The following questions were asked by colleague António Matos, under a work for the discipline of Introduction to Asian Religions, Faculty of Arts, and University of Lisbon. The selected questions focus on Hatha Yoga in particular, its origin and ultimate goal, compared with other types of Yoga like Raja and Jñana, the Tradition in a contemporary context, etc. I tried to answer clearly and according to my own experience. I hope these answers could be useful and could remove doubts to some questions you might have. Before go on, I would like to clarify that for me Yoga is only one. Many Yoga methods currently practiced in the West, who are not directly associated with Hatha Yoga have been drinking to Hatha Yoga, learning asana, pranayama, shatkarma, mudra, etc. with Indian or Western teachers and later creating their own methods. As is declared in Ashtavakra Gita, "noticing that there is such diverse opinions among great seers, saints and yogis, who does not achieve peace by becoming completely indifferent?"
Are you formally connected to any traditional sampradaya with roots in India, and to some yogic institution in the West?
At one Satsang at the Sivananda Ashram Yoga hall, overlooking the Ganges river, an Indian asked Swami Muktananda ji to become his disciple. Swami ji told him that if he practiced his teachings, dedicating a time of day for interiority, for meditation then he would be already his disciple. There wouldn't therefore be necessary to formalize the initiation. I know that there are genuine gurus who do not formally initiate any disciples. I am connected to some yogis, who with his look, presence and teachings inspired me. I am not connected to any yogic institution in the West.
Hatha yoga is the "yoga of the harmony of the sun and moon (+ and -)" or is the "yoga of force / violence"? How would you define Hatha Yoga?
Hatha Yoga is the Yoga of Ha Harmony (sun) and Tha (moon), pingala and ida, prana and citta, action and observation. But also symbolizes the dissolution of Citta in Atma with the awakening of the Kundalini Shakti (Atmashakti) Creative Power of Being. For me the Hatha Yoga has been one aspect of Yoga with which I prepare to receive meditative states in a more consistent and naturally. Yoga does not create anything new but leads to a clearer perception and gives us the confidence to understand the Immutable Reality, that which sustains life.
Can we establish a relationship and create ownership of Hatha Yoga to the Nath Sampradaya?
What I know is what the shastras says. It is said that it was Shiva who transmitted the Hatha Yoga to his first student, his wife Parvati. The Tantra shastras often are on the form of dialogue between Shiva and Parvati. In Hatha Yoga Pradipika is written that was Adhinath (Shiva) who first taught Hatha Vidya. The author Svatmarama says that he learned it from the Matsyendranath and Gorakshanath masters. Also it is said that some of the described asanas were adopted by yogis as Matsyendranath and munis like Vasishtha. Now, Vasishtha was a famous Jnana Yogi, who is refered in a treatise with his name entitled Yoga Vasishtha, by sage Valmiki. This proves that the asanas are important in the context not only of Hatha Yoga but also of any Yoga Sadhana.
Hatha Yoga is based more on tradition (oral) or written literature? What is the fundamental literature of the Hatha Yoga?
There is no doubt that writing literature is important and a reference but what I deeper learned not only about Hatha Yoga but about Yoga in general, was in satsang environment. Those with which I am most familiar are the Hatha Yoga Pradipika, Gheranda Samhita, Shiva Samhita and Goraksha Shataka. There is also a very interesting book, Bhavartadipika, which is a commentary on the Bhagavad Gita and whose author is Jñanesvari recognized poet and hatha yogi, jnani and bhakta.
What is the relationship between Hatha Yoga and Patanjali (attributed to Patanjali)?
The path of Hatha Yoga is the path of prana. The Patanjala Yoga or Yoga Darshana is the path of Citta (inner mind or consciousness). Both complement each other. The theme is the same, yet perspective is different. Svatmarama teaches us the art and science of "breathing" (converging prana) by sushumna nadi (sushumna nirodha). While Patanjali exposes the art of suppressing fluctuations (vritti nirodha) of the mind. In both cases, the intention is to expand consciousness and to know oneself beyond the limits of the mind (Atmajnana).
Hatha Yoga is complete in itself as a way of liberation, or lacks Raja yoga and Advaita Vedanta (jnana yoga)?
There is no doubt that each path has its own practices and philosophy. But it is also necessary to see that the Hatha Yoga, Raja Yoga and Jnana Yoga are interconnected. All point towards recognizing what we really are. It's hard to tell where one begins and the other ends. It is clearly stated in the Hatha Yoga Pradipika that Hathayogavidya (Hatha Yoga) is like a ladder and a means for the realization of Raja Yoga. Raja means 'real', 'king', As delcared by Sri BKS Iyengar ji, Raja is the Self (Atma). This type of Yoga is intended for those who wander in the darkness of diversity of opinion, unable to follow the Raja Yoga. In the fourth chapter Svatmarama stresses that those who do not know the Raja Yoga and practice only Hatha Yoga waste their energy uselessly. All treaties listed above contain teachings of Raja and Jnana Yoga.
What is the ultimate goal of Hatha yogin, and how to achieve it?
Samadhi is the culmination of the yogic process, and a momentary experience of clarification of the Self, or is the final release, and ever-present? How to understand samadhi and moksha in this context? First of all the aim of Yoga is to become a better human being, more conscious and with a sattvic lifestyle. But to be successful we must also live up to the principles of Yoga, have common sense and follow our dharma. Then we can think of samadhi and moksha as a goal.
Traditional Hatha Yoga and health / therapy are connected?
Health is something very generic. It can be physical, mental, emotional, etc. Let us return to Hatha Yoga Shastras. The asanas are the first step and practice to obtain flexibility, health, energy and stability. A further description of asanas and their benefits also refers to the purification of the nadis, the union of the prana with apana, the awakening of kundalini, etc. We have to be practical. If we are not healthy and don't take care of the body, you can not walk for long in the Yoga Path. The disease (vyadhi) and apathy (styana) are obstacles to yoga sadhana, it causes mental restlessness.
The traditional Hatha yoga as a path to liberation is possible outside of a monastic and initiatory structure, with intensive and exclusive dedication?
I mentioned in a previous question that initiation can happen not in a formal way. The most important is that the search must be sincere and there is determination. If the sadhaka has patient, sooner or later will come across genuine yogis who recognize, help and instruct him, whether he belongs to a tradition or not. The purity of the sadhaka's heart counts a lot. All these factors together strengthen their walk. In Yoga as a path of liberation, the periods in which the yogi is dedicated exclusively and intensively to sádhana, 1 time per year, for example, are beneficial. But this serves little if no regular sadhana, daily, especially if it comes to a Yoga teacher. Opinions are diverse, but let us not forget that internal obstacles (those in mind and who accompany us everywhere) are greater than the external. Yogi is the one who conquered himself, wherever he is, he lives in peace.
The traditional Hatha yogin is necessarily a vegetarian and a teetotaler?
What is the importance of vegetarianism? Last time I was in India I met a yogi friend who coincidentally addressed this issue. He said that garlic should not be used as food but as medicine for its properties, the coffee is a stimulant but a lot of people drink two, three, four cafes like a drink. In relation to alcoholic beverages, they help to digest meat and heavy foods. He is swami and vegetarian since birth, but speak openly and clearly about this subject. I think the process should be natural, sincere choice, not imposed by others and much less to feel part of and be accepted in certain groups of persons or institutions, whether related to Yoga, to religion, ecology, etc. It is necessary to discern and feel what supports and promotes the sadhana, and that is opposed, and our options are in line with what we want to live. Yoga does not limit, frees.
How do you see the differences between a life of traditional hatha yogin, resigning, initiation, and western contemporary hatha yogin, that makes training courses (including professionals), specialized workshops and yoga classes with several teachers?
Currently we in the west have an amazing access to Yoga and Knowledge. We can find very good teachers, with decades of experience. Everything is much more available and this is positive. But also enables simple practitioners or even teachers, accumulating courses and experiences on a purely superficial knowledge and at a mental level without a real understanding or digesting that which is transmitted. And that's not positive. First of all we are students and practitioners (sadhakas) and we put ourselves in that position first. While teachers we should teach from what we digest and according our experience. Let me give an example: if I make a 2-week intensive course, five hours a day, with Swamiji (Rudra Dev) who is studying and practicing the last 35 years with the same guru, with all his experience of life, it takes time for me to understand and digest what he is teaching me! In my opinion we can try different methods, do workshops, etc, but it is preferable and easier if we study with the same teacher for at least a few years. Along that time settle ties between teacher and student that go beyond the teaching of techniques. Knowledge of what is Yoga is transmitted in silence. Trust relationship between them creates space for more personalized accompaniment.
Granthis, Chakras, Nadis and Kundalini are symbolic language or relating to psycho-physical energy realities?
Granthis, Chakras, Nadis and Kundalini realities are perceived through practice, by their direct experience.
And prana / pranayama?
Prana is life force, life energy. The breathing and circulation is its external manifestation (sthula). The Pránáyáma concerns the expansion and distribution of prana through breathing techniques as a means. Prana is affected negatively or positively by the quality of our daily activities, relationships, mental and emotional tendencies, food, etc. This is reflected first in the subtle body and set of nadis, granthis and chakras, and then in terms of our overall health and vitality. The pranayama brings firmness to the body and leads to introversion of the senses and the mind (pratyahara) necessary to confine the mental activity (dharana) and dive into the essence of things through meditation (dhyana).
The most important is the physical posture or breathing (pranayama) and inner attitude (bhava, visualizations, meditation, etc.)?
All these aspects are interconnected, linked and communicate with each other. Each one leads to others.
How do you evaluate the current variety of asanas, with many trikonasana and other postures, and many vinyasas, which do not appear in shastras?
Tradition is dynamic, as it keeps its essence, but the way it is transmitted can change because the world is ever changing. To understand this, is enough to know the lives of great yogis like Sri Ramakrishna, Swami Sivananda, Krishnamacharya, etc.
The western contemporary hatha yogin, must have some active position and responsible role in society?
All Yogis whether any part of the world, have an active and responsible role in society. Even sadhus who live in the caves are in touch with the world. They receive visits, give practical advice about life, teach, etc.