Prana is that numinous substance which is the form of the allpervasive energy in the Universe and the pulsation of the Divine within each of us. It is the substance or substratum, and something very concrete that animates and vitalizes you and I so that we can grasp the thoughts written on this page. Was it not for the movement of prana in the appropriate channels in the body, there would be no ability of the mind to comprehend it. It is due to the movement of prana alone that the mind arises. It is due to the movement of prana that what is seen by the mind is seen as the appearance of the world. But it is also due to the movement of the mind that the prana is kept in movement. Prana is the essence of life and its manifestation. Few know about prana, and fewer care to define or explain it but it was worthy of the Siva yogis constant contemplation.

The Hatha Yoga Pradipika, the classic text of Hatha Yoga, defines prana as the vital energy force sustaining life and creation, permeating the whole of creation and existing in both the macro-cosmos and micro-cosmos. Prana is found in the macrocosm as the ocean of life with the sun as its center. The microcosm in the body is an exact replica of the macrocosm. According to Indian philosophy of the Upanishad, the entire universe was projected out of akasha (ether, or space, one of the five elements or bhutas) through the energy of prana. Akasha is the all-encompassing, infinite space of the universe. The Upanishad says, “It is out of akasha that every form comes, and it is in akasha that every form lives.” Prana is all pervading, it surrounds the sun; it moves the planets; it is the infinite energy of the universe, cosmic energy. So, we are made up of what the universe is made of, akasha and prana. Akasha is unmanifest prana, prana is manifest akasha.
 

“Verily by air, as by a thread, this world, the other world
and all beings are held together.”
- Brhadaranyaka Upanishad

The prana, which appears as the shape of all living organisms of the planet, is nothing less than a modification of the prana, which makes up the sun. Prana assumes two phases of existence, the solar, positive lifematter and the lunar, negative life matter. All the various modifications of these two forms of prana constitute the total of our world appearance. All of the worlds appearances, visual, auditory, olfactory, kinesthetic, gustatory, in all their varieties are gathered into prana. The Yoga Vasistha says prana in company with the mind takes the human pilgrimage.

The word prana is used in two senses, general and specific. In a general sense, it is known as pranana, varishtha or terrestrial prana. In the physical being, prana acquires different names according to its various functions or motive powers, known as vayus. The word vayu comes from root ‘va,” which means to move. Vayu also means wind or air current. Vayus are the motive powers or functions of prana. Any motion in any of the vayu centers directly affects a specific region of the body. Prana has different names according to their functions in the body.

There are five major prana vayus that carry on major functioning in the body and five that are classified as minor prana vayu, which are modifications of the major five. These vayus or air currents exist both in the physical and subtle bodies, functioning through the body, mind and senses. The major vayus are known as prana, apana, samana, udana, and vyana. All the elements work in all prana manifestations although one element will be prevalent in each vayu. Prana is positive animating energy in life, the ability to move and to develop, and the prevalent element in it is air. Apana is the capacity to withdraw and to eliminate things from ourselves. The prevalent element is earth. Samana controls the ability to balance, hold and contract. Its element is fire. Vyana controls the capacity for self-expression. Its element is water. Udana controls the ability to ascend, rise up and grow; its prevalent element is ether. The five pranas are the five expressions of our energy. Due to these five motive powers, there is balance and homeostasis in the system.

Balance and harmony between these five energy currents result in good physical and mental health, while disturbance of their harmony produces debilitation and disease. The mind is also energy and if the prana becomes disturbed the mind is likewise disturbed. When the pranas are balanced, the mind is also balanced. They have an immediate influence on each other.

All physical action is prana in a certain state. Without prana, there is no mental activity or physical action and every action is the result of the different harmonies of currents. Right-brain activities and certain emotional and physical activities, associated with the parasympathetic nervous system are best performed when the prana is in the negative, cooling relaxing, introverted current, the ida nadi. Left-brain activities and specific physical activities associated with the sympathetic nervous system are best performed during the positive, heating, energizing, extroverted current flow in pingala nadi. When we act out of synch with the most sympathetic current, our action will not be performed well. If we continue to act in such disharmony regularly, we can create great imbalance in the body and may find that the prana recedes from certain parts of the body, causing disease and dysfunction.

If there is mental confusion, the prana is agitated and its flow becomes haphazard in the nadis. Some nadis become blocked while others become depleted. This gives rise to disturbances in the system. Pranas not being in balance, not properly blended causes many diseases, the eye, ear, lung, throat and digestion are affected. If prana recedes from any part of the body for any reason, that part of the body loses its power of action. In the extreme, pranic deficiency causes deafness, blindness, or paralysis. A natural death of the body is due to the imbalance of positive or negative prana, due to too much of one prana or the other consistently over a long period of time.

The Tirumandiram states that all ten prana vayus arise out of two of them: the first is prana, shining like the sun, and it is the upward moving force that creates a field of energy from the navel through the throat; apana, shining like the moon is the downward moving force moving from the navel to the anus. These two energies move in opposite directions and move spontaneously with every breath. Prana shakti is associated with exhalation and apana shakti is associated with inhalation. According to the Tantras, at the microscopic or human level prana shakti represents one of the three great shakti energies, kriya shakti (activity) and the pingala nadi. Apana shakti symbolizes the jñana shakti (knowledge) and the ida nadi. It is Para shakti or iccha shakti (Will), the ultimate source of all shakti, and the nature of Divine Will Power that awakens in the sushumna nadi.

Vayus nine, in unison they function
Dananjayan, the tenth, indeed is superior.
When blended with the nine in this
Inseparate are they body and the soul.
- Tirumandiram, Verse 653

Prana vayu is the solar or fire energy, which promotes the body’s internal welfare. It is the flame that flows upward and out. It can specifically be placed in the upper part of the body in the thoracic region, from the heart to the diaphragm, which is responsible for the processes of respiration and absorption. It governs speech and the vocal apparatus as well as the respiratory system and the muscles associated with it. This air current gives us the capabilities to absorb sensations, feelings, emotions, and controls manas, the common mind and emotions. Prana, according to the Yoga Vashista, generates heat in the heart space every moment and after producing this heat generates heat in the space in front of the face. The prana vayu arises and vibrates in the heart and terminates at a distance of twelve-fingers breaths outside the body. The other vayus, even apana derive their energy from this Prana.

Apana vayu is the lunar cool energy, which protects the body from the outside. Associated with gravity, it is liken to cool water that flows downward. However it can be specifically located operating in the lower abdominal region, below the navel and is responsible for elimination through the reproductive and excretory organs, such as the kidneys, colon, rectum, bladder and genitals. This air current is downward moving air and nourishes the space from twelve inches in front of the face and brings that into the heart.

Samana Vayu is located in the middle region of the body; it facilitates the assimilation of prana and food and has balancing and equalizing effect on prana and apana. It aids in digestion and balance on all levels, physical, mental and emotional. On the physical level, it dwells in the navel, but within the subtle body in the manipura chakra. It is vital energy of the navel where our energy is centered. It increases the digestive fire. A good asana practice should leave you balanced in the samana vayu. The navel is often said to be the main pranic center in which all the pranas are linked together like the spokes in the center of a wheel. The key to health and well-being is to keep the pranas in balanced and in harmony here.

Vyana vayu pervades the whole body and is the power of movement. Vyana governs the relaxation and contraction of all muscles, voluntary and involuntary, as well as the movement of the joints and structures around them in the physical body.

Udana vayu rules the region of the body above the larynx and governs the use of our special inner sense of intuition and is associated with the upward movement of the kundalini or ascending air in the subtle body. Buddhi, or reason, is controlled by this vayu. Udana can be found functioning in the sushumna. It is udana which dissolves prana and apana, stopping their outer and inner flow, in order to bring them together in the middle current, the sushumna, resulting in either samadhi or death.

In addition to these five, pancha prana there are five supporting, upapranas, which manifest as physiological functions of nerves and automatic responses such as belching (naga); blinking and allows for vision (kurma); sneezing & coughing (krkala); yawning (devadatta); and sleeping, producing phlegm and decomposition after death (dhananjaya). Dhananjaya permeates the whole body, never leaving it. Tirumular discusses the importance of keeping dhananjaya in balance throughout the body to keep it functioning properly. He suggests that the way to protect and nourish this vital energy is through Yoga practices.

Yoga keeps pranas in balance

The balance of prana in the body is absolutely necessary to your health and well-being. By understanding prana and becoming aware of how it affects your health, your practice of Yoga could become much more effective. You can help to balance and influence your health by regulating all five pranas through pranayama, Hatha Yoga and relaxation. Kriya Kundalini Pranayama will help you gain mastery over the prana, apana and udana. Vyana is controlled through deep relaxation, shavasana, mediation and yoga nidra. Hatha Yoga including bandhas controls the samana. Do your practices regularly and the ten pranas will be nourished, even when pranic resources are low. Finally, it is great devotion in the Lord or lineage of masters, which carries the required nutrients for the ultimate flourishing and longevity of body, mind and spirit. Blend your mind with the Mind of the Lord and blossom.

Contemplation of Prana

In the Siva Yoga of Tirumular, there is a system of Prana Yoga, which involves concentration on the pranas in various aspects, bringing great delight on varying subtle levels. Contemplate prana as the exhalation and apana as the inhalation jointly; contemplate samana, which unifies various objects of experience and uniting prana and apana in the navel region; contemplate vyana moving in all directions from the heart, penetrating the whole of the body.

 

So, as long as Ignorance and Vritti shall be active within Your mind, and calling You elsewhere, meditate, untill your position shall be balanced, harmonic and resonant. Without knowing where to go and what to do, stick to the 8 questions of the philosopher's stone. These create all together the dimension of the cube, generated by the understanding produced by giving and answer to the basic questions that introduce to the work of the Alchemist.

Who, why, what, where, which, whose, when, and how.

The philosopher's stone was the central symbol of the mystical terminology of alchemy, symbolizing perfection at its finest, enlightenment, and heavenly bliss. Considering Latin, numerous synonyms were used to make oblique reference to the stone, such as "white stone" (calculus albus, identified with the calculus candidus of Revelation 2:17 which was taken as a symbol of the glory of heaven), vitriol (as expressed in the backronym Visita Interiora Terrae Rectificando Invenies Occultum Lapidem), also lapis noster, lapis occultus, in water at the box, and numerous oblique, mystical or mythological references such as Adam, Aer, Animal, Alkahest, Antidotus, Antimonium, Aqua benedicta, Aqua volans per aeram, Arcanum, Atramentum, Autumnus, Basilicus, Brutorum cor, Bufo, Capillus, Capistrum auri, Carbones, Cerberus, Chaos, Cinis cineris, Crocus, Dominus philosophorum, Divine quintessence, Draco elixir, Filius ignis, Fimus, Folium, Frater, Granum, Granum frumenti, Haematites, Hepar, Herba, Herbalis, Lac, Melancholia, Ovum philosophorum, Panacea salutifera, Pandora, Phoenix, Philosophic mercury, Pyrites, Radices arboris solares, Regina, Rex regum, Sal metallorum, Salvator terrenus, Talcum, Thesaurus, Ventus hermetis.

Mind the gaps. Oblique reference,as usual, shall be there to help You and to stop You.

Go back to the teachings of the Elder Ones and of the Ancient Ones.

 

About Restless Mind

Of the five vayus, prana vayu is the fundamental energizing force. It is the inward moving vital energy that governs respiration and reception, allowing us to take in everything from air and food to impressions and ideas. Prana vayu is most active in the region of the lungs and heart. It provides propulsive energy, speed, motivation, and vitality. On a more subtle level, this vayu gives heightened sensitivity both to the external senses and to inner awareness. It allows us to see the world in all its brightness—full of possibilities—and to anchor our inner focus in a resting place of contentment. If, however, prana vayu is deranged, we suffer from cravings, fall prey to bad habits, and wrestle with a restless and dissipated mind.

Take it easy. Sit down. Relax. Meditate. Stop running. Control the flow of thoughts that do not belong to You, that do belong to You, that belong to Maya, that are projected and created to influence You, that You are practicing because of the interference of Your present incarnation in which You place the mirror of Your Identity. There, Your entity shall work for its Id, which is always in a hurry, so, Never forget to work for Your soul and slow down. As rituals are sacred, so rta ( rhythm ) is.

The Sanscrit word Vayu means wind, space or air. Vayu is also the name of the Hindu God of the Wind. However the manifestation of the vayus in the human body, their function, and how they relate to our yoga practice are questions that do not resolve into a simple or single answer. Beyond what is seen something subtle exists. Becoming sensitive to the subtle is the heart of all yoga practice. The ten vayus are vital to this endeavour. They bring a quiet alertness to the mind, enhance the way we breathe, and create a vertical center. The beauty of this practice lies in its simplicity and in the order and truth it brings to both body and mind.

 

So, do concentrate Your work on the subtle planes, where these teachings shall reach Your heart.

Practice the physical side of them to enable your body to purify itself, and within harmony and equilibrium, radiate.

Remind that where Yoga is, no carpet or mandala, no gong or wooden floor, no white cloth or smile, no fee or diploma, shall help You to reach perfection. 

How do these winds move?

We too have the ability to ride the winds of our prana vayus.  Within the body, prana is divided into different forms each with its own function and location.  These different energy currents are called vayus, inner winds, or energy movement.  According to Ayurvedic philosophy there are ten vayus that perform ten functions, five major and five minor.  The five major prana vayus are Udana (circular movement of prana), Prana (upward movement of prana), Samana (horizontal movement of prana), Apana (downward movement of prana) and Vyana (all pervasive movement).  Each of us has these internal currents of energy that flow within us and when we feel out of control, tapping into the prana vayus and shifting our inner winds, can bring us back to optimal health.

 

 

Samana Vayu

 

1. Prana Vayu – while ‘Prana’ is the general name of the life force, the Prana Vayu is one of its specific functions. The energy known as Prana Vayu governs the region from the throat to the bottom of the heart, corresponding to Jalandhara Bandha (see bandhas). 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, and has an upward motion associated with the inhalation. When you breathe in, you feel the ‘lift’ of the breath, which is the energy of the Prana Vayu in the upper body. Its movement is upward in the way the glass is filled with liquid – from the bottom to the top. The experience is of being filled with energy, which is distinct from the physical experience of the breath as a flow of air coming in through the nose or mouth and down to the lungs. The Prana Vayu governs assimilation or taking into oneself – as in the process of inhalation, of swallowing, assimilation through digestion, as well as the processes of taking in sensory impressions and mentally assimilating information and experience. 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, the functioning of the Prana Vayu can be experienced in different parts of the body. It gathers at the navel and from there is distributed throughout the body; yet it can also be experienced strongly as it moves within the head in practices of Pranayama and meditation. An effective way to focus on the Prana Vayu is to focus on the sensation of the breath at the tip of the nose during breathing practices. Another focus is at the navel. The Prana Vayu is the energy of the Anahata Chakra, the ‘heart’ Chakra, which expresses that energy, summarized in the familiar phrase, ‘open-hearted.’

 

2. Apana Vayu – while the Prana Vayu is the moving force behind the inhalation, the apana Vayu is the moving force behind the exhalation. The apana vayu 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 overproduction – 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. If waste is not eliminated from the body, there is no room for assimilation of fresh energy, and toxins build up. This slows the body down – and slows us down on the mental level as well. Without the healthy functioning of apana Vayu, one lacks motivation and determination; one feels lazy, dull and even confused, indecisive and befuddled.

 

In a subtle but vital sense, the apana Vayu has much to do with our power of decisiveness and self-determination, both of which turn upon our power of choice. Clarity in defining oneself demands decisiveness in eliminating what doesn’t work for us, what is not needed, or what conflicts with our highest goals. It’s not surprising that the apana Vayu is associated with the element of earth, and is the energy of the Muladhara Chakra, 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 the lower body, from the navel down through the legs, corresponding to the area in which we practice Mulabandha. It’s worth noting how our language reflects this awareness; a person whose decisiveness is rooted in real possibilities and clear intentions is said to be very ‘grounded’, or to have his "feet on the ground." The clearest expression of decisiveness and self-assertion, in fact, is to "put your foot down." This kind of language expresses the power of the apana Vayu.

3. Samana Vayu – this is the power of the metabolism or ‘digestive fire,’ which controls the functioning of the abdominal organs and glands. It governs the area between the bottom of the heart and the navel – centralized in the area of the solar plexus – and its seat is said to be in the navel. It corresponds to the area in which we practice Uddiyana Bandha. While the Prana and apana vayus have to do with assimilation – or taking-in – and self-determination – or grounding – through choice, the Samana Vayu is concerned specifically with the power of discrimination.

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 Apana Vayu is the power by which to separate out or discern good from bad, 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 inked to the power of the mind – particularly regarding discrimination and judgment.

Samana Vayu is associated with the element of fire. It is associated with the Manipur Chakra, 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. When the energies and functioning of the vayus are brought into balance to support clarity of mind, the qualities of Samana Vayu take on the humble yet expansive self-awareness expressed by the soft opening to the breath at the back body with Uddiyana Bandha. The actions of Uddiyana Bandha and the circulation or Prana generally through the body.

4. Udana Vayu – 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. "Udana" is "that which carries upward." It rules the region of the throat and head, and is seated specifically in the throat. Its function is expressive; it is the energetic flow that moves upward and out. 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. The area ruled by Udana Vayu is the head and throat; its energy is particularly stimulated by Jalandhara Bandha. Udana Vayu is related to the element Udana Vayu also governs vomiting, and imbalances in Udana can produce nausea or the desire to vomit. Ether or space, and is associated with this Vayu as is the fifth or throat Chakra – the Vishuddha Chakra. This upward moving energy continues through the upper Chakra, the Ajna Chakra, to the Sahasrara, and is purified during this upward journey. The feeling of movements of energy in the head during Pranayama and meditation are manifestations of the movements of Udana Vayu.

5. Vyana Vayu – 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 passageways of Prana in the body, connecting the functions of the nerves, veins, muscles and joints. 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 oneself, Vyana Vayu governs our internal sense of coordination and balance. 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; 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. The energy of the Svadisthana Chakra concerns your sense of self, and sense of boundaries between yourself and others as you express yourself creatively in relationships. A healthy sense of boundaries is fundamental to forming relationships, and work with this Chakra concerns the formation of boundaries and sense of self. Weakness in the energy of this Chakra – which can be due to disorders in Vyana Vayu – leads to a weak sense of self, low self-esteem, problems in forming relationships, and even problems with the immune system, all of which concern interaction and exchange with our world and a healthy set of boundaries.

Vayus and corresponding charkas summarized

Apana Vayu: Pelvis, Muladhara Chakra, Earth

Samana Vayu: Solar Plexus, Manipura Chakra, Fire

Prana Vayu: Heart / Chest, Anahata Chakra, Air

Udana Vayu: Throat and Head, Vishuddha Chakra, Ether, Ajna Chakra

Vyana Vayu: pervades entire body via circulation, etc., Svadisthana Chakra, Water 

 

Each Vayu is classified as follows:

• Udana Vayu. Ether; head region; the sense organs, consciousness.
• Prana Vayu. Air; chest region; inhalation, energy, absorption, vitality.
• Samana Vayu. Fire; abdominal region; the digestive organs, circulation.
• Apana Vayu. Water; pelvic region; exhalation, elimination, reproductive organs.
• Vyana Vayu. Earth; legs and arms; the skeleton, muscles and joints.

The physical nature is in a constant state of movement despite its seeming solidity. Earth is an inward force and contracts to keep things together. Water is a downward force and eliminates the unwanted. Fire is an upward force that is transforming and consumes everything in its path. Air is an outward force that attempts to enter anything it touches. Ether has no physical manifestation and pervades everything.

Earth is eroded by water, but it also contains water. Water is evaporated by fire, but it can also extinguish fire. Fire is blown out with air, but it also consumes air. Air is directed by ether and it is the vehicle through which ether is experienced. Ether is manifested in all things.

Each of the five elements should be balanced within each aspect of the yoga practice. For Vyana, practice standing postures that deal with the skeleton, the legs and arms. Prone postures, particularly resting at the end of the practice, deal with Apana and are more cooling. For Samana, practice sitting postures that deal mostly with the midsection and are generally more heating and transformative. Vinyasa, or movement, cultivates Prana: Vinyasa always starts with an inhalation which then increases Prana. Udana deals with the finishing sequence, both inversions and sitting, and particularly the headstand.

While each aspect of the practice contains all of the elements within it, certain elements have a tendency to manifest more strongly with certain postures. This also depends on seasonal and climatic changes, phases of the moon, and transitions of the planets. It is useful to note these changes and to be aware of them as they occur.

Yoga is a balance of opposing polarities. Every body, every practice and every asana is both accumulating (prana) and eliminating (apana), both contracted (vyana) and expanded (udana), involving body and mind. You can balance these opposites by increasing awareness in each and every posture.

The dominance of each of the Vayu in the body varies with each individual. This nature is exhibited as different body types, or constitutions, called the three Dosha.

They are Kapha, Pitta and Vata.

Kapha combines both water and earth, Pitta is governed by fire and water, and Vata is governed by air and ether. The Vata constitution is more mobile and is exhibited by a slender physical structure. The Pitta type is goal-oriented and it is exhibited by a more muscular, solid structure and assertive disposition. Every individual has a combination of all three Dosha, with usually one or two of them being more predominant. Depending on the individual’s constitution, the practice can support or aggravate certain aspects of these Dosha. For instance, too much movement can support or aggravate Vata depending how extreme it is. Activity, focus and competitiveness can support or aggravate Pitta, and no activity and quietness can support or aggravate Kapha. The practice can be adjusted somewhat for each of these possibilities. For example, slower movements will help support the Vata type. Doing a shorter practice tends to support the Kapha type, and keeping the inner focus and dristi supports the Pitta type.

Drishti  or focused gaze, is a means for developing concentrated intention. It relates to the fifth limb of yoga concerning sense withdrawal, as well as the sixth limb dharana relating to concentration.

Now apply this teaching to the outer world.

 

Jedi Simon