Nadi

even if the word nadi was adopted by a later medical science of India as being the most suitable expression for nerves and blood-vessels, this does not justify the substitution of these physiological concepts for the original meaning of the yoga-term

Govinda establishes the foundational hermeneutic claim that nadi, despite medical appropriation, retains a distinct yogic meaning as a channel of psychic force not reducible to nervous or vascular anatomy.

Govinda, Lama Anagarika, Foundations of Tibetan Mysticism, 1960thesis

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teacher of meditation, therefore, does not make any assertions, which the pupil has to accept as objective facts; he does not say 'the nadis are here or there', but: 'create within ourself a mental image, that a current of vital force flows from here to there'

Govinda articulates the epistemological status of nadis as phenomenological-imaginative constructs guided by meditative intent, not as fixed anatomical landmarks to be dogmatically asserted.

Govinda, Lama Anagarika, Foundations of Tibetan Mysticism, 1960thesis

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By awakening the Kundalini's dormant forces, which otherwise are absorbed in subconscious and purely bodily functions, and by directing them to the higher centres, the energies thus released are transformed and sublimated until their perfect unfoldment and conscious realization is achieved

Govinda situates the nadis within the functional architecture of Kundalini yoga, where the sushumna serves as the central channel through which sublimated psychic energy ascends toward conscious realization.

Govinda, Lama Anagarika, Foundations of Tibetan Mysticism, 1960supporting

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the 'moon-like' ida. The later Tantras: the activity of the 'sun-like' pingala and of the former contains the elixir of life, the latter the elixir of

Govinda describes the polar nadis ida and pingala in terms of lunar and solar principles, framing the subtle body's energetic polarity as the precondition for integrative Tantric practice.

Govinda, Lama Anagarika, Foundations of Tibetan Mysticism, 1960supporting

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nadi into out, the middle nadi susumna), strikes the hair-like short 'A' and fills it until it assumes its full form

Govinda offers a concrete visualization sequence from Tantric practice in which the inner fire is directed through the nadis, particularly the central sushumna, ascending with controlled breath to activate successive centers.

Govinda, Lama Anagarika, Foundations of Tibetan Mysticism, 1960supporting

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nadi, 134, 147, 155 ff., 170 ff, 193, 196 nadi-yoga, 158, 168

The index entry confirms the broad and systematic treatment of nadi and nadi-yoga across multiple chapters of Govinda's text, indicating the term's structural importance to the work as a whole.

Govinda, Lama Anagarika, Foundations of Tibetan Mysticism, 1960supporting

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His whole body (yovis lus) is filled with bliss (bde) when the Inner Fire (gtum-mo) flames up (hbar-ba)

Milarepa's description of bliss arising from the inner fire, cited by Govinda, provides an experiential correlate to nadi-yoga's goal of channeling vital energies toward somatic and psychic transformation.

Govinda, Lama Anagarika, Foundations of Tibetan Mysticism, 1960aside

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