--- In FairfieldLife@yahoogroups.com, Vaj <[EMAIL PROTECTED]> wrote: > > > On Nov 28, 2006, at 5:46 PM, sparaig wrote: > > > --- In FairfieldLife@yahoogroups.com, Vaj <vajranatha@> wrote: > >> > >> > >> On Nov 28, 2006, at 4:18 PM, sparaig wrote: > >> > >>> The yogattava upanishad mentions pranayama just before it mentions > >>> levitation. It is > >>> unclear TO ME at least as to whether or not this is meant to say > >>> that the only way to > >>> perform levitation is using pranayama or even if it is meant to > >>> imply that pranayama, as a > >>> practice (rather than as breath-suspension associated with samadhi) > >>> leads to levitation. > >> > >> > >> For all siddhis, the secret is to master the "fourth" pranayama. You > >> see the same thing in Buddhist tantra and Hindu tantra. > >> > > > > Er, what is the "fourth" pranayama? > > > It's a key part of the YS. >
Neatly side-stepping the question. The fourth pranayama is taken from YS 2:50-51. Of course, it is easy to see that "fourth" (caturthaþ) in this context is a play on words with reference to the "fourth" state of consciousness already identified by Patanjali": turya/TC/samadhi. The TM research on breath suspension during samadhi/TC is certainly relevant to this discussion, and in fact, the detailed analysis found in Kesterson's research reveals why 2:51 is important and what it actually means. http://www.bindu.freeserve.co.uk/yoga/yogasutra/ys2_comments.htm#sutra2.51 YS2.50 bàhyàbhyantarastambhavçttirde÷akàlasaükhyàbhiþ paridçùño dãrghasåkùmaþ bàhya - external; abhyantara - internal; stambha - suspension; vçttiþ - movement, modifications; de÷a - space, place; kàla - time; saükhyàbhiþ - number, count; paridçùñaþ - observed, mastered, regulated; dãrgha - long, prolonged; såkùmaþ - subtle, fine, short. Translations: [B] The phases of breathing are exhalation, inhalation, and suspension. Observing them in space, time, and number, one is able to render breathing more harmonious in duration and subtlety. [D] It involves the regulation of the exhalation, the inhalation and the suspension of the breath. The regulation of these three processes is achieved by modulating their length, and maintaining this modulation for a period of time as well as directing the mind into the process. These components of breathing must be both long and uniform. [F] [Breath control is] external, internal, or fixed in its movement, [and it is] regulated by place, time and number; [it can be either] protracted or contracted. [H] That [pràõàyàma] has external operation, internal operation and suppression. These, again, when observed according to space, time and number become long and subtle. [R] Manifestation as external, internal, and total restraint [of breath] is regulated by place, time and number; and thus it becomes long in duration and subtle. [S] The modifications of the life-breath are either external, internal or stationary. They are to be regulated by space, time and number and are either long or short. [T] [It is in] external, internal or suppressed modification; is regulated by place, time and number, [and becomes progressively] prolonged and subtle. Commentary: B's commentary provides a very clear and easy-to-understand expansion of this sutra. As he says, P refers to · the way of breathing (exhalation, inhalation, suspension of breath) · ways of regulating breathing (space -areas of either the body or the mind; time - duration of movement/suspension of breath; number - of breaths or cycles) · presence of two qualities - length (which increases with practice) and subtlety. T emphasises the importance of gradual progress in kumbhaka (breath retention). H has several pages of commentary, which goes into much greater detail about pràõàyàma. However I feel that - more than any other aspect of yoga - information about the nuts and bolts of pràõàyàma is best obtained directly from a teacher. However, his explanation of "external operation", "internal operation" and "suppression" are worth noting: · external operation - exhalation followed by suspension of breath · internal operation - inhalation followed by suspension of breath · suppression - a state "in which there is no attempt at exhalation or inhalation. It involves total stoppage of breathing in one single effort, either in the process of inhalation or exhalation, with some air left in the lungs. The air thus remaining in the lungs is gradually exhausted. This operation gives rise to a feeling as though the whole body were being evacuated of air." S says, "By regulating the pràõa, we regulate our minds, because the two always go together. If one is controlled, the other is automatically controlled as well." S stresses the importance of control and discipline in our lives. YS2.51 bàhyàbhyantaraviùayàkùepã caturthaþ bàhya - external, exterior; abhyantara - internal, interior; viùaya - domain, aspect, range; akùepã - going beyond, concentration; caturthaþ - the fourth. Translations: [B] The fourth type of breath control transcends external or internal domains. [D] Then the breath transcends the level of the consciousness. [F] [The movement of breath] transcending the external and the internal sphere is the "fourth". [H] The fourth pràõàyàma transcends external and internal operations. [R] The fourth is that which follows when the spheres of the external and internal have been passed. [S] There is a fourth kind of pràõàyàma that occurs during concentration on an internal or external object. [T] That pràõàyàma which goes beyond the sphere of internal and external is the fourth [variety]. Commentary: Rather a cryptic sutra. YS 2.50 has referred to inhalation, exhalation and suspension of the breath. So what is this fourth type of breath? V says, "When external operation regulated by space, time and number us mastered it can be transcended by skill acquired through practice. Internal operation also, similarly regulated, can be transcended through practice. After proficiency is attained through practice, both these operations become long and subtle. Gradual suspension of external and internal operations, after these are mastered through practice as stated above, is the fourth pràõàyàma. Suppression of movement with one effort, without considering space, etc., is the third pràõàyàma. When regulated by space, time and number it becomes long and subtle. After acquiring proficiency in observing space etc. during inhalation and exhalation, gradual suspension of movement transcending them is the fourth pràõàyàma. This is the difference between the third and fourth pràõàyàma." H gives a long and detailed explanation of how this fourth type of pràõàyàma is to be practised, by gradually working towards it. He also adds several important caveats - the need to advance the practice gradually, the importance of diet, and the importance of meditation as a concomitant. B and S also emphasise the transcendent nature of this fourth type of pràõàyàma. S says it happens automatically, just by concentrating the mind on a chosen object or idea. "When the mind comes to a standstill, the pràõa automatically does the same." But he also reminds us that this is a state that has to be worked towards - "First we learn to control the physical body, then the movement of the breath, then the senses, and finally the mind." B suggests that it can follow from daily practice of pràõàyàma, after which one sits quietly for some time, "meditating on the breath at its source, which is the heart . It is a state of accomplishment in breath control, of peace, and of deep calm not issuing from the will." T draws attention to the fact that P has not given practical details, saying that such matters are more safely left to the guru to teach in person to his student.
