Guest guest Report post Posted April 14, 2004 PRANA - A SCIENTIFIC YOGA VIEW By Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj “The Universe is filled with energy and the first emanation of energy is Prana. It is a self-existent energy, the Mother Catalyst of the Universe.” The word “Prana” in ancient Sanskrit writings is given such an elevated position that it may mean the Supreme Spirit, the Atman, the Soul or Spirit. Prana is said to be “the life of Life” and is even used in the oldest scientific writings to indicate the principle of life itself. Commonly referred to as “The Breath of Life”, it is also called the vital air, or more correctly, in the plural sense, as the Five Pranas. Some ancient writers used the term “Prana” synonymously with power, energy, vigour, strength, or breath itself. This breath would have to be termed “the God Breath”, which the Supreme Self breathes into His creation. How apropos the Biblical statement - “God breathed into man the breath of life, and he became a living soul”. Prana, the first manifestation of Cosmic Energy, the Universal catalyst of all other energies as well as matter, is sometimes termed “the Mother Energy” of the Universe and is associated with Shakti, the female Goddess of Energy. Prana Shakti is used to describe a particular catalytic energy. The word Prana is derived from the compounding of “Pra” - “self existence, prior existence, prior to”; and “Anna” - “cells, conglomerates, units, food”. Therefore, Prana means that, which existed before anything was created, yet is in all things that are manifested or created. As all life is based upon Prana, the loss of life is Aprana. When the Prana is removed, destruction ensues. In every Indian language, Aprana, “to lose the breath” is to lose one’s life, to die. Yogis from time immemorial have practised Pranayama, a science of controlling this vital Prana, even to the point of being able to “still the Prana”, so that a state of suspended animation ensues, where literally, the Yogi “dies to the Spirit”. Pranayama of this nature involves a controlled or natural cessation of the breath, a Kevala Kumbhaka. It may take years to attain to this controlled state of Pranayama. There are many techniques of controlled breath, indeed, references are made in classical literature to some various 130 Pranayamas, indeed, a vast science. Modern Scientific View of Prana A Nobel Prize was recently awarded to a Western scientist who defined Cosmic Plasma. If one were to delete the word “Plasma” and insert “Prana” you would have an excellent treatise on the Yoga concept of Mother Energy, Prana. For some reason Western science is reluctant to adopt Sanskrit terms, preferring to use Greek or Latin terms with which, of course, they are much more familiar. What a boon it would have been to the teachings of Yoga if our scientist could have bent his terminology a little to have used the word “Prana”. It is to be noted that this scientist did not link the Cosmic Plasma with the breathing of man, as does our ancient Rishi scientist. Our ancient writers stated emphatically that man became a Cosmic Being, a living soul, when the Cosmic energy, Prana flowed through the earthly system of the body. In fact, our ancient writers contrasted Prana and Sharira as the opposites brought together by the catalytic action of the Prana itself. Man is established in his universe by the Prana. The dictionary describes a catalyst as “any substance that causes catalysis, the bringing together of two or more elements into a compound. The catalyst is not altered by the reaction”. What an apt definition of the action of Prana! Perhaps science will be able to accept the Yogis concept of Prana after more careful study of the effects of Pranayama on the health and well being of man. The greatest difficulty will be to get the scientist to accept that man has “more bodies than a single physical body”. Our Rishis taught that the Prana is the catalyst between the five bodies of man, the Pancha Kosha. This Prana catalysed the Cosmic Body with the higher and lower mind bodies, the vital body, and the physical body. In the physical body, the Prana catalyzes neurological action in five major and five minor ways. The organs of the senses; the organs of dynamic life, the heart and lungs; digestion and assimilation; evacuation and cleansing; locomotion and primary movement are the five major divisions. A moment of reflection on the workings of the body will open up a whole new vista for thinking about the nature of Prana Pranic Reaction Most of us know something about the reaction of gaseous air on our bodies. We have experienced burping and belching and rectal gas. Some unfortunate people have also had acute abdominal pains produced by stomach gas. The Yoga and Ayurvedic doctors talk about Pavana, Vayu or gas, trapped in the nerves. Neurasthenia, the world’s most common disorder of lassitude, fatigue and loss of initiative are suggested to be a lack of Prana in the nervous system. Yogis teach that by learning appropriate Pranayamas, these conditions can be relieved, even cured and natural Pranic activity restored. Some students believe they can feel the Prana when it moves. Sensitive types may in fact do so, or at least become aware of greater well being with better nerve flow and blood circulation as the result of doing Pranayama. Some claim they can feel Prana when they are in deep contemplative or meditative moods. Some report that they can see Prana moving as shimmering gold or silver light. Our Rishis taught that Prana was golden or sun lit colour, warm and pleasant, while Prana was silvery, like moonbeams, azure blue and cool and refreshing. I have a student who says he can see Prana with his eyes open. However, I take his to be “oxygen blobs” moving behind the lens and between the sclera of the eye. Increased oxygen consumption and assimilation often accompanies the action of Pranayama. Greater oxygen retention by the blood stream can produce an exhilaration that could cause one to “see or feel Prana”. The condition is not in any way negative, and could be considered beneficial, but may not be what one thinks it to be. PRANA NADIS Prana flows in three ways through the human body. As Prana Vayu, it flows like “an air”. As Prana Vahaka it moves as impulses caroming from neural cell to cell. As Prana Vahana it oozes as a fluid through the walls of cells and tissue. The Prana moves through the delicate Nadis associated with the Bindus and Chakras of the etheric body. Some of these Prana Vayu Nadis are depicted in the chart. Six Chakras are depicted as lotuses along the spine, while major Bindus are depicted as smaller lotuses on various parts of the body. Ida and Pingala Nadi are shown as Surya, the Sun, and Chandra, the Moon. The Cosmic Cord is referred to as “Guru Nadi”. The chart also depicts the Mantras to be used while doing certain forms of Pranayama. Diagrams of this type are prolific in ancient writings depicting the flow of various Pranas during the controlled activities of Vayu-Ayama, and Pranayama. The diagrams or charts may differ slightly according to the Pranayama being explained, but the basic concepts are the same that the Vayu or Prana may be lengthened, shortened, restrained or disciplined in other ways, expressed by the term “Aayamanam”. The Respiratory Centre Brain impulses originating in the respiratory centre, the breathing centre of the brain, regulate both inspiration and expiration. The respiratory centre is a complex of cells in the Pons and the Medulla, and is particularly sensitive to carbon dioxide tension and the hydrogen ion concentration in both the blood and the cerebral spinal fluid. The respiratory centre also reacts to overload, fatigue of the respirator muscles, excess energy expenditure, stimulus or irritation from nerve receptors in the upper airways passages, in the lower airways or from the lungs themselves. Some sensory elements, particularly muscle spindles, can cause respiratory discomfort, affecting the respiratory centre. There are reflex receptors buried in the tissues of the lungs, associated with both inspiration and expiration. Only in very deep breathing, when the lungs are filled to a maximum, or emptied to near vacuum, are these receptors activated and a reflexogenic feedback speeded into the respiratory centre, conditioning better respiration. The respiratory centre is divided into two vertical areas, one producing the stimulus for inspiration, and the other acting as an inhibitor for expiration. Bad breathing habits may influence a disproportion in breathing by inhibiting this centre. Physical damage by accident or chronic disease may also destroy this breathing centre. Dyspnoea, Asthma and other respiratory diseases can permanently harm this centre. Our Yoga Rishis called this centre Aparakasha Bindu, the centre regulating lower Akasic impulses to the breathing mechanism. These Yogis taught that the respiratory centre was divided laterally into three parts; the lower level, Chin Bindu, governed Adham Pranayama, Abdominal or Lower Chest Breathing. A middle section, of the respiratory centre, Chinmaya Bindu, governed inspiration and expiration, or Madhyam Pranayama, Middle or Intercostals Breathing. Adhi Bindu is the upper portion of the Respiratory Centre and governs the impulses for inspiration and expiration of Adhyam Pranayama, Clavicular or Upper Chest Breathing. A smooth wave of impulses from the lower area to the upper area of the Respiratory Centre will always create complete, deep breathing, using all sections of the lungs. The inspiratory-expiratory reflexes buried in the lungs are very much brought into play in doing Yoga Pranayamas. This brings about a conscious control of this centre. Pranayama lowers the carbon dioxide (CO2) content of the blood. There is less irritation from the CO2 and the hydrogen ion, affecting the cerebral spinal cord. Muscle spindles are neglible. Tension and stress are both reduced. The airways resistance created by conscious Pranayama has no relationship to the airways resistance of disease. Indeed, this is a sign of controlled deep breathing and is often taken to show respiratory dysfunction has ceased and a corresponding mind-dominating state achieved, overcoming most psycho-somatic as well as somato-psychic conditions associated with the heart and lungs. Anyone practising Pranayama is very much aware of the existence of these conditions. Yoga Pranayama The Bhastrikas or Bellows Breaths are used in Yoga to lower the carbon dioxide content of the blood and to reduce the hydrogen ion concentration of the fluids of the spine and brain. Rhythmic breath, like Savitri Pranayama, and Sahita Pranayama, the Ratio Breath, synchronize the Respiratory Centre impulses creating rhythmic changes affecting the nervous system as well as the blood stream. Alternate nostril Pranayama like Loma/Viloma Pranayama conditions the brain stem Respiratory Centre, creating balance of impulses concentrated for either inspiration or expiration of the breath. If the natural self-regulatory system has been broken down by lazy, passive breathing or from disease, then it can be stimulated again into something like normal activity by rhythmic breath. Controlled Nasarga Bhastrika regulates that part of the cerebro-spinal system associated with para-sympathetic activity, giving conscious dominance over the emergency-based sympathetic system. Passive Pranayamas, practised along with concentration, increase oxygen assimilation, produce a high state of chemical energy, and balance the metabolic processes. PRANAMAYA KOSHA Our Yoga Rishis teach that man is a conglomerate of bodies. His Cosmic Body is termed Anandamaya Kosha, the Sheath of Bliss. The Higher Mind Body is called Vijnanamaya Kosha. The conscious and sub-conscious mind are embodied within Manomaya Kosha. The Vital Body comprising emotions, senses and breath are in Pranayama Kosha. The densest body and the lowest in speed of vibration of the Five Koshas is the body made up of cells, Annamaya Kosha, literally the Sheath of Food. It is the Vital Prana that keep the Pancha Kosha harmoniously catalyzed together. Whenever the Prana is inhibited by wrong emotions, false thoughts or improper living habits, then Prana Nara ensues. The Koshas are forced apart, creating psychic disassociation. Visible manifestations are psychotic and neurotic tendencies as well as all those conditions we term psychosomatic disorders. The regular practice of Pranayama decreases the sensitivity of the Respiratory Centre as well as keeping down the carbon dioxide count in the blood. When the carbon dioxide count in the blood rises, the body metabolism may be lowered to such a degree that hallucinations or mental illness can develop. Drowsiness, stupour and a loss of consciousness can develop because of the high carbon dioxide count. In animals this may be the process of hibernation, but in man it may lead to death. This is why Yoga advocates conscious, controlled breathing. There is a kind of Pranayama called Sukshma Pranayama, or subtle breathing, which may be learned after one has increased the ability to assimilate more oxygen from dynamic Pranayama. Shallow breathing should never be taught to beginners. Deep conscious breathing is required. Many of the early Pranayamas would be more rightly named Vayu-Aayamanam (Vayoyama) rather than Pranayama, or perhaps we should distinguish between those practices where the higher Prana is at work, rather than simply shifting around atmospheric air by deep breathing. However, this is a bit of hairsplitting and not really important. The subject of Pranayama is one of the most exciting concepts and practices in Yoga. Very few modern Yogis are aware of the dynamics of the control of Prana. Truly blessed is the student who finds himself under a Guru who knows the ins and outs of “Vital Control”. Yogacharya Dr.Ananda Balayogi Bhavanani Chairman Yoganjali Natyalayam and ICYER 25,2nd Cross,Iyyanar Nagar, Pondicherry-605 013 Tel;0413 2622902 / 0413 2241561 abb,yognat2001 Website: www.icyer.com Tax Center - File online by April 15th Quote Share this post Link to post Share on other sites
