I consider the nadis to be essen­
tially equivalent to the meridians of Chinese acupuncture; 
from my research, it appears that these channels are formed 
of connective tissue and filled with body fluid. It is at the 
joints that the flow of ki energy (equivalent to the grosser 
form of prana) is easily impeded. Poor flow here can cause 
rheumatic pains and result in deficient energy flow 
throughout the entire body, the root cause of many disorders. The main objective of the first group of asanas, then - called 
pawanmuktasana, the "wind-releasing" exercises - is to pro­
mote the unimpeded flow of prana through the nadis, pri­
marily by releasing the blockages in the joints. Before pawanmuktasana, or any asana practice, shavasana 
(the "corpse" pose) is recommended. This relaxes the body 
and allows prana to be easily absorbed and distributed. 44 
Shavasana (corpse pose) 
Lie flat on the back with the arms at the sides, palms facing 
upwards. Move the feet slightly apart to a comfortable posi­
tion. Close the eyes. Relax the whole body. Do not move at all 
even if discomfort arises. The breath should be rhythmic and 
natural. Be aware of inhalation and exhalation. Count the 
breaths - 1 in, 1 out, 2 in, 2 out, and so on - for five minutes. If the mind starts to wander, bring it back to the counting; if 
the number is forgotten, start from 1 again. As awareness of the breathing process continues, you will 
experience increasing physical and mental relaxation. Pawanmuktasana (wind-releasing exercises) 
Starting Position 45 
(1) Toe Bending 
Sit erect on the floor with the legs fully extended. Place the 
hands palms down on the floor beside the hips and lean 
backwards, using the straight arms for support. Focus atten­
tion to the toes. Move the toes of both feet slowly backwards 
and forwards, without moving the legs or ankles. Repeat ten 
times. (2) Ankle Bending 
Remain in the starting position described in (1). Move both 
feet backwards and forwards as far as possible, bending at 
the ankle joints. Repeat 10 times. 46 
(3) Ankle Rotation 
Remain in the starting position. Separate the legs slightly. Keeping the heels in contact with floor, rotate the right foot 
clockwise at the ankle ten times, and then counter-clockwise 
ten times. Repeat with the left foot. Then repeat the exercise, 
rotating both feet together. (4) Ankle cranking 
Sitting in the starting position, place the right ankle on the 
left thigh. While holding the right ankle with the right hand, 
rotate the right foot with the left hand clockwise ten times, 
then ten times counter-clockwise. Repeat the procedure with 
the left foot on the right thigh. 47 
(5) Knee bending 
Sitting in the starting position, bend and raise the right 
knee, clasping the hands under the thigh. Straighten the leg 
without allowing the heel or toe to touch the ground, keeping 
the hands under the thigh. Return the leg to its previous posi­
tion, bringing the heel near the right buttock. Repeat 10 
times, then do the same with the left leg. (6) Knee rotation 
Sitting in the starting position, clasp the hands under the 
right thigh near the trunk and lift the left leg off the floor. Rotate the lower leg in a circular motion about the knee ten 
times clockwise, then ten times counter-clockwise. Repeat 
with the left leg. (7) Half butterfly 
Place the right foot on the left thigh. Hold the left knee with 
the left hand and place the right hand on top of the bent right 48 
knee. Gently move the bent leg up and down with the right 
hand, relaxing the muscles of the right leg as much as possi­
ble. Continue until the right knee touches, or nearly touches 
the floor. Repeat with the left knee. After some days or weeks 
of practice, the knees should comfortably touch the floor. As a 
result of this increased suppleness and range of movement in 
the hip joints, prana and blood flow in this area are improved. (8) Hip joint rotation 
Sitting in the same position as in (4), hold the right toes 
with the left hand and the right knee with the right hand. Rotate the knee around the hip joint ten times clockwise and 
then ten times counter-clockwise. Repeat the same process with the left knee. (9) Full butterfly 49 
In the sitting position, place the soles of the feet together 
and bring the heels as close to the body as possible. Push the 
knees toward the ground with the hands, allowing them to 
bounce upwards again. Repeat twenty times. (10) Crow walking 
Squat on the floor, place the palms on the knees, and walk 
while maintaining the squatting position. You may walk 
either on the toes or on the soles of the feet, whichever is 
more difficult. Continue for a short time without strain. As a 
variation, you can touch the knee to the ground at each step. Crow walking is a very good exercise to prepare the legs 
for meditation postures, and it is useful for those who have 
poor prana and blood circulation in the legs. It is also recom­
mended for constipation sufferers, who should drink two 
glasses of water before doing one minute of crow walking, 
followed by two more glasses of water and another minute's 
walk. If this is done three or four times, the constipation 
should be relieved. 50 
(11) Hand clenching 
Sitting in the starting position, extend the arms forward at 
shoulder level. Alternately extend and clench the fingers of 
both hands. Close the fingers over the thumbs to make a tight 
fist. Repeat 10 times. (12) Wrist bending 
(13) Wrist rotation 
Maintain the starting position with the arms extended for­
ward at shoulder level and bend the hands back at the wrist, 
as if to press the palms against a wall with the fingers 
pointing upwards. Then bend the wrists to point the fingers 
down. Repeat alternately 10 times. Starting from the same position as in No. 12, drop the left 
hand. Clench the right fist and rotate the wrist 10 times in 
each direction. Repeat with the left hand. Extend both arms 
in front of the body with the fists clenched. Rotate the fists 
together 10 times in each direction, 51 
(14) Elbow bending 
Assume the starting position and extend arms forward, 
palms turned upwards. Bend both arms at the elbows and 
touch the shoulders with the fingertips, then straighten the 
arms again. Repeat ten times. Next perform the same exer­
cise, but with the arms extended sideways. (15) Shoulder rotation 
Maintaining the same position with the fingertips touching 
the shoulders, move the elbows in a circular pattern, rotating 
the shoulder joints. Do this 10 times in each direction. Make 
the circular motion as large as possible, bringing the two 
elbows together in front of the chest. 52 
This completes the cycle of asanas for stimulating all the 
limb joints. Note that in the case of the lower extremities you 
start with the toes, move to the ankles and knees, and end at 
the hip joint. For the upper extremities, proceed from the 
fingers to the wrists, elbows, and shoulder joints, in that 
order. The effects of the wind-releasing asanas upon the circula­
tion of prana can be explained by the meridian theory of 
Chinese medicine, in the following manner: 
There are twelve major meridians of ki energy which 
course over and through the body; most of them are related 
to one particular internal organ which they transverse. The 
terminal points of these meridians are located on the fingers 
and toes, and are known as sei ("well") points. For example, 
the sei point of the lung meridian is located on the thumb; 
that of the large intestine meridian is at the tip of the second 
finger. The position of fourteen sei points (the twelve major 
plus the stomach-branch and diaphragm meridians) are in­
dicated in the diagram below (the meridians are virtually 
identical for both left and right sides). The sei points are very important, for it is here that ki 
energy enters and leaves the meridians. The energy level at 
these points is said to accurately reflect the condition of the 
entire meridian. In the case of acute illness, acupuncture or 
moxa treatment here is known to have an immediate effect. The hand-clenching and toe-bending exercises of pawan-
muktasana directly stimulate the sei points, and thus pro­
mote better ki-energy (prana) circulation. 53 
Chinese medicine also speaks of the gen ("source") points, 
located either in the wrist or ankle, or between the sei point 
and the joint. Diseases in the internal organs related to the 
specific meridians are often reflected at the gen points and 
treatment there is frequently prescribed. Therefore, the exer­
cises which bend and rotate the ankles and wrists stimulate 
the gen points and help normalize the functions of the inter­
nal organs related to the twelve meridians. The Yellow Emperor's Treatise on Internal Medicine - the 
oldest text of Chinese medicine, and the original source of 
the above information - further states that the knees and 
elbows are closely connected to the gen points, and that they 
too can have an effect upon diseases of the internal organs. Thus the rotation of the knees and elbows is beneficial; 
stimulation of the hips and shoulder joints has similar effects. In terms of Western medicine, also, the joints are con­
sidered to be very vulnerable parts of the body. Fluid tends to 
accumulate and stagnate in these areas, and the whole body 
gradually becomes fatigued. This condition can lead to rheu­
matism and neuralgia, common complaints of the modern 
age. In this sense, too, the benefits of wind-releasing asanas 
can be observed. In addition to improving the ki energy flow 
through the meridians, they promote the circulation of blood 
and body fluids through the joints, thus helping to cure ill­
ness and maintain good health. Group 2: 
Asanas for Regulating the Sushumna 
As explained previously, the principle aim of these asanas 
is to strengthen and adjust the central psychic channel 
which runs through the spinal cord, the sushumna nadi. Displacement of the spinal vertabrae is detrimental to the 
flow of prana through the sushumna, and causes disorders in 
the nerves and internal organs - as well as the nadis and 
chakras - controlled by them. The asanas in this second 54 
group are designed to correct vertebral displacements, thus 
helping to purify the sushumna. This is an indispensable 
preparatory step for arousing the kundalini and awakening 
the chakras. (1) Tadasana 
Stand erect with your feet four to six inches apart. Gaze at 
an object directly in front of your eyes. During inhalation 
raise the arms overhead with the palms facing upwards, and 
look up at the hands. Lift the heels and stretch the whole 
body as if it were being drawn upwards. Hold the breath for 
one or two seconds and then, during exhalation, return slow­
ly to the starting position. Repeat 10 times. Tadasana Hasta uttanasana 55 
Benefits: Tadasana develops and stretches the rectus ab­
dominis (stomach) muscles, and promotes proper spinal 
bone growth. It clears up congestion around the inter­
vertebral foramina, and also protects the nerves emerging 
from these foramina from undue pressure by correcting ver­
tebral displacements. Walking 100 steps in tadasana after 
drinking six cups of water can clear non-chronic intestinal 
blockages. (2) Hasta uttanasana 
Stand with the trunk erect and the arms at the sides. While 
inhaling, raise the arms above the head at shoulder width 
and bend the head and trunk backwards slightly. Concen­
trate on the vishuddhi chakra for one or two seconds, then go 
into pada hastasana. (3) Pada hastasana 
Exhaling, bend forward from the hips until the palms or 
fingers touch the toes, or grasp the backs of the ankles and, if 
possible, place the forehead against the knees. In the final 
Pada hastasana 56 
pose, breathe out completely, drawing in the lower ab­
domen, and concentrate on the svadhishthana chakra for 
one or two seconds. Raise the trunk slowly and move back 
into hasta uttanasana. Keep the legs straight throughout the 
movement. Practice these two asanas in alternating succes­
sions 10 times. Benefits: Hasta uttanasana stretches the abdominal viscera 
and improves the digestion. It also removes excess abdomi­
nal fat and exercises the arm and shoulder muscles. All the 
vertebral joints are stimulated and the spinal nerves toned. The functioning of the lungs is improved through the expan­
sion of the alveoli (lung compartments). Pada hastasana benefits the digestion and the blood cir­
culation, and is an effective treatment for constipation and 
gastro-intestinal disease. Surplus fat in the abdominal region 
is reduced. The spinal nerves are toned and the spine is 
made supple. (4) Yoga mudra (Psychic union pose) 57 
Sit in the lotus position (padmasana) and close the eyes. Hold one wrist behind the back with the other hand and 
relax. Slowly bend the trunk forward until the forehead 
touches or nearly touches the ground, relaxing the whole 
body as much as possible in the final position. Slowly return 
to the starting position. If necessary, beginners may place 
padding under the buttocks while performing this asana. Breathing: Breathe normally, relaxing the body. Inhale . slowly and deeply in the starting position, and then exhale 
while bending forward. Breathe deeply and slowly in the 
final position for five or more minutes, and inhale as you 
return to the starting pose. Repeat the asana a few times. Concentration: On the manipura chakra. Caution: Do not strain the back, ankles, knees, or thighs by 
stretching more than their flexibility permits. Benefits: This asana massages the abdominal organs and 
helps to counteract malfunctions there, including constipa­
tion and indigestion. The individual vertebrae are separated 
from each other and the spinal autonomic nerve fibers pass­
ing through the intervertebral foramina are gently stretched 
and toned. These nerves connect the entire body with the 
brain and improvement of their condition contributes to 
overall health. This asana is also very effective in awakening 
the manipura chakra. (5) Paschimottanasana (Back-stretching pose) 58 
Sit on the floor with the legs extended, arms on thighs, and 
relax the whole body, especially the back muscles. Slowly 
bend the upper torso forward, sliding the hands along the 
legs to grasp the big toes with the fingers and thumbs. If this 
is impossible, hold the feet. If even this is difficult, as is often 
the case with beginners, hold the ankles or the legs as near to 
the feet as possible. Again consciously relax the muscles of 
the back and legs. Keeping the legs straight, pull the trunk a 
little lower toward the legs, using the arms rather than the 
trunk muscles. This should be a gentle process without any 
sudden movements or excessive strain anywhere in the 
body. If possible, touch the forehead to the knees. As this is 
usually difficult for beginners, bending forward as far as 
possible is sufficient. Do not use force under any circum­
stances. Some weeks or months of regular practice will 
enable the forehead and even the chin to touch the knees. Re­
main in the final pose for a comfortable length of time, relax­
ing the whole body, and then slowly return to the starting 
position. Note: The knees must not bend, as one aim of this asana is 
to stretch the posterior muscles of the leg. These will 
elongate in time. Breathing: In the sitting position breathe normally; then ex­
hale slowly, bending the trunk forward to grasp the toes. In­
hale while holding the body motionless and exhale when 
pulling the trunk further forward with the arms. In the final 
pose breathe slowly and deeply, and inhale when returning 
to the starting position. If it is impossible to hold the final 
pose for long, simply hold the exhalation. Duration: Adepts can comfortably maintain the final pose 
for five minutes or more. Beginners, however, should repeat 
the abbreviated asana several times. The spiritual benefits 
are considerable if the final position is held with complete 
relaxation for extended lengths of time. 59 
Concentration: On the svadhisthana chakra. Limitations: People who have displaced intervertebral 
discs should not attempt this asana; nor should those suffer­
ing from sciatica, chronic arthritis, or sacral infections. Benefits: The hamstring muscles are stretched and the hip, 
sacroiliac, and lumbar vertebral joints are loosened. Flatu­
lence, constipation, backache, and also excess fat in the ab­
dominal region are effectively removed. All the abdominal 
organs are toned and abdominal disorders, such as diabetes, 
may slowly improve. The kidneys, liver, pancreas, and 
adrenal glands are activated. As the pelvic organs are also 
toned, this asana is especially useful for relieving gynecolo­
gical complaints. It also improves the flow of fresh blood to 
the spinal nerves and muscles. Paschimottanasana is tradi­
tionally regarded as a very powerful asana for spiritual 
awakening and is highly praised in ancient yoga texts. (6) Pada Prasarita Paschimottanasana (leg-spread variation) 
Sit with the legs spread as wide as possible (180° is ideal) 
and breathe normally, relaxing the whole body, especially 
the back muscles. Exhale slowly, bending forward, and place 
the hands on the floor with the fingertips touching. Try to 
touch the forehead to the back of the hands. Breathe slowly 
and deeply in the final pose for several minutes, then return 
to the starting position. 60 
Concentration: On the svadhishthana chakra. Benefits: The same as paschimottanasana, but this pose is 
more effective in loosening the lower back and the hip joints. (7) Bhujangasana (Cobra pose) 
Lie on the stomach with the legs extended and place the 
palms on the floor underneath the shoulders. Rest the 
forehead on the ground. Relax the whole body. Slowly lift the 
head and shoulders off the floor, pulling the head back as far 
as possible. In performing this movement, raise the 
shoulders with the back muscles, not the arms. The whole 
back is slowly bent back as far as possible until the arms are 
straight. Keep the navel close to the floor. Breathing: Inhale while raising the trunk. Breathe normal­
ly in the final pose, or, if the final pose is held for only a short 
time, the breath can be held inside. Duration: Keep the final pose as long as is comfortable, and 
repeat five times. Concentraton: On the vishuddhi chakra. Limitations: People suffering from peptic ulcers, hernia, in­
testinal tuberculosis, or hyperthyroidism should not do this 
asana. 61 
Benefits: This asana tones the ovaries and uterus, and is 
helpful in the cure of female disorders such as leukorrhea, 
dysmenorrhea, and amenorrhea. It is also beneficial for all 
the abdominal organs, especially the liver and kidneys. It 
stimulates the appetite and relieves constipation. The spine 
is kept supple and healthy, slipped intervertebral discs are 
corrected, and backache is relieved. (8) Dhanurasana (Bow pose) 
Lie flat on the stomach and inhale fully. Bend the legs at 
the knees and grasp the ankles with the hands. Tensing the 
leg muscles, raise the head, chest, and thighs as high as 
possible off the ground, bending the back into a taut bow 
while keeping the arms straight. Note: Do not repeat this asana until the breath returns to 
normal. In the final pose, hold the breath in or breathe slowly 
and deeply. One may also rock back and forth in the final 
position. Exhale slowly while returning to the starting pose. Duration: Keep the final pose as long as it can be comfort­
ably maintained. Practice the asana five times. Concentration: On the vishuddhi chakra. 62 
Limitations: Not to be practiced by people with hernia, 
peptic ulcers, intestinal tuberculosis, or twisted or bent 
spines. Benefits: Because this asana massages the abdominal 
organs and muscles, it helps to relieve gastro-intestinal 
disorders such as chronic constipation and dyspepsia. It is 
useful in cases of liver malfunction, and can also reduce ex­
cess fat in the abdominal area. (9) Halasana (Plough pose) 
Lie flat on the back, arms straight at the sides and palms 
flat on the floor. Keeping the legs straight, slowly raise them 
to the vertical position and beyond. Use the abdominal 
muscles without pressing the arms against the floor. As the 
legs pass the vertical position bend the trunk upward, curl­
ing slowly so that the legs come down over the head and the 
toes touch the floor. Keeping the legs straight, bend the arms 
and support the back with the hands. Relax the body, and re­
main in this final pose for a comfortable period of time. Then 
return to the starting position, or perform the following: 63 
(a) Walk the feet away from the head until the body is com­
pletely extended and the chin is locked tightly against the top 
of the chest. Maintain this pose for a comfortable length of 
time and then return to the final pose of basic halasana. (b) Walk the feet towards the head as far as possible with the 
legs straight and the toes on the floor directly above the head. Grasp the feet with the fingers. Maintain the pose for a com­
fortable length of time and then return to the final pose of 
basic halasana. Slowly return to the supine position. Breathing:. Breathe normally in the supine position, then 
inhale and hold the breath when assuming the pose. Breathe 
slowly and deeply in the final position. 64 
Duration: Advanced practitioners can remain in the basic 
final pose for 10 or more minutes. Beginners should hold the 
pose for only fifteen seconds during the first week of prac­
tice, repeating it four times. The time can be increased by fif­
teen seconds each subsequent week until the posture is held 
for one minute. Concentration: On the vishuddhi or manipura chakra. Precautions: Beginners, unless they have flexible backs, 
should do purwa halasana - in which the student raises the 
legs over the head at a 45-degree angle - until their back 
muscles and joints become supple enough after several 
weeks of daily practice to assume the final pose. Limitations: The old and infirm, and those who suffer from 
sciatica, other back ailments, or high blood pressure, should 
not practice this asana. Benefits: Halasana regulates the functioning of the ab­
dominal organs, especially the kidneys, liver, and pancreas, 
and activates digestion. It can alleviate constipation and also 
slim the waist area. It regulates the activity of the thyroid 
gland and thus stabilizes the metabolism. This asana is also 
helpful in cases of diabetes and piles. It loosens the vertebrae 
and tones the spinal nerves, thereby contributing to the 
health of the whole body. (10) Matsyasana (Fish pose) 65 
Sit in the lotus position (padmasana) and breathe normally. Bend backwards, supporting the body with the arms and 
elbows until the top of the head touches the ground. Hold the 
big toes and place the elbows on the floor, arching the back 
as much as possible. Breathe in and retain the breath during 
this movement. As a variation, interlock the fingers of both hands and 
place them behind the head. Breathing: Breathe deeply and slowly in the final pose. (People with tonsillitis or sore throats can, if they wish, prac­
tice shitakari pranayama. * Hold the breath inside 
when returning to padmasana and then breathe normally.) Duration: Remain in the final pose for five minutes if possi­
ble, but do not strain unnecessarily. Concentration: On the manipura or anahata chakra. Benefits: As the abdominal organs, especially the in­
testines, are stretched, this asana is useful for abdominal ill­
ness. Constipation sufferers seeking relief should do this 
asana after drinking three glasses of water. It is also useful 
for those who suffer from lung ailments such as asthma or 
bronchitis, as it encourages deep respiration, helps to recir­
culate stagnant blood in the back, and regulates the function­
ing of the thyroid gland. The ten asanas described above stretch the spine through 
forward and backward movement. The following asanas ad­
just the spine by twisting. * Shitakari Pranayama: The tongue is folded back so that its lower surface 
touches against the palate, as in khechari mudra (see p. 101). The teeth are 
clenched and the lips drawn back as far as possible. Then yogic breathing 
(See p. 78) is practiced, inhaling through the teeth and exhaling through the 
nose. This is effective for cooling the whole body like the other pranayama it 
resembles, shitalipranayama (in which the tongue is curled up to form a nar­
row tube and protrudes from the mouth). 66 
(a) 
(11) Trikonasana (Triangle pose) 
(b) 
Stand erect with the feet 2½ to 3 feet apart and extend the 
arms to the sides. Bend the body at the hips to form a right 
angle as in Figure a and swivel the trunk, touching the right 
toes with the left hand as Figure b. Look up at the extend­
ed right arm, whose palm should face to the right. Then 
swivel the trunk in the opposite direction and assume a 
similar pose on the left side. Bring the trunk to the center, 
return to the starting position, and lower the arms. 67 
Breathing: Inhale when raising the arms, exhale while bend­
ing the trunk, hold the breath out while swiveling, inhale when 
raising, and exhale while lowering the arms. Duration: Practice five times in succession. Benefits: Through trikonasana, the spine and spinal nerves 
are massaged, the entire nervous system is gently stimulated, 
and the muscles of the lower back are stretched. Sufferers 
from nervous depression thus benefit. The asana massages 
the abdominal organs and thereby improves the appetite and 
digestion, and is also helpful for removing constipation by 
stimulating the peristaltic contraction of the intestines. (12) Dynamic Spinal Twist 
Sit with the legs extended forward and separate them as 
much as is comfortable. Keeping the arms straight, stretch 
the left hand to the right big toe and the right arm behind the 
back, keeping both arms in one straight line. Turn the head 
and look backwards, directing the gaze to the right hand. Then turn the trunk in the opposite direction, reversing the 
arm positions. Repeat this cycle 15 to 20 times. At the begin­
ning do the exercise slowly, then gradually increase the 
speed. 68 
(13) Ardha Matsyendrasana (Half spinal twist pose) 
Sit with the left leg straight in front of the body and the 
right foot flat on the floor next to the outside of the left knee. Bend the left leg to the right and place the left heel against 
the right buttock. Place the left arm on the outside of the 
right leg, and grip the right foot or ankle with the left hand. The right knee should be as near as possible to the left arm­
pit. Turn the body to the right, placing the right arm behind 
the back. Twist the back and then the neck as far as is com­
fortable without strain. Remain in the final pose for a short 
time and then slowly return to the starting position. Repeat 
on the other side of the body. Note: This is a very important asana and should be practiced 
at least once every day. Breathing: Exhale while twisting the trunk, breathe as 
deeply as possible without strain in the final pose, and inhale 
while returning to the starting position. Duration: When the spinal muscles are flexible enough, 
maintain the pose for at least 1 minute on each side of the 
body. 69 
Concentration: On the ajna chakra. Benefits: The spinal nerves are toned, and the back muscles 
and intervertebral joints are made supple. Digestive ailments 
are removed through massage of the abdominal organs. The 
asana regulates the secretion of adrenaline from the adrenal 
glands and also activates the pancreas, thus counteracting dia­
betic tendencies. Nerves originating in the back are toned, 
and lumbago and muscular rheumatism are relieved. The 
entire nervous system is stimulated by this asana. Slipped in­
tervertebral discs (including vertebral displacements) may 
also be corrected. Simplified variation for beginners: 
People with very stiff bodies who find ardha matsyen-
drasana impossible to do should extend the leg normally 
folded under the buttocks straight in front of the body. Other­
wise the technique is exactly the same as in standard ardha 
matsyendrasana. When the body becomes supple enough, 
one should proceed to the full posture, as the effects are 
much greater. (14) Bhu Namanasana (Spinal twist prostration pose) 70 
Sit with the spine erect and the legs extended forward. Place both hands by the side of the left hip. Twist the trunk 
90° to the left. Bend the upper body and touch the nose to the 
ground. The buttocks should not rise. Raise the trunk and the 
head and return to the starting position. Breathing: Inhale in the starting position; exhale while bend­
ing the trunk, and inhale on the return. Duration: Practice up to ten times on each side. Concentration: Either focus the mind on the breath, or else 
consciously relax the back muscles. Benefits: The spine and lower back are stretched, loosening 
the muscles and stimulating the spinal nerves. This concludes the description of the spine-twisting 
asanas. The following is an asana for adjusting the cervical 
area. (15) Neck Movement 
1. Sit with the legs extended and the hands on the floor by 
the thighs. Slowly tilt the head to the back, then to the front. Repeat ten times. 71 
2. While facing forward, slowly tilt the head to the left, 
then to the right. Repeat ten times. 3. In the same position, tilt the head forward, at the same 
time turning it to the left and right. Or, keep the head erect 
while turning it to the left and right. Repeat either ten times. 4. Slowly rotate the head in as large a circle as possible 
without strain, ten times in each direction. Benefits: The neck is a vital crossroads in the body. All the 
nerves connecting the different parts of the body with the 
brain must pass through it. Therefore, regular neck exercises 
help to maintain overall health by adjusting the cervical 
vertebrae, and normalizing the functioning of the systems in 
the cervical and cephalic region. Group 3: 
The asanas for meditation 
(1) Padmasana 
(Lotus pose) 
Sit with the legs extended forward. Bend one leg, placing 
the foot on top of the other thigh with the sole upward and 
the heel touching the pelvic bone. Fold the other leg so that 
the foot rests in a similar position on the opposite thigh. 72 
Note: Practice padmasana together with jnana mudra or 
chin mudra (See p. 96 Chapter IV). In this asana, the spine 
must be held straight and completely steady, as if fixed to the 
ground. A low cushion under the buttocks will make this 
asana easier to perform. Practice padmasana after the legs 
have become supple through practice of the preliminary 
asanas described before. Limitations: People with sciatica or sacral infections 
should not practice this asana. Benefits: Practitioners who have mastered padmasana can 
hold the body completely steady for long periods of time. Steadiness of the body brings steadiness of mind, and this 
steadiness is the first step toward productive meditation. This asana helps to direct the proper flow of prana from the 
muladhara chakra to the sahasrara. In addition, the coc­
cygeal and sacral nerves are toned by the infusion into the 
abdominal and back regions of large amounts of blood which 
normally flow into the legs. Physical, nervous, and emo­
tional problems are effectively cleared up. (2) Siddhasana (Male accomplished pose) 73 
Sit with the legs extended forward. Fold the right leg and 
place the sole flat against the inside of the left thigh. The heel 
should press against the perineum, the area between the 
genitals and the anus. Fold the left leg and place the foot on 
the right calf, pressing the pelvic bone just above the genitals 
with the left heel. Thrust the toes and outer side of the left 
sole into the groove between the right calf and the thigh 
muscles. It may be necessary to slightly shift the right leg for 
this; grasp the right toes and pull them upward, placing them 
between the left thigh and calf. The legs should now be locked 
with the knees on the ground and the left heel directly 
above the right heel. Hold the spine erect, as straight and 
firm as a tree rooted in the ground. Note: Siddhasana is only for men. It can be practiced with 
either leg on top, and always with jnana or chin mudra (see 
Chapter IV). Many people - especially beginners - find it 
easier to assume and maintain this asana for long periods 
when a cushion is placed under the buttocks. Limitations: Persons with sciatica or sacral infections 
should not practice this asana. Benefits: Siddhasana is a meditation pose which facilitates 
spinal steadiness for long and deep meditation. It activates 
the two sexually-related psychomuscular locks, mula bandha 
(See p. 90) and vajroli mudra, which redirect sexual impulses 
back up the spinal cord to the brain. The practitioner can 
thus gain the control over sexual functions that is essential to 
the maintenance of celibacy and the sublimation of sexual 
energy for spiritual purposes, as well as control over sensory 
activity. The entire nervous system is also calmed. (3) Siddha yoni asana (Female accomplished pose) 
Sit with the legs extended forward. Fold the right leg, plac­
ing the sole flat against the inside of the left thigh and the 
heel under the labia majora. Bend the left leg and pull the 
right toes up into the space between the left calf and thigh. Hold the spine fully erect as if it were rooted in the earth. 74 
Notes: Siddha yoni asana is a form of siddhasana for 
women that has been handed down only by word of mouth. Practice with either leg on top and with either jnana or chin 
mudra. It is most effective when underwear is not worn. Beginners will find this pose easier to maintain for long 
periods if a low cushion is used under the buttocks. Limitations: Women with sciatica or sacral infections 
should not practice this asana. Benefits: Siddha yoni asana is an excellent meditation pose 
in which the female aspirant can maintain the physical 
steadiness necessary for deep concentration. It may be used 
effectively by the yogini to aid spiritual meditation, and by 
the householder wishing to control sexual desire. It directly 
affects the nervous plexuses controlling the genital organs, 
and also serves to tone and balance the entire nervous 
system. (4) Baddha yoni asana 
Sit in any meditation asana and inhale slowly and deeply. Retain the breath and raise both hands to the face. Close the 
ears with the thumbs, the eyes with the index fingers, the 
nostrils with the middle fingers, and the mouth by placing 
the ring and small fingers above and below the lips. Concen-75 
trate on the bindu visargha at the back of the head (See 
Chapter VIII, p. 234), maintaining the breath retention, and try 
to perceive any ordinarily inaudible manifestation of sound. After holding the breath for as long as is comfortable, 
remove the middle fingers from the nostrils and exhale while 
keeping the other fingers in their respective positions. Inhale 
again and close the nostrils with the middle fingers. Repeat 
the process several times. Concentration: On the bindu visargha. Benefits: This is an excellent asana for withdrawing the 
mind from the external world. Many different philosophies 
as well as the science of yoga teach that the source of the 
universe is a primordial, unceasing sound or vibration. This 
asana makes possible awareness of the different manifesta­
tions of this sound through awareness of the psychic sounds 
which emanate from the bindu visargha in the back of the 
head. This is actually a technique of nada (inner mystical 
sound) yoga, through which the yogi is trained to hear the 
full spectrum of sounds from the grossest to the most subtle. The physical benefits of padmasana and siddhasana are 
duplicated; in addition, this pose is useful in treating 
diseases of the eyes, ears and brain. 76 
The asanas, then are yogic methods for improving the cir­
culation of prana and blood, for correcting the spine, and for 
activating the nadis and the nervous system: in short, for bring­
ing the physical body into harmony. When a radio doesn't 
work properly, defective parts are repaired or adjusted until 
finally the entire mechanism is in working order. It is the 
same with the human body. However, no radio will function 
if it is not supplied with electric power. The yogic process 
for drawing energy into the body is called pranayama, which 
will be discussed in the following chapter. III 
Pranayama 
and 
Bandhas 
Prana means vital force. Yogic philosophy maintains that this 
vital force pervades the whole cosmos and permeates all 
things, both animate and inanimate. Furthermore, this funda­
mental force is said to be closely related to respiration, for it is 
primarily through breathing that prana enters the human 
body. Air and the oxygen in it may be regarded as manifesta­
tions of prana, but they are not prana itself. Prana is both 
more subtle and more fundamental than any gas. Ayama 
means expansion, and has overtones of restraint and control. Thus pranayama means "techniques for controlling prana. "* 
Many people consider pranayama to be mere breathing ex­
ercises for absorbing extra oxygen into the blood stream, but 
this is only one of its benefits. The aims of pranayama - to be 
detailed in later chapters - include: 1) the absorption of 
prana into the subtle energy (astral) body through the 
visualization of the process; 2) the increase of prana flow 
through the subtle nadis; 3) the conversion of this subtle 
energy into vital energy of the physical dimension through 
* The aim is not the control of universal prana - only that which enters and 
flows through the body. 77 78 
the functioning of the chakras, which connect the subtle 
nadis with the physical body; 4) and the increased circula­
tion of this energy through the blood vessels, nerves, and 
meridians. Therefore, pranayama is properly regarded as a 
group of methods to absorb and circulate prana into the 
physical and astral bodies, invigorating both. First we will present a description of "yogic breathing," 
which should be practiced daily as preparation for 
pranayama. Yogic Breathing 
Yogic breathing is a combination of abdominal breathing 
and chest breathing. Abdominal Breathing: Expand the abdomen by contract­
ing and lowering the diaphragm as you inhale a large 
amount of air into the lungs. Then contract the abdomen by 
relaxing the diaphragm and letting it rise so that the max­
imum amount of air is expelled from the lungs. During this 
process, do not move the chest or shoulders. Chest Breathing: Inhale by expanding the chest and ex­
hale by contracting it. It is important not to move the ab­
domen. Yogic Breathing: Inhale deeply, expanding first the ab­
domen and then the chest to take the maximum amount of 
air into the lungs, smoothly and without a break. Exhale, 
relaxing the chest and abdomen, until the maximum amount 
of air has been expelled from the lungs. This sequence must 
be done in a wave-like motion, without any jerks. Yogic breathing should be practiced before pranayama 
everyday so that it becomes a habit. At first the practice will 
require conscious effort, but later (within a matter of weeks) 
it will become natural and unconscious throughout the day. When this habituation has been achieved, the maximum in­
halation and exhalation are no longer required. 79 
Through the practice of yogic breathing, the student 
becomes less susceptible to colds, bronchitis, asthma, and 
related disorders. He or she is filled with energy, and less 
easily tired; and the mind becomes calmer and free from anx­
iety. As already stated, this yogic breathing is not prana­
yama itself but a preliminary practice, and should be per­
formed naturally throughout the day. Before we discuss the details of pranayama practice, 
please note the following precautions: 
• The bladder, stomach, and intestines should be empty, 
so practice pranayama not less than four hours after 
eating. • Practice after asanas but before meditation. • During pranayama, relax the body as much as possible, 
avoiding strain or discomfort. Keep the spine, neck, 
and head erect and centered. • Retain the breath as long as is comfortable. Excessive 
retention may cause lung damage or dysfunction. • Practice in well-ventilated (not drafty), clean, and pleas­
ant surroundings, not in a dusty, smoky, or foul-
smelling place. • When beginning pranayama, some constipation and 
decreased urinary output may be experienced. In the 
case of dry movements, intake of salt or spices should 
be avoided and, if a loose movement should result, 
pranayama practice should be suspended while a diet 
of cereals (rice), and yogurt is adopted for a few days. • Siddhasana and siddha yoni asana are the best poses 
for pranayama, because they allow maximum expan­
sion of the shoulders. • In the advanced stages, pranayama should be practiced 
under the guidance of a teacher. • Persons practicing intensive pranayama should not 
smoke tobacco, cannabis, etc. 80 
Methods of Pranayama Practice 
(1) Nadi Shodhan Pranayama 
Sit in padmasana or siddhasana and place the hands on the 
knees, straightening the spine and holding the head upright. Relax the whole body and close the eyes. Be aware only of 
the body and the breath for a few minutes. Stage 1: Basic technique 
Keeping the left hand on the knees, raise the right hand 
and place the index and middle fingers between the 
eyebrows. They should remain in this position throughout 
the practice. The thumb should be placed by the right nostril 
and the ring finger by the left nostril. Close the right nostril with the thumb. Inhale then exhale 
through the left nostril, five times at normal speed. Release the pressure of the thumb on the right nostril and 
then, pressing the side of the left nostril with the ring finger, 
breathe in and out at normal speed five times. This should be 
repeated for 25 cycles, one cycle consisting of five full 
breaths through each nostril. The student should not breathe 
heavily and there should be no sound as the air moves in and 
out of the nostrils. After 15 days, move from Stage 1 to Stage 2. Stage 2: Alternate nostril breathing. Close the right nostril with the thumb and inhale through 
the left nostril. After completing the inhalation, close the left 
nostril with the ring finger and release the pressure of the 81 
thumb on the right nostril, breathing out through it. Then in­
hale through the right nostril and close it at the end of the in­
halation. Open the left nostril and exhale. This is one cycle. The length of the inhalation and exhalation should be equal 
(for example, a count of five in and five out, or whatever rate 
you find comfortable). There should be no strain under any 
circumstances. After a few days, the periods of inhalation and exhalation 
should be lengthened, but should not differ from each other 
(a 1:1 ratio). Care must be taken not to speed up the counting 
during exhalation to compensate for shortage of breath. At the slightest sign of discomfort, reduce the time of each 
inhalation and exhalation. After 15 days or more, leave this 
stage and practice Stage 3. Stage 3: Antaranga kumbhaka. Close the right nostril and inhale through the left. At the 
end of the inhalation, close both nostrils, using thumb and 
ring finger, and retain the breath. Exhale through the right 
nostril and then inhale through it, keeping the left nostril 
closed. Again retain the breath with both nostrils closed as 
before. Open the left nostril and exhale, keeping the right 
nostril closed. Each action - inhalation, retention, and ex­
halation - should be performed to a count of five. This is one 
cycle: practice 25 cycles. After several days of practice, alter the periods of inhala­
tion, retention, and exhalation to the ratio 1:2:2. In other 
words, for an in-breath to a count of five, hold the breath in­
side for a count of ten and breathe out to a count of ten. After a few days, increase the inhalation count by one (i.e. from 5 to 6), and the retention and exhalation counts by two. When these longer periods have been mastered to the point 
that there is not the slightest discomfort, again increase the 
length of each cycle, keeping the ratio the same. After some weeks or months of practice, increase the ratio 
to 1:4:2. When this is mastered, change the ratio to 1:6:4; and 
upon mastery of this, to 1:8:6. This is the final ratio. 82 
When the final ratio can be done for 25 cycles with com­
plete relaxation and without the need for a rest, then proceed 
to the final stage, Stage 4. Stage 4: Antaranga and bahiranga kumbhaka 
(Internal and external retention) 
Inhale through the left nostril and retain the breath. Exhale 
through the right nostril and hold the breath out. Breathe in 
through the right nostril and retain the breath. Exhale 
through the left nostril and hold the breath out. This is one 
cycle: repeat for 15 cycles. The ratio for this should start at 
1:4:2:2 (inhalation: internal retention: exhalation: external 
retention). You should slowly increase the respective durations, keep­
ing the same ratio. Advanced practitioners can perform 
jalandhara or mula bandha (see the section on bandha) dur­
ing the internal and external retentions of Stage 4. Precautions: Nadi shodhan should be practiced between 
asanas and meditation The breath should not be retained to 
the point of discomfort, Each new stage should be attempted 
only when perfection is achieved in the preceeding stage. Practice in a well-ventilated room, with great care and only 
under expert guidance. Benefits: Because it induces calmness and tranquility of 
mind, Nadi shodhan is an indispensable prelude to advanced 
meditational practices. All the nadls are cleared of 
blockages, the flow of prana in the ida and pingala nadis is 
equalized, and the blood system is cleansed of toxins. The 
whole body is nourished by the extra supply of oxygen that is 
absorbed, and carbon dioxide is efficiently expelled. Stale air 
in the lungs is removed. The brain cells are purified, en­
couraging the centers of the brain to work nearer their op­
timum capacities. (2) Bhastrika pranayama (bellows pranayama) 
Sit in padmasana or siddhasana with the head and spine 
erect and the eyes closed. Relax the whole body. 83 
Stage 1: Place the left hand on the left knee and rest the in­
dex and middle fingers of the right hand between the 
eyebrows, with the thumb beside the right nostril and the 
ring finger beside the left nostril. Close the right nostril with 
the thumb. Breathe rapidly and rhythmically through the left 
nostril 20 times, expanding and contracting the abdomen. Then, close both nostrils with the thumb and ring finger, and 
do jalandhara or mula bandha (See Chapter III pp. 89 -92). Retain the breath for a comfortable period of time, then 
release the bandha and exhale. Close the left nostril and 
breathe 20 times, again with quick but rhythmical expan­
sions and contractions of the abdominal muscles. Then in­
hale deeply, close both nostrils, and perform jalandhara or 
mula bandha. Hold for some time and slowly exhale. This is 
one cycle; perform three cycles. 84 
Stage 2: Sit in the same position placing both hands on the 
knees. Breathe rapidly 20 times through both nostrils 
simultaneously. Then inhale deeply, retain the breath, and 
perform jalandhara or mula bandha. After a comfortable 
period, release the banaha and breathe out. This is one cycle; 
three should be performed. The complete practice of bhastrika includes both stages. Duration: Beginners should perform about 20 repetitions of 
rapid breathing. Advanced practitioners may increase grad­
ually to 50, and the cycles can be increased from three to 
five. Note: In this technique, the lungs are used like a 
blacksmith's bellows. Precautions: A feeling of faintness or perspiration in­
dicates that the practice is being done incorrectly. Avoid 
violent respiration, facial contortions, or excessive body 
shaking. If any of these symptoms are experienced despite 
correct performance of the method, the advice of a teacher 
should be sought. Relax throughout the whole process and rest after each cy­
cle. For the first few weeks, bhastrika should be done slowly. The speed of respiration should gradually be increased only 
as the lungs grow stronger. Limitations: People with high blood pressure, vertigo, or 
any heart ailment, as well as beginners, should not do 
bhastrika without expert guidance. Benefits: Harmful substances and germs in the lungs are 
expelled. Asthma, tuberculosis, pleurisy, as well as any in­
flammation of the throat involving phlegm should show im­
provement. Digestion and appetite are stimulated. This 
pranayama induces tranquility of mind and is very helpful in 
awakening kundalini. (3) Ujjayi pranayama (Psychic breathing) 
Ujjayi pranayama is performed by contracting the glottis 
in the throat and forming khechari mudra (in which the 
tongue is folded backwards so that the underside is pressed 85 
against either the back of the hard palate or, preferably, the 
soft palate). Breathe deeply and softly, like the gentle snoring 
of a sleeping baby. There should be no sensation of breathing 
through the nostrils, only through the throat. Ujjayi pranayama may be practiced in almost any 
pose - for example, in many of the mudras and with medita-
tional techniques such as ajapa japa (See Chapter IV,p. 123). Duration: It can be performed for several hours. Benefits: This pranayama is very simple to do, but has sub­
tle influences on the whole body. It produces a calming 
effect on the nervous system, and a serene and pliable state 
of mind results. Insomnia sufferers should practice ujjayi pranayama in 
shavasana but without khechari mudra. It is also useful in 
cases of high blood pressure, for reducing the heart beat, and 
as an excellent aid to various meditational practices, due to 
its subtle effects on the psychic plane. (4) Surya Bhedana Pranayama (Vitality stimulating tech­
nique) 86 
Sit in padmasana or siddhasana with the hands on the 
knees and the spine and head erect. Close the eyes and relax 
the whole body. Raise the right hand, placing the middle and 
index fingers between the eyebrows and the thumb and ring 
finger gently on each side of the nose. Close the left nostril with the ring finger and inhale deeply 
through the right. Close both nostrils, retain the breath and 
perform jalandhara and mula bandhas. Maintain for as long 
as is comfortably possible. Then release mula and jalandhara 
bandhas. Open the right nostril and exhale through it, keeping 
the left nostril closed with the ring finger. This is one cycle. Duration: Practice ten cycles and try to increase the retention 
period gradually over a period of a few weeks. Precautions: Do not practice immediately before or after 
meals, as the energy is needed for digestion. It is said that if 
the ida nadi (connected to the left nostril) is blocked during 
or after a meal, indigestion will probably result. This 
pranayama also should be practiced with much care under 
expert guidance. Benefits: As the pingala nadi (connected to the right nostril) 
is activated, the practitioner becomes more dynamic and can 
perform physical activities with more efficiency. Note: There are other pranayamas which activate the ida 
nadi by breathing through the left nostril. However accord­
ing to ancient yoga texts, they must not be taught or prac­
ticed due to their powerful and unpredictable effect. (5) Murcha Pranayama (Fainting pranayama) 
This pranayama requires a stable sitting posture, such as 
padmasana or siddhasana. Inhale deeply and slowly through both nostrils-while bend­
ing the head backwards and performing akashi mudra (See 
Chapter IV, p. 98). Retain the breath for as long as is comfort­
able and perform shambhavi mudra (in which the eyes are 
focused upwards on any fixed point or on the point between 
the eyebrows. See Chapter IV, p. 97). Keep the arms straight 87 
by locking the elbows and pressing the hands to the knees. Then exhale, bending the arms, closing the eyes, and slowly 
returning the head to the upright position. Relax the whole 
body for a few seconds with the eyes closed and experience a 
light, calm feeling spread throughout the mind and body. This is one cycle. Repeat several cycles. Note: Breathe only through the nostrils throughout the en­
tire process. Duration: Perform each cycle before meditation for as long 
as possible without strain, slowly increasing the duration. Continue for many cycles until a sensation of faintness is 
felt. Limitations: This pranayama should not be performed by 
people with high blood pressure, vertigo, or high intracranial 
pressure. It should be practiced with great care under expert 
guidance. Benefits: This is an excellent pre-meditation practice, be­
cause it enables one to draw the mind inwards and reach a 
spiritual state in which external sensations such as hearing 
and feeling disappear. Tranquility is induced throughout the 
body and mind, and tension, anxiety, and anger are effective­
ly removed. It is also useful for people suffering from abnor­
mal blood pressure, neurosis, or mental problems. 88 
This concludes the description of pranayama practices. The next section will introduce the bandhas, practices which 
help focus the absorbed prana and direct it to the chakras. BANDHAS 
The word bandha means to hold or tighten. This is an ac­
curate description of the physical action required in these 
practices: various parts of the body are gently but firmly con­
tracted and tightened. Bandhas help improve physical health 
through massage of the internal organs, stimulation and 
regulation of the nerves, and the removal of stagnant blood. Though these bandhas are performed on the physical level, 
they subtly influence the chakras. Contraction of the body at 
the chakra points induces mental concentration upon the 
chakras themselves. Furthermore, the breath retention that 
always accompanies the bandhas causes prana to ac­
cumulate in the areas of mental concentration. The bandhas help to release the granthis (knots of spiritual 
energy - see Chapter IX), which impede the flow of prana in 
the sushumna, thus generating the increased circulation of 
spiritual energy. When the granthis are loosened 
to some extent, a tightening of the sushumna is experienced, 
a sign that psychic energy has begun to flow. This tightening 
is experienced by advanced practitioners when the kundalini 
starts to awaken and the chakras are about to open. Bandhas should be practiced in isolation until mastered; 
later, they are performed in conjunction with pranayama 
and mudra. This prevents prana which has been absorbed 
through pranayama from dissipating. When these three 
forms of practice are combined, the psychic ability of an in­
dividual starts to awaken and advanced yoga begins. (This is 
detailed in the section on chakra awakening). As explained above, bandhas are always accompanied by 
breath retention, and the duration of this retention should be 89 
gradually increased in time without undue strain. The reten­
tion may be internal or external. Here we will present three fundamental bandhas, the 
jalandhara, mula, and uddiyana. The ancient Yoga-
chudamani Upanishad states that if a yogi masters nabho 
mudra and uddiyana, jalandhara and mula bandhas, he will 
be liberated; and according to Yoga-shikka Upanishad, con­
stant practice of these three bandhas develops control over 
prana. Though there are descriptions of these bandhas in Yoga-
shikka Upanishad and Yoga-kundalini Upanishad, the follow­
ing accounts are based on Swami Satyananda Saraswati's 
more detailed, modern descriptions. (1) Jalandhara bandha (Chin lock) 
Sit in a meditation posture which allows the knees to rest 
firmly on the floor, such as padmasana or siddhasana. Relax 
the whole body with the palms on the knees and the eyes 
closed. Inhale deeply and hold the breath. Bend the head forward and press the chin tightly against 
the top of the sternum. Straighten the arms, locking the 90 
elbows. Simultaneously hunch the shoulders upward and 
forward (this helps to ensure locking of the arms), keeping 
the palms on the knees. This is the final pose. Jalandhara bandha should be maintained until the breath 
can no longer be held comfortably. Then, relax the 
shoulders, bend the arms, slowly release the lock, raise the 
head, and slowly exhale. Begin the process again when 
breathing returns to normal. The whole practice can also be 
performed with external breath retention. This bandha closes the trachea and compresses the organs 
in the throat. Duration: For as long as breath retention is comfortable. It 
can be repeated up to ten times. Concentration: On the vishuddhi chakra. Time: Ideally, it should be practiced in conjunction with pra-
nayama and mudras, but if practiced alone, it should follow 
asana and pranayama practice, and precede meditation. Precautions: Do not inhale or exhale until the chin lock has 
been released and the head is upright. Limitations: Persons with high blood pressure, abnormal 
intracranial pressure, or heart ailments should not practice 
without expert advice. Benefits: Body and mind relax. The heart beat is slowed as 
the chin lock compresses the carotid sinus (the autonomic 
nerves around the sinus connected with the medulla ob­
longata and other centers in the brain which control the 
heart beat). The thyroid and parathyroid glands, which in­
fluence the growth of the body's reproductive systems, are 
also stimulated by the chin lock and breath retention, improv­
ing their functioning. This bandha is useful for removing or 
reducing stress, anxiety, and anger, and is an excellent pre-
meditational practice. (2) Mula bandha (perineum contraction lock) 
Sit in a meditational pose with the knees firmly on the 
ground. Siddhasana or siddha yoni asana are best, since 91 
these press the heel into the perineum and thereby directly 
aid the performance of the bandha. Relax the whole body with the palms on the knees and eyes 
closed. Inhale deeply, retain the breath, and perform jalan-
dhara bandha. Then contract the muscles of the perineum 
(the area between the external genitalia and the anus) and 
draw them upwards. This is the final pose. It should be held 
as long as the breath can be retained comfortably. Release 
the perineum contraction, slowly raise the head, and slowly 
exhale. Repeat the process. This bandha can also be performed by initially exhaling 
and holding the breath out while executing the locks, or by 
maintaining the contraction for long periods with normal 
breathing but without jalandhara bandha. Duration: As long as the breath can be retained without 
strain. Repeat up to ten times. Concentration: On the muladhara chakra. Sequence: Practice after asana and pranayama, but before 
meditation; ideally, in conjunction with the mudras and 
pranayama. 92 
Precautions: This bandha must be practiced carefully 
under expert guidance. Limitations: Refer to jalandhara bandha. Prepatory technique: Beginners may find it difficult to con­
tract the muscles of the perineum strongly and maintain the 
contraction during breath retention. Such people should 
regularly practice ashvini mudra (see Chap. IV), to strength­
en the perineal muscles and develop control over them. Benefits: The perineum (the region of the muladhara 
chakra) is contracted and pulled upwards. This forces the 
apana vayu (the vital energy acting in the part of the body 
below the navel) to ascend and thereby unite with the prana 
vayu (the vital energy acting in the region of the body be­
tween the larynx and the base of the heart). This generates 
energy of a higher dimension. This bandha facilitates the 
awakening of kundalini, and it helps to maintain celibacy by 
acting to sublimate sexual energy and raise it to higher 
chakras. The pelvic nerves are stimulated and the associated 
urogenital organs are toned. Constipation and hemorrhoids 
show improvement because the sphincter muscles of the 
anus are strengthened and intestinal peristalsis is stimulated. The benefits of jalandhara bandha are duplicated. (3) Uddiyana bandha 93 
Sit in any meditational pose, resting the knees on the floor. Relax the whole body with the palms on the knees and the 
eyes closed. Exhale deeply and hold the breath outside. Per­
form jalandhara bandha and contract the abdominal 
muscles, pulling them upward. This is the final pose and 
should be held as long as is comfortable. Slowly release the 
stomach muscles and then jalandhara bandha, and inhale. When the breathing has returned to normal, the process may 
be repeated. Duration: For as long as the breath can be retained without 
strain. Repeat ten times. Concentration: On the manipura chakra. Time: Practice after asana and pranayama, but before 
meditation; ideally, in conjunction with the mudras and 
pranayama. Precautions: Practice this bandha only when the stomach 
and intestines are empty. Release the chin lock before inhala­
tion. Limitations: Persons suffering from heart problems, peptic 
or duodenal ulcers, and pregnant women should not practice 
this asana. Preparation, Alternative: Agnisara kriya (see Chap. IV) may 
be practiced as a preparatory technique or as an alternative. Benefits: The diaphragm is pulled up into the thoracic cavi­
ty and the abdominal organs are drawn toward the spine. This bandha therefore benefits all abdominal ailments, 
providing relief from constipation, indigestion, worms, and 
diabetes. The "digestive fire" of the manipura chakra is 
stimulated, improving the function of the abdominal organs. The liver, pancreas, kidneys, and spleen are all massaged, 
enhancing their functioning, and regular practice of the ban­
dha can eliminate associated diseases. The adrenal glands 
are normalized, so that a lethargic person gains vitality and 
an anxious or overwrought person is calmed. The sym­
pathetic nerves of the solar plexus are stimulated and the ab-94 
dominal organs they control, are stimulated. As mentioned above, the manipura chakra, located in the 
region of the navel is stimulated. As the manipura is the 
center of prana in the body, the distribution and flow of 
prana throughout the body - especially prana which rises 
through the sushumna nadi - is improved. Now that we have discussed the three basic bandhas, let us 
turn our attention to our next topic, the mudras. IV 
The Mudras and the 
Awakening of the 
Chakras 
Now that we have discussed the three basic bandhas, let us 
turn our attention to the mudras. Not merely physical 
postures, these are practices which generate a strong 
psychic effect upon the inner being of the student, 
facilitating spiritual advancement. Their specific aims are to 
aid in the awakening of kundalini, to bring about the 
awareness and control of prana in the astral dimension, and 
to generate siddhis (paranormal abilities). When these goals 
have been attained, the student is able to transmit prana at 
will through the subtle chakras and nadis to cure a diseased 
area of his own or another's body. This type of paranormal 
ability inevitably appears when a degree of advancement has 
been attained. In its broadest sense, the term "mudra" encompasses all 
methods for awakening the chakras, including pratyahara 
(sense withdrawal). Of course, in addition to their spiritual 
benefits, the mudras effectively promote physical health. It is 
important that they be studied under the guidance of an ex­
perienced teacher. Here we shall briefly describe some of the 
basic mudras. 95 96 
(1) Jnana and Chin Mudras 
Sit in a meditation asana and bend the index finger of each 
hand so that the tip touches the inside of the root of the 
thumb. Keeping the other three fingers of each hand straight, 
place the hands on the knees with the palms turned down and 
the three unbent fingers and thumb of each hand point­
ing at the floor in front of the feet. This is jnana mudra. Chin mudra is performed in the same way as jnana mudra 
except that the palms of both hands face upward. Duration: Either of these mudras may be performed in any 
of the meditation poses for the duration of that pose. Benefits: Jnana and chin mudras are simple but important 
psycho-neural finger locks which complete the meditational 
asanas such as padmasana and siddhasana and make them 
more powerful. My long experience of yoga and acupuncture theory sug­
gests this explanation: Prana or ki energy absorbed through 
the manipura chakra reaches and sustains the lungs, and 
then flows along both lung meridians to the thumbs. Some of 
this prana is emitted from the sei ("well") point of the lung 
meridian at the tip of the thumb. When the index finger and 
thumb are touching in jnana and chin mudras, the energy 
that would otherwise be discharged is transferred to the 97 
large intestine meridian that begins at the tip of the index 
finger. As the body's vital energy is conserved by these 
mudras, the student can meditate for long periods. In the traditional Indian explanation, symbolic signifi­
cance is attributed to each of the fingers. The little finger 
represents tamas (inertia, lethargy); the ring finger 
represents rajas (activity, action, passion); the middle finger, 
sattva (purity, wisdom, peace).
_OceanofPDF.com_Theories_of_the_Chakras_-_Hiroshi_Motoyama.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        I consider the nadis to be essen­
tially equivalent to the meridians of Chinese acupuncture; 
from my research, it appears that these channels are formed 
of connective tissue and filled with body fluid. It is at the 
joints that the flow of ki energy (equivalent to the grosser 
form of prana) is easily impeded. Poor flow here can cause 
rheumatic pains and result in deficient energy flow 
throughout the entire body, the root cause of many disorders. The main objective of the first group of asanas, then - called 
pawanmuktasana, the "wind-releasing" exercises - is to pro­
mote the unimpeded flow of prana through the nadis, pri­
marily by releasing the blockages in the joints. Before pawanmuktasana, or any asana practice, shavasana 
(the "corpse" pose) is recommended. This relaxes the body 
and allows prana to be easily absorbed and distributed. 44 
Shavasana (corpse pose) 
Lie flat on the back with the arms at the sides, palms facing 
upwards. Move the feet slightly apart to a comfortable posi­
tion. Close the eyes. Relax the whole body. Do not move at all 
even if discomfort arises. The breath should be rhythmic and 
natural. Be aware of inhalation and exhalation. Count the 
breaths - 1 in, 1 out, 2 in, 2 out, and so on - for five minutes. If the mind starts to wander, bring it back to the counting; if 
the number is forgotten, start from 1 again. As awareness of the breathing process continues, you will 
experience increasing physical and mental relaxation. Pawanmuktasana (wind-releasing exercises) 
Starting Position 45 
(1) Toe Bending 
Sit erect on the floor with the legs fully extended. Place the 
hands palms down on the floor beside the hips and lean 
backwards, using the straight arms for support. Focus atten­
tion to the toes. Move the toes of both feet slowly backwards 
and forwards, without moving the legs or ankles. Repeat ten 
times. (2) Ankle Bending 
Remain in the starting position described in (1). Move both 
feet backwards and forwards as far as possible, bending at 
the ankle joints. Repeat 10 times. 46 
(3) Ankle Rotation 
Remain in the starting position. Separate the legs slightly. Keeping the heels in contact with floor, rotate the right foot 
clockwise at the ankle ten times, and then counter-clockwise 
ten times. Repeat with the left foot. Then repeat the exercise, 
rotating both feet together. (4) Ankle cranking 
Sitting in the starting position, place the right ankle on the 
left thigh. While holding the right ankle with the right hand, 
rotate the right foot with the left hand clockwise ten times, 
then ten times counter-clockwise. Repeat the procedure with 
the left foot on the right thigh. 47 
(5) Knee bending 
Sitting in the starting position, bend and raise the right 
knee, clasping the hands under the thigh. Straighten the leg 
without allowing the heel or toe to touch the ground, keeping 
the hands under the thigh. Return the leg to its previous posi­
tion, bringing the heel near the right buttock. Repeat 10 
times, then do the same with the left leg. (6) Knee rotation 
Sitting in the starting position, clasp the hands under the 
right thigh near the trunk and lift the left leg off the floor. Rotate the lower leg in a circular motion about the knee ten 
times clockwise, then ten times counter-clockwise. Repeat 
with the left leg. (7) Half butterfly 
Place the right foot on the left thigh. Hold the left knee with 
the left hand and place the right hand on top of the bent right 48 
knee. Gently move the bent leg up and down with the right 
hand, relaxing the muscles of the right leg as much as possi­
ble. Continue until the right knee touches, or nearly touches 
the floor. Repeat with the left knee. After some days or weeks 
of practice, the knees should comfortably touch the floor. As a 
result of this increased suppleness and range of movement in 
the hip joints, prana and blood flow in this area are improved. (8) Hip joint rotation 
Sitting in the same position as in (4), hold the right toes 
with the left hand and the right knee with the right hand. Rotate the knee around the hip joint ten times clockwise and 
then ten times counter-clockwise. Repeat the same process with the left knee. (9) Full butterfly 49 
In the sitting position, place the soles of the feet together 
and bring the heels as close to the body as possible. Push the 
knees toward the ground with the hands, allowing them to 
bounce upwards again. Repeat twenty times. (10) Crow walking 
Squat on the floor, place the palms on the knees, and walk 
while maintaining the squatting position. You may walk 
either on the toes or on the soles of the feet, whichever is 
more difficult. Continue for a short time without strain. As a 
variation, you can touch the knee to the ground at each step. Crow walking is a very good exercise to prepare the legs 
for meditation postures, and it is useful for those who have 
poor prana and blood circulation in the legs. It is also recom­
mended for constipation sufferers, who should drink two 
glasses of water before doing one minute of crow walking, 
followed by two more glasses of water and another minute's 
walk. If this is done three or four times, the constipation 
should be relieved. 50 
(11) Hand clenching 
Sitting in the starting position, extend the arms forward at 
shoulder level. Alternately extend and clench the fingers of 
both hands. Close the fingers over the thumbs to make a tight 
fist.
To promote the unimpeded flow of prana through the nadis, primarily by releasing blockages in the joints.
What is the purpose of the first group of asanas, also known as pawanmuktasana?
It stimulates the flow of ki energy and promotes the circulation of blood and body fluids.
What is the benefit of practicing the "wind-releasing" asanas, according to Chinese medicine?
To promote the unimpeded flow of prana through the nadis by releasing blockages in the joints, which can cause various disorders.
What is the purpose of the "wind-releasing" asanas in the context of Indian yoga?
To correct vertebral displacements, which can cause disorders in the nerves and internal organs.
What is the purpose of the second group of asanas, as explained in the text?
To absorb and distribute prana, which is essential for the practice of meditation.
What is the purpose of the "yogic breathing" mentioned in the text?