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L ightof the Vedas

Accessing Higher Pranic Energies


Dr. David Frawley [Pandit Vamadeva Shastri]

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Accessing Higher Pranic Energies


Dr. David Frawley [Pandit Vamadeva Shastri]
ranayama is a very deep but often misunderstood aspect of Yoga. From ordinary breathing practices to yogic mastery of the vital force and promoting the higher energy of consciousness, it is all pranayama at various levels. In the following article, we will explore the deeper aspects of Prana and Pranayama, including how to achieve a unitary Prana beyond the fluctuations of the ordinary breath, senses and mind.

P
I

n many classical Sanskrit texts, the term Yoga is used primarily for Pranic practices, while the term Jnana or knowledge is used for meditation. This is reflected in the teachings of the great modern sage Ramana Maharshi, who uses these terms in this manner. Many Yoga Shastras and Yoga Upanishads explain Prana and related factors of Pranayama, Chakras and Nadis in great detail. Sometimes the term Hatha Yoga is used for this Pranic Yoga and Raja Yoga for

the Yoga of meditation. So Yoga and Pranayama are closely related and sometimes equated. Yoga is not just control of the mind but also control of the Prana, which two go together. Mind and Prana are often said to be like the two wings of a bird, with the mind as the power of knowledge and the Prana as the power of action. Both always move and act in accord with each other. Yet Prana has deeper meanings as well.

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PRANA: LEVELS OF MEANING

rana is a word, much like the term Yoga, which has a broad range of indications and several different but interrelated levels of application. You may be surprised to find that Prana can mean much more than what you may have already thought it to be. These different meanings are not contradictory but complimentary. They help us bridge the gap between our ordinary breath and the highest energy of universal consciousness. Prana in the higher sense is the spirit, the awareness that inhabits the body and mind, but transcends them. This higher Prana is much more than the physical breath. It is the great Prana, Mahan Prana, w h i c h i s synonymous with the energy of consciousness, Chit-Shakti. This is the non-elemental, unmanifest Prana of the immortal life. It is inherent in Eternal Being or Sat and is above all biological functioning.

Prana can also indicate the cosmic creative force, the Ishvara, or Cosmic Lord, such as we find mentioned in the Yoga Sutras. Ishvara is the energy that creates, sustains and dissolves the universe. Our own individual soul or Jivatman can also be referred to by Prana, being the essence of our individual Prana. Jiva or the soul means Prana or life. This Prana of the soul is what allows us to take various births and to ultimately transcend the process of birth and death.

PRANA AND BREATH


rana is a c o s m i c force and pervades all of life and nature. Prana is not simply oxygen, which is but a carrier of prana at a physical level, but the very energy of life, and the basis of all other energies in the universe, including those that appear inanimate to us, like the force of gravity. Yet it is the Prana that works within our own embodied existence that is the main concern for us. Most of us are first acquainted with Prana by its association with the breath. Often Prana is translated as breath or means breath. The breath is the main action of Prana in the body, and through the breath we can gain mastery over Prana at various levels, including accessing its higher forms. Yet Prana is not merely the ordinary breath,

Pranic based Yoga practices aim to access this supreme Prana, though it is a process that can only occur by degrees, starting at a physical level. We should always remember that immortal prana as our ultimate goal of Pranayama practice. This is the Prana Purusha of the Upanishads, the Supreme Self, whose nature is the highest life energy beyond birth and death.

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it is the energy behind the breath. Pranayama practice is not simply breath work but moving to a deeper level of energy and awareness, accessing Prana at a level through, behind and beyond the breath. Prana is also often regarded as the 'vital force' or 'life energy', which is sustained by the breath but pervades all bodily and mental activities. The vital force sustains speech, mind, the senses and our internal organs. Prana is the basis of Vata dosha in Ayurvedic medicine, the biological air humor, the most important of the three biological humors, which rules over all activities, functions and movements in the body, and is closely aligned with the nervous system. The five senses are closely related to p r a n a . T h e cognitive senses serve to take in various pranic i n f l u e n c e s , particularly the eyes and the ears, which take in the Prana of light and sound. But also the tongue, skin and nose. The skin brings in both Prana and oxygen and conveys it through the sense of touch. The tongue takes in the Prana from the food. The nose takes in the Prana of fragrance, including subtler Pranas from the air than mere oxygen. The motor organs work to discharge various pranic impulses as in speaking, moving, eating, elimination and reproduction, which are all pranic activities connected to

our vital urges. The mind has its own pranic connections, beginning with its connection to the senses, with our various associations and relationships, which form our own pranic network. Emotion itself is pranic energy within the mind, with its patterns of attraction and repulsion. Yogic thought divides our nature into five sheaths, fields or enclosures (koshas). The first is that made of food (Annamaya Kosha), which consists of the gross body made up of the bodily tissues and organs. The second is that made of Prana or Pranamaya kosha, related to the five Pranas and the five motor organs primarily. It governs movement, vital urges and the breath. Often the term Prana is used for the functions of the Pranamaya kosha. However, the Pranamaya kosha is just the field of the outer or manifest Pranas, particularly those that interface with and energize the physical body. It is not synonymous with Prana as a whole. Prana operates in the deeper Koshas of mind (Manomaya Kosha), intelligence (Vijnanamaya Kosha) and bliss (Anandamaya Kosha). In fact, Prana in the deeper sense is often related to Ananda or bliss, which is the main power of creation

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and the main motivating force behind all aspects of life.

PRANAYAMA
he manifest pranas are an expression of rajo-guna, the quality of agitation and turbulence. To reach sattva guna or a deeper peace and balance, we must calm and internalize the prana, which implies to calm and unify the energy of the breath. That is why Yogic Pranayama, like Asana, follows after the Yamas and Niyamas, the principles of sattvic living and rests upon them. Pranayama is often regarded as control of the breath or mastery of the breath. When it is a question of control of the breath, the issue arises as to who is controlling the breath? If we use the mind or the ego to control the breath, it is not Yoga but a physical exercise. In Yogic Pranayama it is the witnessing consciousness that should be developed as the real master of the breath. Pranayama often emphasizes holding the breath. The question here arises as to what we are holding in the breath? Some people may be holding negative emotions, fears, desires, or even ego energy in the breath. It is important to allow the breath to naturally deepen, so that there is a natural holding by the power of the inner Prana and awareness, not simply an ego effort. One should energize the breath with devotion,

aspiration and a seeking for higher knowledge. Above all, one should not think any harmful thoughts about anyone while doing pranayama. The goal of yogic pranayama is not simply to exercise the lungs and make us breathe better, though these are a natural part of it. The goal is to develop a 'unitary prana' in which the fluctuations and disturbances of the breath cease and one can access the inner energy of consciousness beyond the breath. This unitary Prana or breathless state is called 'kevala kumbhaka' in yogic thought. It is often practiced along with yoni mudra, closing all the sensory openings in order to access the inner light. It is the fruit of e x t e n s i v e Pranayama practices or mastery of the Prana.

KUNDALINI
undalini can be defined as the higher energy of the unitary prana. To access it, we must first balance the breath between the Ida and the Pingala or the left and right nostrils, the lunar and the solar currents. This implies taking our minds to a state of unitary attention and unitary awareness beyond the mind's dualistic fluctuations of attraction and repulsion, like and dislike, love and hate. It is only the unitary prana that can enter into the Sushumna or the central channel

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PRANA AND

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and opens the chakras, unfolding their powers. As long as we are caught in the dualistic prana, the Kundalini lays asleep and dormant at the base of the spine, and the chakras are closed, working only at outer level to sustain our outer existence, not affording steady access to higher states of consciousness. One can activate this unitary prana directly through the unitary awareness if one has the ability to create a strong focused meditation, but that is relatively rare. Only a few Yogis along the Yoga of knowledge are likely to have this power.

During the day our breath fluctuates between one nostril and another. Generally Pitta constitution people, those of fiery nature, will find the right nostril to be more open than the left. Those of Kapha or watery constitution will find the left nostril to be more open than the right. Vata dosha or airy types will experience greater fluctuations. The practice of alternate nostril breathing, done with concentration and part of a sattvic life style, helps balance the breath and develop the unitary prana behind it. After the practice of alternate nostril breathing, if done correctly, one can for a time enter in the flow of the unitary prana, in which inhalation and exhalation come to an end, or become very subtle. This is generally experienced as a flow of energy in the region of the Third Eye, a kind of light, pressure and vibration emanating from that location but expanding to pervade the entire body. One can learn to work with and direct this unitary prana through the various nadis and chakras or out of the body altogether.

N A D I SHODHANA: ALTERNATE N O S T R I L BREATHING

l l y o g i c pranayamas can aid in the development of the higher unitary prana, but for this purpose the main method emphasized is usually 'alternate nostril breathing' or nadi shodhana. This serves to balance the dualistic outer prana so that we can access the higher unitary prana. The Pingala nadi that flows through the right nostril has a solar, heating, fiery and Pitta nature. It is stimulating and promotes movement, expression, action and digestion. The Ida nadi that flows through the left nostril has a lunar, cooling, watery and Kapha nature. It is calming and promotes rest, introversion, relaxation and sleep.

HAMSA SO'HAM SHODHANA

T
5

his is a simple method of combining mantra with alternate nostril breathing. In Sanskrit symbology,

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NADI

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the breath is governed by s and h sounds. This is common to many languages, but perhaps nowhere stressed so much as in Sanskrit. Especially the sounds Soham and Hamsa are used relative to the breath. In this special method, one can use both Soham and Hamsa relative to alternate nostril breathing. In this regard, one should note that the Sa sound has a lunar energy while the Ha sound has a solar energy according to the ancient science o f m a n t r a . Similarly, the mantra So'ham also has more a lunar or Soma energy, while Hamsa has a solar energy. Inhalation in general has a more lunar energy and exhalation has a more solar energy as well.

alternate nostril breathing. During this practice, one should let the breath naturally deepen. There need be no overt effort to hold the breath but if this occurs naturally it can be allowed. After one has done this practice for fifteen minutes or more, one should let go of the breath and enter into yoni mudra, or simply just sit quietly with the eyes closed, allowing the background unitary prana to come forth. The more one practices this alternate nostril breathing, the greater the access to the unitary prana, which will gain in strength even behind the ordinary breath. Begin with at least fifteen minutes morning and evening. But remember to keep a peaceful prana in all that you do. Then all your pranayama practices will work in the best possible manner. The higher Prana is a power of peace, not a power of self-assertion! This unitary prana is best accessed through a deeper peace and surrender of our personal will to the Divine will, and an alignment with our highest Self.

In this procedure, one uses the mantra So for inhalation through the left or lunar nostril, followed by the mantra Ham for exhalation through the right or solar nostril. Then one uses the mantra Ham for inhalation through the right nostril, followed by the mantra Sa for exhalation through the left nostril. This process of So'ham Hamsa makes one round of

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WHO IS A

YOGI
Yogi Baba Prem

he term yogi and yoga are amongst the most common words from the Hindu tradition to penetrate the western vocabulary. But, it is still somewhat rare that one gives thought to what these terms actually mean, their proper application, and what they are actually referring to; as yoga is commonly confused with 'stretching' or some other form of acrobatic activity. On some levels, the confusion is easy to understand, as there are a variety of different meanings given and associated with 'Yogi'.
ogi, like yoga, comes from the root 'yuj' literally meaning 'to join'. This is not literally an act of joining, as in joining a class, but rather is a joining of the finite consciousness with the infinite consciousness. But yuj has a great deal more complexity than these meanings and does not translate well into English. Other qualities associated with 'yuj' would be 'to harmonize' and 'to harness'. This would be to harmonize the rhythms between the Sun and Moon, the mind and body, ego and soul to name a few examples. Likewise, it is

to harness the emotions, so that they drive the body in a healthy direction towards Dharma and selfrealization. Commonly the term Yogi, or Yogini for a female, is becoming used for anyone that practices yoga and often includes someone that has just started the practice of yoga, to student's that have practiced for many years. This is most likely not the best application of the term; it might be more correct to use the term 'Yogin' to describe a practitioner of yoga, as this is the

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common correct usage within parts of India. But 'Yogin' is rarely used within western society. Examining the traditional teachings, we do not find a great deal of support for current and common application of yogi to just anyone that practices yoga. The Shiva Samhita (2.1-5) states that a Yogi is someone who is able to see that the beings existing in the three worlds (earth, atmosphere and heavens) are found within the body as well. This is often referred to as Brahmanda, which is a reference back to Hiranyagarbha; a reference to the cosmic egg or source of the u n i v e r s e . Hiranyagarbha is viewed as the source of yoga and the experience of yoga. Additionally, Hiranyagarbha is found within the Vedic Yoga tradition, the oldest recorded yoga in the world, and is considered the 'founder' of yoga. Within some Siddha traditions, a Yogi is one that knows the 9 chakras, the goal, and the ethers along with a few other qualities. Of course, knowing the 9 chakras is not merely a simplistic understanding of their locations, but rather having merged with and having developed a complete understanding of the purpose, form and function of the chakra. Within the Yoga Bhayasa of

Yogin, there are also four classifications of yogi's, as in practitioners of yoga: 1. Prathama-kalpika (Neophyte) This is a beginner. 2. Madhubhumika - One who has reached the honey level (madhu) of consciousness on earth (bhumi). 3. Prajnajyoti - One who has reached the light (Jyoti) of wisdom (Prajna), sometimes viewed as enlightenment. 4.Atikrantabha vaniya - One w h o transcended. The modern usage of Yogi as a generic term does fit more within the view of the Yoga Bhayasa of Yogin, but regrettably there is little attention paid to the remaining t h r e e classifications, and there is little awareness that the term yogi is being used to refer to a neophyte. Within the renunciation traditions of some swami orders, Yogi is often used for the entry levels of those following a path to Sannyasin. Some renunciates begin with the title 'yogi', as this is commonly used in some south Indian Shaivite traditions. It may also appear at various levels within some Vedantic traditions, as well. The term Yogini is an even more

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complex term, as this term is associated with the Divine mother and female saints. It would be correct to use the term 'Yogini' to describe an incarnation of the sacred feminine form, as well. Grammatically, Yogini is the feminine form of the noun Yogi. Making it correct to use Yogi in reference to males, and Yogini in reference to females. The term can also refer to groupings of forms of Durga, an important Goddess. Yogini also has important meanings within the various tantric traditions; most importantly, is that the term Yogini is strongly associated with Shaktism and worship of the Goddess and feminine expression and relationship with Divinity, especially forms of Durga and Kali. There are numerous additional titles from within the Hindu tradition associated with Yogi and Yoga; these include Yoga-raj or king/lord of yoga. This is often an honorific title given to yoga masters. There is Yoga-yukta which is a term for a practitioner that has brought their senses and mind under control. Yoga-vid is a knower of yoga. There is also Yogacharya which is commonly viewed as a teacher of yoga, but this should not be construed as just a mundane teacher, as the term yogacharya is often incorrectly used to refer to someone that has focused primarily on asana; rather a true

yogacharya would be an expert in all 8 limbs of yoga, having experienced the higher levels of consciousness to some degree at a minimum. Within some traditions, yogacharya is commonly used as preceptor. Additionally, some systems define three different types of yogacharya: 1. Codaka - meaning the prompter. 2. Bodaka - meaning the awakener. 3. Mokshada - the liberator. Yogi does appear within the Buddhist tradition, as Buddhism was born out of Hinduism. It is here that we see the most common or liberal usage of the term, as Yogi can be commonly used to refer to a renunciate or a householder that p r a c t i c e s meditation. It is the Buddhist usage that has most likely influenced modern day practitioners of yoga and their usage of the term 'yogi', but ironically, often these teachers do not teach within a Buddhist tradition or structure, rather they combined Buddhist views with the afore mentioned 'Neophyte' classification; revealing the popular, but incorrect, merging together of Hinduism and Buddhism that has commonly influenced yoga in the modern age, and, at times, generated much confusion regarding the meaning of important terms.

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For the modern yogin, certainly to become a yogi or yogini begins with one's ability to connect with the earth. Connecting with the earth involves cultivating the ability to see the Divine principles manifest within the earthly form. This can include recognizing the sacredness of rivers, the power points of mountain tops, the peace within the valley, and nourishment from trees, plants and grasses. All of nature is but a physical manifestation of the lofty physical principles, jargon, and concepts that we eagerly throw around as modern yogin's. Likewise, one must cultivate the ability to see the universal principles of light, air and heavens in their m y r i a d o f manifestations within the earthly realm. Seeking enlightenment is only for the recognition of the truth that resides within our hearts and is reflected in nature. Those that seek enlightenment as only an escape from the earthly realm are under one of the greatest illusions. ultivating the ability to perceive Divinity in a variety of forms is quite important. For example, seeing a storm or lightening, and organically thinking of Indra (Vedic God of the Gods, also associated with storms) illustrates a deeper understanding of Divinity within

the world that is beyond mere book study or attending a class; likewise, this organic process serves to remind us of our own higher mind, which Indra represents as well, which frees one from the limiting and contracting thoughts of the ego. It is through this connection via nature that the finite realizes it connection with the infinite. As practitioners of yoga, it is important to understand the tradition that one's particular teachings come from; likewise, it is important to use the terms of yoga within their proper context. The current tendency of forcing words to mean what we want them to mean, or what we think they m e a n , o n l y degrades yoga and the sacred teachings of yoga, as well as propagating ignorance. We have only grazed the surface of the meaning of yogi and yogini, as these words and meanings are quite expansive and eventually transcend language, as they express something that is beyond limited language.

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