might "play" in my asana practice and discover a new way to teach a pose. Best of all are those days when a deep quietness unfolds from within and I am able - maybe only for 10 seconds - to simply feel the energy of life. When that happens, everything else disappears. There is no weighty body, no thinking mind, no "me," and no outside world. Words fail to accurately describe this state. The best word I've come up with is "awareness." But awareness doesn't capture the sense of peace and well-being that accompany the experience. As Judith Lasater described it: "you only know you've been there when you aren't there anymore." But once you've experienced even a tiny entry into samadhi, this state of higher consciousness, you know that every step along your path has been worthwhile. What's more, you're aware that all there is to be known about life can't be seen with the human eye. Who knows? Perhaps the invisible is more "real" than the visible.

References

Devereux, Godfrey - "Hatha Yoga and the Energies of Nature," in Yoga International, August/September 1999

Easwaran, Eknath - The Upanishads

Eden, Donna - Energy Medicine

Farhi, Donna - The Breathing Book and Yoga Mind, Body & Spirit

Feuerstein, Georg - The Yoga Tradition

Frawley, David - Ayurvedic Healing

Gormley, J.J. and Alexandra Spaith - Sun and Moon Yoga Studio Teacher Certification Program Manual and Workbook, 1st Edition, May, 2001

Holleman, Donna and Orit Sen-Gupta - "Dancing the Body of Light: The Future of Yoga," excerpted in Yoga Journal, November/December 1999.

Johnsen, Linda - "Layers of Being: Uncovering Your Inner Self," in Yoga International, March 2003

Judith, Anodea - Eastern Body Western Mind

Rea, Shiva - "You Are Here," in Yoga Journal, Winter 2000

Saraswati, Swami Niranjananda - Prana Pranayama Prana Vidya

Schiffmann, Erich - Yoga : The Spirit and Practice of Moving Into Stillness

Sivananda Yoga Vedanta Center - Yoga Mind & Body

Smith, Fritz Frederick - Inner Bridges

Sovik, Rolf - "Energy to Burn," in Yoga International, December 2002 and

"Locking Up: Three Bandhas for Everyday Practice," in Yoga International, August/September 1999

Tiwari, Maya - Ayurveda: A Life of Balance

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Last modified: Friday, 17-Feb-2006 00:17:09 EST