Sushumna Awakening

By Swami Rama

According to the yogic scriptures, there are 72,000 nadis, or energy channels. Among
them, ida, pingala, and sushumna are the most important. As long as the mind is
outward, only ida and pingala remain active. But when the mind is calm and tranquil,
sushumna, the central channel, is awakened. The joy derived from the mind traveling
through the sushumna channel is unique; it cannot be compared with any sensory
pleasure. Because of that inner joy, the mind loses its taste for worldly pleasures.

Sushumna application is the most important factor in spiritual practice. The moment
sushumna is awakened, the mind longs to enter the inner world. When the flow of ida
and pingala is di¬rected toward sushumna, and distractions are thereby removed,
meditation flows by itself. 

According to our school of meditation breath awareness is an important step for the
awakening of sushumna. Although the word sushumna cannot be adequately translated
into English, it signifies the state of an undisturbed and joyous mind. When the breath
starts flowing freely and smoothly through both nostrils, the mind attains this state of joy
and calmness. Such a mental condition is necessary for the mind to travel into deeper
levels of consciousness, for if the mind is not brought to a state of joy it cannot remain
steady, and an unsteady mind is not fit for meditation. The process of awakening the
sushumna is possible only when a student starts enjoying being still by keeping the
head, neck, and trunk straight. This means that the student does not allow any
uneasiness to occur in the three cords along the spinal column—the central,
sympathetic, and para¬sym¬pa¬thetic ganglionated cords.

The sushumna nadi is centrally located and travels along the spinal canal. At the level
of the larynx it divides into an anterior portion and a posterior portion, both of which
terminate in the brahmarandra, or cavity of Brahma, which corresponds to the
ventricular cavity in the physical body. The ida and pingala nadis also travel upwards
along the spinal column, but they crisscross each other and the sushumna before
terminating in the left and right nostrils, respectively. The junctions of ida, pingala, and
sushumna along the spinal column are called chakras, or wheels, and just as the
spokes of a wheel radiate outward from the central hub, so do the other nadis radiate
outward from the chakras to other parts of the body. In other words, the chakras are
junctions of other nadis with the three main nadis: sushumna, ida and pingala.

Ida and pingala, situated on each side of the spinal column, are joined at a point
opposite the forehead, between the eyebrows at the ajna chakra, where one finds a
small but significant ganglion called the ganglion of Ribes. Ida goes around this
ganglion to the right and terminates in the left nostril. Pingala goes around it on the left
side and ends in the right nostril. In passing along the posterior side of the spinal cord,
these two channels change their positions several times, alternating left and right, and
meet again below at the ganglion impar located in front of the coccyx which
corresponds to the muladhara chakra. These channels communicate repeatedly with
sushumna throughout its course.

There are only two or three techniques for applying sushumna: 1) concentrating on the
bridge between the two nostrils, 2) doing pranayama breathing practices and applying
jalandhara bandha (the chin lock) and 3) meditating on the chakra system.  Breathing
practices to awaken sushumna may include nadi shodhanam and kumbhaka.  Also, use
of mantra helps to awaken sushumna.

It should be understood that sushumna application is the only methodical way of

preventing the dissipation of the mind.  When sushumna flows, the occasion is
unsuitable for external actions, and only meditation and contemplation should be done.
When the breath is in sushumna, intuitive knowledge is received well. 

The application of sushumna is very important: without it, deep meditation is not
possible, and without deep meditation, samadhi cannot be accomplished. To apply
sushumna, the accomplished yogis concentrate on the bridge between the two nostrils
above the lip and allow both nostrils to flow freely. Such advanced yogis do not use any
external pressures on any part of the body to change the flow of breath. The aspirant
who has learned the correct method of meditation and who has control over the
wandering of his mind can easily apply sushumna willfully through concentration on the
flow of breath, and can attain the deepest state of meditation—samadhi. At this stage,
such aspirants no longer need to use the fingers. The knowledge of turiya is easily
accessible by applying sushumna. Sushumna application and the awakening of
kundalini are two main aims of yoga science. Without knowing the method of awakening
sushumna the joy of meditation cannot be experienced. Pranayama is important in
gaining control over the mind, and the application of sushumna is important for
deepening meditation.

The first step in sushumna application is learning to change the flow of breath with your
mental ability, according to your wish and desire. There are many mechanical methods
described in books by which you can do this, but they are not actually helpful; they are
not really recommended. To really accomplish this process, you must learn to create a
relaxed focus on the right or left nostril. If the nostril is blocked, but not due to some
condition like sinusitis, then when the mind focuses on it, that nostril will become active
because of the focus of the mind. When you have learned to change the flow of the
nostrils with your mind, then after some time, a time comes when both nostrils begin
flowing evenly. This may take some months or perhaps a year, depending on your
capacity and the burning desire within you. When the nostrils flow evenly, the mind
cannot worry, because it is disconnected from the senses. Mind does not know how to
worry then. It attains a state of joy called sukhamana, the joyous mind. That state of
mind is conducive to deep meditation. This is an accurate and effective procedure for
you to follow, and it is important not to rush or be impatient.

To begin the process of sushumna awakening, the meditator is prepared to focus the
mind on the breath as it is felt between the two nostrils. The goal is to focus awareness
on the flow of the breath, where it can be perceived at the nostrils on inhalation and
exhalation. When you focus the mind on the center between the nostrils, you will soon
discover that both nostrils are flowing freely. When both nostrils flow freely, that is called
sandhya, the wedding of the sun and the moon, or between pingala and ida. Once this
experience can be maintained for five minutes, the student has crossed a great barrier,
and the mind has attained some one-pointedness. Then the mind becomes focused
inward.

For meditation, the finest of all breathing exercises is sushumna application. When you
learn how to apply sushumna, there is no way for your mind to go anywhere but into the
inner journey. According to the ancient yoga manuals and the science of yoga, there are
three important points in the inward journey. The cream of the yoga science is to learn
first to apply sushumna; next to awaken kundalini and lead her to the highest
dimension; and then to attain the knowledge of the Absolute. This is the entire purpose
of the yoga system. 

Application of sushumna and awakening of kundalini are the two most important
aspects of yogic practice before union between jiva and Shiva is accomplished. When
sushumna is applied, the yogi feels a sensation of fire going to the brain as if a hot
current of air is being blown through a tube from its lower end to its upper end. With the
force of pranic energy, the muladhara and swadisthana chakras vibrate, and the primal
force is fully awakened.

When the students of meditation learn to apply sushumna, then they really start
practicing meditation, and meditation becomes a joyful experience. The student can
notice when his breath starts flowing freely through both nostrils, and this symptom is an
indication of sushumna awakening.  In samaya, which is the highest of all yoga paths
and tantra, sushumna awakening after bhuta shuddhi (internal and external purification)
is the first requisite. Then kundalini is awakened, and in the third step it is led to
sahasrara and not allowed to flow again to the lower levels of consciousness.

The science of breath actually ends with sushumna application. It is the method by
which you establish harmony between the two aspects of breath. During that time, both
nostrils flow freely. Without sushumna application, meditation, the inward journey,
becomes difficult, so you should learn the method of sushumna application. When you
attempt sushumna application, ask your mind to focus at the nose bridge. Let your
thoughts come and do not be afraid. You are trying to discipline your conscious mind,
which is only a small part of the whole mind.

In the Kathopanishad, the King of Death says, “There are innumerable nerves and veins
in the physical system, and among them the most important is that which goes upward
through the spine. That one is called sushumna. It travels through the spinal column
and leads to the highest heaven as conceived by the yogis. One who can enter
sushumna at the time of death can attain Brahman, the highest goal of life. All other
paths are paths of rebirth. From sushumna, the yogi ultimately reaches the highest
consciousness of the Supreme Lord. By yogic practice, the yogi can commune with
Parama Shiva, seated on the sacred throne of the thousand-petalled-lotus. Sushumna
is the key point of liberation. From the sahasrara or crown chakra, he rises finally to the
realm of the absolute Brahman.”