Scribd Logo
Fazer o upload

Bem-vindo(a) ao Scribd!

  • Prana Pranayama Prana Vidya

    Enviado por

    wonderannmecom
    7K visualizações184 páginas
    Prana Pranayama Prana Vidya, Swami Niranjananda Saraswati, Bihar School of Yoga, Munger (Bihar), India All rights for reproduction reserved by Bihar School of Yoga

    Direitos autorais

    © © All Rights Reserved

    Você considera este documento útil?

    Este conteúdo é inapropriado?

    Denunciar este documento
    Prana Pranayama Prana Vidya, Swami Niranjananda Saraswati, Bihar School of Yoga, Munger (Bihar), India All rights for reproduction reserved by Bihar School of Yoga

    Direitos autorais:

    © All Rights Reserved
    Sinalizar o conteúdo como inadequado
    7K visualizações184 páginas

    Prana Pranayama Prana Vidya

    Enviado por

    wonderannmecom
    Prana Pranayama Prana Vidya, Swami Niranjananda Saraswati, Bihar School of Yoga, Munger (Bihar), India All rights for reproduction reserved by Bihar School of Yoga

    Direitos autorais:

    © All Rights Reserved
    Sinalizar o conteúdo como inadequado
    de 184
    PRANA PRANAYAMA PRANA VIDYA by ‘Swami Niranjanananda Saraswati BIHAR SCHOOL OF YOGA, MUNGER (BIHAR), INDIA © 1998 (© All copyright reserved by Bihar School of Yoga Ganga Darshan Munger (Bihar, India ‘st edition 1994 Edited by : Swami Wibhooti Saraswati ISBN :81-65767-88-0, Published by ‘Swami Satyasanganand Saraswati Honorary Secretary ‘Bihar School of Yous “Typesetting by S.K, Printers, Pirmuhani atna-500 008, Printed by ‘Bhargava Bhushan Prove, Varanasi re eter by the Bhar Al igh for reproduction ofthis book Skool of Yoga No pat of is bok may be eprodced or canst In any fons cher elecrone or ecanka without prior writen permison from the Bihar hel of Yoga ‘SWAMI SIVANANDA’ SARASWATI ‘Bom on 8h September, 1887 in Patan, Tan Ned 4 Served asa metic doctor in Malaya, *# Renounced his medical practic, hearing a al fom the Divine, are came to Riches Inti it the Dashnam Order of Sannyes in Mach 1924 by Sram Vishwananda Sarasa, © Exablished the Satya Sevshram Dispensary at Rishikesh in 1998 ‘+ Toured exensively throughout nd, inspiring the people to practise Yoga and tendo spinal ie Founded the Divine Life Society at Rishikesh 1896. Opened the Sivananda Ayurvedic Pharmacy in 1968 4+ atalshed the Yoga Vedanta Foret Academy in 1948and the Yoga Fores Academy Press n 151 Authored over 200 books on Yoga, health and pital ie. '* Conwened the World Parliament of Religions at the Divine Life Society in 1953, Established the Sivananda Eye Hospital in 1967, Formed theSivananda Literature Research Institue in 1958, and the Sivanands Literature Dissemination Committe in 1955. © Attained Mahasamadhi in 1963, eee ‘SWAMI GYANPRAKASH SARASWATI {A doo and abiding atc awakened ihn a oma Very aly age and fer Birt hr Where te, you sl yom ti et hor Gar, Parma Suyennda in 1975 when became te Colbmbi hn etn Se 7 ew ery, hap Arad nina on 4h one, 1978 to sronder ham aly to he Gus atte int anys on 20 ay, 1978 ‘Manage he afi othe ashram with al my, perseverance nd yay, ‘Row dos a yond he yon ‘equ Inlan Citareip oh Ocbet, 15. ‘Apple President of ar Shoe o ops by Paramabames Niajaanania Sa Se Foren 88 eae BIHAR SCHOOL OF YOGA Founda by Paassen Sota n 069 fo imps yogi ing to all Otic bexdquttns of the Inkrational Yoga Fellowship Movement Fes point or mats run tte ancient sence of 098 “hw ogi Svat nay the cent forte Manger cally. Rew chet Ganga Dasa founda in 8, susie On 4M Wa panoramic row ofthe er Cong "YogsHelth Manager Tesco Tsing Suhan, Kaya Yops another pled courses ara hl toughest ear, a Renowned fort exaliee sannjartraining and intaten femal sn fosign Supe op» wall stated seh Hay anda modern printing pres Pi a my fig YO even, ead ese SIVANANDA MATH ‘casa ition ued by Paamahane Sanda 84 memory STG Stan Shsande Steet std Deh Dats Bk ‘ims fit he row of unrrvdged sco fect, peal ‘ti nce dsb fie alanhps thn andthe desing Sime td contacto of hots he tad stance asm eegngend ering ee, ‘small dopey bat bor etal for he proviso of medi, ‘ely set seo proved ‘Tether ome dl wthSramda Matsa isos hou hemo es evn gl newton ioe ‘evi provider of tad re eee YOGA RESEARCH FOUNDATION Founded by Premahame Stamens in 1984, it evi on ey aunt of Yo ct hin ei munca a soa was vew to conoldate intr ond wotcin Voge mecarch anc bess ieee [At presen conducting an Intratons Resch on the elec of Yops on epi Dacre vlog T0000 sues wend wie Futur pln ele lavetiatns int oe aspelo Yoga or phy hah, Frontline pir pie ase , CONTENTS PART 1-PRANA. Introduction “rtymn toPrana” chapters Prana & Consciousness 2. The Physiology of Breathing 3, ThePhysiology ofthe Nose 4, The Physiology of Pranayama 5, The Five Koshas 6. The Chakras— Transformers of Energy 7. Pranamaya Kosha —The Pranic Body 8. Unlocking Pranamaya Kosha 9. Prana Ge Mantra 10; PranaShaktf Reseed) 0 5 1 Prana ée Disease 12.” Traditional Pranic Healing 191 Pranayama Research PART 2=PRANAYAMA. CHAPTER 1— GUIDELINES pep rzommg gree Asana Place Cleanliness Time Sequence Body conditions Thenese Floring the nostrils Food. Daring pregnancy Continuity of practice Possible side-effects ‘Traditional advice CHAPTER 2—BASIC BREATHING METHODS. A [Natural Breath Awareness Techniquel : Counting the breath Technique? : Mechanics of breathing Diapheaginatic or Abdominal Breathing Technique : Natural abdominal breathing ‘Technique? : Controlled abdominal breathing ‘Thoracic and Clavicuar Breathing ‘Thoracic breathing with passive exhalation ‘Thoracie breathing with froed exhalation, ‘Thoracic and clavicular breathing, 101 102 102 102 102 103 103 108 108 105 106 106 107 107 109 109 109 no m1 12 m3 m4 17 7 ue ‘Yopie Breathing or Complete Breathing, Yopicbreathing ‘Components of yogic breathing, “Application of Yogic Breathing to Pranayama Practice (CHAPTER 3— EXPANDING BREATH CAPACITY A ‘Viloma Pranayama Technique 1 : Interruption of inhalation Technique? : Interruption of exhalation Technique3 + Interruption of inhalation and exhalation Rhytunie Breathing, Technique 1 : Abdominal breathing, ratio 1: ‘Technique? +. Yogic breathing, ratio 1:1 ‘Technique’ + Synchronisation of breath and heart rhythms ‘Techniques { Butehding breath duration ratio 1:1 Extended Exhalation Technique: Extending exhalatioi, rato 1: 2 Kumbhaka nee ‘Technique 1: Tatemal retention, ratio 1:1:1 ‘Texhiique2 < Toleinal retention, extended retenicn, ratio :1:3,1:2:2 ° ‘Teehnique3 :_Iniemal and extemal retention, m4 25 5, 126 126 wr w 18 128 2 130 131 fatio 1:11 1 or Samavetti Pranayama CHAPTER 4 —SENSITISING PRANAYAMAS A Heightening Breath Awareness’ Technique” + ~Resplratdty system awareness 133 14 134 B. Sensitising the Langs ‘Techniquel : Awareness ofeach hing separately Technique? : Expanding the lings The Breath as Swara Technique: Observation of swara Technique? : Akasa pranayama D. Prana Mudra Pranayama Technique -: Stage 15 Variation E, Hasta Mudra Pranayama Technique! : Chin madra pranayama ‘Technique? Chinmayamiudra pranayama ‘Technique3 : Aad! mudra pranayama Technique 4: Brahma mudra pranayama (CHAPTER 5 ~BALANCING PRANAYAMAS ‘A Introduction B. Balancing the Swara Technique! : Padadirasana Variations: Changing the flow in the nostrils Variation Balancing the flow in the nostrils Technique? ‘Dandakriya Variationa : Altering the flow in the nostrils, Variation’: Balancing the flow inthe nostrils Technique3: Lying on the side Techniques: Alternate nostrils Technique5 Acupuncture point Techniqueé : Mental control ofthe swara 135 136 136 136 137 139 139 wa a 43 4 a Ms M6 M6 ww 7 Ww us 4a 3 9 Mo 130 150 150 Nadi Shodhana Pranayama Posture Control of nostils —nasikagra mada ‘Stages of prictice “The breath Counting of rounds Bandias art 1— Beginners Level Technique: Stages 15 ‘Part 2— Intermediate Level Technique: Stages 12 Part3— Advanced Level Tablet ‘Stages and ratios of nadi shodhana ‘SamavritiNadi Shodhana Gayatri Nadi Shodhana ‘Vilma Nadi Shodhana Mental Nadi Shodbana Technique emmy CHAPTER 6—TRANQUILISING PRANAYAMAS ‘A. Introduction . B. Sheetal and Sheethar! Pranayama Sheetli madra Sheethari mudra “Technique 1 Technique? Benefits Limitations Basie method With ratios and bandhas 150 151 151 152 153 153 153 158 154 155 156, 158 10 10 161 161 161 163 163 163 164 16 165 165 165 16 Kaki Pranayama Technique: Basie method Technique? : With alandhara and moola bandha Benefits Lintations Ujjayi Pranayama Technique! + Ujayi with Khechari Technique? : Ujayl with bandhas ‘Techniques: Ujay with Ajapa Japa in the frontal peychic passage Technique’: Ujayi with AjzpaJapa in the spinal psychic passage ‘TechniqueS ©: Ujaylin the arohan and awarohsn essages Benefits Limitations Bhramari Pranayama ‘Technique! : Basie method ‘Technique? : Bhramari with yoni mudra Technique3 : _ Bhramari with jalondhara bandha ‘Techniques: ehramari with alandhara and moola bandhas Techniques: Pranava pranayama Duration Benefits Limitations 6 166 166 16 166 167 167 17 167 167 168 168 169 169 169 169 m m im m ry wm . Moorehha Pranayama ‘Technique 1 Techaique2 Sequence Benefits Limitaions G. Chanda Bheda Pranamaya Technique: Basiemethod ‘Technique? : Advanced form Beefs Limitations HL Chandea Anga Pranayama Technique CHAPTER 7—VITALISING PRANAYAMAS A. SwanaPranayama ‘Technigue1 : Swana pranayama method ‘Technique? : Swana with aladhara é& moola bandas Benefits Limitations B.Bhastrika Pranayama Posture Preparation Stages of practice Intensity of breathing Technigue : Stages 1-6 Table2 Development of Stages of Bhastrika Benefits Limitations m 1m 1% 13 1% 173 74 wm 1% m4 1% 1m vs 176 176 wr 8 178 8 17% 1 1% 179 8 19 183 183 (© Kapatbhati Pranayama Tables Lung Volumes and Types of Inhaation/ [Echalation in Kapalbhati and Bhastika Posture Stages of practice Technique + Stages 4 Benefits Limitations D. Surya Bheda Pranayama Technique + Stages1-3 Benefits Limitations Surya AngaPranayama Technique F Plavini Pranayama Technique Sequence Benefits (CHAPTER 8—PRANAYAMA FOR CHILDREN ‘A. The deal Age to Commence Pranayama BL Special Nadi Shodhana for Children VariationNo.1 : Using the fingers VariationNo.2 + Using thearms Variation No.3: Using the egs Developing Breath Awareness Abdominal breathing The humming bee breath 13 185 185 185 186 186 186 187 187 187 187 197 188, 188 188 188, 189 190 190 190 191 19 191 191 i ‘The growing ree ‘The red and blue nose Gunalar X-shaped) pranayama CHAPTER §—ASANAS FOR PRANAYAMA A. Standing Posture B. Lying Posture — Shavasana ©. SitingPostures Sukhasana ‘Ardhapadmasana Padmasana Siddhasana Siddha yonl asane Vajeasina Simhasana Bhadrisana Kaya Sthairyam Discomfort P.Attiuéeof Mind (CHAPTER 10—MUDRAS RELEVANT TO PRANAVAMA Introduction Nasikagra or Nasagra Mudra Gyana Mudra Chin Madea (Chinmaya Mudra Aadi Mudra pegoes 192 192 195 19% 194 195 196, 198 199 199 201 203 204 205 206 207 207 209 au 22 213 G. Brahma Mudra H.Bhalravé and Bhairavi Mudras Prana Vayu Madras and Blemy Prana madera Apana madra Samana mura ‘Udana muda ‘Vyana madra ‘Yoni or Shanmukhi Mudra Khechar or Nabho Mudra Sharnbhavi Mudra or Bhrumadhya Drishti -Agochari Muda or Nasikagea Deshi ‘Unmani Mudra ‘Akashi Mudra ozerns 23 2 as 215 a5 26 16 26 216 27 27 28 218 29 (CHAPTER 11—BANDHAS RELEVANT TO PRANAYAMA 220 A. The Three Granthis 1B. Jalandhara Banda ©. Udiyana Bandha 1D. Moola Bandha E, Maha Bendha CHAPTER 12—ATIIA YOGA PRADITIKA ON PRANAYAMA Sutra APPENDIX Tala Neti Sutra Net . eee 10 20 am 2m 2 23 225 231 231 233 PARTS. PRANA VIDYA (CHAPTER 1—IMPORTANT RULES (CHAPTER 2— ESSENTIAL FOUNDATION Introduction ‘The Practice of Hatha Yoge The Practice of Yoga Nidra The Pratice of apa ‘ThePractice of Ajapa Japa Kaya Sthalryam or Body Awareness (Chidakasha Dharana Visualisation and Concentration, (Chakra Shuddhi, Tattwa Shuddhi and Kriya Yoga rE Am moose (CHAPTER 3— OUTLINE OF PRACTICES ‘A. Preliminary Practices B.__ Intermediate Practices Advanced Practices CHAPTER 4—PRELIMINARY PRACTICES ‘A. Awareness ofthe Paychie Passage 1B. Awareness ofthe Chakras ©. Awarenessof the Five Pranas . Uy! Breathing with So-Ham inthe Spinal Passage, E.-nmer Body Awareness FLight Body Awareness G. Resolve to Awaken the Pranas 1" 237 40 240 2 2 22 242 BRRRBERR BE (CHAPTER 5 — AWAKENING THE PRANA— PRANA VIDYA FOR BEGINNERS Merging of Prana and Apana at Mahipura ‘Avareness of the Pingala Pathway. Circulating Prana in the Nadls Ascending and descending on Ida/Pingala sides ‘Awakening Prana in Sushumna (CHAPTER 6 — RAISING THEPRANA — INTERMEDIATE PRACTICES Practices 6. Expansion and Relaxation 7. Expansion and Contraction 2 5, Raising Prana from Mooladhara to Manipura in Pingala and Descending in Ida 9. Raising the Prana from Manipurato:Ajpa in Pingala and. in ida 10. Combined Revision Practice (CHAPTER 7 — DISTRIBUTION OF PRANA— ADVANCED PRACTICES Practices n, 2. Be 14 5, Inter Distribution of Relaxation Internal Distrbution of Coniraction. External Distribution of Relexation External Distribution of and Contraction Vision of Prana Shakti Prana with Expansion and Prana with Expansion and, Prana with Expansioand Prana with Expansion 261 261 266 269 23 276 279 29 23 286 289 om 296 304 309 312 34 (CHAPTER 8— SELF-HEALING Practices 16, Antar Trataka on a Physical Body Part 17, Awakening the Prana 18, Light Body — Entering into Pranamaya Kosha 19. Distribution of Prana 20, _ Perfecting Pranic Awakening for Healing Purposes CHAPTER 9—HEALING OTHERS Practices 21. Creating the Image of the Person to be Heed 22, Healing Another Peron by Means of@ Photograph 23, Healing Another Person by Means ofan Object 24, Healing by Touch 25. Seleputification eee % 316 316 Ee} 33 3 326 a as 35 PART ONE PRANA INTRODUCTION ‘The aim, ofall Yogle'and other spritial practices is to release the {great cosmic power or Kundalini Shakti which ies colled three and {half times ix mooladhara chakra. The process of awakening this force or prans is described in the seripures as “The fight of a bird rising from earth (0 hemen, Wed to, golden teat”. The earth is rmooladhara chakra, heaven, js aja chakea, the bed is maha prana ‘and the golden thread is sushumna nadi which runs through the ‘entre of the spinal column. By manipulating, storing and expanding, the prana within the body, it possible 40 awaken the Soeping Pra Shaki, This is the findamental purpose of the yogi sciences cof pranayama (expanding the dimensions of prana) and Prana Vidya (Ganowledge of prana)~” Kuindalini Shakti (macrocosmic sie) Im the Upanishads tis said, “A eam nay have ar, ees, all feces and pars of the boty, but unless he as Mabaprana, there is 0 Consctueness. Prana ibothmacrocosmic and microcosmic being the ‘substratum of al life. Mahaprans (Gh great rane) is the cos, Universe, oltenompesing energy out of which we draw substan: Urougle the breathing process. According to Paramahamea Satyananda, “You eantotcoesioe mucrocnonie pana I eon Speak abou and you wld nt Be abl {0 anderstand ven 1 cou” The “avons pranas inthebody. papa, aprna, semana, ana snd yan dre at once apart of this Mahaprana and also Separate from it The cosmic manifestation’ pina or Maboprana inthe individual body i epeeneited BY Kanai. TRE ete cosni eperiene from creation to Uaolutiny “te Uanbetaea Witiin the Folds of Kundalini. ‘ents i ig how’ a A ‘x universal énetigy. In all ving, ‘beings, the eivind consshela Set converted into pra’ oF ‘energy, andl the Kuridalin’ js the téserOir for this magnanimous Sshoount of pran, i also known as Prana Shab ‘The word kunt is derived from the term kuna which means a pit or cavity. Kundalini is the inherent energy within the matter of ‘mooladhara chakta, the dormant centre lying in the perineum in ‘males and the cervix in females. When the full potential of this nergy is released, it travels up through the central nervous Systm in the physical body or sushumna nadi in the pranic body Generally, however, Prana Shakti is’only partially released from ‘mooladhara chakra through the connecting channels of ida and pingala nadis. Ids and pingala are only capable of conducting a low voltage of energy they vitalise the mind and body, but not to is fall Potential. Only the full force of Kundalini Shaki, or Prana Shakti de ‘Atma Shakti can awaken the entire conscious and vitel fanctions. Pingela nadi also channels Prana Shakt, but we should not confuse the two meanings of the words Prana Shakti. On one level, is pare (macrocostiic) the form of Kundaliné Shakti; on the other, iis ina (microcosm) in the form of Prana Shakt, which fs channeled through pingala Prana Shakti (microcosmic energy) Prana Shaki also manifests as sx main centres or chakras Gorchowses Of prana), which are located along the spinal column. The lowest chakra in the energy circuit is mooladhara, The next chakra, swedhisthana, is two fingers-width above mooladhare, and ‘corresponds to the sacral plexus. Above this is manipura, bend the navel, which corresponds tothe solar plexus. Inthe spinal column, in the region of the heart is anahata chakra which is connected tothe cardia plexus. In the middie ofthe neck is vishuddh chakra which corresponds to the cervical plexus, At the very top of the spinal cord, at the medulla oblongata, is aja chakra, which is connected to the pineal gland in the physical body. In order to control the functions of the body, Prana Shakti also manifests in the five major prana ways, Known so pray pare, samana, udana, and vyana. In the Upanishads, Prana Vayu is also called the “in breath", apana the “oul breth”, samana the “middle breath” an udana the “yp breath”. Vyana isthe “all perosive Breath” Prana vayuis inhalation, apana exhalation, samana, the time between the two, and udana, the extension of samana. Each vaya is inter dependent and interconnected. In the Chandogea. Upanishad ti ‘asked, “On what are you (body and senses) and yourself (soul) Supported? On pana. Ont what is prana supported? On span. On what ‘5 apana supported ? On Vyara. On what vyana supported ? On 4 suman.” On secount of these five main movements of prana, five minor or upaprangs are produced. They are known as kaorma which Simulates blisking, lrkara which generates hunger thirst, snoezing land coughing, denadatia which induces sleep and yawning, nag? which causes hiccups and belching, and dhananjaya which Tigers Itnmediatly alter death. Together these ten pranas contol the entire processes of the human body. Necessity of prana he five vayus the two mos nflvenal are prana and apana Paani he Rad moving fre which is ald crs id Imoving upwards fom the nivel to the trot. Apana i the ostward Thoving owe which ssid wo createa Hild moving downwards rom tho nate foto anus oth prara and apana move spontaneocsy in the body, but canbe contaled through tant and yogic races. inh an bai hat eed as Ene tEverse the opposite moving forces of pra ane pana, 0 th trite wy eevana te navel cnt, te rs of whi ste awakening of Kundalini ‘Te moment prana completely leaves the body consciousness dopa Dense pace and comvores are theo pole of te Source —"he Selle Prasad say, “Tis pen i bre of Sei st tre cr be w sha shen aan i hr 0 ti pra i Fel onthe Sif.” (33) At Ges, when tho Beata Rope and the fran Teves, the force which held the body together deterorte, End long tht so does the toy. Therefore the breath and pane fre ikened toa hres inthe Brava Upon, “Very, ye bya tren, hs ord and ll ngs are eld gether. Theres ‘aid thet hoon india ds, is Hibs ave ben seed bem they fre held tg oy ar ie fren” As Tong, the pra retained, the bly il ot ie From the time of conception upunilfour month, the fetus suryives pray on the mathers pron. Itis like tumour in the meters Endy. After eor months prana enters the fetus and indivi fe begins. As the individual pranas begin io move, the indvidl body fonctions beiome active. However, the: child's rane becomes independent cei bon and stats bresthing. ‘Without prana we would be decaying corpses with no ability to see, rove or heat et."There is a charming slory in the Prashnopanishad which illustrates this "The dies (ofthe body) are ether, at fire, water, 5 ‘rth spec, mind, eye and ear, Seing thelr can splendour they boasted, “Weare the raters ofthe body becuse we are its supporters” But Prana, the chief amongst them said, ‘Don't dlude youre. I is T alone, Aiding myself fdefld, who supports ast kas the body inact But the other dete were incredulous. So, Png, in af of wrath drew himself out Of the body. tnmeditly all the deities found themselves laoing twit ‘im, and hen Prana returned, the dies foured themselves back in Deir former pices. ust as bees lace the hive when ther qucen. departs and ‘ehu wohen she returns, so did the dlies behave. Satisfied ath this fvltence, the deities gave worship lo Prana” Multi-dimensional energy Prana of the tangible manifestation of the higher Self, lows through various energy pathways or matrices within the body. The tee ‘most important paths of pranic energy are known as ida nad, Pingata nadi and eushumna nadi and ate locate along the length of the spinal cord. ida and pingale nadis coll around sushumana in three dimensions, like a spiral staircase. A complete knowledge of therm helps in understanding the inherent multidimensional energy. of ‘man that is prana, da and pingala are flows of charged ions capable of exerting an influence upon the flow of prana Ida nadi isa negatively charged flow of prana and pingala is a positively charged flow of prate CConsequendy, discharges occuring between them are very likely to Influence all the dimensions of consciousness of the person who ‘mediates upon them, In fact, it is believed by some scientist tht the psychic centres or chakras in the body are basically nothing, more than areas of immense radiation caused by localised accumulations of pranic energy emitting various sub atomieor elementary’ patiles, Prana has been describe a type of complex multi-dimensional ‘energy consisting of a combination of electrical, magnetic electro- ‘magnetic, photonic, ocular, thermal and mental energies. The five principle sub-divisions of prana which exist in diferent parts of the body have. varying densities of ionic fields. They may also be visualised as switling clouds of varying colours and hives, These Pranic clouds are free,to expand of contract with or without the influences of any external factors. Uidana is the least dense of the pranas, and then comes, prana, ‘Samana and apana. Vyana, which flows over the whole body, has « 6 density which is the average density ofall the others The diferent colours ofthe pranic or bioplasmic clouds are due tothe emissions ‘of photons when electrons change their energy levels from a higher to a lower state So, according to some scientists the nature of prana is loudlike and hae clecomagnetic energy. This gives rise to electro-magnetic radiations in which the wave form of electric energy and the wave form of magnetic eneepy are at 90 degree angles to each other, resulting in what Iooks Uke a spir ‘These radiations have been seen, described and drawn by sages and savante from all parts of the world at diferent mes. They were Photograpred about four decades ago by a process called Kisian DPhotograpiy. It isthe experience also of peychic healers that some force leaves the body and is transferred to the patient. Pranamaya kosha Many thousands of years ago the rahi and seers sail that the pants are not lcatad in the gross physical body But in a more fefined and suble body called the’ pranamaya kasha or pranic sheath. This body they described a2 being coudlite in appearance twit constant activity im is interior. ifeent colours are emi depending on one's diet thinking sate of conscousness atthe ie of mediation and one's environment. ‘According 10 Yoga, the pranamaya kotha forms the fe network through which pra fos I is alo known asthe prc, ehere oF tho-plasm body. This energy body ssid to have the some shape 1 the physical body. However, Bough aan yogic teenies, Encenraéon and wsvaleton ‘he practitioner i able to make i expan and contract expectaly'n the technique of Prana Vidya If four perception was finely attuned tothe pranc body, we would see STtly of tight in which there are thowtands of dicate wirele Seractres conducting sek or energy. These wile sirdtares are the nade or encegy ows The “Show Sania” says that llogether there are $5000 tain the body, the “Praponchsrs Tera says 300,00 ae the "Goats Setar "says 72.MR. Thee are houso ns pon thosands of pais within the avbaructore of te gross body 1h they trate consciowsness and pana to evely atom ‘The panic field is sometimes called pi plasma due to the fact that itcan be ikened tothe plasma (charged gases) studied In plasma physics sa vapour of charged paris which can be affected Internally by the mind and externally by electric, magnetic or electromagnetic lds. ‘This concept i totally acceptable to many serious students of plasma ysis, metaphysics and parapsychology Itisalo easy to understand Considering the ner-elatednes ofp mental emotional, spiral tnd physical enepies. A change in one of these energies consequently produces a corresponding change ln another ue to the motion of the pranie clouds, is natural thatthe more dense clouds tend to move to regions of lesser density. This is factated by the attraction for the less dense clouds by the tore dense ones, Thus, there is a constant activity within the peanic regions. Under the action of different yogic practices such a5 pranayama, mudras, bindhas, the Hatha Yoga shatkarmas and Prana Vidya, this intermingling is greatly accclerated, Often, the different Dranic fields are forced to come together, giving rise to heat or Sometimes cold in the body, also lightheadedness, introversion, sFeater appetite, sublle perceptions of colours and sounds when Practising concentration or sense withdrawal (patyahard. Many of {hese experiences happen more quickly through the practice. Of [pranayama which Is often too powerful a practice far absolute Depinners in Yoga Pranic vortexes ‘According to the “Hatha Yoga Praipiks “of Patanjal, “Only when all ‘he mais and chakras, which are ful of impurities, are pred, the yoy bls to retain pra (V5, Ch 2) Inthe process of awakening the seat Kundalini Shakt, the practitioner has not only to clear the energy channels (nads) but also to increase the quantity and quality of prara and store it. Prana is accumulated in six main centres along the spinal column. They are situated in the subtle body but correspond to the nerve plexus in the gross body. Prana Shab and Manas Chale collect in the chakras and form svitling masses of energy. Each chakra vibrates ata particular rate and velocity. The chakies atthe lowest point ofthe energy circuit operate on a lower frequency and ate said to be grosser and to create groseer states of awareness, Chakras a, the top ofthe circuit operate on a higher frequency andl «are responsible for subtle sates of awareness and higher itlligence, Prana and consciousness ‘ ‘According to Vedanta, there are two aspects of mans existenge — rane and consciousness, Pra is the vital or bioplasmic energy 8 hich s univers in nature, and consciousness is krowledge Prana is known asthe active, and consclousness the dormant aspet Of Our existence, Coraciousnes, the spit principle iscalled Pursha (era ‘hat which sleps in the cys rena, the Nature prince energy ancl mater, is clled Prati iterally‘sctivty) Purusha must aways work in co-operation and im anion with Prakrit. Without prang. consciousness fs unable to create There must be an undetiying force whichis transformed ino, various ckjets and fms. On the higher level of experience prana.and consciousness are ons: On the mundane level of existence, however, thoy are mutual related, and interact one with the other, They are in fat mutally dependent ents, at des merging anc at tes becoming separate, Prana can ths be affected by consciousness aed What are the ways of understanding the nature of our existence ? Prana can be understood snd else by the systematic dy of the dimensions of ow coneciousness. This however she most dificult way Because it iples tat there must be direst perception into the ‘tire of consciatnees which isnot pose for most peop Pranayama ‘An easier way of understanding aid realising the dimensions of crc sty nd reali he eet ps pana the body through yogi techniques’ such as pranayama and Prana Viaya, Since prana is the force within the bresth and the Body, ts the most amcnate 1 study The word ‘prana’ isa combination of two syllables pra and na and denotes constaney, beng» force n constant motion, Wheres prana the wl fe prenajana te poms ty which the ra rani stores icease. Some people spt the ward pranayama ino rena and yum and define it as breath contol However he word Pranayama is actually comprised ofthe words prune and joa ‘ehich means prnie cape or lngih. Pranayama isa technique through which the quantity of pranain the body is activated to 8 higher Frequency. Through the practices of pranayama a cern amount of heat or creative force is generatod in the entiro body, which influences the existing quantum of prana, This prana then makes its way through the pingala nadi into ajoa chakra. When sufficient heat is generated within the system, ajna chakra monitors the message back to the base of Kundalini and the actual awakening of the great prana takes place. The science of ‘pranayama is based on retention of prana or fumbiaka towards this end. Breath retention . By becoming aware of the'naturé''the breath and by restraining it, the whole system becdmes controlled. When you restfain the breath {you ae stopping nervous iapulses in different parts ofthe Body and hhamessing the brain wave patteris In pranayama, the dutation of breath retention has to be increased, The longer the breath is held, the greater the gap between the nervdusimpulses and thelr responses in the brain. When retention is held for a prolonged period, mental agitation is curtaled. Technically spodking, and according to Patanjal, pranayama is ‘actually only retention, “The nena having boon done, pranayama i the cessation of the movement of Inhation and exhalation.” (Sutra 43) Inhalation and exhalation are methods of inducing retention. Retention is most important because it allows alanger period forthe assimilation ‘of prana, just as it allows more time forthe exhange of gases in the cells ie, oxygen and carbon dioxide. Trough the breath, prana and ‘consciousness are essentially inked and can be separated by scientific ‘means which start withthe yogic technique of learning to retain the breath Power of prana ‘To illustrate the power of prana and to shovr that itis not merely the breath, we would like to quote here the example of Paramehamea Satyananda’s Guru-brother, Swami, Nadabrahmananda ‘Sarasa ‘Ap experiment was conducted in the Meninger Foundation, US.A, to verity his claim that he could hold We breath for an how without any difficulty. He was putin an al-tight glass chamber, Ina similar chamber a lighted candle and alive monkey were placed, Fectrodes were connected to his heart, brain and different parts of his body, and he was asked to play the tablas while the scientists monitored him from outside. They also blocked his nose and eas, and his ‘whole body was smeared with wax, because they thought that he might be able to breathe through the pores. Aer three minutes the candle went out, and the monkey fell ‘unconscious after fifteen minutes, but Swami Nadabrakmananda 10 continued playing, his tablas for more than forty minutes. Though ‘not breathing, be.was sweating, and a coin which had been placed fon his shaved head by the researcher was jumping up and down. ‘When they puta microphoneon any part of his body a loud, constant sound like that ofa waterfall was heard. He explain that it was the Sound of the movement of prana, adding that qne will continue 10 live as long.as the prenas are ative, even if one stops breathing bratia Vigya ‘Transmission of prana isa natural occurrence which takes place a the time, consciously as well as unconsciously. Scientists have scen that the energy of the human body flows outward and inward, Vibrations or energy charges dre constantly being emitted from «every physical body. Some people have long strong pranic radiations, while others have short feeble radiations. ‘Research with Kieian ‘photography has verified this hypothesis of pranic energy. Prana is vay subtle and can only be felt by the psychic body. Sensitive people can feel it, and those who are healers by nature are ‘born with this faculty’ because:their pranamaya Koshat manifests predominanlly. Though they have not feared ths science from any Guru or book, these péople are capable of healing the sick. Often they theméslves are surprised at theit own’ powers and wonder where they cine from'and how they work. OF course, most people ace'not boen Kealers, but any are capable of developing this potential fo some degree through the practice of Prana Vidya. This technique not only opens up, your awareness of the vast stows of energy within the human body, but i also teaches you how to consciously manipulate them for thé improvement oF your own health and that of others, although this 4s only a very ‘minor part ofthe actual practice. ‘The aim of Prana Vidya is this conscious manipulation of prana Although it s referred to in the “Upanishads, "as onejof the vidyas (veditation practices, the practice of Prana Vidy actualy originated ‘B the Tantas. It is one of the practices of Tantra, and. Kundalini ‘Yoga, because it involves. the awakening. of energy. Tanta, isa science of system which concentrates upon what i called the aspect, fof Shakti, thetenergy principle, in Tantra i is said that in order to ‘expand consciousness, you have first to:awaken.this-energy to Alumina Shiva (constiousness) i " ‘Through the practioes of Prana Vidya we can increase the prana within the body and mind, inorder to sustain the experiences of consciousness. This is very important, and so Prana Vidya has a very special place among the techniques of Yous, a5 deals directly with the energy that can be intimately related to or married with higher flights of eonscousness. |In Prana Vidya the pracitionor extracts the Ife force essence and sends it to variows parts of the body. The practice enables him to carry the concentrated deeper force of consciousness to different paris ofthe body Fequentially.It is somewhat similar to the practice of Yoga Nidro~ alco promises to unveil many of she outer mysteries ‘affing scientists and researchers many fils today.” Peramahamsa Saiyananda ‘There has been a lot of talk about enefgy, prana, Kundalini, psychic healing, and the avtakening of higher consciousness. Metaphysical literature is studded with repors of auras, fields of light extending, ‘outward from living bodies, and with the subjective descriptions of saints, sages and sensitves. But, how ean we be sure that these energies even exist and that these experiences are real ? For all we know they may be lies and hoaxes perpetrated by fraudulent individuals whose sole aim is to. gain name, fame and a quick fortune. Individual experiences are talked. about, promises. and extravagant claims are made, Dut these could all be the imaginings of an inventive or malevolent mind. 'At the same time, what good ist tos if certain people really have ‘experienced Kundalini ? We stil lve within our old frames of Teference, with our sufferings and joys, our petty problems and trivial Idiosyncrasies. Can the yogis and the merchants of higher Consciousness really lead us out of our present limited modes of fistence info the dawn of a more panetrating and illuminating ay ? Ate we missing out on something ? These are the questions that scientific researchers and rational thinkers have to ask and 6 ‘consider, Albert Finstein once said, “A thought that sometimes sakes me hazy :"AmT or are the others crazy 7™ The frst proof Th ist ebjecive evidence ofthe tence ofthe prani body, ofthe zur an the hates, tay have lead been obtained by an UCLA Srudy COnted Ste of Atma) conducted by Kinesiologist Valerie Fan and her associates, aited by Bruyer, an aura fader, and inconporating 4 number of diferent measurements. 1) Hunt and Tor duocit sed ecto yegrahicequlpment which measures the sony, low volige wave forms representing the ctrl activity ini. leezedes wer altached fo eight tradtonal chakra locations and eupunclue ale, such ob the eycoow conte (apa chakra), the {row ofthe had (aasara cay), the hear (anahata cals) and So on, The ENG. tarde the changes onthe tek ofa tworgck {Spe ttoder wh sinulineonlySruyere ered on the auaip tk dosrfon ofthe clo sine and actty ofthe ari elds oF subjects, Using a cond ilcrephone, subjects, desrbed their Spontaneous epeioncas and ingest wae quickly evident that he

    Você também pode gostar