From Hatha yoga pradipika with Hans Ulrich Rieker commentary -Quote 8

"After the vibration has pierced the last knot
[the agna chakra], the forehead's center [of consciousness], it rises to the divine place. With this the

fourth stage sets in, where one hears the sound of the flute and the vina"

Let us stop analyzing. Our experience does not suffice to understand the meaning of the sound of the
flute of Krishna, or the vina of the divine messenger, Narada. Those who have experienced this high
state have become teachers from whose lips flowed the Vedas, the Eddas, the Avestas, the Sermon of
the Mount, the Koran. The sounds now grow ever more subtle, yet more powerful. They are sounds
that proclaim the Eternal Wisdom of God, the power of Ultimate Truth undisturbed and unimpeded
by the word. Nothing is understood, everything known. The gates of the Kingdom of Heaven fly
open, the eternal light is manifest) the music of the spheres rings out.

"When the mind becomes unified, this is raja yoga. The yogi, now master of creation and
destruction, becomes one with God. −−Whether or not you call it liberation, here is eternal bliss. The
bliss of dissolution [laya] is obtained only through raja yoga. −−There are many who are merely
hatha yogins, without the knowledge of raja yoga. They are simple practicers who will never reap
the [real] fruits of their efforts. I believe that concentration on the space between the eyebrows is
the best way to reach samadhi in a short time. For those of small intellect this is the easiest means to
attain to raja yoga."

The state of dissolution [laya] arising from the [inner sound] nada creates this spontaneous
experience. −−[All] yogis who have reached the state of samadhi through this concentration on nada
have experienced a bliss in their hearts that surpasses all description and can be known only by a
god. −−The silent ascetic, having closed his ears, listens [attentively] to the sound in his heart until
he attains the state of oneness with all [samadhi]. −−The power of inner sound gradually surpasses
the external sounds. Thus the yogi can overcome the weakness of the mind and reach his goal in 15
days.
The power of the internal sound, its meaning as an audible designation of our personality, is a
thousand times stronger than the logical combination of the sounds of letters which has really no
meaning at all. The pronouncing of the name−word is purely inner sound.
Now the mantra is that name which is the common property of both the jivatman and the
paramatman (the self and the Self).
At first it is separateness that impinges upon our ears. There is still an I and a Thou, the one who
perceives and the one who is perceived: the dynamic mind is active. In the inner sense, however, all
separative tendencies, all sound−conditioned differentiations cease according to the degree of their
inner refinement, i.e. the degree to which they sink and become one with the static mind. The mantra
becomes the true name.
At the beginning of an acquaintance a name only tells us who the person is. Later on it stands for the
sum total of what the person is, what we have experienced with that person. The name then does not
merely speak of the "Thou," but equally of the "I" and its relationship to "Thou."

From Hatha yoga pradipika with Hans Ulrich Rieker commentary -Quote 4

"When the kundalini is sleeping it will be aroused by the grace of the guru.
Then all the chakrasand knots are pierced
and prana flows through the royal road of sushumna.
The mind is released from its work and the yogi
conquers death"

One thing is certain: kundalini is more than just a symbolic term for one of our known forces or
faculties. It is a potential of which normally we know nothing, and one that does not seem to exist for
the average man.
The chakras are occasionally perceptible in everyday life. In times of danger there is usually a
convulsive contraction of the muladhara chakra; in the case of acute danger, it intestifics as the
often−mentioned experience of "seeing the whole life flash through the mind." In sexual excitement
the svadishthana chakra is noticeable. Best known is the influence of the manipura chakra on crying
and laughter, which are related to the region of the diaphragm. One speaks of loving devotion as
coming from the heart; it really involves the neighboring anahata chakra. The well−known choking
sensation when a speaker is "blocked" relates to the vishuddha chakra. The index finger on the
brow−−"Eurekal'−− means that the ajna chakra has spoken, and the halo on the image of a saint has
its center in sahasrara chakra, to mention just a few minor characteristic signs of these unknown, yet
so important centers in man.

The three granthi from the Hatha yoga pradipika

The Brahma granthi being pierced, the feeling of bliss arises from the void;
wondrous, tinkling sounds and the unstruck sound (anahata) are heard
within the body.
When the yogi experiences arambha in the void of the heart, his body
becomes lustrous and brilliant with a divine smell and diseaseless.
In the second stage, when ghata is achieved, the Shakti goes into the middle
nadi. Being fixed in his asana the wise yogi is comparable to a divine being.
When the Vishnu granthi is pierced the greatest bliss is revealed. Then from the
void the sound of the kettledrum manifests.
In the third stage is the experience of the sound of the drum. Then there is the
great void and one enters the place of total perfection or siddhi.
Then the bliss of chitta being attained, natural or spontaneous ecstasy arises.
Imbalance of the three humours or doshas, pain, old age, disease, hunger,
sleep are overcome.
If the Rudra granthi is pierced, the fire of prana moves to the place of
Ishwara. Then in the stage of nishpatti or consummation is the tinkling
sound of the flute resonating like a vina.
This is called raja yoga when there is one element in the mind or chitta. The
yogi becomes Ishwara, being the creator and destroyer.

Shushumna nadi y los síntomas de las ansiedad

En la tradición del yoga sitúan shushumna nadi en el centro del cuerpo como un canal vacio en el cuerpo sutil, donde la energía kundalini al ser despertada asciende hasta más allá del séptimo chakra a través de los siete chackras y perforando los tres granthis (Brahma, Visnú, Shiva) o nudos que obstruyen los diferentes niveles de conciencia.
En el Hatha yoga Pradipika dice:
“When the Brahma granthi (in the heart) is pierced
through by Prânâyâma, then a sort of happiness is
experienced in the vacuum of the heart, and the anâhat
sounds, like various tinkling sounds of ornaments, are
heard in the body. In the ârambha, a Yogî's body becomes divine, glowing,
healthy, and emits a divine smell. The whole of his heart
becomes void. In the second stage, the airs are united into one and
begin moving in the middle channel. The Yogî's posture
becomes firm, and he becomes wise like a god. By this means the Visnu knot (in the throat) is pierced
which is indicated by highest pleasure experienced, And
then the Bherî sound (like the beating of a kettle drain)
is evolved in the vacuum in the throat. In the third stage, the sound of a drum is known to arise
in tie Sûnya between the eyebrows, and then the Vâyu
goes to the mahâśûnya, which is the home of all the
siddhîs. Conquering, then, the pleasures of the mind, ecstacy is
spontaneously produced which is devoid of evils, pains,
old age, disease, hunger and sleep. When the Rudra granthi is pierced and the air enters the
seat of the Lord (the space between the eyebrows), then
the perfect sound like that of a flute is produced. The union of the mind and the sound is called the
RâjaYoga. The (real) Yogî becomes the creator and
destroyer of the universe, like God.”
Tomando ahora en consideración la ansiedad como una alteración del prana producida por la oscilación de pensamientos irracionales atados a sensaciones o vivencias pasadas que provocan una extensa lista de manifestaciones físicas de ese proceso interna de inestabilidad. Hay una curiosa coincidencia con el mapeo del nadi central y los chackras.
En referencia a eso Osho comento que Buddha jamás había hablado de kundalini, chackras, porque sus canales energéticos internos era tan limpios que simplemente jamás lo sintió. En ese contexto, se puede interpretar que cuando puedes expresar físicamente la sensación de un chackra representa, tal vez, un

Toni Romero

bloqueo en la movilidad de este. Si situamos esta teoría paralelamente al recorrido de las expresiones ansiosas desde el suelo pélvico hasta la coronilla de la cabeza tenemos un curioso camino ascendente. Desde la simple incomodidad cuando uno está nervioso y va al wc diversas veces antes de salir de casa, no por necesidad física, sino por una sensación psicosomática en la zona genital-pélvica. Ese es un tejido muy sensible a las fluctuaciones del prana y el apana, ya que se sitúa como si fuera el tapón de salida y subida de la energía sutil. Otra sensación muy común en el dolor en la barriga, el corazón acelerado, sensación de nudo en la garganta-paladar, dolor de cabeza y lo que sería y en el último chackra pensamientos de pérdida de control o muerte. Si se observa el dibujo donde tradicionalmente se sitúa los siete chackras se verá una curiosa coincidencia con esa sintomatología.

Bandhas and granthis From the book Moola bandha the master key

To further understand bandhas we must extend our
view so as to see them not only as locks but also as removers
of locks or blockages, in the form of physical and mental
impurities. According to the scriptures there are granthis or
psychic knots, located at mooladhara, anahata and ajna
chakras. Granthis represent blockages in man’s awareness
of himself at the different levels of consciousness; they
obscure the true image of man’: essential nature. Tradi-
tionally, bandhas were prescribed as one of the most effective
means of untying these knots or blockages, existing as
tension, anxieties, repressions and unresolved conflicts,
thereby allowing us to rediscover our true nature.
The force generated from the bandhas may be likened
to that of increased pressure in a tube. Imagine a piece of
tubing resting vertically to the ground. This tube represents
sushumna nadi (the main pranic energy channel which
runs up the spine).
1. Moola bandha represents the sealing of the lowest portion
of the tube, thus preventing the downward motion of
prana. It stimulates energy in mooladhara, awakening
kundalini shakti.
2. jalandhan handha seals off the top portion of the tube.
Prana is now locked within this tube.
3. Uddiyana bandha completes maha bandha. It further
increases pranic pressure by stimulating the solar plexus
(manipura chakra), filling and expanding the closed tube.
Thus, when maha bandha is performed, prana is
compressed in sushumna. The locks prevent its downward
and upward movement at the same time stimulating energy.
Release of the bandhas flushes prana through the whole
body, and as prana is by nature vital, life-giving energy, the
body is relaxed, toned and rejuvenated. The granthis can
then be pierced and untied. expanding consciousness.