Hatha-Yoga (Devanagari हठयोग) – one of the most well-known traditions of Indian yoga in the West, primarily based on body postures called asanas, six cleansing processes known as kriyas, and breath control (pranayama). The most authoritative text of this school is the Hatha-Yoga-Pradipika. The word Hatha means force. It is used as an adverb in the sense of “forcibly” or “against someone’s will.” The word consists of two components: Ha, meaning sun, and Tha, meaning moon, with the symbolism of these names being similar to the meaning of yin and yang, which in yoga are better known as Ida and Pingala, respectively. Many aspects of yoga, particularly prominent in Hatha-Yoga, such as specific body postures (asanas), seem to have ancient origins. Even the Rigveda [X.136] speaks of ascetics—munis or yogis—possessing supernatural powers and floating above the wind. Hatha-Yoga is still alive in modern India. This tradition is represented by figures such as Swami Kuvalayananda (1883-1966), Sri Tirumalai Krishnamacharya (1888-1989) and his students—Sri K. Pattabhi Jois, B.K.S. Iyengar, Indra Devi, and T.K.V. Desikachar, as well as Swami Śivananda and his students Swami Satyananda Saraswati and Swami Satchidananda. Many of them have contributed to the modern popularity of Hatha-Yoga in the West.
Hatha-Yoga is a traditional classical Indian and Himalayan yoga, but in the West, it is often taught incorrectly, with less emphasis on the metaphysics of Samkhya and esoteric practices and more on physical practices, often reduced to just asanas performed carelessly or incorrectly. Classical yoga and most other schools of yoga aim to achieve a balance between metaphysics and daily life. Hatha-Yoga should not lose its philosophical moments but should strongly emphasize the magical and esoteric aspects of yoga, at the same time striving more than other directions to attain supernatural powers, especially victory over death, old age, and disease. The magical-mystical concepts contained in Hatha-Yoga texts make it one of Tantrism’s main components and sources, showing similarities to the later-developed Taoism, which borrowed much from the Himalayan yoga tradition.
Hatha-Yoga does not diverge from classical yoga, as some mistakenly claim—on the contrary, it contains all its essential elements, particularly recommending the practice of moral do’s and don’ts (yama and niyama), as well as the pursuit of samadhi. It is worth remembering that there is no Hatha-Yoga without Raja-Yoga, and there can be no Raja-Yoga without Hatha-Yoga. The mystical anatomy of the human body in Hatha-Yoga is present in the oldest Upanishads—for example, the Chandogya Upanishad [VIII 6.6] speaks of the non-physical energy channels (nadis) essential to Hatha-Yoga, including the most important, Sushumna, running along the spine to the crown of the head. The concept of breath control (pranayama) is discussed in the Brihadaranyaka Upanishad [I 5.23]. The much younger Shvetashvatara Upanishad [II 8 ff.] also discusses aspects typical of Hatha-Yoga, such as breath control and awakening inner fire. According to the Shvetashvatara Upanishad, this leads to overcoming death, disease, and old age.
A large number of elements typical of Hatha-Yoga appear in Tantric texts, particularly in the Malatimadhava, an ascetic work by Bhavabhuti dated to the 8th century CE, as well as in the 6th-century Harshacharita by Banabhatta. The primary contemporary text of Hatha-Yoga is the Hatha Pradipika by Swatmarama, dating back to the 15th century. Other important texts describing Hatha-Yoga techniques include the Gheranda Samhita, Shiva Samhita, Goraksha Shataka, and Siddha Siddhanta Paddhati. The Hatha Yoga Pradipika is one of the oldest surviving texts of Hatha-Yoga, written due to the personal experience of Swami Swatmarama Maharishi, a disciple of Swami Gorakhnath. It is a concise Sanskrit description of all the most important concepts in Hatha-Yoga, such as asanas, shatkriyas, pranayamas, chakras, kundalini, bandhas, mudras, kriyas, shakti, nadis, etc., with practical instructions. The Gheranda Samhita, from the 17th century, is largely encyclopaedic in nature. It devotes much space to samadhi, discussing it differently than Maharishi Patanjali. Unlike other classical texts, it considers kriyas and internal body purification as the most important for yogic practice.
Particularly characteristic of Hatha-Yoga is the concept of “subtle bodies” possessing their own anatomy, which can be called the yogic anatomy of the soul. Various ancient Hatha-Yoga texts present this anatomy slightly differently, but they agree on the existence of chakras—lotus-shaped centres assigned to different parts of the human body—and nadis, “vessels” connecting the chakras. Each chakra has many specific associations, especially deities or pairs of deities, invocations (mantras), and images (yantras). At the first chakra, Muladhara, located between the anus and genitals, lies the spiritual power known as Kundalini, representing the energy or potential of Śakti (Power). The yogi’s task is to awaken Kundalini Śakti, which, through the main nadi, Sushumna, and all the other chakras, is to reach the highest chakra, the thousand-petaled Sahasrara above the crown of the head. In this way, Kundalini Śakti unites with Śiva himself, leading to the attainment of magical powers (charisms), immortality, and health. At the same time, this constitutes the possibility of liberation, as it is a mystical union with the deity.
Hatha-Yoga also includes many detailed mystical and ascetic techniques for human spiritual development. Among the more important is the meditative technique of simultaneous forced control over breath, semen, and mental activity. Also significant is the khechari technique, involving the simultaneous blocking of saliva secretion and breath by connecting the tongue to the palate—this is intended, on the level of the subtle body, to reverse the flow of the nectar of immortality, resulting in the prolongation of life. Hatha-Yoga is thus a meditative technique based on strict control of the body and senses, with this control being a means to spiritual and magical ends. Therefore, in its original form, Hatha-Yoga should not be considered a mere system of physical exercises but recognized for its value as a system of psychophysical and spiritual practices.
Yogis say that the body and mind are interconnected and influence each other. The state of the mind affects the state of the body and is reflected in it. At the same time, the state of the body affects the state of the mind. One cannot directly influence the mind, but one can influence it indirectly through the practice of asanas, pranayamas, and meditation. If a mental problem is reflected in the body, for example, as a spasm (e.g., under the knee), then by working on this problem, we are also working on the problem of our mind and soul. Yogis argue that yoga practically helps combat headaches and joint pain, facilitates a smooth transition through menopause, aids in treating depression, helps with weight loss, and supports the treatment of many other diseases and ailments, being, in addition to its mystical value, a form of strong preventive medicine. Asanas increase the strength and efficiency of muscles, tendons, circulatory, and nervous systems. They also benefit the mind and psyche; they require focus on breath, which benefits heart function, helping oxygenate the body’s cells and accelerate metabolic processes. Recently, yoga has been increasingly recommended for pregnant women, of course, in a suitably gentle manner. It has been shown to improve the well-being of pregnant women and, in particular, to relieve back pain associated with advanced pregnancy.
Asana is the part of yoga involving the performance of specific exercises called asanas or yogic postures, combined with appropriate breathing, mantras, or concentrations. These practices aim to achieve inner harmony and strengthen the body and mind. A stiff and tense body should be stretched and relaxed, while an overly relaxed body should be strengthened. Pranayama, or breathing exercises, is another discipline yogis practice alongside asanas. Its purpose is to cleanse the nervous system and the rest of the body of toxins and cleanse oneself of toxic emotions. Mastery of breath is closely related to control over emotions, calming, turning the senses inward, and listening to the workings of one’s own body. Pratyahara is a group of exercises that function very well as traditional psychotherapy, cleansing the mind and senses, helping to control emotions and mental reactions, delving into the self and the subconscious, and organizing the subtler realms of thought-emotions. The full Sthula Kriya (Physical Actions) that make up the basic training of Hatha Yoga include Asanas, Bandhas, and Mudras!
Hatha Yoga – Natha Sampradaya Hatha Yoga
Hatha Yoga is a refuge for those wounded by the three sufferings (actions, emotions, and thoughts). Hatha Yoga builds a true foundation of spiritual realization for those who persevere in its practice. Hatha Yoga exists in two forms, known as Kriyapada and Anuttarapada. The first emphasizes subtle exercises for perfecting the form of the body, while the second focuses on intense solitude and concentrated practice.
The term Hatha consists of two syllables: Ha and Tha. “Ha” is the energy of Prana, the life force, the symbol of reality, the form of Lord Shiva, and celestial water and wisdom. “Tha” is the lunar receptivity, romance, pleasure, and concentration. Ha is the sun, while Tha is the moon. Solar energy signifies tension and exertion, while lunar energy enhances relaxation, release, and rest. Thus, the syllable Ha refers to the solar energy channel known as Pingala, and Tha refers to the lunar energy channel known as Ida. Tension and relaxation, as well as exertion and release, are the proper ways to balance the energies of the Pingala and Ida.
Success in cultivating Hatha Yoga is achieved through the right mental attitude. We nurture qualities such as joy, perseverance, courage, wisdom, and faith! Trust in the instructions of the Guru and sincere adherence to the spiritual guidance of one’s own master are essential. One must refrain from spiritual blindness that elevates one’s religious faith above others. A yogi must free themselves from the worries generated by the mind and abstain from causing harm, injury, theft, and deceit. Truthfulness, sincerity, restraint, tolerance, compassion, humility, and the strength of goodwill are qualities worthy of cultivation and development in Hatha Yoga training.
The Seven Groups of Practices Constitute the Path Known as Hatha Yoga:
- Śodhana (Shatkarman) – The Six Purification Rituals
- Dridhata (Āsana) – Strengthening the form of the body; strength; agility
- Sthairyam (Mudra and Bandha) – Posture of stability and stillness
- Dhairyam (Pratyahara) – Patience, perseverance; calming
- Laghvan (Prānāyāma) – Lightness, insight, clarity
- Pratyaksham (Dhārana/Dhyāna) – Sensitivity, recognition
- Samādhi – Ecstasy of the body of light; solitude; peace
Hatha is the reception of reality, the concentration of Prana (celestial water of life), the pleasure of concentrating on the form of Lord Śiva, the moon receiving solar Prana (energy), and the delight of receiving and concentrating celestial wisdom. The term Hatha signifies balance or the equilibrium of the energies of Pingala and Ida, the sun and the moon, activity and passivity, radiance and receptivity. This balance brings great Power and Strength, which is the essence of the term Hatha.
Hatha Yoga is also an excellent psychophysical training for Warriors cultivating spiritual martial arts, as it forms the basis of Indian Kalaripayat, the source of all oriental martial arts such as Tai Chi, Kung Fu, Qi-Gong, and others. These qualities are worthy of cultivation and development in Hatha Yoga training.
Jina or Jaina is the Conqueror, one who has subdued the desire for rebirth, the achiever of enlightenment, knowledge, and freedom. This word describes a realized Natha, who is a great hero, a conqueror of the body and senses, a Mahavira. Jina embodies the perfect Natha (Adept, Guardian of the Path). The Śrivatsa of the highest knowledge of the heart of a divine being radiates from the heart of the Jina in the form of a double Vajra, which the Natha wears as a symbol of the goal of Hatha Yoga.
Om Namaśśivayah!
