Buddhism and Hatha Yoga. An examination of (Tibetan) Buddhist forms of Yoga

Hatha Yoga is wonderfully neutral, it does not rely on religion. Although the HYP (Hatha Yoga Pradipika) ( *1) pays homage to the lineage, this is a standard structure in any classical text, and at no point are we expected to believe in any gods or demons. Buddhism too is totally neutral. Although classified as a world ‘religion’, there are no gods or ideas to believe in. Quite to the contrary, Buddha always admonishes us to not take his word as gospel, but to investigate the truth for ourselves and to never jump to conclusions based on untried assumptions.

Instead of providing us with a belief system, Buddhism sets out a very logical and structured method of investigation into the assumptions we call self and phenomena. It wishes us to distinguish between what appears and what is real.

The HYP, as we saw earlier, requires that Hatha Yoga is practised within the context (‘View’) of Raja Yoga, another neutral system of practice. Personally I see no reason why Hatha Yoga cannot be placed within the context of Buddhism.

There are also several Buddhist teachings which can have a direct influence on our practice of Hatha Yoga, and especially in Tibetan Buddhism(Vajrayana =‘Diamond’ Vehicle)  there are many forms of physical Yoga, which incorporate some very precise instructions.  Let us examine some of these:

SHAMATHA MEDITATION (from the Tibetan: Shinay = calm abiding)
The first level of Shamatha is meditation on an object. This can be a visual object like a candle, or it can be sound, like mantra. It can also be our posture, or our breathing, or indeed any physical sensation. The point is that the object should be non-conceptual, i.e. we can focus on it without needing to think about it.

Both breathing and the physical sensations stimulated by Yoga lend themselves extremely well - by doing the exercises we generate sensations, we then use these sensations as a focus for the mind. How? You simply feel them without judging or labelling, then relax where you feel them, and relax any intensity in your focus, so your mind remains very spacious. In this way the sensations will expand like ripples on a pond.

We need to remember that Shamatha is practised within the wider context of ‘Mind Training’ (Tibetan = LoJong), which includes further stages of meditation and advice on lifestyle and motivation. A calm and stable state of mind is fine, but eventually still subject to the fluctuations due to kleshas (Sanskrit = obstacles): we are simply ‘resting in ignorance’. To progress from here the stages of Vipashyana (Sanskrit = Insight) need to be transversed until ignorance is eliminated: we then relax in our own true nature, ‘primordial wisdom’ (Prajna)   

THE IMPORTANCE OF POSTURE IN MEDITATION
The Karma Vayus are 5 energies that are subject to our tainted actions (affected by our ‘mind-stuff’) and which flow through all the Nadis (subtle energy channels) in the body except the Sushumna (central subtle energy channel in the spine). In the process of Hatha Yoga, the vayus are dissolved as Jnana Prana (wisdom energy) into the Sushumna (*2). This is done by the physical (forceful or skilful) methods of Asana and Pranayama (breath control), etc. The result is that the karma vayus ‘stop’, and with them the (conceptual) mind stops, and we enter a state of No Mind (Sanskrit  = Unmani *3).

According to the Buddhist teachings on Mahamudra (= Great Symbol - a specific progressive method of meditation), a perfect meditation posture will have the same effects:

Other texts mention how the Lotus Posture enables the 5 Vayus to move into the central channel (*5).

BREATHING MEDITATION
Breathing meditation is highlighted in the Anapanasati Sutra (*6). It connects the breath with the body, our feelings, the mind and the Dharmas. This particular Sutra provides extremely detailed instructions, which are easy to follow. For any serious Yoga student, relaxed breathing meditation should be central in their practice, for, other than by experience, how do we learn about the finer points of breathing? And without experience of these finer points, how can pranayama and mudra (gestures or postures which affect the subtle energies) ever be successful?

For instance, with prolonged and relaxed breathing meditation, it is not impossible to experience that the breath becomes progressively more subtle. It may lose its ‘physicality’ (*7) and eventually even stop altogether, as a spontaneous breath retention (Sanskrit = Kevala Kumbhaka), which coincides with a completely pacified state of mind (*8).

Tibetan Buddhist breathing meditation practices can also involve mantra recitation (Sanskrit = Japa) and ‘Vajra Recitation’ (Sanskrit = Ajapa), where certain syllables are connected with the inhalation, others with a short retention, and with the exhalation. For instance In = Om, Pause = Ah, Out = Hum. Try it!  Provided the breath retains its normal relaxed pattern and the pause is a natural ‘gap’, this should be very easy and free of any strain.

MOVEMENT EXERCISES
Within the Tibetan Buddhist tradition there are several different classifications of movement exercises, many of which are little known in the West. There are the ‘secret’ retreat practices, or exercises connected to the meditational traditions. Some forms are based on the Tibetan medical tradition of Sowa Rigpa (Sanskrit = Ayurveda = knowledge of healing), and others have been incorporated from the pre-Buddhist Bon tradition. Each form will have its own instructions, not just on how to do them, but also on ‘how to feel them’, i.e. how to train our perception of the experiences. Mind training is an essential part of the exercises. As Hatha Yogins we can learn a lot from these instructions:

1.  Lu Jong (Body Training)
Under this heading we find a wide variety of exercise systems. They can work explicitly on the 5 Elements, on the 5 Vayus, on the joints as in Pavan Muktsasana, as remedies for ailments, or as specific health ‘maintenance’. Some are done very fast, some on the breath, and others ‘as slowly as possible’. The general advice is to perform them mindfully: ‘without fixation relax and move the body’ (*9).  What it means to relax ‘without fixation’ we will discuss later, but bear the phrase in mind!

2.  Kum Nye (Subtle Body Massage)
This is also a wide variety of exercise systems, which can involve (self) massage, movement, breathwork, visualization and sound. Some systems work very fast and vigorously, others ‘as slowly as possible’, others as static yet energizing ‘postures’. In Spectrum (Summer 1994) some of the movements were introduced in an article titled Tibetan Healing Exercises. Understanding the meaning of the Tibetan word Ku, can greatly help us in the development of our Yoga practice:

What this means is that in our mind we operate within the ‘space’ between experiencing something (the sensation) and conceptualizing it by giving it a name and implication (‘body’). Again, please bear this phrase in mind!

3. Tsa Lung (Nadi and Prana)
These exercises are frequently connected with the ‘transformation practices’ of Deity Yoga (see below), and work directly with the internal energy systems of Prana (subtle energy), Nadi (subtle energy channels of the body), Chakra (energy ‘wheels’) and Bindu (essences). The practices are generally ‘secret’, i.e requiring special transmission, but would work with visualization, pranayama, and mudra-like exercises. General advice is to not perceive the body as solid, but as a pure, spacious body ‘of light’. Again a phrase to bear in mind!

4. Trulkhor (‘circling’, Yantra Yoga)
These are Yoga exercise systems normally subject to special transmission and not open to ‘public practice’. Some of these come closest to the Hatha Yoga that we know, both in name and form. For instance, compare the name of the Yantra Yoga taught by Namkhai Norbu, Trulkhor Nyida Khajor, which translates as ‘Unification of Sun and Moon’ (*11) with the symbolic name of Ha-tha (Sun-Moon) Yoga (Union).

The name refers to the bringing together of the Pranas (subtle energies) from the Ida and Pingala Nadis (channels on the left and right sides of the body) into the Sushumna (central channel) at the navel chakra through the practice of Kumbhaka (breath retention). Trulkhor prepares the practitioner for the stages of tummo (‘Inner Heat’ Sanskrit = Chandali), one of the  ‘Six Yogas of Naropa’ generally practised in strict retreats. These stages include a progression of pranayamas and kumbhakas (Tibetan = Bum Chen = Great Vase).

The practice of Kumbhaka, according to Hatha Yogic method, is Sahita or deliberate breath retention. As we saw earlier, in deep breathing meditation Kevala or spontaneous retention may arise. Similarly, the breath flows equally through the right and left channels of the body, as a result of Nadi Sodhana (alternate nostril breathing) and of deep Shamatha meditation, and the pranas enter the central channel both as a result of perfect posture and of skillful pranayama. It could be argued that pranayama practices attempt to induce psycho-physical states which occur spontaneously during deep Shamatha.

The Bum Chen practices can be connected with the Deity (or transformation) Yoga described below. In this context, the advice given with pranayama exercises is that ‘there is no body’. Bear also this phrase in mind!

5. Long De (‘Space Series’) and the principle of Rushen  (‘interruption’, ‘separation’)
The Tibetan Buddhist teachings of Dzogchen Longde (‘Great Perfection Series of Space’) are also subject to special transmission. They consist of mudra-like positions which generate subtle sensations. The instructions on how to experience these sensations are very precise, in that there should be four qualities (brDa) present:

Again, please bear these four qualities in mind!

The practice of Rushen is aimed at ‘interrupting’ our normal, habitual flow of mental events, or to ‘separate’ ourselves from these mental events. In that way they can cause ‘spontaneous meditation’. There are ‘mind’ practices, ‘body’ practices, ‘external Rushen’ and ‘internal Rushen’, etc.

Although these exercises are also subject to transmission and cannot therefore be taught in this article, there is one posture, the Vajra Posture which can be explained a little.  The pose is fairly strenuous, and is held literally until we drop down in exhaustion. During the holding of the pose, and especially the moment we drop down, we are advised to relax without analysing, and ‘remain in that state’. The nearest we can get to a similar experience is by. for instance, maintaining Utkatasana, Garudasana or Chaturanga Dandasana for far longer than we wish, but without fighting the posture or causing strain. Then simply instantly lie down, and relax. ‘Feel’ the experience without analysing and simply deeply relax and ‘remain like that’. Try it, and bear the result in mind!!

DEITY YOGA, THE PRACTICE OF TRANSFORMATION
We have now examined various strands of advice, and perhaps tried some of the examples and gained some experience. Let’s remember the strands of advice:

• "without fixation relax and move the body" (*9)

• sku (as distinct from lus) refers not to the physical aspect but to that ineffable factor in experience before we conceive of the perceived object as a ‘body’

• body not solid but a pure spacious body of light

• in Pranayama there is no body

• four qualities of clarity, ‘no concept’, bliss, and the union of these three

• remain like that

There is a similarity with Patanjali’s famous Shtirasukhamasanam (‘stability and ease in posture’) (*13), where it could be argued that the qualities needed to do the Asana, are actually equal to the end-result of our practice!  In order to do the postures with perfect stability and ease, we need to be perfect Yogi(ni)s. What we see therefore is that the result is present in the path: what we aim for we actually need in order to get there - an apparent contradiction, isn’t it??

Well, this is exactly how Deity Yoga (Tibetan = Yidam, ‘yid’= mind, ‘dampa’, to tie, bind or connect) works. Ordinarily we perceive of ourselves, or of our body, as physical, solid and ‘impure’. Then with Hatha Yoga we aim to ‘purify’ or transform this with the various practices and chakra visualizations and so forth. This can, and generally will, take a long time! With Deity Yoga we begin the practice by generating ‘pure vision’: we ‘transform’ ourselves into the enlightened, ‘divine’, pure, non-physical ‘light-form’ of a deity such as Avalokiteshvara. (*14), and our surroundings as the deity’s Mandala. In other words, we use the end result of the path as the path. 

We do this with great conviction, confidence and ‘pride’, and slowly get used to it. Whereas ordinarily for instance the chakras are visualized within the solid body, and may be experienced as solid, with Deity Yoga these and the nadis are in fact nothing more than a play of light and energy. The result of this is that any subsequent practice does not fall into the trap of solidification, and will have a more ‘blissful’ (Sanskrit = Mahasukha) effect. However, we then have to guard against ‘conceptualizing’ or ‘fixating’ this experience of bliss, by generating the strong realization of ‘emptiness’ (of inherent existence). The experience remains just that: an appearance within our own mind due to the interdependence of causes and conditions, which should not be conceptualized or fixated into being of solid body, or solid existence.

Deity Yoga itself is also subject to ‘initiation’, transmission and precise instructions, but hopefully  this brief description  demonstrates that the potential is enormous.

Exercise

To have a little flavour of this, you may like to try the following:

• do some easy limbering exercises and then relax in Savasana (prone on floor)
• sit in Padmasana (Lotus) or any other stable meditation posture
• breathe deeply 3x in and out through the left nostril, and let go of aversion
• breathe deeply 3x in and out through the right nostril, and let go of attachment
• breath deeply 3x in and out through both nostrils, and let go of all assumptions
• let the breath calm down.
• then with a big HAAAA exhale deeply whilst spreading the fingers like in Simhasana
• remain empty and make two fists, with the thumbs inside whilst tightening the whole body  and imagining yourself very small, ‘condensed’ and dark. Do not strain!!
• then relax and let an easy, naturally deep breath come in as light, and feel yourself opening  and expanding
• with the next exhalation allow that light to expand through all your pores, and let boundariesdissolve     into space. You can no longer tell where ‘you’ stop and the space around you begins.
•  you can repeat the last five steps several times, if you wish
• with normal breathing now relax and remain like that, keeping your mind very spacious, relaxed and  natural, without ‘fixation’ or concept, without boundaries. Although you no longer feel the physical body, you cannot say that nothing is there....
• when you are ready, do your Asana work whilst remaining in this state  How does that feel??
  

CONCLUSION
We have seen so far that to give meaning to any physical Yoga, it needs to be practised within the context of a ‘View’  (overall direction). The HYP itself suggests Raja Yoga which, like Hatha Yoga is a neutral tradition, i.e requiring no specific faith or beliefs. Indeed, it can be argued that both traditions provide us with a framework and methods to investigate ourselves and our surroundings. In that respect, Buddhism is exactly the same: a method of investigation into what it calls self and phenomena. From this point of view, I believe, there is no conflict in substituting Buddhism for Raja Yoga.

Buddhism and Raja Yoga also give valid ways of integrating the experiences of Hatha Yoga into our daily lifestyle. This helps us to generate a positive, compassionate outlook, which eventually will cause conditions conducive for our practise. For instance, if we are kind, generous, warm and compassionate towards others, they are more likely to ‘lend us a hand’ in times of need than if we are selfish, angry misers and turn our backs on others’ suffering. This creation of positive circumstances through skillful action is called Accumulation of Merit, an essential part of a Yogin’s path, ensuring it avoids any extremes and remains balanced.

Both traditions provide methods of how to turn the experiences of Hatha Yoga into wisdom. We have examined various instructions, both textual and oral, from Tibetan Buddhist Yoga traditions, which specifically deal with how to perceive the body during and after our Yoga practice. I sometimes ask in workshops ‘can we have a pain that we cannot feel?’,  referring to a shift in perspective these instructions suggest we make.  From the meditation point of view, what we call the body is no more than an experience, a sensation, an appearance in our own minds. This can be compared to the appearances arising in dreams: they are not real, but only arise in our minds. Buddhist meditation instruction suggests that rather than analyzing the appearances (for that would be endless!), we examine the mind. An earlier quote of a verse by Milarepa summed this up succinctly. This is the true meaning of Vipashyana (Insight) Meditation. The result is the gradual Accumulation of Wisdom. Accumulation of Merit and Accumulation of Wisdom are practised together, like using two legs in order to walk.  I would like to leave you with a verse from Tibet’s famous Yogi, Milarepa:

© Maarten Vermaase 2004