|
|
|
| Free E-magazine |
| Subscribe to our Free E-Magazine on Hath Yoga. |
| Learn More |
|
|
|
|
|
|
|
|
|
|
|
| Home > The Subtle Body > Prana
| |
| | Prana
| |
| |
 The term prana cannot be defined in terms compatible with modern physics, physiology and biochemistry. Prana is the Sanskrit term for life, vigour, vitality, and is carried out by the physical `air` or `breath` inhaled and exhaled by the lungs. It is also denoted by the more subtle and all-pervading `breath of life` the sustaining force behind the whole evolving universe. It is also referred as `nourishment`, adding that it is received not only through the breath but also `from the sun and the stars, from the earth, and through our food.` Prana forms `the reservoir of vital energy in our body`.
The concept of prana is often signified by the term Vayu (air), which again has the meanings of `air`, `breath`, or `wind` or as prana-Vayu. Sometimes, the term "sukshma-prana-Vayu" is used (sukshma meaning `subtle`), stressing the fact that something even less tangible than air is being referred to.
Prana is also the "spanda-shakti" - the subtle "vibratory power" penetrating the whole cosmos`. In the Yoga-Vasishtha the word Vayu...is defined as "that which vibrates". In certain Vedic texts prana-Vayu is equated with the `cosmic winds`, which `weaves` both humankind and the universe as a whole. Hence prana may be regarded as a formative force or impulse as well as a penetrative one.
It is out of prana that the universe is said to be made, and it is by means of prana`s continual `flow` that the universe is sustained. Prana is that power manifested as a force, which has governance over various particular operations, in both the universal and the human sphere. At a fundamental level, the universe itself may be characterised as vibration, and it is this primordial `energy` or `movement-as-such` for which prana stands.
Contending that current western scientific models fail to successfully account for the origin and continuing replication of life forms, Prana may be best regarded as a `patterning` force in nature, which provides the organised matrix into which otherwise inorganic molecules grow to become living forms. The `strait-jacket` of material conclusions about the natural world should be removed from our thinking, the notion of non-physical field-forces` should be considered, and atleast thought about. Materialist philosophers such as Daniel Dennett are right to point out the severe problems attached to claims that energy can be expended by anything `non-physical`, and thus it is unhelpful in the context of yoga physiology to draw any definite distinction between that which is `physical` and that which is `non-physical`. Notions such as that of the koshas, and of sthula and sukshma `bodies` represent attempts to overcome an inflexible `physical` versus `non-physical` dichotomy.
With regard to the texts of hatha-yoga, prana is usually best translated as `vital force`, and is held to surge through the human organism at a level more subtle than that of the bodily fluids such as blood and lymph with which we are more familiar.
Some modern commentators have equated this force or energy with the chi known to Chinese martial and medicinal arts (called ki in Japanese), and it is certainly true that the concepts are very similar.
Prana or Vayu is subdivided into several types depending upon control or influence of the functioning of certain aspects of the human organism, and circulation in specific regions of the body associated with these functions.
The Shiva-Samhita hints at there being innumerable modes of prana, but names only the ten principal ones. Five being primary i.e. associated with fundamental life-processes and called "pranadi" (vital airs/forces), and five being secondary i.e. associated with more superficial processes and called nagadi (bodily airs/forces). The Five pranadi Vayu are:
1. Prana -the upward-moving vital force, situated in, or associated with, the heart centre. It is the governor of incoming energy, especially via the breath.
2. Apana-the downward-moving force, associated with the region of the anus. It is the governor of out-going energy, i.e. expulsion, excretion and parturition.
3. Samana is the force circulating in the abdominal region and governing digestion and assimilation.
4. Udana force moving upwards from the throat, governs speech.
5. Vyana-force circulating throughout the whole sukshma - sharira and governing the integrity of all vital processes.
The five Nagadi Vayu are:
1. Naga - which expels gas in the form of belching.
2. Kurma - which operates the eyelids.
3. Krkara - which expels dust and mucus through sneezing, as well as inducing appetite;
4. Deva Datta - which instigates yawning.
5. Dhananjaya (Victory prize) - which circulates throughout, and maintains the integrity of, the whole sthula-sharira, and remains with the physical body when it is cast off at death.
Each of these Prana-Vayu represents an aspect of the body`s innate `intelligence`, and is held to regulate a particular process that is ordinarily unconscious though entirely necessary for the preservation and flourishing of life. These processes may come increasingly under conscious control through the practice of yoga. When breathing techniques are combined with bodily contractions and mental concentration to, first, the Nadis are cleansed through which vital force flows. Then the flow is redirected intentionally.
There is almost certainly a very intimate connection between the various Pranas and the bioelectrical impulse that run along the fibres of the human nervous system. The theory that nerves and Nadis are identical, is interesting but far from satisfactory. The concept of prana encompasses far more than mere nerve impulses, as it is held to move through, and bridge the gap between, multiple levels` of the human being.
Of the ten main types of prana, it is prana and apana that are regarded as the `highest agents`, and hence it is the operations of these two which hatha-yogis are most concerned to bring under their control. It is the ordinary tendency of apanas the governor of excretory functions to flow down-wards and out of the body, while prana flows upwards and is expelled with the breath. By means of the specially designed postures (asanas), bodily `seals` and locks` (Mudras and bandhas), and breath-retentions (Kumbhaka), the yogi aims to prevent the escape of this vital force and to unify and retain it within the central channel of Sushumna Nadi.
The conscious retention of prana within the body for longer and longer periods is held to be a way of suspending the otherwise relentless movement towards death and decay. `As long as Vayu stays in the body,` declares Goraksa-Sataka jiva ("life") remains. Its departure results in the death of the body. Therefore "vayum nirodhayet" should be practised.` Vavum nirodhayet, as noted already refers to the process of suspending the flow of prana, in order that its power can be `harnessed` and utilized for higher purposes.
| |
| |
|
