Guest guest Report post Posted December 15, 2006 Hi Y'all, Since the Kashyapa Sutra discussion this week was largely on pranayama, thought some info might be interesting. "To study this energy flow is a delicate and intricate thing, and it is for this reason that some people have spent lifetimes involved in its exploration. In the ancient literature of the yoga tradition there are entire books concerning the subject where the five major pranas are described, each having its separate function, its way of movement. According to this the pranic sheath has an extremely complex "anatomy," comprised of certain pathways, called nadis, through which the breath flows." p.11 "In the Eastern traditions there have long been those who would spend decades studying the breath. In fact, there are entire monasteries where most of the work centers around the study of breathing, and it is said that many of the so-called "feats" performed by yogis are managed primarily on the basis of a control of the breath." p.1 "...pranayama literally means the ayama (expansion or manifestation) of prana (pra: first unit; na: energy). Prana is the vital energy of the universe. According to one of the schools of Indian philosophy, the whole universe is derived from akasha (space or ether)through the energy of prana...All the diverse forms of this universe are sustained by the energy of prana, and pranayama is the science which imparts knowledge related to the control of prana. One who has learned to control prana has learned to control all the energies of this universe - physicla and mental. He has also learned to control his body and his mind." p.91 "He who has controlled his breath and prana has also controlled his mind. He who has controlled his mind has also controlled his breath." p.92 "Patanjali, the codifier of the Yoga Sutras, while explaining various ways and methods of bringing the mind under control, also includes the method of pranayama. The whole secret of the science of breath lies in the interpretation of Sutra 1:34. Here Patanjali uses different words for inhalation, exhalation, and retention. According to him, having control over the pause is called pranayama. This means that to control, eliminate and expand the pause is pranayama. In Sanskrit the pause is called kumbhaka. Hence, it is an aphorism; it is like a brief note that is meant for the competent teacher to explain to his students. Actually, pranayama, in practice means pause, though various authors have tried to explain it in various ways. All the breathing exercises in practice are meant to control, eliminate and expand that pause; thus pranayama means a pause. Hatha yoga manuals mention eight varieties of kumbhaka. It is a practical subject, and competent yogis alone know the secrets and nature of the pause." pp.121-122 Quotes from The Science of Breath: A Practical Guide, Rama, Ballentine, and Hymes, Himalayan Institute Press, 1979 "With the regulation of the breath, karma acquired both in this life and in the past may be burnt up. Just as a fire consumes a heap of timber, it is said that pranayama makes the mind free from all illusion. As fire, which is a latent potential of wood, does not become potent except by friction, so also wisdom, which is already latent within each person, reveals itself through pranayama practice. It is said in the texts that through pranayama the power of levitation is acquired, diseases are cured, spiritual energy is awakened, calmness and mental powers are obtained, and the practitioner is filled with bliss." p.28 "When one can suspend his respiratory movements for five minutes and twenty-four seconds, he is considered to be an adept at pranayama. Then he can perceive the existence of the universal life force within. It is claimed in the texts that after five minutes of suspension, the brain requires six hours to return to its former state." p.31 "What is known as total suspension requires thirteen and one-half minutes and results in the experience of samadhi. It is said that the senses become suspended when one can perform kumbhaka for a period of ten minutes and forty-eight seconds." p.38 Quotes from: Path of Fire and Light:Advanced Practices of Yoga, Rama, Swami, Himalayan Institute Press 1986. "In order to control the functions of the body, prana shakti also manifests in the five major prana vayus: prana, apana, samana, udana and vyana. In the Upanashads prana vayu is also called the 'inbreath'. Vyana is the 'all-pervasive breath'. Prana is inhalation; apana exhalation; samana, the time between the two; and udana, the extention of samana. Each vayu is interdependent and interconnected. In the Chandogya Upanishad it is asked, "On what are you (body and senses) and yourself (soul) supported? On prana. On what is prana supported? On apana. On what is apana supported? On vyana. On what is vyana supported? On samana." These five main movements of prana produce five minor or upa pranas. They are known as koorma which stimulates blinking, krikara which generates hunger, thirst, sneezing and coughing, devadatta which induces sleep and yawning, naga which causes hiccups and belching, and dhananjaya which lingers immediately after death. Together these ten pranas control all the processes of the human body." p.3 Quote from: Prana Pranayama Prana Vidya, by Niranjanananda, Swami, Bihar School of Yoga, Pub. 1994. Finally, though I can't quote the text directly (only have the audio classes), the Devi Gita advises one to perform pranayama at the ratio of 16:64:32 until levitation occurs. One isn't to stop until then. Hope you enjoyed these little (or not so little) bits... Jai Maa! Chris Quote Share this post Link to post Share on other sites
Guest guest Report post Posted December 15, 2006 Great sources and very good excerpts! I hope everyone will read and digest these Ideas. Surath , "Chris Kirner" <chriskirner1956 wrote: > > Hi Y'all, > > Since the Kashyapa Sutra discussion this week was largely on > pranayama, thought some info might be interesting. > > "To study this energy flow is a delicate and intricate thing, and it > is for this reason that some people have spent lifetimes involved in > its exploration. In the ancient literature of the yoga tradition there > are entire books concerning the subject where the five major pranas > are described, each having its separate function, its way of movement. > According to this the pranic sheath has an extremely complex > "anatomy," comprised of certain pathways, called nadis, through which > the breath flows." p.11 > > "In the Eastern traditions there have long been those who would spend > decades studying the breath. In fact, there are entire monasteries > where most of the work centers around the study of breathing, and it > is said that many of the so-called "feats" performed by yogis are > managed primarily on the basis of a control of the breath." p.1 > > "...pranayama literally means the ayama (expansion or manifestation) > of prana (pra: first unit; na: energy). Prana is the vital energy of > the universe. According to one of the schools of Indian philosophy, > the whole universe is derived from akasha (space or ether)through the > energy of prana...All the diverse forms of this universe are sustained > by the energy of prana, and pranayama is the science which imparts > knowledge related to the control of prana. One who has learned to > control prana has learned to control all the energies of this universe > - physicla and mental. He has also learned to control his body and his > mind." p.91 > > "He who has controlled his breath and prana has also controlled his > mind. He who has controlled his mind has also controlled his breath." p.92 > > "Patanjali, the codifier of the Yoga Sutras, while explaining various > ways and methods of bringing the mind under control, also includes the > method of pranayama. The whole secret of the science of breath lies in > the interpretation of Sutra 1:34. Here Patanjali uses different words > for inhalation, exhalation, and retention. According to him, having > control over the pause is called pranayama. This means that to > control, eliminate and expand the pause is pranayama. In Sanskrit the > pause is called kumbhaka. Hence, it is an aphorism; it is like a brief > note that is meant for the competent teacher to explain to his > students. Actually, pranayama, in practice means pause, though various > authors have tried to explain it in various ways. All the breathing > exercises in practice are meant to control, eliminate and expand that > pause; thus pranayama means a pause. > > Hatha yoga manuals mention eight varieties of kumbhaka. It is a > practical subject, and competent yogis alone know the secrets and > nature of the pause." pp.121-122 > > Quotes from The Science of Breath: A Practical Guide, Rama, > Ballentine, and Hymes, Himalayan Institute Press, 1979 > > "With the regulation of the breath, karma acquired both in this life > and in the past may be burnt up. Just as a fire consumes a heap of > timber, it is said that pranayama makes the mind free from all > illusion. As fire, which is a latent potential of wood, does not > become potent except by friction, so also wisdom, which is already > latent within each person, reveals itself through pranayama practice. > It is said in the texts that through pranayama the power of levitation > is acquired, diseases are cured, spiritual energy is awakened, > calmness and mental powers are obtained, and the practitioner is > filled with bliss." p.28 > > "When one can suspend his respiratory movements for five minutes and > twenty-four seconds, he is considered to be an adept at pranayama. > Then he can perceive the existence of the universal life force within. > It is claimed in the texts that after five minutes of suspension, the > brain requires six hours to return to its former state." p.31 > > "What is known as total suspension requires thirteen and one-half > minutes and results in the experience of samadhi. It is said that the > senses become suspended when one can perform kumbhaka for a period of > ten minutes and forty-eight seconds." p.38 > > Quotes from: Path of Fire and Light:Advanced Practices of Yoga, Rama, > Swami, Himalayan Institute Press 1986. > > "In order to control the functions of the body, prana shakti also > manifests in the five major prana vayus: prana, apana, samana, udana > and vyana. In the Upanashads prana vayu is also called the 'inbreath'. > Vyana is the 'all-pervasive breath'. Prana is inhalation; apana > exhalation; samana, the time between the two; and udana, the extention > of samana. Each vayu is interdependent and interconnected. In the > Chandogya Upanishad it is asked, "On what are you (body and senses) > and yourself (soul) supported? On prana. On what is prana supported? > On apana. On what is apana supported? On vyana. On what is vyana > supported? On samana." These five main movements of prana produce five > minor or upa pranas. They are known as koorma which stimulates > blinking, krikara which generates hunger, thirst, sneezing and > coughing, devadatta which induces sleep and yawning, naga which causes > hiccups and belching, and dhananjaya which lingers immediately after > death. Together these ten pranas control all the processes of the > human body." p.3 > > > Quote from: Prana Pranayama Prana Vidya, by Niranjanananda, Swami, > Bihar School of Yoga, Pub. 1994. > > Finally, though I can't quote the text directly (only have the audio > classes), the Devi Gita advises one to perform pranayama at the ratio > of 16:64:32 until levitation occurs. One isn't to stop until then. > > Hope you enjoyed these little (or not so little) bits... > > Jai Maa! > Chris > Quote Share this post Link to post Share on other sites
vedicyogi 0 Report post Posted October 9, 2007 Hi, I practise a form of pranayam and I can attest to its healing abilities. I am a novice still after 6 years of daily practise. I would like to be able to explore more into the higher levels of breath retention but I think caution is required. Quote Share this post Link to post Share on other sites
