The Five Keys, Mantra, Mudra & Pranayama

The Five Keys:

• psychic breath (pranayama)
  
• psychic passage (nadis & shushumna=movement of prana)
• cosmic sounds discovered in the higher states of meditation
• can perceive more sounds when we get into deeper states of consciousness
• every mantra has six parts:
• rishi (sage)
• meter
• ishta devata (deity)
• bija (seed)
• shakti (energy)=mantra is charged with prana shakti
• kilaka (pin)= unplugs the consciousness (chaitanya)

• There is an intrinsic relationship between sound and energy
• MANTRA SIDDHI: can affect people with your chanting (if you are an adept)
• mantra in pranayama
• create rhythm and balance in pranayama
• om /sohum
• all purpose
• gayatri (ideal breathing pattern in pranayama)
• represents the duration of one inhalation
• retention: repeat mantra twice
• exhalation: repeat mantra twice
  
• bija 
• only under the instruction of a guru to open chakras
  

• psychic centers (chakra=opening & balancing)
  
• psychic sound (mantra=chanting)
  
• psychic symbols (yantra=visualization)
  

HASTA MUDRAS

A gesture or position, usually of the hands, that locks and guides energy flow and reflexes to the brain. By curling, crossing, stretching and touching the fingers and hands, we can talk to the body and mind as each area of the hand reflexes to a certain part of the mind or body.

(In each mudra, exert enough pressure to feel the flow of energy through the "nadis" (psychic channels) up the arms but not enough to whiten fingertips).

GUYAN MUDRA: The tip of the thumb touches the tip of the index finger, stimulating knowledge and ability. The index finger is symbolized by Jupiter, and the thumb represents the ego. Guyan Mudra imparts receptivity & calm.

ACTIVE GUYAN MUDRA: The first joint of the index finger is bent under the first joint of the thumb, imparting active knowledge.

SHUNI MUDRA: Tip of middle finger (symbolized by Saturn) touches the tip of the thumb, giving patience.

SURYA or RAVI MUDRA: Tip of the ring finger (symbolized by Uranus or the Sun) touches the tip of the thumb, giving energy, health and intuition.

BUDDHI MUDRA: Tip of little finger (Mercury) touches tip of thumb for clear and intuitive communication.

VENUS LOCK: Interlace fingers with left little finger on the bottom, with the right index finger on top for men and the left for women. The Venus mounds at the base of the thumbs are pressed together channeling sensuality and sexuality, and glandular balance, helping to focus and concentrate.

JUPITER MUDRA: (below right). With the the two index fingers together, the power of Jupiter, or good luck and expansion is activated. Together they focus your energy to break through barriers.

PRAYER MUDRA: Palms are pressed together, neutralizing and balancing yin & yang, for centering.

BEAR GRIP: Left palm faces out from body with thumb down, and right palm faces body, thumb up, and fingers are curled and hooked together to stimulate the heart and intensify concentration.

BUDDHA MUDRA: Right hand rests on left for men, left on right for women, palms up, thumbs tips touching each other in a receptive gesture.

BHANDAS

Body locks or muscular contractions applied for the retention and channeling of Prana.

The principle ones are:

MULABHANDA: Mulbhand or Root Lock is the most frequently applied. It is performed in three steps (quickly & smoothly with practice) by first contracting the anal sphincter, drawing it in and up (as if trying to hold back a bowel movement), then drawing up the sex organ (so that the urethral tract is contracted). Lastly, pull the navel point by drawing the lower abdomen back towards the spine. This is applied with breath held (in or out), and helps unite the two major energy flows, prana and apana, generating psychic heat which triggers the release of Kundalini energy, and often ends an asana or exercise.

UDDIYANA BHANDA: Diaphragm Lock is applied by lifting the diaphragm high up into the thorax while pulling the upper abdominal muscles back towards the spine, creating a cavity, and giving a gentle massage to the heart muscles. It helps to move and transform pranic energy up to the neck region, stimulates the hypothalmic-pituitary-adrenal axis in the brain and develops a sense of compassion. Can give new youthfulness to the entire body. It is normally applied with the breath held out. In Laya yoga, the rhythmic application of this lock achieves the highest effects of chanting.

JALANDHARA BHANDA: Neck Lock or Chin Lock is used during all chanting meditations and pranayams (breathing exercises) unless otherwise specified. This is done by lifting the chest and sternum upward and stretching the back of the neck straight by pulling the chin back towards the neck. You should feel some tension in the back and sides of the neck. The chin rests in the notch between the collar bones and the head stays level without tilting forward, straightening the cervical vertebrae, and allowing the free flow of prana to the brain. This lock puts pressure on the thyroid and parathyroid to enable their secretions, and in turn, activate the pituitary. Without this lock pranayama can cause uncomfortable pressure in eyes, ears and heart. It will also prevent dizziness caused by rapid changes in blood pressure which can occur when nadis (channels of pranic flow) are unblocked. MAHABHANDA: Great Lock - the application of all 3 locks at once. This rejuvenates nerves and glands, regulates blood pressure and produces many other benefits.

BHANDA EXERCISE (To fully understand & experience the Locks or Bhandas).
Sit on heels and spread the knees wide apart, palms on thighs. (A) Apply Root Lock & relax it. (B) Apply Diaphragm Lock & relax it. (C) Apply Neck Lock and relax it. Repeat in rhythmic alteration for 3-11 minutes, pulling locks on the exhale (the breath naturally goes out on the first 2 locks ).

Practice on an empty stomach. This will help to distinguish the locks and perceive energy movement along the spine.

MANTRAS

The "Yoga of the Mind", a mantra is a syllable, word or phrase in one of the sacred languages (like Sanskrit & Ghurmeki) and sometimes in English, which elevates or modifies consciousness through its meaning, the sound itself, rhythm, tone, and even the reflexology of the tongue on the palate.

The three languages of consciousness are:

• human - things, the world; normal or loud voice
• lovers - longing to belong; strong whisper
• divine - infinity; mentally or silently

Some of the most frequently used mantras are given below:There are two things you can do to make the use of a mantra more powerful, regardless of how you recite. One is to see the mantra, as if it is being written as you say it, and the other is to actively listen to it as you say it, perhaps, in this case, when using the first two languages.

AD GURAY NAMEH, JUGAD GURAY NAMEH,
SAT GURAY NAMEH, SIRI GURU DEVAY NAMEH
is the Mangala Charn Mantra, and is chanted for protection. It surroundsthe magnetic field with protective light, and means "I bow to the primal Guru (guiding consciousness who takes us to God-Realization), I bow to wisdom through the ages, I bow to True Wisdom, I bow to the great, unseen wisdom."

ADI SHAKTI, ADI SHAKTI, ADI SHAKTI, NAMO NAMO,
SARAB SHAKTI, SARAB SHAKTI, SARAB SHAKTI, NAMO NAMO,
PRITHUM BHAGAWATI, PRITHUM BHAGAWATI, PRITHUM BHAGAWATI,
NAMO NAMO,
KUNDALINI, MATA SHAKTI, MATA SHAKTI, NAMO, NAMO.
The First Shakti Mantra tunes into the frequency of the Divine Mother, and to primal protective, generating energy. Chanting it eliminates fears and fulfils desires. Adi Shakti means the "Primal Power," Sarab Shakti means "All Power", and Prithum Bhagawati means "which creates through God."

AKAL, MAHA KAL:
means "Undying, Great death" is a powerful life-giving chant removing fear and relaxing the mind.

AP SAHAEE HOA SACHE DA SACHE DHOA, HAR, HAR, HAR:
means "The Lord Himself has become our protector, the Truest of True has taken care of us, God, God, God", or "The Lord Himself is my refuge, true is the support of the True Lord". Chanted for prosperity.

ARDAS PAYE, AMAR DAS GURU, AMAR DAS GURU,
ARDAS PAYE, RAM DAS GURU, RAM DAS GURU, RAM DAS GURU,
SUCHE SAHE:
Guarantees by the grace of Guru Amar Das, who is hope for the hopeless, and Guru Ram Das, who is King of the Yogis and Bestower of Blessings, past, present and future, that the prayer will be answered, and that all one's needs are provided for, signed, sealed and delivered!

DHARTI HAI, AKASH HAI, GURU RAM DAS HAI.
Dharti means "earth" and Akash is Ether, and Guru Ram Das is the venerated 4th Sikh Guru. This is the 1st Sodhung Mantra.

EK ONG KAR, SAT GUR PRASAD, SAT GUR PRASAD, EK ONG KAR,
is the Magic Mantra so named for its power and sacredness. It is usually chanted in reverse (Ek Ong Kar, Sat Gur Prasad, Sat Gur Prasad, Ek Ong Kar). Many pages are devoted to the explanation of this mantra and we are warned to chant it in reverence. It means, "There is one Creator - Truth revealed through Guru's grace".

EK ONG KAR, SAT NAM, KARTA PURKH, NIRBHAO, NIRVAIR,
AKAL MOORT, AJUNI, SAI BHANG, GUR PRASAD, JAP,
AD SUCH, JUGAD SUCH, HABHE SUCH, NANAK HOSI BHEE SUCH
is the Mul Mantra, the root of all mantras. It means, "The creator of all is One. Truth is His Name. He does everything, fearless, without anger, undying, unborn, self-realized, realized thru Guru's Grace, Meditate: He was true in the beginning, true thru all the ages, true even now. Nanak shall ever be true."

EK ONG KAR, SAT NAM, SIRI WHA (HE) GURU
is the Adi Shakti Mantra, and it is very powerful for awakening Kundalini and suspending the mind in bliss. Ek means "One, the essence of all", Ong is the primal vibration from which all creativity flows, Kar is "creation", Sat "truth", Nam "name" Siri "great", Wha "ecstasy," and Guru is "wisdom". Taken together it means, "There is one Creator whose name is Truth. Great is the ecstasy of that Supreme Wisdom"!

GOBINDE, MUKUNDE, UDARE, APARE, HARING, KARING, NIRNAME, AKAME
is the Guru Gaitri Mantra which means "Sustainer, liberator, enlightener, infinite, destroyer, creator, nameless, desireless". It brings stability to the hemispheres of the brain and works on the Heart Center to develop compassion, patience and tolerance, uniting one with the Infinite.

GURU GURU WAHE GURU, GURU RAM DAS GURU:
calls upon Guru Ram Das in praise of his spiritual guiding light and protective grace.

HAR means Creative Infinity, a name of God.
HARA is another form.
HARI is the active form of Creation.

HARI NAM, SAT NAM, HARI NAM, HARI.
HARI NAM, SAT NAM, SAT NAM, HARI.
The name of God is the True Name.

HUM DUM HAR HAR.
This mantra opens the Heart Chakra and means "We the universe, God, God."

ONG means Creator - the Primal Vibration from which all creativity flows.

ONG NAMO, GURU DEV NAMO
is the Adi Mantra that precedes Kundalini Yoga practice, tuning one in to the higher self. Ong is "Infinite Creative energy in manifestation and activity". ("Om" or Aum is God absolute and unmanifested), Namo is "reverent greetings' implying humility, Guru means "teacher or wisdom", Dev means "Divine or of God" and Namo reaffirms humility and reverence. In all it means, "I call upon Divine Wisdom".

ONG SO HUNG is "Creator, I am Thou!", a heart-opening and empowering mantra.

PRANA, APANA, SUSHUMNA. HARI.
HARI HAR, HARI HAR, HARI HAR, HARI.
Prana is the life force, Apana the eliminating force, and Sushumna is the Central channel for that force. This helps draw energy up the spine for healing. Hari and Har are names of God.

PRITVI HAI, AKASH HAI, GURU RAM DAS HAI. (see "Dharti Hai")
Pritvi means earth - calling on the venerated Guru Ram Das is very powerful.

RA MA DA SA, SA SAY SO HUNG
is the Siri Gaitri Mantra, and is chanted for healing. Ra is the sun, Ma is the Moon, Da is the earth, and Sa is Infinity. Say is the totality of Infinity, and So Hung is "I am Thou". "Ra Ma Da Sa" is the Earth Mantra. and "Sa Say So Hung" is the Ether Mantra.

SA TA NA MA
is the Panj Shabad expressing the five primal sounds of the universe. "S" is Infinity, "T" is life, "N" means death and "M" is rebirth. (The 5th sound is "A".) This is one of the most frequently used mantras in Kundalini Yoga.

SAT NAM
is the Seed Mantra or Bij Mantra and it is the most widely used in the practice of Kundalini Yoga. Sat means the Truth; Nam means to call upon, name or identify with. Sat Nam means Truth is my identity and I call upon the eternal Truth that resides in all of us. Chanting this mantra awakens the Soul, and more simply means "really". It is pronounced to rhyme with "But Mom!"

SAT NARAYAN, WHA HE GURU, HARI NARAYAN, SAT NAM.
Narayan is the aspect of Infinity that relates to water, and Hari Narayan is Creative sustenance, which makes the one who chants it intuitively clear or healing. Sat Narayan is True Sustainer, Wahe Guru, indescribable Wisdom and Sat Nam, True Identity. This is the ancient Chotay Pad Mantra.

WAHE GURU
is the Guru Mantra, the mantra of ecstasy. It is not translatable but chanting it elevates the spirit.

WAHE GURU, WAHE GURU, WAHE GURU, WAHE JEEO:
"The ecstasy of consciousness is my beloved."

The Secret of Embodiment - 1/26/2014

THE BODY AS CENTRAL

• There is one truth: What is relative are our angles of comprehension and perception.

The masters of Tantra distinguish between two levels of understanding which correspond to two levels of reality.

• Laukika (Worldly point of view) - Belief in a solid material universe which is often corrupted 
• Adhyatmika which is informed by wisdom and leads one to the Truth - ultimate reality

Wisdom is superior to worldly knowledge because in the absence of guiding wisdom, worldly knowledge all too easily turns destructive. 

Samsara = nirvana 

• The finite world is really the infinite Reality - what we perceive to be the limited universe is fundamentally an illusion 

The Secret of Embodiment: MACROCOSM & MICROCOSM

• The body (deha) which stems from the verbal root dih - to smear or be soiled - hints at the defiled nature of the body. Yet, the same verbal root (dih) can also signify to anoint or that which is anointed.
• The older Sanskrit word for body which is sharira derive from the verbal root shri meaning to rest upon or support - here the body serves as a prop or framework by means of which the self can experience the world. This has led Tantrics to see the body as the "temple of the divine."
• Tantra has a body positive approach
• If the world is real, the body must be real as well
• If the world in essence is divine, so must the body be divine
• If the world is an aspect of the divine power of shakti, then our body is likewise a divine power of shakti 
• When we truly understand the body, we discover that it is the world which in essence is divine 
• Because the human body has a complex nervous system allowing higher expressions of consciousness it is especially valuable and seen as a ladder to liberation.

KAT (1.16-27) 

"After obtaining a human body, which is difficult to obtain and which serves as a ladder to liberation, who is more sinful than he who does not cross over to the Self?

Therefore, upon obtaining the best possible life form, he who does not know his own good is merely killing himself. 

How can one come to know the purpose of human life without a human body? 

One's self is the vessel for everything. 

Village, house, land, money, even auspicious and inauspicious karma can be obtained over and over again, but not a human body. 

For the purpose of obtaining knowledge, the virtuous purpose should preserve the body with effort. Knowledge aims at the yoga of meditation. He will be liberated quickly. 

What fool starts digging a well when his house is already on fire? So long as this body exists, one should cultivate truth. 

One should cultivate the highest good while the senses are not yet frail, suffering is not yet firmly rooted, and adversities have not yet become overwhelming." 

Human life is so extraordinarily precious because it can serve as a platform or ladder for self realization.

It is considered most auspicious to have achieved a human birth. More fortunate still is a human life in which we encounter a spiritual teacher and teaching that can potentially free us from repeated incarnations. Therefore, we must seize every opportunity to develop the art of self-understanding and self-transformation through yoga or Tantra. 

• Tantra takes the body seriously.       

YV (4.23-24) "For the ignorant person, this body is the source of endless suffering, but to the wise person, this body is the source of infinite delight. 

For the wise person, the body serves as a vehicle that can transport him swiftly in this world, and it is known as a chariot for attaining liberation and unending enjoyment. 

Since the body affords the wise person the experience of sound, sight, taste, touch, and smell as well as prosperity and friendship, it brings him gain."

• The body is a field in which we grow and harvest our experiences, which may be positive or negative, painful or pleasant. No experience need be devoid of merit. 
• Tapas = heat or intense experience.  In the Tantric tradition, one should go "towards the pain." Instead of shying away from pain one should pay full attention to it. It is an indicator of the store of available evolutionary energy in us. 
• Acute sensation can spur one to creativeness and a new level of being. The more mentally active one is, the less they are capable of pain. The half awake suffer most. The most intensely attentive are least aware of pain. (As demonstrated by yogis whose mental concentration makes them immune to pain.) 

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THE BODY AND THE NADIS

Nadis are pathways of pranic, mental and spiritual currents which form a matrix throughout the physical body. They provide energy through every cell, and organ through their vast network. Nadis are not physical or measurable but channels of energy which underly and sustain life and consciousness. Out of the 72,000 nadis, 72 are considered important. Out of these 72, 10 are considered to be major. Among the 10 major pranic flows, three are the most significant. (Situated in the spinal column which pass through every chakra.)

• Eda (Mental channel = female; Chandra = lunar/moon nadi) 
• Pingala (Vital channel = male; Surya = sun/solar nadi)
• Sushumna (Spiritual channel) 

The 7 lesser major nadis include:

• Gandhari 
• Hastijihva
• Yashaswini
• Pusha
• Alambusha
• Kuhu
• Shankhini

The three most important nadis are also referred to as the 3 most important rivers in India:

• Ganga (Eda) 
• Yamuna (Pingala)
• Saraswati (Sushumna) 

The junction where these three rivers join is called Prayag, located outside Allahabad in North India. In the pranic body, they converge at ajna chakra. 

• Eda governs the left side of the body and Pingala the right side of the body. 
• Eda and Pingala dominance is directly related to the flow of breath in the nostrils. 
• The specific functions of the brain are correlate with the activities of Eda and Pingala. The right hemisphere governs the left side of the body and the left hemisphere governs the right side of the body. Eda is connected to the right hemisphere and Eda to the left. 
• The right hemisphere (Eda) processes information in a diffuse and holistic manner. It controls spacial awareness and is sensitive to vibrations and the external senses. 
• The left hemisphere which relates to Pingala processes information in a sequential, linear and logical manner. It is responsible for analytical and mathematical ability. 
• The Eda controls manomaya and vijnanamaya koshas, whereas pingala controls anamaya and anandamaya koshas. In pranamayakosha, the Eda and Pingala forces reach out in both directions. 
• Sushumna, the neutral channel- when the two forces of Eda and Pingala are balanced, the third channel of Sushumna becomes active. When the sushumna is active, the breath flows through both nostrils simultaneously. 

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PANCHA PRANA: Pranic Forcefields

• Five primary forces which operate in the physical body at all times
• These five forces make up PRANA SHAKTI
• This is why prana is experienced differently in different parts of the body.
• These forces also work on subtler levels, influencing and being influenced by mind and consciousness 
• PRANA, APANA, VYANA, SAMANA, UDANA (vayu)
• They are all located in different parts of the body and have different movement associated with them.

STHOOLA PRANA

• prana vayu is also known asa school (gross) prana and it is experienced at the PHYSICAL level in the thoracic region. (to distinguish it from the all pervasive prana)
• maintains the heart and lungs and all activities in the chest
• This is the most essential of all the pranas and it controls the other four.
• on the subtle level, school prana is responsible for the INTAKE of impressions and ideas, it energizes all the KOSHAS and is active at all time. in fact, a blockage of sthool prana can cause immediate death because of its vital functions in the thorax.
• one pointedness of the mind and intuitive knowledge are based on the strong functioning of prana vayu
• it is the guide for self-realization, mediated by the heart center
• IMBALANCE: inability to think clearly and poor heart and lung function

APANA

• at the physical level: operates in the pelvic region between the navel and root chakra
• sustains the kidneys, bladder and the bowel, and controls elimination, excretion and reproduction
• composed of the earth and water elements, apana is experienced as a heavy force
• Subtle level: brings energy down through the KOSHAS and the lower chakras are realized through its activity. 
• assists in awakening the kundalini
• MAHAPRANA is experienced in this region
• mental level, apana removed negative thoughts and emotions
• imbalance: depression, heavy, poor elimination

SAMANA

• physical level: operates between the navel and the diaphragm to activate and "BALANCE" the digestive organs and is responsible for metabolism. It literally is a balance of the opposing forces of prana and apana.
• associated with digestive FIRE
• subtle level: maintains cohesion and balance between the koshas, also digests thoughts
• imbalance: psychological problems, buildup of toxins in the body

UDANA

• physical level: operates in the extremities and is responsible for all of the sensory organs and the organs of action
• all the functions of the throat and mouth. It assists prana in inhalation and exhalation. Maintains the pranic link between the heart and the brain.
• assists the MINOR pranas
• subtle level: positive mental work
• maintains the relationship between the GROSS, SUBTLE and CASUAL bodies (more on this)
• experienced in all the extremities.
• imbalance: lack of coordination, inability to perform all body functions properly

VYANA

• physical level: RESERVE energy. helps the other pranas when they require an extra boost.
• SECOND WIND
• regulates and coordinates muscular movements
• subtle level: brings circulation through the five koshas
• gives us the sense of over;ll embodiment
• imbalance: tremors, lack of coordination, inability to relate to people

PRANIC DENSITY AND COLOR

• prana varies in density from leavt to most: Udana, prana, samana, apana, vyana
• prana=red, apana=coral, samana=crystal, udana=pale white, vyana=a ray of light

UNION OF PRANA AND APANA

• the two most important pranas and prana and apana

SS(3:6) "out of the ten major and minor pranas, the first five are the leading ones. Even among these, prana and apana are the highest agents" 

• These opposing forces connect us at once with the physical world of gross experience and the mental world of consciousness.
• In the practice of yoga, the forces of prana and apana are reversed. The upward flow of prana is directed downward, and the downward flow of apana is directed upward.
• in this way they both move toward one another and meet at SAMANA
• this meeting is where the FIRE of agni is ignited and kundalini awakens

BG (4:29) "Apana is absorbed in prana by some, and prana in apana by others. By restraining the course of prana and apana, the yogi is wholly occupied in pranayama"

• UNION or SUSPENSION of both is the goal of pranayama
• JALANDARA prevents prana from ascending, MULADHARA prevents apana from descending and UDDUYANA creates a suction process which affects the behavior of both prana and apana
• NUALI KRIYA also creates a union between prana and apana
• RETENSION creates the union of prana and apana at ANJA chakra

YGU (27) "Just as a ball goes up and down when thrown by hand, similarly the individual soul is thrown up and down by the movement of prana and apana (and therefore) does not remain still". 

MINOR PRANAS (5)

•  UPA pranas
• naga : cauases belching and hiccups. remains inactive unless disturbed
• koorma: blinking and good eye functions. When healthy enables TRATAKA in meditation
• krikara causes yawning hunger, thirst and sloth. It must be kept under control.
• devadatta: sneezing and subtle movements in nostril. Enables devine smell
• dhananjaya: touch in the whole body. Last prana to leave the body after death. It is responsible for decomposition

• GS referes to the difference between the vayus and the lesser pranas as "inner" and "outer".

PRANAYAMA and PRANA VIDYA

• The 10 pranas are ideally working in coordination with one another in a state of balance. This state is often disrupted however, and rebalanaced through pranayama.
• when one is balanced in practice one becomes aware of prana vidya, and realizes the subtle experience of each of the pranayamas.
• one can also bein to realize this by focusing on the different functions and sensations of the pranas- this may also lead to consciousness

FIVE KEYS

5 keys are used to unlock the subtle perception and experience of prana.

• PSYCHIC BREATH
• PSYCHIC PASSAGE
• PSYCHIC CENTERS
• PSYCHIC SOUND (mantra)
• PSYCHIC SYMBOL (yantra)

PRANA & MANTRA

•  intrinsic relationship between prana and sound underlies all creation
• first manifested sound was OM, also called NADA this is the highest level of sound vibration.
• from nada emerged KALAA, the universe of time, space and object
• SHABDA (Word): the first form was sound (manifestation) and it came into existence through prana shakti (mahaprana). SOUND is therefore one of the best vehicles for prana shakti. This is why mantras are so powerful in the tantric system.
• mantras are cosmic sounds discovered in higher levels of meditation, whereby yogis can explore different levels of consciouness
• chakras are stimulated by chanting particular sounds since they are associated with dufferent frequencies or vibrations. These are called SEED mantras.
• two important qualities of mantras
• VARNA: color
• ASASHIC-form

• mantras have six parts
• rishi (guru who discovered and gave the mantra)
• meter
• presiding diety
• bija (essence)
• kilaka (pin)- unplugs the consciousness hidden in the mantra

Vital Energies

Prana animates everything. It is a combination of PRA and NA "force" "in constant motion"

• exists in sentient beings as the energy that drives all actions
• exists in non sentient beings causing motion, growth & decay

Prana flows through "nadis"

• stored in chakras (energy vortices)
• maintained through the air we breathe, food we eat, actions we make thoughts we think

Pranayama

• inhalation "Pooruka"
• retention "kumbacka"
• exhalation "rechaka"

by directing these stages the different practices of pranayama which move prana throughout the body to allow higher levels of consciousness are obtained.

YS 2:49 "pranayama is the pause in the movement of the inhalation and exhalation when it is secured" 

=----technically this suggests that pranayama is only the kumbackas so inhalation and exhalation are methods of inducing "kunbacka"---this allows for longer periods of ASSIMILATION of prana and better control the mind.

stages:

• initial---clear the 72,000 nadir
• state of the nadis and chakras "blockages"  are defined by our SAMSKARAS. these are conditionings carried in "seed" form. 
• PURUSHARTHA (self-effort)
• ANUGRAHA (grace)

pranayama when practiced releases us from all of this.

• higher levels---the direction of pranic flow is manipulated and a greater amount of energy is released from the chakras
• pranayama is part of a BALANCED SEQUENTIAL ASHTANGA YOGA PRACTICE as a preparation for and perfection of pratyahara.
• from gross (anamayakosha) through subtle (anandamayakosha)

SS (3:57) "when one attains power of holding the breath for 3 hours, then certainly the wonderful state of pratyahara is reached without fail" (YOW!!!!)

TYPES OF PRANA:

• MAHAPRANA: cosmic prana that came into being at the time of creation
• UNIVERSAL PRANA:
• in the beginning there was unmanifest consciousness known as Para Brahman
• the "willing" (VASANA -inherent desire) of the singular unmanifest consciousness to become one causes the first SPANDA or movement (before this we have perfect equilibrium of potential) 
• first primal movement is the MAHAPRANA (leads to EVOLUTION of all levels of existence)
• the many subtleties of PRANA & CHITTA (consciousness) are the ladders of all spiritual practices. The end being INVOLUTION- where all that exists is pure consciousness

HYP (2:2) When prana moves, chitta moves. when prana is without movement, chitta is without movement" 

both prana and chitta must be present for life to exist. Prana and vasana are the two supporters of chitta. 

chitta is dormant

prana is active

• INDIVIDUAL PRANA: prana springs from the "atman" and is inseparable from the self. Some people have more prana than others and they are more dynamic, successful and commanding than others.

HYP (2:3) "As long as the vayu (prana) remains in the body, there is life. Death occurs when the vayu leaves the body, therefore retain the vayu" 

• RECEIVING PRANA
• positive thoughts, higher feelings and yogic practices produce higher levels of prana
• sublimated or transformed sexual energies prana is conserved within the system and transformed into OJAS (subtler energy which is accumulated in the brain and used for creative and spiritual development).
• prana can be transmitted from yogis to others. (shaktipot)
• prana can be gotten from the environment
• food
• sattvic, rajastic and tasmasic is a designation of the amount of prana in food.
• air
• should not be contaminated.

• WORKING WITH PRANA
• prana is also self generated and it can be refined and directed
• one must work with PRANA SHAKTI (the force of prana) in order to perfect any experience in life (aim of pranayama)
• the length of the exhalation determines the pranic "utilization" of it. 
• different activities create different exhalation lengths and pranic utilization
• maximum prana is used by the brain, so if there is not enough prana, thoughts become restless and disturbed.
• breath is gross and prana is subtle, but the former can influence the latter.
• pranayama leads to PRANA VIDYA (knowledge of the inner workings of prana) which leads to the ability to gain control over the mind. Prana is grosser than the mind and therefore easier to control.

HYP (2:42) "the movement of the breath in the middle passage makes the mind still. this steadiness of mind is the state of MANONMANI (devoid of thought)"

• as one works with prana, the dormant areas of the brain awaken.

• COSMIC PRANA
• pranayama practices activate individual prana and raise it to a higher frequency. This generates a certain amount of heat or creative force. This pranic heat makes its way up to ANJA CHAKRA where it can be directed to the rest of the body. 
• as pranayama practice increases, the anja chakra is able to communicate with the muladhara chakra, the seat of kundalini energy where the cosmic prana lies dormant. (ATMA SHAKTI) or soul force. 
• when the full potential of this energy is released, it travels up the shushumna nadi bringing about a complete metamorphosis of a person (AWAKENING) one unites with the cosmic prana.
• AWAKENING = chitta and prana is a cosmic balance within the individual. There is an explosion of SATYA (truth) when one sees everything as luminous. One experiences oneself in every object in the universe.
• SAT-CHIT-ANANDA (truth, expansiveness, beatitude). 

PRANA & THE KOSHAS

• all five sheaths (levels of experience) are pervaded by prana. 
• the movement from one kosha to another is also enabled by prana=PRANA SHAKTI
• prana is like the "neutral" in shifting gears (Saraswati)
• shatkarmas and asanas clear blockages in ANAMAYAKOSHA and allow movement to pranmayakosha
• the 5 sheaths are intelinked, must be penetrated sequentially
• the rare yogi can reverse this process and through the attainment of anandamayakosha purify all of the other koshas.

KOSHA CONCIOUSNESS

• ones experiences in life indicate the realm of consciousness to which one has evolved. However blockages in other koshas may still exist. for this reason, an INTEGRAL path of yoga is advised. 
• time should be spent in each limb to achieve clearing of these blockages
• the aim of the practitioner is to work with the prana (through PRANYAMA & PRANA VIDYA) at pranamayakosha until the perception of prana becomes SUBTLE
• Annamayakosha: prana is experienced as nervous energy
• the awareness of prana shakti in the other sheaths developed through PRATYAHARA
• manomayakosha: compared to a house light with the lights switched on
• vijnanamayakosha: inner visions, sounds, smells are experienced
• anandamayakosha: luminosity
• ATMAMAYA KOSHA (experience of unity)

CHAKRAS AND BINDU

• the chakras power the pranic body
• each chakra vibrates at a particular velocity. (low to higher frequencies)
• MULADHARA is the seat of pranic energy and must be awakened for ANJA to be awakened. it is the "generating station" for prana
• associated with anamayakosha, unconscious mind, primitive instincts
• 4 petaled lotus
• tamasic
• SWADHISTANA: storehouse for latent samskaras and impressions. forms a karmic block and makes it difficult for awakened prana to pass through
• desires located here can become an obstacle to awakening
• six petaled flower, associated with pranamayakosha
• tamasic
• MANIPURA: the storehouse of prana is at the navel
• rajastic
• 10 petallotus and pranamayakosha
• ANAHATA: seat of the cosmic sound
• VISHNU GRANTHI (the second psychic knot) representing the bondage of emotional attachment is located here
• manomayakosha
• 12 petals
• VISHUDDHI
• purification center. The fountain of youth
• the nectar of life falls from BINDU down into this center, generating, health, vitality and youth
• vijnanamayakosha
• 16 petals
• AJNA: guru chakra or command center
• third eye or center of divine wisdom, it is the doorway to the psychic or astral dimension
• lies at the RUDRA GRANTHI (knot of shiva) attachment to psychic personality and to the siddhis which accompany awakening of anja chakra
• vijananmayakosha, two petals, the mind changes from gross to subtle here.
• BINDU
• POINT
• it is the point of creation where oneness first develops into multiplicity, the ultimate point from which all things manifest and into which all things return
• contains the evolutionary potential for a myriad of objects in the universe, the blueprint for creation (where Hindu Brahmins keep a tuft of hair at the back of their heads)
• the MOON at bindu produces the life-giving nectar clued AMRITA and the manicure consumes it. (disease, old age & death are suffered because of this consumption) Tantric Yoga techniques are aimed at reversing this process so that amrita is retained in the vishudda=IMMORTALITY
• the first manifestation of creation was NADA (Sound) and bindu is also the point where the original nada emanates. 
• SAHASRARA: