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"All that exists in the three heavens rests in the control of Prana. As a mother
her children, oh Prana, protect us and give us splendor and wisdom." Prashna
Upanishad II.13
To change something we must alter the energy which creates it. This fact
is true in the practice of Yoga. To bring about positive changes in body and
mind we must understand the energy through which they work. This is called Prana
in Sanskrit, meaning primary energy. It is sometimes translated as breath or
vital force, though it is more than these.
While the subject of Prana is common in Yogic thought and while different
forms of Prana may be introduced, the subject of Prana and its different
subtypes is seldom examined in depth. For this reason the entire science of
Prana, which is vast and profound, is rarely understood. In this article we will
look into this vast subject, that we might be awakened to the great expanse of
Prana in all of its manifestations.
There is an old Vedic story about Prana that we find in various
Upanishads. The five main faculties of our nature - the mind, breath (prana),
speech, ear and eye - were arguing with each other as to which one of them was
the best and most important. This reflects the ordinary human state in which our
faculties are not integrated but fight with each other, competing for their rule
over our attention. To resolve this dispute they decided that each would leave
the body and see whose absence was most missed.
First speech left the body but the body continued though mute. Next the
eye left but the body continued though blind. Next the ear left but the body
continued though deaf. Mind left but the body continued though unconscious.
Finally the Prana began to leave and the body began to die and all the other
faculties began to lose their energy. So all they all rushed to Prana and told
it to stay, lauding its supremacy. Clearly Prana won the argument. Prana gives
energy to all our faculties, without which they cannot function. Without
honoring Prana first there is nothing else we can do and no energy with which to
do anything. The moral of this story is that to control our faculties the key is
the control of Prana.
Prana has many levels of meaning from the breath to the energy of
consciousness itself. Prana is not only the basic life-force, it is the master
form of all energy working on the level of mind, life and body. Indeed the
entire universe is a manifestation of Prana, which is the original creative
power. Even Kundalini Shakti, the serpent power or inner power that transforms
consciousness, develops from the awakened Prana.
On a cosmic level there are two basic aspects of Prana. The first is the
unmanifest aspect of Prana, which is the energy of Pure Consciousness that
transcends all creation. The second or manifest Prana is the force of creation
itself. Prana arises from the quality (guna) of rajas, the active force of
Nature (Prakriti). Nature herself consists of three gunas: sattva or harmony,
which gives rise to the mind, rajas or movement, which gives rise to the prana,
and tamas or inertia that gives rise to the body.
Indeed it could be argued that Prakriti or Nature is primarily Prana or
rajas. Nature is an active energy or Shakti. According to the pull or attraction
of the higher Self or pure consciousness (Purusha) this energy becomes sattvic.
By the inertia of ignorance this energy becomes tamasic.
However even the Purusha or higher Self can be said to be unmanifest
Prana because it is a form of energy of consciousness (Devatma Shakti or Citi
Shakti). From the unmanifest Prana of Pure Awareness comes the manifest Prana of
creation, through which the entire universe comes into being.
Relative to our physical existence, Prana or vital energy is a
modification of the air element, primarily the oxygen we breathe that allows us
to live. Yet as air originates in ether or space, Prana arises in space and
remains closely connected to it. Wherever we create space there energy or Prana
must arise automatically.
The element of air relates to the sense of touch in the Yogic system. Air
on a subtle level is touch. Through touch we feel alive and can transmit our
life-force to others. Yet as air arises in space, so does touch arises from
sound, which is the sense quality that corresponds to the element of ether.
Through sound we awaken and feel our broader connections with life as a whole.
On a subtle level Prana arises from the touch and sound qualities that are
inherent in consciousness. In fact Prana has its own sheath or body.
The human being consists of five koshas or sheaths:
- Annamaya kosha - food - physical - the five elements
- Pranamaya kosha - breath - vital - the five pranas
- Manomaya kosha - impressions - outer mind - the five kinds of sensory
impressions
- Vijnanamaya kosha - ideas - intelligence - directed mental activity
- Anandamaya kosha - experiences - deeper mind - memory, subliminal and
superconscious mind
Pranamaya Kosha:
The Pranamaya Kosha is the sphere of our vital life energies. This sheath
mediates between the body on one side and the three sheaths of the mind (outer
mind, intelligence and inner mind) on the other and has an action on both
levels. It meditates between the five gross elements and the five sensory
impressions.
The best English term for the Pranamaya kosha is probably the "vital
sheath" or "vital body," to use a term from Sri Aurobindo's Integral Yoga.
Pranamaya kosha consists of our vital urges of survival, reproduction,movement
and self-expression, being mainly connected to the five motor organs
(excretory,urino-genital, feet, hands, and vocal organ).
Most of us are dominated by the vital body and its deep-seated urges that
are necessary for us to remain alive. It is also the home of the vital or
subconscious ego which holds the various fears, desires and attachments which
afflict us. We most of our spend our time in life seeking enjoyment through the
vital in the form of sensory enjoyment and acquisition of material objects.
A person with a strong vital nature becomes prominent in life and is able
to impress their personality upon the world. Those with a weak vital lack the
power to accomplish much of anything and have little effect upon life, usually
remaining in a subordinate position. Generally people with strong and egoistic
vitals run the world,while those with weak vitals follow them. Such a strong
egoistic vital is one of the greatest obstacles to the spiritual path.
A strong vital or Pranamaya kosha, however, is important for the
spiritual path as well, but this is very different than the egoistic or desire
oriented vital. It derives its strength not from our personal power but from
surrender to the Divine and its great energy. Without a strong spiritual vital
we lack the power to do our practices and not fall under worldly influences. In
Hindu mythology this higher Prana is symbolized by the monkey God Hanuman, the
son of the Wind, who surrendered to the Divine in the form of Sita-Rama, can
become as large or small as he wishes, can overcome all enemies and obstacles,
and accomplish the miraculous. Such a spiritual vital has energy, curiosity and
enthusiasm in life along with a control of the senses and vital urges, with
their subordination to a higher will and aspiration.
The Five Pranas
Pranamaya kosha is composed of the five Pranas. The one primary Prana
divides into five types according to its movement and direction. This is an
important subject in Ayurvedic medicine as well as Yogic thought.
Prana
Prana, literally the "forward moving air," moves inward and governs
reception of all types from the eating of food, drinking of water, and
inhalation of air, to the reception of sensory impressions and mental
experiences. It is propulsive in nature, setting things in motion and guiding
them. It provides the basic energy that drives us in life.
Apana
Apana, literally the "air that moves away," moves downward and outward
and governs all forms of elimination and reproduction (which also has a downward
movement). It governs the elimination of the stool and the urine, the expelling
of semen, menstrual fluid and the fetus, and the elimination of carbon dioxide
through the breath. On a deeper level it rules the elimination of negative
sensory, emotional and mental experiences. It is the basis of our immune
function on all levels.
Udana
Udana, literally the "upward moving air," moves upward and qualitative or
transformative movements of the life-energy. It governs growth of the body, the
ability to stand, speech, effort, enthusiasm and will. It is our main positive
energy in life through which we can develop our different bodies and evolve in
consciousness.
Samana
Samana, literally the "balancing air," moves from the periphery to the
center, through a churning and discerning action. It aids in digestion on all
levels. It works in the gastrointestinal tract to digest food, in the lungs to
digest air or absorb oxygen, and in the mind to homogenize and digest
experiences, whether sensory, emotional or mental.
Vyana
Vyana, literally the "outward moving air," moves from the center to the
periphery. It governs circulation on all levels. It moves the food, water and
oxygen throughout the body, and keeps our emotions and thoughts circulating in
the mind, imparting movement and providing strength. In doing so it assists all
the other Pranas in their work.
The five Pranas are energies and processes that occur on several levels.
However we can localize them in a few key ways. Prana Vayu governs the movement
of energy from the head down to the navel, which is the Pranic center in the
physical body. Apana Vayu governs the movement of energy from the navel down to
the root chakra. Samana Vayu governs the movement of energy from the entire body
back to the navel. Vyana Vayu governs the movement of energy out from the navel
throughout the entire body. Udana governs the movement of energy from the navel
up to the head.
As a simple summary we could say that Prana governs the intake of
substances. Samana governs their digestion. Vyana governs the circulation of
nutrients.Udana governs the release of positive energy. Apana governs the
elimination of waste-materials.
This is much like the working of a machine. Prana brings in the fuel,
Samana converts this fuel to energy, Vyana circulates the energy to the various
work sites. Apana releases the waste materials or by products of the conversion
process. Udana governs the positive energy created in the process and determines
the work that the machine is able to do.
The key to health and well-being is to keep our Pranas in harmony. When
one Prana becomes imbalanced, the others tend to become imbalanced as well
because they are all linked together. Generally Prana and Udana work opposite to
Apana as the forces of energization versus those of elimination. Similarly Vyana
and Samana are opposites as expansion and contraction.
How Prana Creates The Physical Body
Without Prana the physical body is no more than a lump of clay. Prana
sculpts this gelatinous mass into various limbs and organs. It does this by
creating various channels or Nadis, through which it can operate and energize
gross matter into various tissues and organs.
Prana Vayu creates the openings and channels in the head and brain down
to the heart. There are seven openings in the head, the two eyes, two ears, two
nostrils and mouth. These are called the seven Pranas or seven Rishis in Vedic
thought. Udana assists Prana in creating the openings in the upper part of the
body, particularly those of the mouth and vocal organs. The mouth, after all, is
the main opening in the head and in the entire body. It could be said that the
entire physical body is an extension of the mouth, which is the main organ of
physical activity, eating and self-expression.
Apana Vayu creates the openings in the lower part of the body, those of
the urino-genital and excretory systems. Samana Vayu creates the openings in the
middle part of the body, those of the digestive system, centered in the navel.
It opens out the channels of the intestines and the organs, like the liver and
pancreas, which secrete into it. Vyana Vayu creates the channels going to the
peripheral parts of the body, the arms and legs. It creates the veins and
arteries and also the muscles, sinews, joints and bones.
In summary, Samana Vayu creates the trunk of the body (which is dominated
by the gastro-intestinal tract), while Vyana Vayu creates the limbs. Prana and
Udana create the upper openings or bodily orifices, while Apana creates those
below.
Prana however exists not just on a physical level. The navel is the main
vital center for the physical body. The heart is the main center for the
Pranamaya Kosha. The head is the main center for Manomaya kosha.
Prana and the Breath
Breathing is the main form of Pranic activity in the body. Prana governs
inhalation. Samana governs absorption of oxygen that occurs mainly during
retention of the breath. Vyana governs its circulation. Apana governs exhalation
and the release of carbon dioxide. Udana governs exhalation and the release of
positive energy through the breath, including speech that occurs via the
outgoing breath.
Prana and the Mind
The mind also has its energy and Prana. This derives from food,breath and
impressions externally. Prana governs the intake of sensory impressions. Samana
governs mental digestion. Vyana governs mental circulation. Apana governs the
elimination of toxic ideas and negative emotions. Udana governs positive mental
energy, strength and enthusiasm.
On a psychological level, Prana governs our receptivity to positive
sources of nourishment, feeling and knowledge through the mind and senses. When
deranged it causes wrong desire and insatiable craving. We become misguided,
misdirected and generally out of balance.
Apana on a psychological level governs our ability to eliminate negative
thoughts and emotions. When deranged it causes depression and we get clogged up
with undigested experience that weighs us down in life, making us fearful,
suppressed and weak.
Samana Vayu gives us nourishment, contentment and balance in the mind.
When deranged it brings about attachment and greed. We cling to things and
become possessive in our behavior.
Vyana Vayu gives us free movement and independence in the mind. When
deranged it causes isolation, hatred, and alienation. We are unable to unite
with others or remain connected in what we do.
Udana gives us joy and enthusiasm and helps awaken our higher spiritual
and creative potentials. When deranged it causes pride and arrogance. We become
ungrounded, trying to go to high and lose track of our roots.
Spiritual Aspects of the Pranas
The Pranas have many special actions in Yogic practices. On a spiritual
level, Samana Vayu governs the space within the heart (antar hridyakasha) in
which the true Self, the Atman dwells as a fire with seven flames, governs the
central internal space or antariksha. Samana regulates Agni with fuel, which
must burn evenly. Without the peace and balance of Samana we cannot return to
the core of our being or concentrate the mind.
Vyana governs the movement of Prana through the Nadis, keeping them open,
clear, clean and even in their functioning. Apana protects us from negative
astral influences and false teachers. Prana itself gives us the proper
aspiration for our spiritual development.
Udana governs our growth in consciousness and takes the mind into the
state of sleep and into the after death realms. Udana also governs the movement
up the shushumna.
The mind moves with Udana Vayu. This takes us to the states of dream and
deep sleep. After death it leads the soul to the astral and causal planes. Udana
is often the most important Prana for spiritual growth.
As we practice Yoga the subtle aspects of these Pranas begin to awaken.
This may cause various unusual movements of energy in body and mind, including
the occurrence of various spontaneous movements or kriyas. We may feel new
expanses of energy (subtle Vyana), great peace (subtle Samana), a sense of
lightness or levitation (subtle Udana), deep groundedness and stability (subtle
Apana), or just heightened vitality and sensitivity (subtle Prana).
Working On Prana
Proper nutrition brings about the increase of Prana on a physical level.
This also requires proper elimination. In Ayurvedic thought the Prana from the
food is absorbed in the large intestine, particularly in the upper two-thirds of
this organ, which is not simply an organ of elimination. For this reason Apana
Vayu is the most important Prana for physical health.
The Vedas say that mortals eat food with Apana, while the Gods eat food
with Prana. The mortals are the physical tissues. The immortals are the senses.
These take in food via Prana itself. Right food sustains Apana. Right
impressions support Prana. For this not only outer factors like contact with
nature, but also practices like rituals and visualizations are important, as
well as sensory therapies involving color, sounds or aromas.
Pranayama
The main method for working on Prana is Pranayama or Yogic breathing
exercises. Yoga emphasizes purification of the body (deha suddhi) and
purification of the mind (citta suddhi) as the means to Self-realization. For
this reason Yoga emphasizes a vegetarian diet rich in Prana or foods full of the
life-force and a mind rooted in ethical values like truthfulness and
nonviolence. An impure, toxic or disturbed body and mind cannot realize the
higher Self. However the key to purifying body and mind is prana. For this
purpose the main method is purification of the nadis or channels through which
Prana flows (Nadi-sodhana).
While all Pranayama aids in this regard, the most important is alternate
nostril breathing, which aids in the balance of the right and left Prana
currents. According to the Yogic system the body and all of its channels follow
a right or left predominance. The right side of the body is masculine or solar
in nature. The left side is feminine or lunar in nature. The left or the lunar
nadi, is Kapha or water predominant, and increases energy on the left side of
the body. It aids in such activities as rest, sleep, relaxation. The right or
solar nadi is Pitta or fire predominant and increases energy on the right side.
It aids in such activities as digestion, work, and concentration.
Regular alternate nostril breathing is the most important method for
keeping our Pranas or energies in balance. Another method is uniting Prana and
Apana. Apana, which is aligned with the force of gravity, usually moves downward
resulting not only in disease and death but in the downward movement of
consciousness. Prana, on the other hand, tends to disperse upward through the
mind and senses, as it is our opening to the energies above.
Yogic practices require bringing Apana up. Prana must be brought down to
unite with Apana. This helps unite and balance all the Pranas. In doing so the
inner fire or Kundalini gets enkindled in the region of the navel. Mula Bandha
is an important practice in this regard.
Mantra and Meditation
Breathing practices work with Pranamaya Kosha. However the Pranas or
energies in the mind can be dealt with directly as well. Color and sound (music)
are important ways to direct energy in the mind. The best technique is mantra,
particularly single syllable or bija mantras like OM, which create vibrations
(nada) that can help direct energy into the subconscious.
Meditation itself, creating space in the mind, serves to create more
Prana in the mind. When the mind is brought to a silent and receptive condition,
like the expanse of the sky, a new energy comes into being within it that brings
about great transformations.
Indeed all the paths of Yoga are based upon Prana. Bhakti Yoga or the
Yoga of Devotion brings about Pranic transformation by uniting us with the
Divine Will and Divine Prana. All Karma Yoga or service is based upon alignment
with the Divine Will as well. This also gives us more Prana, not only to act
outwardly but for inner development.
Classical Yoga or Raja Yoga is based upon the control of mental
activities (Citta-vrittis). The vibration of the mind (Citta-spanda) follows the
vibration of Prana (Prana-spanda). Therefore Pranayama helps control the mind.
It also helps control the senses (Pratyahara) because it withdraws our awareness
inward from the senses. Hatha Yoga itself is mainly concerned with Prana and
even Asana occurs as an expression of Prana. Many great Yogis did not learn
Asana through mechanical practice but were taught Asana by the power of their
awakened Prana.
Even Jnana Yoga or the Yoga of Knowledge depends upon a strong will and
concentration. Without a well-developed Udana Vayu it cannot succeed. In the
Yoga of Knowledge the Prana of inquiry must be created, which is to inquire into
our true nature not merely mentally but in all of our daily activities. This
requires that inquiry occurs through Prana and not simply through the outer
mind.
Indeed as the Vedas say we are all under the control of Prana. Prana is
said to be the Sun that imparts life and light to all and dwells within the
heart as the Self of all creatures. Prana in us makes us live and allows us to
act. It is not the puny little ego, ascribing Prana's effects to its own power,
that really does anything. We must learn to be open to and welcome this greater
force of Prana and seek to bring it into our life and action. This is one of the
great secrets of Yoga.
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