**1) List a few of the important subjects found in each of the four chapters of the _Hatha Yoga Pradipika._  How do the chapters reflect the flow of our yoga practice?** **(a) Chapter One: Lineage of the tradition; the proper place for practice; the need for goodness; the postures, or asanas; proper diet.** **(b) Chapter Two: Breathing practices, or pranayama; the six treatments, or kriyas; the eight capsules, or khumbaka.** **(c) Chapter Three: The ten seals, or mudra.** **(d) Chapter Four: Deep meditation, or samadhi; royal (raja) yoga; voidness; prana, the inner channels, and death; dissolution, or laya; the seal of the sky dancer, or khechari; the practice of inner sound, or nada.** **The subject matter of the chapters reflects the flow of our practice: In Chapter One, we learn from an authentic Master of the lineage; we find a proper place for practice; we collect the seeds to succeed in our practice, and we undertake physical practices—asanas and eating well—to prepare our winds from the outside.** **Only when we have a strong foundation in the physical poses, ethical behavior, and good eating can we undertake the demanding breathing practices of Chapter Two.  If we have any preexisting problems, we will need to do the kriyas or cleansing practices to balance our humors.  Only when we are strengthened and cleansed in this way should we attempt capsules within the body, retaining wind and prana.** **In Chapter Three we learn the ten seals or mudras: advanced physical practices which bring the inner winds up to the very edge of seeing emptiness itself.  These again can only be performed on the foundation of the previous two chapters, with their poses; ethical lifestyle; good eating; cleansing of the channels; and capsule practices.** **The fourth chapter then represents the culmination of all these physical methods in the direct perception of emptiness through advanced meditation techniques such as those based on the practice of sacred sounds.  These lead us to a different type of dissolution, and the victory over death.** **2) What is the metaphor which Master Svatmarama uses to describe the contents of the third chapter of his classic, _Light on the Yoga of the Sun and Moon?_  And how does the metaphor hold true in actual practice?** **In the opening verse of the third chapter of his famous work, Master Svatmarama compares the inner fire of kundalini—the coiled serpent within us—to a mythical serpent named Nayaka, who is said to lie beneath the earth and support it and all its mountains and forests.** **In the traditional practice of hatha yoga, we use physical methods to awaken this inner fire, which then heats up the length of the central channel and triggers the melt-down of a special inner substance contained in the chakra at the very tip of the head.  The meeting of this fire and the substance at the heart create very conducive circumstances for the direct perception of emptiness.  This perception of emptiness is the real foundation for all high spiritual attainments.** **3) Give the Sanskrit word for the thing that Master Svatmarama says is the "foundation which supports all the secret practices of yoga," explaining three synonyms for it that we learn from the Tibetan translation.  Then give the Sanskrit word for these "secret practices" themselves, along with its root and cognates, and again state how the corresponding Tibetan word clarifies this term.** **The foundation that Master Svatmarama refers to here is kundalini itself: the inner fire.  There are three synonyms for this word in the Tibetan language.** **One is tapjor, which literally refers to a stove or oven of some kind, and especially the platform upon which a sacred offering of fire, or homa (jinsek in Tibetan), is performed.  This is a reference to the inner-fire aspect of kundalini.** **A second Tibetan synonym is kolpo, which refers to a bellows which is used to stoke a fire.  Here we get into kundalini as the inner wind—or more specifically, the reversal of the inner wind—which causes the inner fire to blaze.** **The third Tibetan term here is kyilnden, which means coiled.  This can refer either to the coils of clay which were traditionally used to fashion the clay oven or fire offering platform, or to coils of jewelry used in objects like earrings—but in the end these all refer to the coil of the inner serpent, kundalini.** **The Sanskrit word for "secret practices" here is tan-tra, which literally refers to a physical string, or a string in the sense of a lineage.  This comes from the Sanskrit root √tan, which means to stretch, as in a string.  From this come the English words tenuous (stretched) and tendon (stretched muscle).** **The corresponding Tibetan word here is sang-ngak, which gives us an insight into the deeper meaning of the Sanskrit word, as referring to secret teaching.  Sang means secret, and ngak means mantra, or sacred words.  Together these are explained literally in the scriptures as a practice which will only succeed if it is carried on in secret.** **As we saw in the first chapter of our Light on the Yoga of Sun and Moon, this idea of secrecy can have many meanings.  One is that the practices of hatha yoga should not be shared with those who do not respect and believe in them, since they may say or think something negative about the instructions and thus collect serious bad seeds.** **Another is that the instructions should not be written down, so that they will have to be passed down under the direct guidance of a qualified teacher, since physical practices especially can be done in a mistaken way, and hurt the student.  A final meaning is that these practices keep themselves secret: we cannot find out what they do for us until we practice them sincerely; they do not reveal themselves to neophytes or dabblers.** ### 4. What does Master Svatmarama mention as the "way to awaken the sleeping inner fire"?  How does this relate to us?  Give also the important Sanskrit word here that can also refer to an offering; its roots and cognates; and finally provide the Tibetan as well, and supply its three meanings. **Master Svatmarama says that the inner fire is awakened "through the kindness of our spiritual guide."  Again, the practices of Hatha Yoga are extremely powerful, and if mistakenly applied could result in damage to the body and to the emotional well-being.  If though we undertake these practices under the personal supervision of a qualified Teacher, the results will exceed our wildest dreams.** **There is a blessing which is passed from generation to generation of Teachers, a blessing which is necessary for the practices to be successful.  In our own times, there are very few Teachers who are fully familiar with a wide variety of the hatha yoga practices, and the deeper philosophy behind them.  It's our responsibility to seek them out and get a full education in the practices, both so that we can avoid hurting our own students with imprecise instruction, and give them the full high benefits of the practice.** **The crucial Sanskrit word here is prasada** àsad**, which can mean well-reasoned or admiring faith; to please (as with an offering); or kindness, as it does here, in the kindness of the Teacher.  We see this word in modern times in India with the Hindi prasad, referring to the leftovers from an offering which are shared among the devotees as a great blessing.** **The word prasada combines the prefix pra** à **(meaning very much) with the root √sad, which means to sit.  We find this root in the English words sit and seat.** **The idea is of something which is set down until it settles, which came to refer settled or clear water, and thence to a clear feeling of faith in the kindness of the Teacher.** **In Tibetan, the corresponding word is kadrin, which is a high and honorific word for kindness.  Traditionally in the secret teachings—which is what hatha yoga is considered by the Tibetan tradition—our Teacher grants us this kindness in three forms: initiation or permission to practice the deeper teachings; formal instruction in them from the classics; and personal advices to guide us in our own practice.** ### 5) What does Master Svatmarama mention as the immediate result of awakening the inner fire?  Describe in some detail the problems that are overcome, giving their Sanskrit name, root, and cognates. **Master Svatmarama says that if we awaken the inner fire, the "knots in our lotuses" will be "pierced."  The "lotuses" mentioned here are the major chakras of the body, or chokepoints where the two side channels twist around and block off the central channel.  These have the general shape of a wagon wheel, but are curved up or down like umbrellas: thus resembling a lotus flower.  The twists themselves are called granthi, which means knot.** **In the previous chapter we saw reference to "three knots"; which in one sense refers to the three knots at the heart.  In some yogic texts this can also refer to the three knots known as the Vishnu granthi, Brahma granthi, and Rudra granthi.** **The place covered by the knot of Vishnu is said to be the areas between the manipura, anahata, and vishuddhi chakras (navel, heart, and throat).  That covered by the knot of Brahma is said to be the area of the muladhara and svadisthana chakras (perineum and tailbone).  That covered by the knot of Rudra is said to be the areas of the ajnya and sahasrara chakras (forehead and tip of the head).** **The Sanskrit word granthi comes from a root √grath, meaning to tie.  The English words crate, grate, and grid are related, having come through a Latin word for something made from knotting wicker together.** **6) What are four additional results that Master Svatmarama mentions as occurring if we are able to awaken the inner fire?  How are these three goals linked to each other?** **The first additional result is that the "inner winds travel the path of emptiness."  On one level, as we'll see, this means that inner winds are forced into the central channel (which is called the "path of emptiness"); on another level, it refers to the fact that—when this happens—we go into the direct perception of emptiness.**  **The second result here is that we have "stepped upon the royal road," meaning that we have truly begun to practice royal yoga: raja yoga.  That is, our physical practice of yoga has begun to have its intended long-term effect of helping us achieve the clear light and the diamond body of an enlightened being.** **The third result is that "the mind has nothing at all to see."  Typically this is a reference to how we see things after we have had the direct experience of emptiness; and more specifically how we love people after this experience.  That is, we see that they are coming from us, and that in one sense there are none of the people out there that we thought were there.  In another sense though we realize for the first time that—since they are coming from us really—we can in fact help them, liberate them from all their pain.** **The fourth result is that we "cheat the Lord of Death."  If we are able to see emptiness, and to gain ultimate love, then we really will move into the diamond body and the clear light of an Enlightened Being, who escapes death and helps all beings.** **7) Master Svatmarama mentions that the "door of the Pure One" is a synonym for the central channel.  Give the Sanskrit for this term and explain its special significance in the higher teachings.** **The "door of the Pure One" refers specifically to that part of the central channel which extends to the chakra at the very tip of the head.** **The Sanskrit here is brahma randhra, where brahma means the Pure One.  This term can refer to the worldly deity named Brahma, but more widely refers to any Enlightened Being.** **This particular part of the body—the center tip of the head—is of great spiritual importance.  It is said that, when we die, our spirit can go on to a higher rebirth if it is able to exit from this particular spot: and so when we are sure that it would not disturb a person who is outwardly dead we can press this spot firmly and help them to leave from this spot.** **There are also very critical and secret practices where we focus on this part of the body in order to actually travel to an enlightened paradise, in order to continue our spiritual learning there.** **8) Why would the central channel be referred to as the “burning ground”?** **The central channel is the "burning ground" in that it is here that we will finally cremate the last of our mental afflictions.  How do we accomplish this?** **Our physical practice of hatha yoga causes the winds to move out of the two side channels and into the central channel.  This creates a conducive condition for the direct perception of emptiness.  Once we have seen emptiness directly, we are absolutely sure that nothing in the world is coming from its own side; rather, it is coming from us.** **We then begin to apply this knowledge to all the problems that come to us during our life.  When an angry person approaches us and speaks unkindly to us, we use our knowledge of emptiness to understand that they too are coming from us.  And then our reaction—rather than getting angry at them—is to strictly keep ourselves from getting angry.** **We keep this up with all our other mental afflictions—including the last and greatest one, the innate tendency to think that things are coming from their own side—until at last we reach peace, the end of the afflictions.  And so the central channel has served as a burning ground for our afflictions.** **9) Another term which Master Svatmarama gives for the central channel is the "Lady Blissgiver."  Explain what kind of bliss is referred to here, and what kind is not.  Then give the Sanskrit and Tibetan for this term, adding roots and cognates for the Sanskrit.** **Again, the inner fire—or kundalini—is personified as a woman who gives bliss to the practitioner.  The "bliss" referred to here is a very specific sort of bliss.  As the Tibetan scriptures point out, there is a certain kind of bliss that we achieve when we reach certain deep levels of concentration.  This though is not the bliss we're speaking about here.** **We also achieve what is described as an "immaculate" bliss when we see emptiness.  This again though is not the exact bliss described with the central channel.  There is another sort of bliss associated with deep yogic practices where the exhalation and inhalation of the breath are suspended, but this is not our bliss either.** **There is yet another bliss that comes when we imagine or visualize the gradually deepening stages of sensation associated with partner practice, but this is not the one here either.  Nor is it the bliss that comes from union with our partner (unless we are specifically dissolving winds within the central channel); nor of course the common bliss of the sexual experience in general.** **What the bliss _is_  though is the one that comes about through the power of our spiritual practice; where we get the inner winds to go through the three-part process of entering in, staying within, and dissolving into the central channel.  In this sense certainly then the central channel is the "Lady Blissgiver."** **The Sanskrit term here for this Lady is _Shambhavi._  The word _shama_ means _peace._  It is ultimately connected to the English words _quiet_ and _calm,_ through a root √_ksham_ meaning _to endure,_ or _stay peaceful in trouble._  Here the _ksha_ has come into English as _qu_ or _ca._** **The Sanskrit _shama_ has also come to mean _happiness,_ and then _bliss._  The _bhavi_ here comes from the root √_bhu,_ meaning _to be;_ cognates are _be_ and _physics._  In this case its meaning is _to cause to be,_ or _to act as a source:_ a source of bliss, something which gives bliss.  We see this reflected in the corresponding Tibetan, which is _Dejungma_.  _De_ means _bliss,_ and _jung_ means _a source of._  The _ma_ makes it feminine: Lady Blissgiver.** ### 10) In our study of kundalini or inner fire, we will be supplementing the Indian hatha yoga tradition as we see it now with information from this tradition as it entered Tibet.  Say a bit about the specific lineage that we are using for this supplementing; who taught it, and through what scriptural sources. **The Tibetan lineage that we are using to supplement our teachings on inner fire is that which is contained in the Six Yogas of Naropa and the Six Yogas of Lady Niguma.** **Master Naropa lived 1012-1100 AD, in northeastern India.  He learned the teachings on inner fire from Master Tilopa, who put his disciple through a series of twelve lesser, and twelve major trials in order to be granted these teachings.  Master Tilopa is descended from yogis of the same lineage as the _Hatha Yoga Pradipika_ itself.** **There is some disagreement about how the Six Yogas should be listed, but our immediate lineage says that they are: (1) the deep practice of inner fire; (2) the four forms of bliss; (3) the body of illusion; (4) the clear light; (5) the combination of the two; and (6) the transfer of consciousness.  The physical practice of yoga, called _trulkor_ or _machine of the body_ in Tibetan, is considered one of the components of the yoga of inner fire; as is practice with a partner.** **Master Naropa taught his Six Yogas to a Tibetan disciple named Marpa the Translator, who in turn taught them to the famous Tibetan yogi Milarepa.  From here they have come down to us through the Gelukpa lineage beginning with Je Tsongkapa (1357-1419) the founder of this lineage.  One of the main sources we have used for the presentation of inner fire is Je Tsongkapa's work known as _The Book of Three Beliefs,_ a commentary upon Naropa's Six Yogas.** **Master Naropa's spiritual partner, Lady Niguma—an emanation of the Angel of Diamond—also taught Her own version of the Six Yogas.  These are listed in some sources as (1) the practice of inner fire, where the heat of bliss rises of its own accord; (2) the body of illusion, where we are freed automatically from attachment and anger; (3) the practice of dreams, where errors of the heart are spontaneously corrected; (4) the clear light, where ignorance enlightens itself; (5) the transfer of consciousness, where we achieve enlightenment without any need to practice; and (6) the practice of the in-between state, the enjoyment body of a Perfect Being.** **Lady Niguma passed these instructions on to the Tibetan yogi Kyungpo Neljor, who is in some sources said to have been born in 978 AD.  He then passed the teachings down through the Shangpa Kagyu tradition of Tibet, and these instructions then flow into the Gelukpa tradition.**