Breath to Revitalise
| Sage Maharishi Patanjali, the Godfather of modern Yoga, defines yoga:Sanskrit-
“Yogash chitta vritti nirodhah. Then the seer rests in its true nature. which means “yoga is the removal of the fluctuations of the mind” or distractions.. CHITTA is mind, VRITTIS are thought impulses, NIRODHA is removal. The distractions are: Ignorance, I-ness, desire, aversion and attachment. (Yoga Sutras, II, 3) I-ness ( asmitā ) the sense of being someone, ego.
Patanjali later defines I-ness like this:
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In today’s medical sense, we breath to carry oxygen which acts as fuel for metabolism in the cells. In the burning process, energy is released to survive and do our day to day activities. This understanding is general and tells us how we live. But as the mind is always preoccupied with thoughts of the past and planning the future, we do not realise the importance of breathing. As a result, the breathing becomes passive and thus we do not carry oxygen enough for metabolism. The body falls short of energy, leading to early fatigue, both mental as well as physical.
The next advise, generally, is to eat good food and do exercises, go to Gym, jog, lift heavy weights and pull ups. One is able to build muscles and abs. During extensive exercises, some muscle fibres get pulled out or lacerated, leading to degeneration of the cells. Energy, released after metabolism, is first consumed to heal and regenerate new cells to replace the harmed or dead cells. One may afford that in a younger age. However, this process does not involve the mind-body-soul connection. It is mainly physical.
There is something called yogic exercise and Yogic breathing. It is subtle but goes beyond the physical body. It connects the mind not only to the physical body but also the psychic and causal body. It also connects to the space around-the Aura and depending on your authenticity in doing the process, it connects one to the divine space-farther and farther. The body gets lighter, revitalized, the mind becomes stable, clear, generating efficiency, confidence, focus and contentment. One stays in a blissful state ( Nithyananda) all the time.
So, let us expand on the breathing first. Breathing is one of our most natural functions. We automatically breathe every moment we’re alive. Yet certain techniques of breathing have been developed through yoga to enhance our physical and mental well being and overall energetic flow. Controlled, conscious, regulated breathing in Sanskrit, an ancient language of Hindus and Yogis, is referred to as “pranayaam”.
There are many forms of pranayama or yogic breath work. The Sanskrit word Paranayama has two roots: prana plus ayaam or ayaama. Prana means vital energy or life force. The word ayama is defined as extension or expansion. Thus, the word Pranayama means “expansion of life force” or conscious regulation of the breath. . Here, we will briefly outline two of the most fundamental techniques; Ujjaaye Pranayama and Nadi Sodhana Pranayama. Both are meant to move the prana or internal energy (chi or qui) of the body in ways that enhance that energy, creating vibrant health and well being.
Ujjaaye literally means “Victorious Uprising”, which refers to the energetic expansion and movement of the breath energy, or prana. Ujjaaye breathing or frictional throat breathing has two distinct characteristics:
1) A frictional action in the throat that produces the distinctive Ujjaaye sound. You feel the friction and effort to breath while breathing.;
2) An effort to maintain evenness of flow of the breath from beginning to end of each breath – both on the inhale and exhale, breathing through the nose. The Ujjaaye sound is made by lightly constricting the back of the throat as if whispering the sound “haaaa” with exhalation or as if creating fog on a mirror with your breath out. The sound itself is not the point. It’s the gentle frictional action at the back of the throat. The extension at the back of the mouth/ palate, called Glottis (Glottis is hole and epiglottis is flap over it to prevent food from entering the lungs) , stays open while inhalation and closed while exhalation. The purpose of the Ujjaaye sound is to attune your awareness to the breath; to its quality and texture. It gives a slight resistance to the breath and moves the effort into the primary breathing muscles of the diaphragm. This action helps develop the ability to breathe smoothly and continuously. Inhalation in Sanskrit is called “purak” -action to fill it and exhalation -“rechak”. It is advisable to pause at the top of the breath after purak. You may count up to 5-10 depending on your resistance. It is equally advisable to pause at the end of each exhalation for a short period. You may count 2-5, depending on your resistance.
Nadi Sodhana or alternate nostril breathing is meant to balance the two nostril channels of breathing: the Left nostril- lunar Ida Nadi and the right nostril, warm,Solar-Pingala Nadi energy channels. These energy channels, weave their way up the spine to the nostrils, corresponding to the idea of masculine and feminine energies or positive and negative currents in the body. Clear out any mucus in both the nostrils by gently forcing it out, using a paper napkin. Wipe the nostrils and observe any blockage in the nasal passages. Ideally, both the nostrils should be open to have smooth breathing in and out. .Keep in mind the side of the blocked nasal passage, if there, and be gentle in breathing through that side. In the early stages of your practice, use a light Ujjaaye breath when inhaling and exhaling. Eventually, subtly adjust the pressure on the nostrils to regulate the flow of the breath instead. Begin by Inhaling through the left nostril, then blocking that nostril exhale through the right. Inhale back through the right nostril and exhale through the left nostril. This is one round of nasal breathing. Continue alternating nostrils for some minutes, finishing with an exhale through the left side. This pranayama can have a very cooling effect on the mind and is revitalizing for the body. Initially, it is advisable to do pranayaam in the presence of a learned teacher, Master or a Guru. Afterwards, one can do it independently at a comfortable place. It is important to seat your body in a most comforting posture; legs crossed-Sukh Asana or lotus posture-Padma Asana or legs folded back seating on top of back of the feet – Vajar Asana.
Panch Vayu- Prana Vayu – Five vital forces
The Vayus – Vital winds
“Prana” is the one life force that permeates all living things and in fact all matter. This cohesive, animating force is also known as “Maha Prana” or great prana. In the human body, this universal prana has been observed to move in specific ways in specific regions in the body, connecting mind to the body, regulating and controlling physical and mental function. Though there are 49 distinct prana vayus or types of vayus in the body, five principle vayus or “pancha pranas” are important for the yogi to recognize. The word vayu translates as “wind,” connoting all-pervading movement. The root ‘va’ means “that which flows” – and so a vayu is a vehicle for activities and experiences within the body, or a “force” that moves throughout the system controlling functions such as digestion, respiration, nerve impulses act.
These pancha pranas are categorized as: Prana vayu, Apana vayu, Samana vayu, Udana vayu and Vyana vayu. Though they function in unison together, each governing a specific area of the body. They can be thought of as elemental forces that are not just the physical, but govern emotional qualities and mental energies, fundamental to physical, mental and emotional well- being.
The practices of yoga, especially asana and pranayama, optimize the functioning of these vayus as well as bring them under our influence. Their energies can then be used to uplift ourselves and restore vibrant health.
- Prana Vayu– while “Prana” is the general name of the life force, the prana vayu is one of its specific functions. Prana vayu literally means “forward moving air” and moves inward toward the center of the body. Prana vayu is the energy that receives things coming into the body in the form of food (eating), liquids (drinking) and air (breathing) as well as all sensory perceptions and mental experiences. Prana is propulsive by nature and is the driving force for all the other vayus. The energy known as prana vayu governs the region from the abdomen or diaphragm to the base of the throat, corresponding to Jalandhara bandha (chin throat lock). The “seat” of the prana vayu is the heart, and this vayu ensures that the heart goes on beating. It is associated with the element of air. It works to maintain the proper temperature of the body relative to one’s environment, and sustains one’s vital organs, particularly the heart. Though its seat is in the heart, it moves through the center of the body in a downward direction from the base of the throat to the navel, as well as from the navel back up to the throat*.
- Apana Vayu– Apana vayu translates as “the air that moves away”. The dominant energy of Apana vayu is a downward and outward movement. It’s energy moves primarily in the lower abdomen from the navel to the floor of the pelvis. Apana is the aspect of the prana that governs the ability to eject or eliminate what is not needed to the system. Just as with the breath we exhale what is not needed after assimilating the in-breath, the apana vayu is the force behind the elimination of waste in general, working in the kidneys, colon, rectum, bladder and genitals. It is also the moving force in the process of reproduction – which essentially moves new life ‘out’ into the world – from insemination to childbirth. The healthy functioning of the apana vayu is as vital as that of the prana vayu. Without the healthy functioning of apana vayu, one lacks motivation and determination; one feels lazy, dull and even confused, indecisive and befuddled.
Apana vayu is associated with the element of earth, and is the energy of the Muladhara Chakra or Root Chakra (one of the seven major chakras ) which is concerned with having a strong, sure and reliable foundation, especially in fundamental matters of survival. The seat of the apana vayu is in the core of the pelvis, and it governs from the navel to the Perineum, corresponding to the area in which we practice Mula bandha.( the base lock or anal lock). As with Prana vayu, Apana vayu can have both a downward movement in the body as well as an upward movement* within its primary region.
*Prana vayu and Apana vayu move in complimentary opposite directions during inhale and exhale. As you inhale, Prana vayu moves upward from the navel to the chest, while Apana vayu moves downward from the navel toward the floor of the pelvis. On exhale, both move in the reverse direction; Prana moving from the base of the throat down to the navel and Apana moving from the perineum back up the navel. Both oscillate from the center of the abdomen or kanda.
- Samana Vayu– Is literally “the balancing air” – moves primarily in the region between the navel and the heart (solar plexus), and its seat is said to be in the navel. It is the controlling power of the metabolism or “digestive fire” and the functioning of the digestive organs and glands. It also governs the assimilation of oxygen from the air we breathe. It is also the vayu that unifies the two opposite forces of prana vayu and apana. It corresponds to the area in which we practice Uddiyana bandha (abdominal lock).
In its work with food and digestion, this is the force that separates nutrients from toxins: when it is not functioning well, one may retain toxins, leading to shortness of breath and gastric disorders. In the case of the mind, the Samana Vayu is the power by which we separate out or discern beneficial from detrimental, which allows us to assimilate information for the sake of making choices. When there is a disorder, one can be delusional or of unsound mind. For this reason, in the yoga tradition the power of digestion is very closely linked to the power of the mind – particularly regarding discrimination and judgment.
Samana vayu is associated with the element of fire or “Agni”. It is associated with the Manipura chakra (the third major chakra out of the seven), and when unbalanced, its fiery energy can be used to assert one’s will or to dominate, especially through anger. In the yoga tradition, anger is the direct result of a combination of desire, delusion and lack of discrimination.
- Udana Vayu– Udana is “that which carries upward.” It rules the region of the throat and head and is seated specifically in the throat. It also rules muscle function and strength in the extremities as well as the sensory function of the eyes, ears and nose. It’s said to be the force behind all growth, our ability to stand erect, speech, effort, enthusiasm and will. While apana vayu is concerned with elimination or outward moving energy in general, udana vayu is the specific force that expels air with the exhalation in a way that is particularly concerned with speech and the production of sound. In the region of the head, it’s function is mental and expressive in the form of ideas and speech. When udana is unbalanced, speech is disjointed and one cannot speak or articulate ideas properly. Imbalances can also cause shortness of breath and other respiratory problems particularly associated with the throat, which can have their root in obstacles to self-expression, or emotional repression. Uncoordinated movement in the limbs or loss of balance are also signs of imbalance of the udana vayu.
The energy and movement of Udana is particularly stimulated by Jalandhara Bandha. Ether or Aakash or the sky space is the element associated with this vayu as is Vishuddhi chakra or Throat chakra( the fifth chakra out of the seven ). This upward moving energy continues through the upper chakras, the Ajna chakra (Third eye-sixth chakra), to the Sahasrara (Crown Chakra- seventh), and is purified during the upward journey.
- Vyana Vayu– literally means “outward moving air” and moves from the center of the body out to the periphery. This vayu pervades the whole body, and is a coordinating, connecting force. It has no specific seat, but rather coordinates all the powers such as sensory awareness, and runs through the whole network of the 72,000 nadis or energy meridians or passageways of prana in the body, connecting the functions of the nerves, veins, muscles and joints and circulates nutrients and energy. Its function is cohesive and is associated with the element of water. Vyana vayu is fundamental to making one feel and function as an integrated whole. Though it governs and coordinates all of the senses as well as the functioning of all muscles, both voluntary and involuntary, it is felt especially in the skin. Goosebumps and perspiration, and all of the various actions and reactions of the skin to the environment are manifestations of vyana vayu. It functions at the “surface” or outer boundary of your energy body, much like surface tension on a drop of water, and is associated with a sense of boundaries through which we define ourselves and interact with our world.
Within the body, Vyana vayu governs our internal sense of coordination, balance and physical integrity or cohesiveness. When unbalanced, one feels uncoordinated and clumsy. Coordination between mind and body suffers, and one’s own thoughts can be disjointed, fluctuating and rambling. Dysfunctions in Vyana vayu can also lessen our power of sensation.
Though Vyana vayu itself has no specific seat, it is associated with the energy of the Svadisthana chakra or sex chakra (second chakra out of seven major ). In general, vyana vayu is strengthened by the practice of hatha yoga asanas. More specifically, because of its association with the energy and concerns of the svadisthana chakra, the subtler energies involved are enhanced through Mulabandha.
Direction of Pranic movement (vayus) in the Physical body
– Prana moves down from the base of the throat to the navel (the pranic center or kanda) and energizes and all the vayus. It also moves up from the navel to the throat.
– Udana moves primarily up from the throat up to the head
– Apana moves from the navel down to the floor of the pelvis.
– Samana moves from the periphery of the body into the core.
– Vyana moves from the core out to the periphery.
Vayus and corresponding chakras and elements summarized
Apana Vayu: Seat is in the Pelvis, Muladhara Chakra, Earth
Samana Vayu: Seated in the Solar Plexus, Manipura Chakra, Fire
Prana Vayu: Seated in the heart/chest, Anahata Chakra, Air
Udana Vayu: Seated in the Throat and Head, Vishuddhi Chakra, Ajna Chakra, Ether
Vyana Vayu: Emanates from the navel (kanda) but pervades entire body, Svadisthana Chakra, Water
YOGA
Patanjali’s famous definition of yoga is
“Yogash chitta vritti nirodhah.
Tada drashtuh svarupe avasthanam.”
Yoga is the mastery of the activities of the mind-field.
Then the seer rests in its true nature.
which means “yoga is the removal of the fluctuations of the mind” or distractions..
Chitta is mind, vrittis are thought impulses, nirodah is removal.
The distractions are: Ignorance, I-ness, desire, aversion and attachment.
(Yoga Sutras, II, 3)
I-ness (asmitā, the sense of being someone, ego).
Patanjali later defines I-ness like this:
I-ness is the merging, as it were, of the power of knowing with the instruments thereof. (Yoga Sutras, II, 6)
The true Self shines through: Once the obstacles and false identities have been temporarily set aside, the true Self, which has been there all along, naturally comes shining through. The rest of the time, we are so entangled with our false identities that we literally do not see that this misidentification has happened.It is the reason that sometimes it is said that we are asleep, and that we need to awaken. That awakening to the Self is the meaning of Yoga.
Like a mirror: Consciousness looks outward, through the intellect, through the mind, and then through the senses and body. It sees a reflection, like a mirror. It sees reality, a world, a self-identity, which it falsely thinks to be “me” or “mine.” Through the forgetting power of “avidya” or ignorance, pure consciousness says, “I am this or that!” This is not all bad, for it gives the opportunity for the joy of awakening, through a journey called Yoga, returning to the wholeness that was never really divided in the first place.
Six Schools of Indian Philosophy
Yoga is a classical school of Indian philosophy: To understand the true nature of Yoga as a path of spiritual realization, it is necessary to have some small understanding of the six classical schools or systems of Indian philosophy, of which Yoga is one. By understanding Yoga in that context, it is easier to more fully delve into Yoga as the enlightenment practice that it actually is, rather than the mere physical fitness program it has come to be known as. The sincere seeker can then discriminate between authentic teachings and modern adaptations.
Yoga contains, or is built on other philosophies: It is important to note that the Yoga system contains, or is built on four of the other systems or schools of Indian philosophy (Nyaya, Vaisheshika, Mimasa, and Sankhya). In other words, it is not necessary to go into great depth into those as separate studies and practices. They are adequately incorporated into the Yoga system, from the standpoint of doing the practices. In addition, the Vedanta system is a practical companion to the Yoga system. It is also important to note that while there is not universal agreement, many consider the teachings of Buddha to be a seventh system or school of Indian philosophy, rather than a separate system, in that his methods come from the same root. Not surprisingly, it is mostly those who self identify as Buddhists who think of Buddha’s teachings as a totally separate system and not a seventh school of Indian philosophy.
Dates of these systems: The exact dates of formalizing the six systems are not known, as the studies were originally purely oral, since writing had not yet been created. However, estimates generally range from about 2,000-3,000 or more years ago. Some say the roots of these are as much as 5,000-10,000 years ago, or more. The absence of clear dates is also explained as coming from the fact that the practitioners were so focused on the timeless quality of higher truths that they simply didn’t care to record dates.
| Yoga | Practical methods for direct experience: Yoga systematically deals with all of the levels of one’s being, striving to experience the eternal center of consciousness. Yoga is best described in the Yoga Sutras and involves systematic witnessing of your inner states, so as to experientially go beyond all of them to the center of consciousness. Yoga is often called Sankhya-Yoga, as Yoga contains the practical methods to realize in direct experience the truths of Sankhya philosophy (below). |
| Sankhya | Framework of manifestation: Sankhya philosophy offers a framework for all the levels of manifestation, from the subtlest to the grossest. Sankhya comes from samyag akhyate, which literally means that which explains the whole. Sankhya deals with prakriti (matter), purusha (consciousness), buddhi or mahat (intelligence), ahamkara (I-am-ness), three gunas (elements of stability, activity, and lightness), mind (manas), cognitive and active senses (indriyas), and the five subtle and gross elements (earth, water, fire, air, and space). In light of its breadth, it contains all of the domains of Vaisheshika, Nyaya, and Mimasa, which are described below. |
| Vedanta | Contemplative self-inquiry: Vedanta philosophy and practice provides contemplative methods of self-inquiry leading to the realization of one’s true nature, that which is not subject to death, decay, or decomposition. A major key of these practices is contemplation on the Mahavakyas. The teachings of Vedanta are best captured in the books of the Upanishads. The text, Vivekachudamini (Crest Jewel of Discrimination) by Adi Shankaracharya is an excellent source, and is available in English translation. |
| Vaisheshika | Physical sciences: The Vaisheshika system was developed by Prashastapada and emphasizes the physical sciences such as chemistry. It includes exploring the elements of earth, water, fire, air and space, as well as time, mind and soul. |
| Nyaya | Reasoning: The Nyaya system was founded by the ancient sage Gautama, and deals with logic, the process of reasoning. Doubt is considered a prerequisite for philosophical inquiry. Other systems of Indian philosophy draw on this process. |
| Mimasa | Freedom through action: The Mimasa system was founded by Jaimini and pursues freedom through action. It has a detailed philosophy related to ritual, worship and ethical conduct, which developed into the philosophy of karma. |
Serpent Goddess : Kundalini Energy Kundalini Shakti
“Kundalini Arohanam ! ” Awaken in me, O goddess Kundalini !
Kundalini Yoga is a system of meditation directed toward the release of Kundalini energy.
Kundalini is the Tantric name given to the condensed, primal and creative life force that is in each of us. Prana is another word for this force that pervades all of nature. Kundalini is even more specific to our individual consciousness and spiritual development. Kundalini represents this energy and how it dwells specifically in the human body.
In Tantric mythology, Kundalini is represented as a serpent goddess, the latent female energy who lies asleep at the base of the spine, coiled three and a half times around the first chakra, This is considered a living goddess who enlivens all things. Her name is Kundalini Shakti, and she represents the unfolding of the “Divine Shakti energy” or the awareness of the sacred energy of creation within the body and the energizing potential of life itself.
Our physical body as well as our thoughts, emotions, perceptions. memories, dreams, senses and actions are all made active by this force. This energy is often seen to be “dormant” in most people, meaning that we may not be operating at our fullest, most integrated potential. That isn’t inferring that you have no life force, since obviously you are alive. It’s that all aspects of us can be more or less energized by this Shakti. It’s even more specifically referring to our individual consciousness, our ability to be aware of the connectedness of all things through this all pervading, sacred force. Here is rather mundane but simple analogy. We could view ourselves as distinctly separate from the other organisms around us in nature having no real connection to them. Or, we can see that we share a tremendous amount in common. All plants and animals (and humans) are deeply connected by the mere fact that we all breathe the same air and have the same water and other nutrients flowing through us. We all share the same Earth and live under the same Sun and Sky. Together, we make up our living environment.
Under certain circumstances, or through specific yogic practices, the Kundalini energy awakens and begins to rise through the body, piercing and opening the charkas (representing levels of awareness) as she moves in her undulating, snake-like fashion. As Kundalini releases stored and blocked energies (and perceptions), her movement can be quite intense and often leads to mental states that seem out of this world. Circumstances that stimulate Kundalini awakening are many and varied, but are usually triggered by such things as extended periods of meditation, various yogic practices, fasting, stress, trauma, psychedelic substances, or near death experiences. When released, it creates a vertical connection between the chakras (integrated perception) by opening the subtle channels known as nadi. More specifically, it activates the “central channel” that moves up the spine called Sushumna Nadi. The movement of Kundalini can also be seen as a result of the chakras connecting to each other (high levels of perception). Theoretically, as the chakras clear, the opening of one can enhance the opening of the one above or below it. This connection is what most opens our hearts and our minds to a unified, higher spiritual perception. All the various yogic practices are all designed to help this process of unification in specific ways.
In summary, Kundalini Shakti represents our individual, animating life force as well as our individual awareness or “consciousness”. She represents our most clarified and integrated physical, mental, emotional and spiritual processes and how these in turn help us see our deepest connection to all of life.
Nadis, the Path of Kundalini
The root of nadi is nad, which in Sanskrit means, “to flow”. So nadis are the flowing currents of energy in the body. They are energy centers in the body so are actual physical organs. The origin point of the nadis is called the medhra and is located between muladhara and manipura charkas.
Prana is the subtle force that pervades all matter. In living beings it is the force responsible for all life and movement whether physical, mental, psychic or spiritual.
In humans the name given to this energy is Kundalini Shakti. At the subtle level this pranic force is stored and transmitted to the related organs and parts of the body by the charkas. The energy is moved through the body from the charkas via the nadis. Out of 72,000 nadis spread around our body, there are said to be ten principle ones: Ida, Pingala, Sushumna are the three most major ones with regard to yoga practice, the remaining seven are gandhari, hastijihva, pusha, yashavini, alambusa, kuhu, and shanhini.
The physical termination point of ida nadi is said to be the left nostril and the pingala nadi is the right. By manipulation of the breath through alternate nostrils, the pranas are balanced and control. Then the jiva or individual consciousness can be perceived.
Citta Shakti (conscious or mental force) is the energy flowing through Ida nadi, and Prana Shakti (vital or physical force) is that running through Pingala Nadi. Through Sushumna Nadi flows Atma Shakti (spiritual force). Ida and Pingala physiologically correspond to the two aspects of the auotonomic nervous system. Pingala corresponds to the symapathetic nervous system (fight or flight response) and the Ida corresponds to the parasympathetic nervous system: reduces heart rate, constricts blood vessels, slows respiration and generally relaxes the mind, body and senses.
The Two Primary Currents Manifesting – The current of ida nadi. This current moves down through the body. It is the process of moving from an idea or concept and making it a reality. It is the process through which any creative process is brought to fruition. Apana vayu is closely related to this current. It moves from sahasrara to muladhara, akasha or ether to earth or prthivi. Liberating – The current of pingala nadi. This energy moves from our lowest centers up to the top of our bodies. This current moves from the earth or muladhara up through the body toward the element of ether or sahsrara to merge with Purusha or Brahman. It is the current that takes us from being stuck in the mundane preoccupations of our daily life and helps us to recognize our Divine aspects and inspires us toward spiritual pursuits. It is closely associated with prana vayu.
*DNA testing has shown that the San people in Africa are the direct ancestors of the first humans on the earth. For the past 10,000 years or more, the San have been living in small hunting bands in various parts of the Kalahari. They have a curiously similar way of experiencing the intrinsic energy of the body: They ceremonially dance around the campfire, casting their beings into trance. The vital force of life that resides in the belly rises up the spine as a vapor, touches the base of the skull, defuses through the body, and spins the spirit into higher consciousness.
Resouces
Wikipedia
David Frawley’s book Yoga & Ayurveda and Ayurveda and the Mind
Also see Robert Svoboda’s book Ayurveda.
Writings by Swami Niranjanananda Saraswati
by Swami Jnaneshvara Bharati SwamiJ.com
(From The Wayfinders, by Wade Davis)