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#3:CausingPranatoflowinSushumna:WhenthePranaisnotonlybalanced,
left and right (section #2), but is also made to flow through the central channel
of Sushumna (sometimes called "silver cord"), there comes an even deeper,
abidingpeaceofmind.Themindandheartonlywanttogoinsideformeditation.

TheabilitytobalanceIdaandPingala,
andcausePranatoflowinSushumna
isthemostessentialpreparationfor
MeditationandKundaliniAwakening.

IdaandPingalaflowalongthespine:ThetwoenergiesofIdaandPingalaflow
along the spine (meru danda) of the subtle body. Ida flows along the left side,
and Pingala flows along the right. Sushumna nadi flows directly upwards and
downwards,betweenIdaandPingala,coursingthroughthechakras.

Idaand Pingala join at the ganglion of ribes: Within the many ganglionated
cords of the nervous system, there is a nerve center in the area of the ajna
chakra, at the space between the eyebrows, that is called the ganglion of ribes.
Although Ida and Pingala are subtle energy flows, they correspond to this
physicalstructure.Idaflowsalongtheleftsideofthespine,circlestheganglion
ofribes,andconvergesonits left side. Pingala flows along the right side of the
spine,circlestheganglionofribes,andconvergesonitsrightside.Thus,thetwo
forcesofIdaandPingalaconvergeattheganglionofribes,inthespace between
theeyebrows,theajnachakra.

Meditationatajnachakra: Because of this convergence of Ida and Pingala at

thepointoftheganglionofribesandtheajnachakra,meditationonthisspaceis
extremely useful and often recommended. For those who have the ability to
gently focus here, there is great benefit in calming the gross breath, balancing
Ida and Pingala, and stilling the mind. It is because of this, in part, that the
Bhagavad Gita (5.27) recommends gently keeping out all external contacts, and
internally placing attention between the eyebrows, making the energies flow
evenlybetweenthenostrils.

Breathatthenostrils:Oneofthe most direct means of balancing the energies

and causing prana to flow in Sushumna is by attention of mind on the flow of
breathatthenostrils. By attending to the lesser flowing nostril, it will gradually
open.Byattendingtotheother,theywillbothflowmorefreely.Whenattending
tobothasonesteadyflow,thepeaceofSushumnaawakeninggradually comes.

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Whilethispracticecansoundverysimple,itrequiresagentlepersistenceanda
goodabilitytofocusattention.

YogaNidra: Some of the finest methods of bringing the flow of prana into the
Sushumna channel are the spinal practices of the ancient practice called Yoga
Nidra, which are included on the Yoga Nidra CD. Bringing prana into Sushumna
balances the chakras and prepares the pathway for Kundalini once it awakens
and begins to rise. Bhuta Shuddhi (chakra meditation) is also quite useful in
balancingtheenergyandallowingittoflowinsushumna.

Ida and Pingala also join at the ganglion impar: The ganglion impar is the
lower termination point of the sympathetic nervous system. It is anterior to the
sacrococcygeal junction, or in front of the coccyx, corresponding to the location
ofthemuladharachakra.ThetwoflowsofIdaandPingalaalsojoinatthislower
endofthesubtleanatomy.

Betweentheganglionofribesandtheganglionimpar: Ida and Pingala flow

between these two points and are in constant contact with the nervous system
andthecentralchannelofthesubtlespine.Whileonemaymeditateontheajna
chakra, the upper joining point noted above, there is also great utility in
meditation practices that move up and down along this central channel between
these two points. This can have a tremendous effect on balancing the energies,
calming the mind, and allowing the Prana to flow through the central channel of
Sushumna.

Versionsof up and down practice: There are many versions of this, such as
betweenanytwoofthechakras,whereparticularemphasisisneededwiththose
centers. There are also various shapes to the inner experience, such as an
ellipse or figure eight. The most straightforward method is spinal breathing,
simply moving attention between the base of the spine and the crown of the
head,coordinatingtheflowofenergywiththephysicalbreath,thephysicalbody,
andthemind.

KriyaandKundaliniYoga: The practices related to motion along the spine are

often considered parts of Kriya Yoga or Kundalini Yoga, as well as being part of
Pranayama,orthescienceofbreathknownasSwaraYoga.Eachoftheseplaces
great emphasis on work with the Sushumna channel. (See also Yoga Sutras,
particularlySutras2.12.2onKriyaYoga.)

Stimulatingtheseenergysystems: After these energy systems are balanced,

the vigorous breathing practices, and Pranayama energize or awaken the latent
energy. This effect is dominant in the right vagus nerve, as well as the subtle
energy system beyond the physical body. Along with the Pranayama, the locks
(bandhas)channeltheenergyintoawakening.

RootlockandPrana:Therootlock,ormulabandhaisperformedbycontracting
the perineum muscles that are in the flat space between the genital area the
anus. By contracting this muscle group, the normally downward flowing energy
(Apana Vayu) is pulled upwards, gradually uniting with the normally upward
flowingenergy(PranaVayu)at the navel center. The root lock has the effect of
causing Prana to flow in Sushumna channel, rather than along Ida and Pingala.
Eventually, the practice is combined with other practices, so as to cause
Kundalinitoawakenandarise.

PranaentersthemouthofSushumna: At the first chakra (muladhara) is the

root(kanda)outofwhichallofthesubtleenergychannels(nadis) originate and
go outward throughout the subtle body. It is located at the perineum, between
thegenitalsandtheanus.Atthisrootis the mouth or opening to the Sushumna
channel, as well as chitrini nadi and other finer nadis that are within the
Sushumna, like a fine stream inside of a fine hose. After Ida and Pingala are
balanced,thePranaisguidedtoenterandflowintothemouthofSushumna.

SushumnaAwakeningissustained:Ratherthanbeingatemporary experience
that happens during the natural transition of breath dominance (as described in
section#2),thebalancedflowofPranaisnowsustainedforalongertimeduring
the period of meditation. Also, the Prana is now flowing more in the Sushumna
channelitself,ratherthanjustbeingbalancedbetweenleftandright.Sometimes
thisflow of Prana is experienced as a feeling sensation in the spine, possibly as
awarmthofenergyflow.

Notethatwhilethisisaveryimportantstage,andskilltoacquire,thisisnot full
Kundalini Awakening, but is the flow of the Prana through the central channel.
This flow of Prana in Sushumna is sometimes thought by people to be Kundalini
Awakening, which it is not. Recall the metaphor of Prana being like the steam
arising from the bowl of hot water, and reflect on the difference between the
steamandthesignificantlymoreconcentratedwaterinthepot.

This flow of Prana in Sushumna is one of the first goals of meditation. Of the
eight rungs of Yoga (Yoga Sutras 2.262.29), numbers three and four work with
your sitting posture (Yoga Sutras 2.462.48) and breathing or pranayama (Yoga
Sutras 2.492.53). When the breath is balanced, and the Prana is flowing in
Sushumna,thesensestrulybegintoturninward,whichisPratyahara,thefifthof
theeightrungs.Itsetsthestagefordeepermeditationandsamadhi.

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Selftrainingbringsyou to this place: So why is it that, in Yoga, there is so

muchemphasisplacedonyourrelationshipwiththeworld,purifyingandtraining
body and senses, exploring your habits, and doing breathing practices? (Yoga
Sutras2.302.34)Inasense,itissolelysothatyoucancometothisplace,this
plateau of peace from where you might begin the final climb to the peak of the
spiritualmountain.Allofthesepracticesworktogether,likefingersonahand,to
bringyoutothisplacewherePranaflowsinSushumna.

Criticalpointonthejourney: Prana flowing in Sushumna is one of the critical

points of the inner journey. The entire inner journey can be summarized in 3
steps:

First,awakeningofSushumna(whichisthesubjectofthispage).
Second,KundaliniAwakening.
Third,KundalinirisingtoSahasrara,thecrownchakra.

Asthespiritualjourneycanseemquitecomplexattimes,thisbringsasimplicity
totheprocess,byprovidingasortoffirstbenchmarktoaimfor(Pranaflowing
in Sushumna). All of the practices can then be seen as having a common goal,
that of bringing Ida and Pingala to an inner balance, where Prana then flows in
Sushumna. While the balance between Ida and Pingala brings a state of peace
and calm, in which the mind wants to meditate, the awakening or application of
Sushumna brings that meditation. This is a pivotal point of Yoga
meditation.(YogaSutras2.522.53)

Prana in Sushumna brings joy: Prana flowing in Sushumna brings a great

feeling of joy, sukhamana (sukha=joyous mana=mind). The tremendous peace
of mind can seem to be enlightenment itself, for those not familiar with the
further reaches of Kundalini Awakening and spiritual experience. Here, with the
awakening of Sushumna, it is useful to recall that in the ladder of Yoga, as
describedbyPatanjali,contentment(santosha)isapartofstep2ofthe8(Yoga
Sutra 2.42). Thus, contentment is a prerequisite for deep meditation and
samadhi,notthegoalitself.

Compared to the typical day to day experience of the external world, there is a
feeling of intoxication of sorts, as the external world is forgotten. It is as if one
is temporarily dead to the external world, though still in the body. Dispassion,
nonattachment, vairagya is there, as there seems to be a reprieve from the
manyattachmentsandaversionsofthemind.(SeeYogaSutras1.121.16)

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Fearlessness begins to come: When the Prana flows through Sushumna, the
body seems indestructible, as it has been left behind in attention. One begins to
experience fearlessness, or so it seems. It is a surface level of fearlessness,
related to mind and the possible events of the world. Still deeper is the fear
related to loss of individuality itself. So this fearlessness, however nice it is, is
stillnotthefearlessnessthatcomesfrombeingonewiththeOne.

MistakingSushumnaforKundaliniAwakening: Prana flowing in Sushumna is

extremely peaceful, and can easily be confused with Kundalini Awakening. As
you feel the tranquility, along with the warmth flowing through the levels of the
spine,thiscalmnessisveryalluring,andwhenreadingthebooksaboutKundalini
Awakening,itcanseemasif,"Thisisit!"Thereisadifferencebetweentheflow
of Prana through Sushumna and full Kundalini Awakening, with that Kundalini
energy itself rising. Both Prana and Kundalini are forms of the universal energy
ofShakti,thoughhere,atthisstage,itisstillPranathatisflowinginSushumna
(ToseethedifferencesbetweentheseformsofShakti,takealookatthearticle
on Shakti, Kundalini, and the River). Full Kundalini Awakening is extremely
powerful,asthisfullchargeawakensandbeginstomoveupwards.

Mind is a barrier: At this stage of the practice, a barrier is commonly

encountered, and that is, you more fully encounter the contents of the mind. At
thisstageofthepractice, this can preclude the feeling of joy. At the same time
that peace and joy are beginning to be experienced, the attention is coming
further inward, leaving behind the external world. Even the body and the gross
breath are now seeming to be external, and are about to be left behind on the
inner journey. It is here, at the door of the joy of Prana flowing in Sushumna,
thatyoumorefullyencounterthecontentsofthemind.

Breathissubtler: In leaving the external world behind, the mental world truly
comesforward.Itisthatdepthofmindthatisbeyond,subtler,moreinteriorto
the senses, the physical body, and the gross breath. Breath is very subtle here.
Attention is still in the flow, but less in the physical breath. It is more on the
edge,theborderlandofexperiencingthePranaasenergyinitself,ratherthana
manifestflowofmaterialbreath.

Onepointedness and nonattachment: At this stage it is imperative to

practice the companions of onepointed concentration (Yoga Sutras 1.301.32,
3.13.3) and nonattachment (Yoga Sutras 1.121.16). The ability to concentrate
means having the ability to stay with the feeling of joy arising from the central
flow of Prana. The ability to remain nonattached means that as the stream of
thought impressions naturally increases, they can be allowed to rise and fall on
their own accord, while the attention remains focused. The aspirant remains
undistracted, unaffected, and uninvolved. It means cultivating determination, or
Sankalpa.LongbeforethecomingoftheKundaliniShaktiisSankalpaShakti, the
Shakti of determination. If this concentration and nonattachment can be
maintained,whilethePranaflowsinSushumna,oneisreadyforthenextstepon
thejourney,whichisKundaliniAwakeningitself.

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