Average Reviews:
(More customer reviews)Firstly, I'd like to say that this book is very nicely produced, with glossy heavyweight paper, clear printing of both text and colour plates, and an overall very substantial feel to the book. Occasionally, I have purchased books published in India, which are a little lacking in physical quality (though the content they conveyed was nonetheless excellent). Fortunately, I am happy to report that 'Classical Hatha Yoga' suffers no such shortcomings, materially-speaking, and gets two thumbs up, being well worth the asking price.
In terms of the content conveyed within, I am most impressed by this book. For example, the section discussing the fabled, and apparently oft-misunderstood, 'Khechari Mudra', is downright ASTONISHING.
NEVER before have I encountered a text that is so incredibly incisive and authoritative about this practice (not even BSY/YPT books, for which I have enormous respect). Though I would not presume to be fortunate enough to ever achieve such an advanced state in my humble lifetime, simply having so many misconceptions about the practice stripped away and replaced with a clear understanding (intellectually-confined, of course) has made this book worth several times its asking price, as far as this reader is concerned.
You'll have to read this section for yourself (I am not doing you a disservice by suggesting you buy the book rather than have me tell you for free, in this review - quite the contrary, I think when you have it in your own hands, you'll silently thank me for urging you to buy it. I am extremely confident that you will NOT regret making the investment). All I will say is that the author cuts straight to the heart of the matter, utterly-unflinchingly, and, having read more than a few well-respected texts encompassing the topic of khechari mudra, I was very pleasantly surprised at Swami Rajarshi Muni's detailed discussion and dissolution of many widely-propogated misconceptions on the matter. In fact, the anatomical details provided in this discussion, in specific relation to this yogic practice, have NEVER, so far as I am aware, been put into generally-available print, at ANY point in time. EVER. I studied the fundamentals of human neuropsychology and neuroanatomy as part of my psych degree, some years ago, and consequently I really appreciate the manner in which Swami Rajarshi Muni cuts through the nonsense and provides exact details of the structures involved and the means by which they are engaged during the mudra, yet managing to do so in such a manner that the vast majority of readers, regardless of educational background, would be able to broadly comprehend his explanation (though, owing to the forthrightness of the discussion, readers of a frail constitution would do well to sit or lie down before reading!). No dancing around the issue, no vague references to 'Eating Beef' (see 'Hatha Yoga Pradipika', 'Kriya Yoga: Its Mystery and Performing Art' by Swami Sadhanananda Giri, or any of several other books discussing khechari mudra in Traditional terms, otherwise-excellent though these books may be) etc. - just cold hard facts (the icing on the cake would have been for the author to include a clear anatomical diagram, but this is a small criticism and readers can access Harvard's on-line model of the human brain, for free - searching for, amongst other structures, the 'Sphenoid Sinus' - med.harvard.edu). Incidentally, if you're simply thinking 'nasal or sinus cavities', then you don't have anywhere near the whole story.
Furthermore, the comparison between 'spontaneous' and 'artificial' means of approaching Khechari Mudra is thoroughly illuminating (actually, on this point, Swami Rajarshi even appears to disagree with the discussion of Khechari Mudra in the BSY/YPT books, which really did come as a surprise to me) and the precise anatomical explanation has FINALLY enabled me to understand how amrit (nectar) from the pituitary gland can, in a very real manner, flow, as a consequence of influence by the tongue. Prior to reading 'Classical Hatha Yoga', I could find no way to reconcile what I'd read of amrit in the yogic texts, with my understanding of anatomy and neuroanatomy - the two standpoints just didn't 'fit' with each other into a coherent and logical process, so couched in vague analogies, 'smoke & mirrors' and lack of actual first-hand experience on the part of modern-day interpreters, were the numerous discussions of khechari mudra. I began to wonder whether the flow of amrit was actually real at all, or just some nebulous reference to an entirely-spiritual, rather than physical process. Not only has Swami Rajarshi made logical sense of my bewilderment, but, in so doing, he has made an esoteric aspect of Hatha yoga that bit less mythical and that bit more tangible. Whether or not I will ever reach such lofty heights as to experience full khechari mudra in this lifetime is not all that matters - every bit as important is simply the fact that one's inclination to pursue yoga as a viable path of spiritual unfoldment is dependent, to a considerable extent (and certainly, in the absence of a guru), on whether one holds to be true what is expounded in the literature on the subject - if one loses faith in the truth of what is written about yogic practices, then how is one to wholeheartedly pursue such a path? Let's face it, the closer certain yogic principles get to the realm of myth, the less one is inclined to believe in their reality or consequently to seek to pursue them in practice.
It is only fair to acknowledge that the author is at pains to point out that "Although the ancient yogis kept the real technique of khechari mudra a highly guarded secret, this author humbly ventures to disclose some of the details. The comments...are based on actual personal experience with the spontaneous manifestation of khechari mudra. The intention here is neither to violate the traditional code of secrecy nor to gain personal recognition. It is only to acquaint the reader with the difference between artificial and spontaneous, or true, khechari mudra."
Swami Rajarshi also responsibly cautions that "In the Yoga Kundali Upanishad it is advised : 'One should practice Khechari Mudra step by step, and not all at once. Whosoeverpractices this mudra with haste shall meet with destruction of his body' (II: 39). That aspirant is cautioned not to pick up threads of this narrative, or of any other, and try to artificially manipulate the muscles and bones described here in a zealous attempt to find the door to liberation. In all probability, such an attempt will prove fatal. Therefore, a genuine seeker is advised to learn the true spontaneous technique...from an experienced Guru or spiritual master."
However, despite the above words of caution, I note that perhaps the one thing that is missing from Swami Rajarshi's discussion of the topic is the mundane but (for householder sadhakas, at least) important issue of the practical side effects of severing the frenulum. Swami Niranjanananda points out, in his YPT book 'Yoga Darshan', that the normal processes of swallowing and speech are (irreversibly) negatively impacted as a direct consequence of severing the frenulum - i.e. the tongue becomes more difficult to control. Whether this would be less of an issue if severance occurs during early teenage years, when the brain retains a higher degree of neuroplasticity and thus, potentially, a greater ability to lay down neural pathways to compensate, I do not know for certain. (For example, with regard to language abilities - see Noam Chomsky, Eric Lenneberg etc. on 'critical period' theory of language acquisition, although their focus is primarily on cognitive aspects of language rather than motor skills of the tongue etc., the point here is that neuroplasticity of certain areas of the brain does appear to decline as adulthood is reached). Lest this sounds too tenuous, I should point out that Swami Muktibodhananda, in her commentary on Khechari Mudra, in 'Hatha Yoga Pradipika', does note that manual severence of the frenulum "is taught from an early age, twelve to sixteen years, during the period when the body is still developing". A further consideration is that Niranjanananda's and Muktibodhananda's discussions refer to artificial severence of the frenulum and it is just possible that there are subtle hidden factors that result in a different outcome for language and swallowing when the frenulum has been severed spontaneously, which might account for Swami Rajarshi's decision not to mention any such side-issues. In truth, though, I suspect the decision is probably more a reflection of his single-minded pursual of yoga for its true spiritual purpose; all practical, worldly, considerations thus being viewed as of distinctly secondary importance. If this is the case, it is quite understandable, since the claimed benefits of khechari mudra are so incredible as to make the tradeoff, remarkably, well worthwhile, if one seeks true Yoga (union). Personally, I am now acutely conscious of Swami Rajarshi's firm assertion that khechari mudra can (and, he claims, should) occur spontaneously. I say acutely conscious because now that I know it can occur spontaneously, this raises PROFOUND philosophical questions. If one considers the negative side effects as justification for arguing that khechari mudra must be unnatural and, in effect, a perversion of normal human anatomical processes, then WHY can it occur spontaneously? Furthermore, if you read the truly mind-blowing explanation of the neuroanatomical basis for the flow of amrit, you will find it is so utterly astonishing that it seems, to me at least, that there was DEFINITELY some kind of deliberate implementation of this potential in...Read more›
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This is certainly one book on Yoga the serious practitioner or teacher of Yoga should be in possession of. It is perhaps the most comprehensive book ever written on the subject of Yoga and it is written by an extremely highly advanced Yogi whose personal practice is authenticated by the scriptures and all known classics. The annals of spiritual literature will long remain embellished by this truly extraordinary work. For clarity of presentation the book is presented in two parts. The first part consists of fourteen chapters. It is concerned with the constituents, theory and techniques of classical Hatha Yoga. The coverage proceeds systematically through the eight limbs of Ashtang Yoga through its well known three stages. The first stage is Yam and Niyam (rules of moral codes of conduct and rules of self discipline). Next are the three constituents of Hatha Yoga, namely: Asan (postures); Pranayam (breath Control); and Pratyahar (withdrawal of the mind from the senses). Then the third stage, the three constituents of Raja Yoga: Dharana (the practice of mental focusing); Dyan (the practice of meditation); and Samadhi (the state of superconsciousness). The sequential order thus proceeds from asan , shatkriyas and bandhs to pranayam, kundalini, mudra and pratyahar and finally to dharana, dhyan and samadhi. Three chapters are devoted to pranayam and nadi shuddi, four to the very little known and esoteric areas of yoga practice, the mudras . There is an illuminating chapter on the kundalini. The second part of the book is exclusively devoted to asans or yogic postures. It consists of profusely illustrated text arranged in a standardized format laying out the techniques of execution of some 550 yoga postures, the individual postures grouped into 76 groups. 777 color photo illustrations support the textual instructions. Every posture is dealt with in a detailed, step by step technique, in each case accompanied by the appropriate regimen for breathing. Advice is given in each group as to the postures to be practiced at three levels, beginners, intermediate and advanced. The physical therapeutic and subtle benefits of each group are given. Anything of particular note in relation to any given asan is also recorded. The fact that is never lost sight of is that at the heart of it, yoga is a spiritual discipline and practice has to do more with the spiritual towards which the body and mind are but essential stepping stones. Throughout, the work is firmly anchored in its spiritual moorings and the practitioner is constantly kept aware of the nature and ultimate goal of his or her practice and of its fruits. All in all, this is the most exhaustive book ever on this subject. Its range and span are unprecedented. It covers the full gamut of yoga as delineated by the ancient texts. Perhaps no work of any known time represents over 500 yoga postures. These are only a selection from the prolific plentitude of postures that have manifested spontaneously in the course of the author s yoga sadhana and represent a lofty spiritual achievement. None but a truly accomplished practitioner knows this uncharted territory. The mudra is a product of spontaneous yoga and is seldom ever mentioned let alone taught, and some among these are the pinnacles of yoga practice. The reader will find here what has never before been revealed by a realized master in such depth and detail the secrets of the kundalini and the great liberating mudras. His revelations of the khechari mudra must rank as unprecedented and unique. All that the world has known about it can only be read in the Scriptures and ancient yoga texts. But this author has attained the khechari mudra. This book is an absolute must read for anyone seriously interested in yoga.
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