Prana Energy

Prana Energy

Introduction
Prana is an auto-energizing force which creates a magnetic field in the form of the Universe and plays with it, both to maintain, and to destroy for further creation. It permeates each individual as well as the Universe at all levels. It acts as physical energy, mental energy, where the mind gathers information; and as intellectual energy, where information is examined and filtered. Prana also acts as sexual energy, spiritual energy and cosmic energy. All that vibrates in this Universe is prana: heat, light, gravity, magnetism, vigor, power, vitality, electricity, life and spirit are all forms of prana. It is the cosmic personality, potent in all beings and non-beings. It is the prime mover of all activity. It is the wealth of life.
This self-energizing force is the principle of life and consciousness. It is the creation of all beings in the Universe. All beings are born through it and live by it. When they die, their individual breath dissolves into the cosmic breath. Prana is not only the hub of the wheel of life, but also of yoga. Everything is established in it. It permeates life, creating the sun, the moon, the clouds, the wind, the rain, the earth and all forms of matter. It is both being (sat) and non-being (asat). Each and every thing, or being, including man, takes shelter under it. Prana is the fundamental energy and the source of all knowledge.

Prana and Consciousness

Prana and citta are in constant contact with each other. They are like twins. Prana become focussed where citta is, and citta, where prana is. Yoga suggests that as long as the breath is still, prana is still, and hence citta is still. All types of vibrations and fluxuations come to a standstill when prana and citta are steady and silent.
Because of this connection between breath and consciousness, yoga has devised pranayama to stabilize energy and consciousness.

With reference to yoga prana can be described as something that flows continuously from somewhere inside us, filling us and keeping us alive: it is vitality. In this image, the prana streams out from the center through the whole body. Pranayama is the measuring, control, and directing of the breath, and thus of energy within the organism, in order to restore and maintain health and to promote evolution.

When you are troubled, restless, or confused, you have more prana outside the body than within. When you feel unwell; the quality of prana and its density within the body is reduced. Too little prana in the body can be expressed as a feeling of being stuck or restricted. It can also show as a lack of drive or motivation to do anything; you are listless or even depressed. We may suffer from physical ailments when prana is lacking in the body. Yoga Sutra mentions disturbances in the breath, which can take very different forms. On the other hand, the more peaceful and well-balanced we are, the less our prana is dispersed outside the body. And if all the prana is within the body, we are free of these symptoms.

If prana does not find sufficient room in the body there can be only one reason: it is being forced out by something that really does not belong there-such as blockages caused by rubbish. When we practice pranayama, we try to reduce this rubbish and replace it with more and more prana within the body.

Our state of mind is closely linked to the quality of prana within. The more content a person is and the better he or she feels, the more prana is inside. The more disturbed a person is, the more prana is dissipated and lost. Because we can influence the flow of prana through the flow of our breath, the quality of our breath influences our state of mind and vice versa. In yoga we are trying to make use of these connections so that prana concentrates and can freely flow within us. One definition of the word yogi is "one whose prana is all within his body." In pranayama we want to reduce the amount of prana outside the body until there is none leaking out.

Prana is power. Proper acts of breathing are ways of harnessing that power. It gives control of breathing processes and control of vital force. Even though, in breathing, fresh air from outside the body enters the body and foul air leaves, mystical pranayama conceives appropriation of power as a bringing to conscious manifestation an omnipresent cosmic power which exists already latent within oneself as a particular expression of cosmic being. When a person attains a feeling of oneness with the rest of the universe, his anxiety tends to disappear. When the in-flowing breath is neutralized or joined with the out-flowing breath, then perfect relaxation and balance of body activities are realized. In yoga, we are concerned with balancing the flows of vital forces, then directing them inward to the chakra system and upward to the crown chakra or thousand petalled lotus (sahasara). When one acquires an intuitive apprehension of ultimate power and of his own identity with it, he loses his fear of external powers and develops a trust which is conducive to confident living.

Whatever happens in the mind influences the breath; the breath becomes quicker when we are excited and deeper and quieter when we relax. In order to influence our prana we must be able to influence the mind. Our actions often disturb the mind, causing prana to exude from the body. Through daily pranayama practice we reverse this process, as a change in the breathing pattern influences the mind.

The idea of prana existing within or beyond the body can be understood as a symbol for our state of mind. When the mind is as clear as transparent glass there is nothing that could disturb the body; there is no rubbish lying about. On the other hand, if we notice hesitancy, discontent, fear of doing something because it might be inappropriate, and so forth, we can assume that there are blockages in the system. These blockages do not just occur in the physical body; they exist even more in the mind, in consciousness. Every kind of rubbish we find in ourselves was originally produced by incorrect knowledge.

The link between mind and breath is most significant. The Yoga Sutra says that when we practice pranayama the veil is gradually drawn away from the mind and there is growing clarity. The mind becomes ready for deep meditations. Thus, pranayama is first and foremost awareness of the breath. Here, we focus our attention on the breath. In the practice of pranayama it is therefore very important to keep an alert mind, for the processes that are being observed are very subtle. There is no visible movement of the body as in asana practice; we must acutely sense and feel the movement of the breath within. The only dynamic process is breathing. Patanjali makes a few practical suggestions for keeping our attention on the breath. For example, we can focus on where it enters and leaves the body at the nostrils. It is also possible to listen to the breath, especially if you make a slight noise by gently contracting the vocal chords, a pranayama technique known as ujjayi. Or we can follow the areas through which the air passes through.

The goal of pranayama is not to bring the inhalation and exhalation into a certain relationship with each other, or to establish a particular length of breath. The various practices of pranayama gives us many different possibilities for following the breath. When we follow the breath, the mind will be drawn into the activities of the breath. In this way pranayama prepares us for the stillness of meditation.

The breath relates directly to the mind and to our prana. Prana enters the body in the moment when there is a positive change in the mind. It is true that our state of mind does not alter with every in-breath or out-breath. The change occurs over a long period of time. If we are practicing pranayama and notice a change of mind, then prana has long before entered the body. The proof of the pudding is in our relationships with others. It tells us whether we had a positive changes in the mind and whether we actually understand ourselves better.

Without prana there is no life. We can imagine that prana flows into us as we inhale, but prana is also the power behind breathing out. As well, prana is transformed in the body into various powers, and is involved in processes that ensure that we rid ourselves of what we no longer need. Out breath is a very important part of the body's elimination processes. We can use out breath as a mechanism to free the mind from blocks and thereby lead us to greater clarity.

Pranayama or breathing technique is very important in yoga. It goes hand in hand with the asana or pose. In the Yoga Sutras, the practices of pranayama and asana are considered to be the highest form of purification and self discipline for the mind and the body, respectively. The practices produce the actual physical sensation of heat, called tapas, or the inner fire of purification. It is taught that this heat is part of the process of purifying the nadis, or subtle nerve channels of the body. This allows a more healthful state to be experienced and allows the mind to become more calm.

In pranayama we focus our attention on the breath. In the practice of pranayama it is therefore very important to keep an alert mind, for the processes that are being observed are very subtle. There is no visible movement of the body as in asana practice; we must acutely sense and feel the movement of the breath within. The only dynamic process is breathing. Patanjali makes a few practical suggestions for keeping our attention on the breath. For example, we can focus on a place in the body where we can feel or hear the breath. Or we can try to follow the movement of the breath in the body, feeling the inhalation from the center of the collarbone, down through the rib cage to the diaphragm, and following the exhale upward from the abdomen. Another means for paying attention to the breath is to feel where it enters and leaves the body at the nostrils. It is also possible to listen to the breath, especially if you make a slight noise by gently contracting the vocal chords, a pranayama technique known as ujjayi.

Suggestions like these help us keep our attention on the breath and prevent our practice from becoming merely mechanical. The goal of pranayama is not to bring the inhalation and exhalation into a certain relationship with each other, or to establish a particular length of breath. If exercises such as these help us concentrate on our pranayama, that is wonderful. But the true aim of the various techniques and breath ratios of breathing in pranayama is first and foremost to give us many different possibilities for following the breath. When we follow the breath, the mind will be drawn into the activities of the breath. In this way pranayama prepares us for the stillness of meditation.

The breath relates directly to the mind and to our prana, but we should not therefore imagine that as we inhale, prana simply flows into us. This is not the case. Prana enters the body in the moment when there is a positive change in the mind. Of course, our state of mind does not alter with every in-breath or outbreath; change occurs over a long period of time. If we are practicing pranayama and notice a change of mind, then prana has long before entered the body. Changes of mind can be observed primarily in our relationships with other people. Relationships are the real test of whether we actually understand ourselves better.

The Forms of Prana

• There are five forms of prana. They have different names according to the bodily functions with which they correspond. These forms of prana are:

Udana-Vayu : corresponding to the throat region and the function of speech

Prana-Vayu : corresponding to the chest region

Samana-Vayu : corresponding to the central region of the body and the function of digestion

Apana-Vayu : corresponding to the region of the lower abdomen and the function of elimination

Vyana-Vayu : corresponding to the distribution of energy into all areas of the body

Vayu is a sanscrit term meaning "air" or "breath". We will look at two of these forms: prana-vayu and apana-vayu.

Prana and Apana

That which enters the body is called prana and that which leaves it is called apana. The term apana also refers to the region of the lower abdomen and all the activities that take place there. Apana describes that part of prana that has the function of elimination and provides the energy for it, and it also refers to the lower belly and the rubbish that collects there when the power of prana is not in a state of equilibrium. When a person is slow and heavy we sometimes say that he has too much apana. Apana as pranic energy is something we need, but apana as refuse left from activating this energy actually prevents prana from developing within. All forms of prana are necessary, but to be effective they must be in a state of balance with each other. If someone has a lot of rubbish in the region of the lower abdomen then he or she consumes too much energy there, and this imbalance should be addressed. The goal is to reduce apana to an efficient minimum.

Apana as waste matter accumulates because of many factors, some of which lie within our control. The practice of yoga aims to reduce these impurities. People who are short of breath, cannot hold their breath, or cannot exhale slowly are seen as having more apana, whereas those who have good breath control are considered to have less apana. An overabundance of apana leads to problems in all areas of the body. We have to reduce the apana so that we can bring more prana into the body.

When we inhale, prana from outside the body is brought within. During inhalation, prana meets apana. During exhalation, the apana within the body moves toward the prana. Pranayama is the movement of the prana toward the apana and the movement of the apana toward the prana. Similarly, holding the breath after inhalation moves the prana toward the apana and holds it there. Holding the breath after exhalation moves the apana toward the prana.

Agni, The Fire of Life

What happens within this movement of prana and apana? According to yoga we have a fire, agni, in the body, situated in the vicinity of the navel, between the prana-vayu and the apana-vayu. The flame itself is constantly changing direction: on inhalation the breath moves toward the belly, causing a draft that directs the flame downward like in a fireplace; during exhalation the draft moves the flame in the opposite direction, bringing with it the just-burned waste matter. It is not enough to burn the rubbish; we must also rid the body of it. A breathing pattern where the exhalation is twice as long as the inhalation is aimed at providing more time during exhalation for freeing the body of its blockages. Everything we do to reduce the rubbish in the body is a step in the direction of releasing our blockages. With the next inhalation we bring the flame back to the apana. If all the previously burned waste has not left the body, the flame will lose some of its power.

Certain physical positions are beneficial for the meeting of fire and rubbish. In all inverted postures, the agni is directed toward the apana. This is the reason yoga attributes so much significance to the cleansing effects of inverted postures. Cleansing is intensified when we combine inverted postures with pranayama techniques.

All aspects of pranayama work together to rid the body of apana so that prana can find more room within. In the moment when waste is released, prana fills the space in the body where it really belongs. Prana has its own movement; it cannot be controlled. What we can do is create the conditions in which prana may enter the body and permeate it.

The beauty of prana is that through this, we can influence purusa, the essence of life. Yoga suggests that we can influence prana via our breath and mind. By working with these through pranayama, we create optimal conditions for the prana to flow freely within.

II. The Nature of Prana
In dealing with the subject of the etheric body and its functions as an assimilator and distributor of prana, we have dealt with it from the standpoint of its place in the scheme of things. We have considered this matter of etherics from the angle of correspondences, and have traced analogies in the system, the planet, and man. We have seen that it formed the foundation of the dense physical form, and in itself constituted a most important link between:

Physical man, and the emotional or astral plane.
Planetary Man, and essential emotional quality.
The Logos, the grand Heavenly Man, and the cosmic astral plane.
We might now narrow the subject down to the consideration of the etheric body of the human being and not touch upon correspondences to things systemic or cosmic at all, though it may be necessary to remind ourselves that for the wise student the line along which wisdom [88] comes is the interpretative one; he who knows himself (in objective manifestation, essential quality, and comprehensive development) knows likewise the Lord of his Ray, and the Logos of his system. It is only then a matter of application, conscious expansion, and intelligent interpretation, coupled to a wise abstention from dogmatic assertion, and a recognition that the correspondence lies in quality and method more than in detailed adherence to a specified action at any given time in evolution.

All that it is possible to give here is material which, if rightly pondered on, may result in more intelligent practical living in the occult sense of the term "living"; which, if studied scientifically, religiously and philosophically, may lead to the furthering of the aims of the evolutionary process in the immediately coming lesser cycle. Our aim, therefore, is to make the secondary body of man more real, and to show some of its functions and how it can eventually be brought consciously into the range of mental comprehension.

Science, as we know, is fast reaching the point where it will be forced to admit the fact of the etheric body, because the difficulties of refusing to acknowledge it, will be far more insuperable than an admission of its existence. Scientists admit already the fact of etheric matter; the success of photographic endeavor has demonstrated the reality of that which has hitherto been considered unreal, because (from the standpoint of the physical) intangible. Phenomena are occurring all the time which remain in the domain of the supernatural unless accounted for through the medium of etheric matter, and in their anxiety to prove the spiritualists wrong, scientists have aided the cause of the true and higher spiritism by falling back on reality, and on the fact of the etheric body, even though they consider it a body of [89] emanative radiation - being concerned with the effect and not having yet ascertained the cause. Medical men are beginning to study (blindly as yet) the question of vitality, the effect of solar rays upon the physical organism, and the underlying laws of inherent and radiatory heat. They are beginning to ascribe to the spleen functions hitherto not recognized, to study the effect of the action of the glands, and their relation to the assimilation of the vital essences by the bodily frame. They are on the right road, and before long (perhaps within this century) the FACT of the etheric body and its basic function will be established past all controversy, and the whole aim of preventive and curative medicine will shift to a higher level. All we can do here is to give simply, and in a condensed form, a few facts which may hasten the day of recognition, and further the interest of the true investigator. Let me, therefore, briefly state what will be dealt with in our remaining three points:

The functions of the etheric body.
Its relation to the physical during life.
The ills or diseases of the etheric body (taking care to retain the original meaning of the word "disease.")
Its after death condition.
This will embody all that is as yet of practical use. More may later be forthcoming for our helping if that which is now given to the public is carefully followed up, and if investigators wisely, sanely and broadly study this important matter.

As the nature and functions of the etheric body of man assume their rightful place in the thought of the world and as it is realized that the etheric is the most important of the two physical bodies, man will be brought into closer conscious contact with the other evolutions [90] that evolve in etheric matter just as he does in a dense physical body. There are certain large groups of devas, called "the devas of the shadows," or the violet devas, who are closely allied with the evolutionary development of man's etheric body, and who transmit to him solar and planetary radiation. The etheric body of man receives prana in different ways and of different kinds, and all these ways bring him into touch with varying entities.

1. Solar Prana
This is that vital and magnetic fluid which radiates from the sun, and which is transmitted to man's etheric body through the agency of certain deva entities of a very high order, and of a golden hue. It is passed through their bodies and emitted as powerful radiations, which are applied direct through certain plexi in the uppermost part of the etheric body, the head and shoulders, and passed down to the etheric correspondence of the physical organ, the spleen, and from thence forcibly transmitted into the spleen itself. These golden hued pranic entities are in the air above us, and are specially active in such parts of the world as California, in those tropical countries where the air is pure and dry, and the rays of the sun are recognized as being specially beneficial. Relations between man and this group of devas are very close, but fraught as yet with much danger to man. These devas are of a very powerful order, and, along their own line, are further evolved than man himself. Unprotected man lies at their mercy, and in this lack of protection, and man's failure to understand the laws of magnetic resistance, or of solar repulsion comes, for instance, the menace of sunstroke. When the etheric body and its assimilative processes are comprehended scientifically, man will then be immune from dangers due to solar radiation. He will protect himself by the application of the laws [91] governing magnetic repulsion and attraction, and not so much by clothing and shelter. It is largely a question of polarization. One hint might here be given: When men understand the deva evolution somewhat more correctly and recognize their work along certain lines in connection with the Sun and realize that they represent the feminine pole as they themselves represent the masculine (the fourth Creative Hierarchy being male) 39 they will comprehend the mutual relationship, and govern that relationship by law.

These solar devas take the radiatory rays of the sun which reach from its center to the periphery along one of the three channels of approach, pass them through their organism and focalize them there. They act almost as a burning glass acts. These rays are then reflected or transmitted to man's etheric body, and caught up by him and again assimilated. When the etheric body is in good order and functioning correctly, enough of this prana is absorbed to keep the form organized. This is the whole object of the etheric body's functioning, and is a point which cannot be sufficiently emphasized. The remainder is cast off in the form of animal radiation, or physical magnetism - all terms expressing the same idea. Man therefore repeats on a lesser scale the work of the great solar devas, and in his turn adds his quota of repolarized or remagnetized emanation to the sumtotal of the planetary aura.

2. Planetary Prana
This is the vital fluid emanated from any planet, which constitutes its basic coloring or quality, and is produced by a repetition within the planet of the same process [92] which is undergone in connection with man and solar prana. The planet (the Earth, or any other planet) absorbs solar prana, assimilates, what is required, and radiates off that which is not essential to its well-being in the form of planetary radiation. Planetary prana, therefore, is solar prana which has passed throughout the planet, has circulated through the planetary etheric body, has been transmitted to the dense physical planet, and has been cast off thence in the form of a radiation of the same essential character as solar prana, plus the individual and distinctive quality of the particular planet concerned. This again repeats the process undergone in the human body. The physical radiations of men differ according to the quality of their physical bodies. So it is with a planet.

Planetary emanative prana (as in the case of solar prana) is caught up and transmitted via a particular group of devas, called the "devas of the shadows," who are ethereal devas of a slightly violet hue. Their bodies are composed of the matter of one or other of the four ethers, and they focalize and concentrate the emanations of the planet, and of all forms upon the planet. They have a specially close connection with human beings owing to the fact of the essential resemblance of their bodily substance to man's etheric substance, and because they transmit to him the magnetism of "Mother Earth" as it is called. Therefore we see that there are two groups of devas working in connection with man:

Solar devas, who transmit the vital fluid which circulates in the etheric body.
Planetary devas of a violet color, who are allied to man's etheric body, and who transmit earth's prana, or the prana of whichever planet man may be functioning upon during a physical incarnation.
A very pertinent question might here be asked, and though we may not fully explain the mystery, a few [93] suggestive hints may be possible. We might ask: What causes the apparent deadness of the Moon? Is there deva life upon it? Does solar prana have no effect there? What constitutes the difference between the apparently dead Moon, and a live planet, such as the Earth ?

Here we touch upon a hidden mystery, of which the solution lies revealed for those who seek, in the fact that human beings and certain groups of devas are no longer found upon the Moon. Man has not ceased to exist upon the Moon because it is dead and cannot therefore support his life, but the Moon is dead because man and these deva groups have been removed from off its surface, and from its sphere of influence. Man and the devas act on every planet as intermediaries, or as transmitting agencies. Where they are not found, then certain great activities become impossible, and disintegration sets in. The reason for this removal lies in the cosmic Law of Cause and Effect, or cosmic karma, and in the composite, yet individual, history of that one of the Heavenly Men Whose body, the Moon or any other dead planet at any time happened to be.

 

Pranayama � Breathing

"A more useful science than the science of respiration, a more beneficial science than the science of respiration, a greater friend than the science of respiration has never been seen nor heard." � Shivagama

"Breathing may be considered the most important of all the functions of the body, for, indeed, all the other functions depend upon it." - Ramacharaka: Hindu-Yogi Science of Breath

"Pranayama is what heart is to the human body.

HOW TO BREATH & CONTROL YOUR PRANA ENERGY Pranayama is a simple exercise that controls the involuntary continuous action of inhaling and exhaling by arresting and regulating the process of breathing. It has a great beneficial effect upon the physical self and mental health.

Difficulty Level : Easy
Time Required: 5 to 10 Minutes daily

Here's How

STEP ONE
Wake up early morning. Go out into the open air or make sure you are close to an open window.

STEP TWO
Sit upright with your legs folded, either on your bed or on the ground. Keep your hands relaxed on your lap.

STEP THREE
Take in a deep breath very slowly. As you intake air pull your belly inwards while heaving out your chest. your stomach muscles must be taut.

STEP FOUR
Hold the breath and count five. Then gradually exhale and relax your abdominal muscle.

STEP FIVE
Wait for two seconds and then repeat the whole exercise. After you have mastered this technique, you should also try breathing alternating between the left and right nostrils.

STEP SIX
Block the nostrils alternately using the thumb and little finger of the right hand, while the remaining three fingers should rest gently between the eyebrows. First, breathe in deep through the right nostril and breathe out through the left. Very slowly. Make sure that your stomach muscles are flexed considerably.

STEP SEVEN
Then change the porcess - breathe in through the left and out through the right. Repeat the whole procedure for sometime.

TIPS
ensure that your posistion is relaxed and comfortable. If sitting with folded legs proves uncomfortable, you may preform standing. But do not walk about or fidget. Better concentration yields better results. Begin by practicing Pranayama for a couple of minutes each day and gradually increase until you are doing at least 10 minutes a day.

Prana Energy Charging Exercise

VISUAL EXERCISE
STEP ONE
I want you to get comfortable and relax.

STEP TWO
Now close your eyes and i want you to visualize the major chakras on your body they will look like small vortexs of energy spiraling around in a clockwise motion.

STEP THREE
Now focus your attention on the centre of these seven chakras and in your own time see the golden energy at the centre of these vortexs flow out into your physical body. some poeple feel the sensation that the body feels lighter as the energy flows forth. while others feel calm as the prana energy flows through the body. and as the energy flows through each part of the body feel your body relaxing.

STEP FOUR
Let the energy move down into your feet, and feel the energy coming through into your hands. Feel the energy flowing out through the palms of your hands. Spend a few minutes feeling this energy flowing through your palms..

STEP FIVE
when you are ready open your eyes.

Prana Energy Charging Exercise

VISUAL EXERCISE
STEP ONE
I want you to get comfortable and relax.

STEP TWO
Now close your eyes and i want you to visualize the major chakras on your body they will look like small vortexs of energy spiraling around in a clockwise motion.

STEP THREE
Now focus your attention on the centre of these seven chakras and in your own time see the golden energy at the centre of these vortexs flow out into your physical body. some poeple feel the sensation that the body feels lighter as the energy flows forth. while others feel calm as the prana energy flows through the body. and as the energy flows through each part of the body feel your body relaxing.

STEP FOUR
Let the energy move down into your feet, and feel the energy coming through into your hands. Feel the energy flowing out through the palms of your hands. Spend a few minutes feeling this energy flowing through your palms.

STEP FIVE
When you are ready open your eyes.