Showing posts with label prana. Show all posts
Showing posts with label prana. Show all posts

What Does Sattva Mean In Yoga?

Table Of Contents


Sattva is one of the three gunas (natural characteristics) in yogic philosophy. 

  • It is the attribute of purity and tranquility
  • The other two gunas are tamas, which represents darkness and lethargy, and rajas, which represents energy and passion, and the aim is to balance these three characteristics as much as possible in your everyday life.

There are many therapy regimens in Ayurveda. Rather of stressing about rajas and tamas, one strategy is to concentrate on increasing sattva. 

  • Another way to deal with the maha gunas is to balance excess tamas with a little amount of rajas, or to decrease excess rajas with a small amount of tamas.
  • You may begin to push prana (life energy) not just throughout your physical body but also into your mental body to produce a heightened level of awareness after you have balanced your outer koshas via diet, lifestyle changes, and a yoga practice.


Unlike Mechanistic healing, the Holistic approach everything is interdependent and interrelated.

The comprehensive system may seem complex, yet the method is quite reasonable. 

  • When we compare the human body to a machine, its processes seem to be extremely basic if we ignore awareness. 
  • Machines are simple to humans since they were created by humans and can be understood by them. 
  • Humans, on the other hand, are much more complex than any machine. 
  • Machines operate on orders and are not aware of their surroundings. 
  • Humans have a sense of judgment or intelligence (buddhi), and as a result, they have the ability to make their own decisions. 
  • In comparison to a computer network, this makes human-to-human contact very difficult. 

It's impossible to utilize holistic medicine without also living a holistic way of life, and it's also impossible to live a holistic life in secret since it affects every area of your life. 

  • You can't disregard your job situation, personal connections, social conduct, or sexuality; if one of these is out of balance, it gradually impacts the others, setting off a chain of bad occurrences. 
  • The holistic approach rejects chance theory and stresses that everything occurs for a purpose. 
  • Chance, according to the mechanistic view of existence, has a significant influence in cosmic events and human life. 

Many individuals who are influenced by this viewpoint have extremely fragmented lives. 

  • They are expected to do their duties in a machine-like manner, because after all, there is a widespread assumption that there is just a material world. 
  • As a result, the existence of the soul as the source of awareness is denied. 
  • This mechanical perspective of existence rejects the idea of a latent spiritual force that exists within all of us, that may be awakened via sattva (see also the previous chapter), and that can be utilized for good. 
  • Many diseases and illnesses are caused by a lack of inner quiet and serenity, as well as other associated sattvic characteristics. 

Our lives are highly unbalanced and dominated by rajas and tamas, with little sattva. 

  • This is due to the imposition of the mechanistic perspective. 
  • We examined the six-dimensional equilibrium that humans should strive towards. 
  • Each of the six dimensions is linked, and an imbalance in one of them leads to an imbalance in the rest of one's life. 

People are always "in a rush." Time is meticulously scheduled, often a year, two years, or even many years ahead of time. 

I met a lady from Switzerland while on vacation on the island of Bali. 


She expressed herself by saying,


"People in Bali believe that we Europeans are extremely lucky and happy because we are wealthy. They have no idea that we work nonstop and will never be able to enjoy the easy life that they have on this island." 

This is absolutely correct! 

When I go from Bangalore to a Himalayan facility, I get the same feeling. 

The people who dwell in the Himalayan mountains' interior live modest yet peaceful lives. 

When I return to Bangalore, on the other hand, I observe the prevalent craziness caused by people's very "busy" and hectic lifestyles. 


There is a significant degree of tamas in rajas-dominated lifestyles. 

In today's world, there is a lot of competition. When it comes to employment, people aren't always honest. This has an impact on everyone of us. 

  • To persuade someone to purchase a thing, a salesman, for example, must use misleading reasoning. 
  • To promote its anti-health, anti-environment goods, big business tells a lot of falsehoods. 
  • A farmer pollutes the environment with pesticides, while industrial pollutants contaminate our drinking water. 

There are many rajas and tamas in life. There isn't enough sattva. 

In the true sense, there is no quiet or serenity. People are too busy, even during their vacations, which are once again controlled by the rajas. 

  • Rajas spend the most of their free time on a daily basis. 
  • In general, watching television is rajas and tamas, and if done for an extended period of time, it may disrupt vata and kapha. 

People continue to follow a daily pattern dominated by rajas and tamas, with rajas-dominated leisure time. 

  • Rajas rule throughout the day while tamas rule at night. 
  • They enter a tamas state of mind throughout the night since sleep is tamas.
  • Their sleep, however, is mixed with rajas owing to the frenetic activities of the day. 
  • The following day starts, and they are once again in a condition of rajas and tamas. 
  • Life continues in this manner until some of them are unable to bear it any longer. 
  • Some people slip into a predominating tamas condition after a lengthy time of hyperrajas. 
  • As a result, people get sad or succumb to another severe illness. 


It is critical that we better arrange our lives and intermix our activities during the day and sleep at night with sattva in order to achieve equilibrium. 

We will be able to work with a peaceful mind, feel relaxed, and be able to endure pressure at work if we can bring a balance with sattva in the rajas and tamas elements of our life. 

  • Stress or strain produced at work will not damage our health if we are able to take energy from the infinite source (the soul) via sattvic techniques. 
  • Similarly, if we can obtain sattvic sleep with our efforts, we would be revitalized, waking up invigorated after a good night's sleep. 
  • Sattva is beneficial for lifespan, health, and increased productivity. 

You can do more in less time if you train your mind to achieve inner calm. 

  • In addition, sattva is necessary for maintaining balance in the three mental processes, since without it, we eventually develop a humor imbalance. 
  • Let's wait and see what occurs. Excessive rajas leads to vata imbalance over time. 
  • It also causes sleep disruptions, which is a vata-related activity. 

Excessive rajas, or too much activity during the day, should be balanced by serenity and tranquility at the mental level; if this is not done, unrest will be carried to sleep time. 

  • This implies that the day's disruptions, stress, and confusion must be brought to a halt with deliberate effort. 
  • Otherwise, you fall asleep because your body is weary, but your mind is not at ease. 
  • You may also be unable to sleep if the nature of your job does not physically exhaust you. 
  • If you have a vata constitution, not getting enough sleep may lead to constipation the following day. 
  • Constipation can deplete vata even more, and you may feel weary and stiff the next day when you wake up. 
  • You may also have a dry throat and be restless at night. 

As a result, an imbalance in one of the six main components responsible for body/mind activity and mental characteristics sets in motion a chain of events. 

  • Vata is the most readily decreased humor of our day, owing to the preponderance of rajas in our contemporary manner of life. 
  • We live in a vata society, as I frequently remark. 
  • We may keep our humor from being vitiated and avoid health issues by incorporating sattva into our everyday life. 

Thus, we must strive to better incorporate the sattvic style of life.

You may also want to read more about Ayurveda here.

You may also want to read more about Kundalini Yoga here.

You may also want to read more about Yoga here.

You may also want to read more about Yoga Asanas and Exercises here.

You may also want to read more about Hinduism here.

Be sure to check out my writings on religion here.

Pranayama - Kundalini Ascension And Vayus

After meditation and health/life extension, the function of the apana vayu as a motor for Kundalini-rousing is the third major area where the vayus are discussed. 

  • The main vayus, with the exception of apana, either travel upwards (prana vayu, udana vayu) or are directionless (samana and vyana vayus). 
  • The apana vayu, with its powerful downward flow, is primarily responsible for life force depletion and keeping us bound to our animal nature. 
  • Apana has a significant effect on vocabulary, resulting in an overuse of faeces and sexual phrases. 
  • If we turn up our apana, we may leave our animalistic side behind and embrace the Divine, according to yoga. 

The mixing of prana and apana in kumbhaka at the Manipura Chakra causes the Kundalini to rise. 

In ancient writings, this is a common topic. By using Mula Bandha in Siddhasana, Sage Yajnavalkya taught to his wife, Gargi, how to send apana on an upward trajectory. 

  • The fire must be fanned after it reaches the Manipura Chakra (the fire chakra) by pulling prana vayu down. 
  • The snake Kundalini's tail will be bummed by the fire, and the serpent will ascend through the chakras, propelled by the twin forces of apana vayu and fire. Kundalini is said to be awakened by apana with fire and moves up like a snake, according to Sage Vasishta. 
  • Raghuvira goes into more depth in his Kumbhaka Paddhati/4, which is dedicated exclusively on pranayama. 

Mastery of apana (apana jaya), he claims, would lead to mastery of mula bandha (root lock), mudras (energy seals), dharana (concentration), agni (fire), Kundalini rising, and an increase in sattva guna (intelligence). 

Here are a few explanations: 

  • Apana (vital down current) and mula bandha (root lock) are almost interchangeable. 
  • The mastery of one will lead to mastery of the other. 
  • The stoking of agni will follow mastery of apana (fire). 
  • Toxins will be absorbed by a powerful agni, which will improve health. Kundalini is roused by a powerful agni and a tilted apana. 

When a diligent practitioner raises Kundalini, the yogi will be able to practice dharana (concentration) and then the other higher limbs. 

It's important to note that in more contemporary texts (i.e. those from the Kali Yuga), the word Kundalini refers to what Patanjali meant by dharana. 

  • Humanity was more intellectually and philosophically oriented during Patanjali's era (Dvapara Yuga). 
  • Patanjali's concept of dharana, which was generally recognized at the time, was the capacity to tie the mind to one location for three hours. 
  • People in our present era, the Kali Yuga, are much more physically oriented, therefore yogis searched for a physical meaning of the word dharana. 
  • Dharana, or tying the mind to a sattvic (holy) meditation object for three hours, was only feasible when the prana was elevated to the upper chakras, according to yogis. 
  • If prana is restricted to the lower chakras, one will express themselves in terms of survival (Muladhara Chakra), sexual identity (Svadhishthana Chakra), or absorption of money, food, and things (Svadhishthana Chakra) (Manipura Chakra). 

Kundalini is the term given to Prana as it rises. 

  • The Kali Yuga's physically oriented yogis sought for methods to elevate Kundalini in order to strengthen dharana. 
  • The route of air and the path of fire, or the usage of both at the same time, are two of the most common methods to raise Kundalini. 
  • 'Path of fire' refers to cleansing and stoking agni (fire). 
  • The term "path of air" refers to raising the apana vayu and utilizing it as a motor to raise Kundalini.
  • Remember that apana is the only vayu current that firmly points down. 
  • If it is turned upwards, all of the vayus will suck up Kundalini like a big vacuum cleaner, and this is what the route of air refers to. 
  • According to the Yoga Kundalini Upanishad, Mula bandha is used to elevate apana, which usually flows downward. 
  • According to the Upanishad, apana ascending up will mingle with agni, and the two will rise together to the Manipura Chakra. 
  • They will join with prana vayu (vital up stream) here, and Kundalini will ascend up via the sushumna, sucked up by the vayus and lit by agni (notice that the English term ignite is derived from the Sanskrit agni = fire). 

In a nutshell, this is how the more contemporary yoga shastras explain how to attain dharana (scriptures). 

However, it just repackages old ideas in a more contemporary language. 

The word sushumna, which refers to the core energy conduit and the route for Kundalini ascension, was first used in the Chandogya Upanishad/9, which predates the Yoga Sutras by centuries. 

I've gone into great length to demonstrate that there isn't a yoga of the Vedic seers, a yoga of the ancient Upanishads, a classical yoga of Patanjali, and a more contemporary yoga of the Hatha Yoga, as some Western academics claim. 

This isn't the case at all. There has been a continuous, consistent history of sages and siddhas who have experienced the same mystical experience for thousands of years. 

What changed was the audience's ability to comprehend the lessons. 

As a result, the same mystical experience was clothed in various languages and modified using diverse techniques to reach an audience whose makeup had changed throughout the millennia.

You may also want to read more about Pranayama and Holistic Healing here.

Pranayama - Vayus To Extend One's Life Expectancy

The study and eventual mastery of apana and prana motions has other significant ramifications. 

  • According to the Hatha Yoga Pradipika, the yogi's physique is transformed into that of a 16-year-old by drawing the apana vayu up and pushing the prana vayu down.
  • As prana vayu is pushed out of the body in an upward trajectory and apana vayu is directed downwards, both vayus ultimately lead to a depletion of life energy. 
  • Mula Bandha and Uddiyana Bandha may be used to drive apana vayu upwards, whereas Jalandhara Bandha and Jihva Bandha can be used to send prana vayu downwards. 

According to the Vedas, the vayus meet in the Manipura Chakra, where they are transformed into samana vayu and absorbed into the body's solar pranic storage by turning them around. 

  • This kind of prana absorption into the Manipura Chakra is believed to be accountable for yogic feats like being buried for days or weeks and yet being alive when dug up. 
  • Pilot Baba, for example, has shown that yogis can survive without oxygen for an extended period of time. This is not a new concept: it is stated in the Brhad Aranyaka, the most ancient Upanishad, that whomever grows samana vayu is beyond death. 

Take note of the yogic tradition's continuity throughout thousands of years. 

  • Apart from absorbing prana, apana, and samana vayus into the solar pranic storehouse, it is beneficial to slow down breath and pulse to the point where they are virtually undetectable. 
  • T. Krishnamacharya and others have shown this capacity. 
  • Slowing the pulse lowers the heart's oxygen consumption and increases the amount of time spent in kumbhaka. 
  • Slowing down one's breathing also extends one's life expectancy.

You may also want to read more about Pranayama and Holistic Healing here.

Pranayama - Vayus And Meditation

Inhalation and intake are linked with Prana vayu, while exhalation and excretion are associated with apana vayu. 

  • Urination, defecation, menstruation, ejaculation, and the delivery of the foetus during childbirth are all aided by Apana. 
  • As a result, it is a downward motion, while prana is an upward motion. 
  • Consider the rise of the chest during inhalation (prana) and the fall of the thorax during expiration (exhalation) (apana). 
  • However, astute meditators will have observed, the inhalation begins at the nose and ends at the perineum, despite the fact that it raises the chest. 
  • Following the exhale with mindfulness will take you from the pelvic floor to the nose, where the breath exits the body. 
  • As a result, there is both an upward and downward movement during inhalation and exhale. 

According to Shrikrishna, a member of Kaivalyadhama and a pranayama researcher, the subtle flow of prana is the inverse of the gross breath.

  • He says that there is a downward flow upon inhaling (called apana gati). 
  • Similarly, there is an energetic upward movement during gross exhalation (called prana gati). 
  • To make things more complicated, he points out that the terms prana and apana are simply equated with breath in certain yogic literature and with subtle energy flow in others (gati). 
  • This is why prana is characterized as a downward flow in certain scriptures and as an upward movement in others. 

One of the most effective secrets of meditation is to experience and harness them both at the same time, when they cross over. 

  • To do so, notice how your gross breath fills your body from the perineum to the neck, while the subtle energy fills your torso from the nose down to the pelvic floor when you inhale. 
  • This implies that your awareness must extend both up and down at the same time. 
  • Then notice how, as you exhale, the top lobes of your lungs empty first, then the chest lowers, and ultimately the belly contracts, all while the delicate energy flow travels from the perineum upwards to the brain. 

One of the most effective methods of quieting the mind is to maintain experiencing this dual movement.

You may also want to read more about Pranayama and Holistic Healing here.

Pranayama - VAYUS Vs. PRANA?

Some earlier writings, such as the Taittiriya Upanishad, use the word vayu instead of prana to refer to life energy. 

However, in recent yogic literature, the word vayu has come to mean a division of the life force, prana, into ten essential airs, which we might call sub-pranas. 

Unfortunately, one of these sub-pranas is referred to as prana, causing some misunderstanding

The life force is therefore referred to as prana, while the vital air prana is referred to as prana vayu. 

  • Five of the 10 vayus (vital airs) are regarded main (prana vayu, apana, samana, udana, vyana) and the other five secondary (apana, samana, udana, vyana) (naga, krkara, kurma, devadatta, dhananjaya).
  • Prana, apana, and samana are the ones we should be most concerned about. 
  • These vayus are significant in three areas for us: meditation, health/life extension, and Kundalini rising.

You may also want to read more about Pranayama and Holistic Healing here.

Pranayama - Prana Distributed Evenly.

The ultimate impact of pranayama is described by the Hatha Tatva Kaumudi. 

  • It states that the prana is equally distributed throughout the body in Kevala Kumbhaka. 
  • The apex of pranayama is Kevala Kumbhaka. 

It is believed to happen naturally after the other kinds of pranayama have been learned, and its absence should be regarded as a sign that the other willful and organized pranayama methods, collectively known as sahita kumbhakas, still need attention. 

In his Yoga Sutra, Patanjali calls Kevala Kumbhaka the fourth pranayama (chaturtha), which leads to samadhi naturally. 

  • In the samadhic condition, according to the Hatha Tatva Kaumudi, prana will not build in certain parts of the body while being drained in others, but will be distributed equally throughout the body. 
  • This is caused by a lack of mental stimulation. 
  • An unequal distribution of prana throughout the body is caused by the mind and training. 
  • In contrast, the mind (adhi) is described in Ayurvedic literature as the underlying cause of all illnesses ( vyadhi).  
  • In its natural condition, the mind not only inhibits samadhi, but also creates illnesses in the body, eventually leading to its demise.

You may also want to read more about Pranayama and Holistic Healing here.

Pranayama - Prana Drawn Into The Center

According to the Hatha Yoga Pradipika, any discussion of selfknowledge (jnana) in yogic circles other than those of the Advaita Vedantins is simply arrogant prattle if it is not accompanied with prana induction into the central nadi (sushumna). 

  • The mind, which is fueled by the two outside nadis, Ida and Pingala, is suspended by this nadi. 
  • When the mind is active, the prana is stored in these two solar and lunar nadis. 
  • The mind is suspended and prana is in sushumna when the yogi achieves the mystical condition. 
  • In his ]ogapradipyaka, Jayatarama states that the introduction of prana into sushumna is solely dependent on the practice of kumbhaka. 

We must remember that, in contrast to Western civilization, which has spent two millennia primarily focused on technology and how to dominate the outside world, Indians have evolved into virtual astronauts of the inner world, the so called inner cosmos reflecting the outer. 

  • This meant that in India, someone who could genuinely reach mystical states was held in the same regard as, say, Columbus, Leibniz, Newton, or Einstein in the West. 
  • There were, however, many who were not genuine craftsmen of prana, but blowers of hot air who participated in the above-mentioned arrogant prattle, in between those true inner astronauts who were authentic yoga practitioners and experienced such experiences. 
  • The wheat was separated from the chaff using Jayatarama's criteria. 

Only those who had mastered pranayama and therefore kumbhaka were allowed to speak about the upper limbs and their associated mystical experiences inside the yoga system.

You may also want to read more about Pranayama and Holistic Healing here.

Pranayama - Increasing And Storing Prana

Only a tiny portion of the prana that might be taken from the air via deep and regulated yogic breathing is actually retrieved with regular, shallow breathing, according to Acharya Bhagwan Dev in his book Pranayama, Kundalini, and Hatha Yoga. 

  • Kumbhaka significantly improves the real storage of prana in the body (breath retention). 
  • Kumbhaka is a technique for securing prana in the body. 
  • This remark further clarifies that pranayama is only accomplished via breath retention, implying that simple Ujjayi breathing is just pranayama in the abstract. 

The Hatha Tatva Kaumudi describes the consequences of retaining or fixing prana in different parts of the body. 

  • During kumbhaka, fixating is as simple as concentrating the attention on the necessary spot. 
  • Because prana follows the mind, conscious attention will naturally direct prana to that location.
  • Sundaradeva claims that keeping the prana at the navel cures all illnesses, that holding it at the tip of the nose gives one mastery over prana, and that holding it at the big toes gives one lightness. 
  • During the exhale phase, prana is primarily distributed to different parts of the body. 
  • While the retention phase is utilized to absorb prana in the Manipura Chakra, it is the exhale that transports prana from the navel to places where it is required more urgently.

You may also want to read more about Pranayama and Holistic Healing here.

Pranayama's Impact On Prana

Pranayama has a number of significant impacts on prana and, via it, the body and mind. 

  • Pranayama brings prana back into the body, increases and stores it, balances the nadi system's flow (svara), and guides prana towards the central energy channel (sushumna). 
A full analysis of these impacts may be seen below. 

  • Pranayama also has a significant impact on the body's humours (doshas) and the qualities (gunas) of the mind. 

    • Because of these benefits, pranayama may be used to fight any of the barriers mentioned by guru Patanjali in the Yoga Sutra!
    • Because knowing the particular pranayama methods is required to explain these effects.

The following are the primary benefits of pranayama practice: 

  • Returning dispersed prana to the body The Vasishta Samhita, which contains sage Vasishta's yoga teachings, claims that prana is angulas bigger than the body (finger widths). 
  • This implies that the pranic body extends 12 finger widths beyond the gross body's surface. 
  • Pranayama, according to Sage Yajnavalkya, pulls prana into the body, which was previously dispersed 12 angulas outside the gross body's surface. 

The Vedic literature also contains the same information. 

  • The sage Atharvan depicts our body as being finger widths long, with prana spreading 12 angulas beyond the body in the Shandilya Upanishad.
  • Sage Atharvan adds that the best of yogis is one who reduces his prana so that it does not disperse outside the body via yoga practice. 

The siddhas of the Middle Ages came to the same conclusion. 

  • According to the Goraksha Shataka, prana emerges from the body's surface in 12 angulas, but is drained during intense acts like as sexual intercourse in 36 or more angulas. 
  • The same statistics are cited by Sage Gheranda. This distributes one's prana and shortens one's life, according to the elders. 
  • You will live longer if you reduce the dispersion of prana. 
  • According to the Hatha Tatva Kaumudi, whomever lowers the discharge of prana to less than 12 digits is a yoga master.

The scattering of prana appears in our life as a scattered mind: 

  1. being chatty and engaged in a variety of activities that don't lead us anywhere. 
  2. It causes restlessness, 
  3. 'being out there' instead of resting in one's center, 
  4. 'being all over the place' instead of resting in one's heart, 
  5. maintaining degrading relationships, 
  6. and creating unwholesome cravings for oneself. 

Pranayama is a technique for concentrating prana in the body and withdrawing the projection of prana out into the environment, making us a more complete and integrated human being.

You may also want to read more about Pranayama and Holistic Healing here.

Pranayama - Prana And Its Purpose

Beyond the significance and breadth of pranayama, we must turn our attention to prana. Prana, like many other words, may have many meanings depending on the situation. 

  • Some yogic texts, for example, say that you should take prana in via your left nostril and expel it through your right nose, and vice versa. 
  • Prana simply means breath in this context. 

  • We often come across texts that urge us not to let prana enter the brain, or to deliberately drive it into the arms to acquire strength, or to direct it towards disease-prone regions of the body. 
  • The scriptural instruction to transfer prana into the center energy channel (sushumna), which creates the mystical experience, is also quite frequent. 

In all of these cases, prana clearly does not refer to breath but rather to 'vital energy.' 

The gross manifestation of the subtle life force is breath. 

In its cosmic form, prana is also a manifestation of the Great Goddess, and it is often characterized in a personalized form as Shakti or Kundalini, depending on whether it is descending or rising. 

Again, depending on the context, these two words are often interchangeable. The Brahman is associated with prana according to the Brhad Aranyaka Upanishad (infinite consciousness I deep reality). 

The Brahma Sutra says the same thing.  

How can the Brahman, which is pure, limitless awareness, and the subtle life force, which pervades and moves the whole world but is still a long way from pure consciousness, be the same thing? 

The solution may be found in the Taittiriya Upanishad's shanti chant 'Sham no mitra.' 

'Namo brahmane namaste vayo tvameva pratyaksham bhrahmasi tvameva pratyaksham brahma vadishyami' is a significant section in this prayer, which translates 'I salute you, oh Brahman, I salute you, oh Prana.' 

  • Prana, you are, after all, the immediately perceptible Brahman. 
  • I will refer to you as the immediately perceptible Brahman.' 
  • The importance of comprehending this paragraph cannot be overstated. God's transcendent nature is known as the Brahman. 
  • The term "transcendent" refers to anything that is not immediately visible (other than through an act of grace). 
  • However, its immanent component, in this instance the prana, may be recognized. 
  • Prana is referred to be the immanent element of Brahman in this shanti mantra. 

Panentheism is a philosophy that holds that God is both immanent and transcendent at the same time. 

  • Panentheistic ideas may be found in all major faiths. 
  • For example, in Christianity, the Father is God transcendent, while Jesus and the Holy Spirit are God immanent. 
  • Spirit is, interestingly enough, the Greek New Testament's translation of the original pneuma. 

The term pneuma is derived from the Sanskrit word prana, and it still has the meaning of inhalation and therefore breath in English. Prana and awareness were also connected by T. Krishnamacharya. 

  • In the waking state, he said, prana is pushed out to both the body and the mind. 
  • It withdraws from the body in the dream state and only extends to the mind. 
  • Prana, on the other hand, is removed from both the body and the mind in the deep-sleep stage and remains aware. 
  • As a result, dreaming is neither relaxing nor beneficial to one's health. It also explains why certain languages have proverbs stating that one returns home to God or does not sin when sleeping. 
  • It reflects the reality that prana has been absorbed into our spiritual essence and there is no action. 

Some texts identify prana as the Samkhya philosophy's prakrti (nature, material cause), but in this instance, we're only looking at the cosmic impersonal expression of what manifests in the human as breath and life force. 

Prana is described as the elixir of immortality in the Shatapatha Brahmana (amrita). 

  • Amrita is most often associated with a creeper-derived medicine, but in yoga, amrita refers to the reservoir of prana located in the third ventricle of the brain. Immortality is achieved when the prana is stopped there. 
  • However, this immortality does not always imply bodily immortality; other schools understand it as the attainment of divine awareness. Prana and apana must be joined in the navel chak:ra, according to other scriptural passages (Manipura). 

In these cases, prana refers to just one of the vital airs (vayus), which are subsets of the larger life force, prana. In the body, Prana has two storehouses: 

  • a lunar, mental storehouse in the center of the brain (Ajna Chakra) 
  • and a solar/physical storehouse in the navel region (Manipura Chak:ra). 
Manipura Chak:ra is also the seat of fire (agni), which is why some scriptures recommend using fire and air (prana) to raise Kundalini, but more on that later. 

In certain ancient writings, the word vayu is used instead of prana (as the Taittiriya Upanishad above). 

  • If prana is employed with the meaning of life energy, it will stand alone in this text. 
  • The complex prana vayu is used instead of the simple prana vayu to indicate the vital up-breath prana vayu, a subdivision of the life-force prana. 

The efferent (outgoing) function of the nadi system, i.e. the capacity of people to actively express themselves via the body, such as moving it in place and having it execute activities, is also referred to as prana Shakti. 

  • Because Prana Shakti is believed to operate via the right nostril, breathing techniques that mainly use the right nostril make one extraverted and active. 
  • Manas Shakti, the collective name for afferent (incoming) nadi signals, which are triggered via the left nostril, is in opposition to this. 
  • Breathing via the left nostril makes one more passive, introspective, and contemplative, since manas Shakti rather than prana Shakti is involved. 
  • The on nadi balancing goes into more depth on this. Swami Ramdev says that prana is not just breath but also invisible heavenly force to people who think of it as just "breath." 

Summarizing, prana is therefore the Great Goddess's body and deeds, by which she creates, generates, maintains, and destroys not just the whole realm of manifestation, but also each and every person. 

  • The two directional manifestations of prana are the downward-moving process of individual manifestation (Shakti) and the upward-surging process of spiritual liberation (Kundalini). 
  • Prana is the immanent God who pervades and maintains the whole world as well as all living things. Furthermore, the word prana is used to describe both the vital upward current and the efferent (outgoing) currents of the nadi system. 

When attempting to comprehend the meaning of the word prana, it is necessary to throw a broad net in order to capture all of these potential interpretations; otherwise, some literary sections will remain ambiguous.

You may also want to read more about Pranayama and Holistic Healing here.

What Are Psychic Breathing Techniques In Yoga?

    With the exception of the Yogic Rhythmic Breathing instructions, the majority of the exercises deal with the physical plane of effort, which, while important in and of itself, is also regarded by the Yogis as providing a substantial foundation for efforts on the psychic and spiritual planes


    • Do not, however, dismiss or dismiss the physical aspect of the issue, for a healthy body is required to sustain a sound intellect, and the body is also the temple of the Ego, the lamp in which the Spirit's light shines. 
    • Everything has its place, and everything is excellent in its place. The matured man is one who understands the importance of body, mind, and spirit and gives each its due. 
    • Neglecting either is a mistake that must be corrected sooner or later; it is a debt that must be paid back with interest. 


    • The Psychic part of the Yogi Science of Breath, is presented as a series of exercises, each with its own explanation. 
    • You'll note that rhythmic breathing is coupled by instructions to "carry the notion" of certain desired outcomes in each exercise. 
    • This mental attitude provides a clear path for the Will to exert its power. 
    • I can't go into detail on the power of the will in this work, so I’ll assume you already know something about it. 
    • If you're new to the topic, you'll discover that doing the exercises will give you a lot better understanding than any amount of theoretical instruction, since, as the ancient Hindu saying goes, "He who eats a grain of mustard seed understands more of its flavor than he who sees an elephant load of it." 




    The Yogic Rhythmic Breath, is the foundation of all Yogic Psychic Breathing. 

    • To minimize unnecessary repetition in the next exercises, I will simply state, "Breathe Rhythmically," and then offer instructions for using the psychic force, or directed Will power, in conjunction with the rhythmic breath vibrations. 
    • After a little practice, you will notice that after the first rhythmic breath, you will no longer need to count since your mind will have grasped the concept of time and rhythm and you will be able to breathe rhythmically practically effortlessly. 
    • This will cleanse the mind so that the psychic vibrations may be sent in the direction of the Will.





    • Breathe rhythmically while lying flat on the floor or in bed, totally relaxed, with hands gently resting over the Solar Plexus (over the pit of the stomach, where the ribs begin to separate). 
    • Each inhalation will draw in an increasing amount of prana or vital energy from the Universal supply, which will be taken up by the nervous system and stored in the Solar Plexus after the rhythm is completely established. 
    • Will that the prana, or vital energy, is distributed throughout the body, to every organ and part; every muscle, cell, and atom; every nerve, artery, and vein; from the top of your head to the soles of your feet; invigorating, strengthening, and stimulating every nerve; recharging every nerve center; sending energy, force, and strength throughout the system. 
    • Try to imagine the inrushing prana flowing in from the lungs and being immediately taken up by the Solar Plexus, then being transmitted to all areas of the system, down to the finger tips and down to the toes, while exercising the will. It is not essential to exert effort in order to employ the Will. 
    • All that is required is demanding that thing you intend to generate and then visualizing it in your mind. Calm command with a mental image is considerably superior than coercive willingness, which only wastes force. 
    • The preceding workout is quite beneficial, as it considerably refreshes and develops the nervous system while also providing a relaxing sensation throughout the body. It's particularly useful if you're fatigued or haven't had much energy lately. 





    • Breathe rhythmically while lying down or sitting upright, with the concept that you are breathing prana. 
    • Then, when you exhale, direct the prana to the hurting area to restore circulation and nerve current. 
    • Then inhale additional prana in order to expel the painful situation; then exhale while keeping the concept that you are extinguishing the agony. 
    • Alternate the two mental instructions above, stimulating the portion with one exhale and driving away the discomfort with the next. 
    • Continue for seven breaths, then practice the Cleansing Breath and take a few moments to relax. 
    • Then do it again until you feel better, which should be soon. 
    • Before the seven breaths are completed, many aches will be eased. 
    • You may get faster improvements if you put your palm over the hurting area. 
    • Send a prana current down your arm and into the sore area. 





    • Breathe regularly when lying down or sitting upright, and direct circulation to any portion of your body that may be suffering from poor circulation using exhalations. 
    • This is useful in situations of chilly feet or headaches, since blood is directed downward in both circumstances, warming the feet in the first instance and easing pressure on the brain in the second. 
    • If you have a headache, start with the Pain Inhibiting and then send the blood downhill. 
    • As the circulation flows downhill, you will notice a warm sensation in your legs. 
    • The will is mostly in charge of circulation, and regular breathing makes the job simpler. 





    • Breathe regularly and urge that a good supply of prana be inhaled while lying down in a relaxed position. 
    • Send the prana to the afflicted region with the breath in order to stimulate it. 
    • Exhale every now and again with the mental demand that the unhealthy state be driven out and gone. 
    • In this exercise, pass your hands down your body from your head to the problem area. 
    • Hold the mental picture of prana flowing down the arm and via the finger tips into the body, reaching the injured portion and mending it whenever you use your hands to cure yourself or others. 
    • Of course, I can only offer broad guidance in this article without going into depth about the many types of sickness, but a little practice of the preceding exercise, slightly modified to match the circumstances, can provide excellent benefits. 
    • Some Yogis practice the technique of placing both hands on the affected part and breathing rhythmically while visualizing themselves pumping prana into the diseased organ or part, stimulating it and driving out diseased conditions, much like pumping dirty water out of a bucket and filling it with fresh water. 
    • If the mental picture of the pump is clearly retained, with the inhale indicating the raising of the pump handle and the exhale indicating real pumping, this final approach is quite successful. 





    I are unable to discuss the psychological healing of sickness by prana in depth in this article since it is irrelevant to its objective. However, I can and will provide you with easy, straightforward guidelines that will allow you to accomplish a great deal of good in the lives of others. 


    The essential point to remember is that you may absorb a significant quantity of prana and also transmit it into the body of another person, boosting weakening areas and organs and imparting health and driving away unhealthy conditions by using rhythmic breathing and regulated mind. 


    • To feel the inflow of prana and the power going down your arms and out of your finger tips into the body of the patient, you must first learn to construct such a vivid mental picture of the desired situation. 
    • Breathe regularly for a few minutes until the rhythm is well established, then lay your hands on the patient's afflicted portion of the body, allowing them to rest gently over the portion. 
    • Then, using the "pumping" technique mentioned in the last exercise (Self-Healing), fill the patient with prana until the sick state is gone. 
    • Raise your hands and "flick" your fingers every now and then, as if you were trying to get rid of the sickness. 
    • It's a good idea to do this on occasion and to wash your hands afterward, since you could pick up a trace of the patient's unhealthy state. 
    • After the treatment, repeat the Cleansing Breath many times. 
    • Allow the prana to flood into the patient in a constant stream throughout the therapy, allowing yourself to be nothing more than the pumping apparatus that connects the patient to the global source of prana and allows it to flow freely through you. 
    • You don't need to move your hands hard, just enough to allow the prana to flow freely to the damaged areas. 
    • Rhythmic breathing must be repeated often during the therapy to maintain the rhythm and allow the prana to flow freely. 
    • It is preferable to put the hands on bare skin, but if this is not feasible or desirable, put them over clothes. 
    • During the therapy, vary the aforementioned procedure by caressing the body gently and softly with the finger tips, keeping the fingers slightly parted. 
    • This is really relaxing for the patient. In long-standing situations, giving the mental command in words, such as "get out, get out," or "be strong, be strong," as the case may be, might help you exercise the will more forcefully and to the point. 


    Use your own judgment and inventiveness to adapt these instructions to the demands of the situation. I’ve given you the broad ideas, which you may put to use in a variety of ways. 


    • If properly studied and executed, the following seemingly simple instruction will allow one to do all that the top "magnetic healers" can, despite the fact that their "systems" are more or less clunky and sophisticated. 
    • They are misusing prana and mislabeling it as "magnetism." 
    • They might treble their efficiency if they combined rhythmic breathing with their "magnetic" therapy





    Prana colored by the sender's thinking may be projected to others who are willing to accept it at a distance, and therapeutic work may be done in this manner. 

    This is the key of "absent healing," which has received a lot of attention in recent years in the Western world. 

    The healer's thought sends out and colors the sender's prana, which then flashes across space and lodges in the patient's mental system. 

    It is invisible, and like Marconi waves, it goes past barriers on its way to the individual who is tuned in to hear it. To treat people at a distance, you must first create a mental picture of them and then feel yourself in rapport with them. 


    This is a psychic technique that relies on the healer's mental pictures. 

    When rapport is developed, it manifests as a feeling of closeness. 

    That's basically all I have to say about it. It can be learned with a little practice, and some people will succeed on their first try. 


    • "I am giving you a source of vital energy or strength, which will revitalize you and cure you," say mentally to the distant patient after rapport has been established. 
    • Then imagine the prana leaving your consciousness with each rhythmic breath exhale, traveling across space in one moment, and reaching and curing the sufferer. 
    • It is not required to schedule treatments at certain times, but you may do so if you choose. 
    • As he anticipates and opens himself up to your psychic power, the patient's receptive state attunes him to accept your vibrations anytime you send them. 
    • Allow him to put himself in a calm and receptive state if you agree on hours. 
    • The major underlying premise of the Western world's "absent treatment" is as follows. With a little effort, you can accomplish these things as well as the most well-known healers.





    Thoughts may be projected via the final technique (Distant Healing), and others will experience the effects of the thoughts sent out, with the caveat that no bad idea can ever harm someone whose thoughts are good. 


    • Good thoughts are always positive in comparison to bad ones, and terrible ideas are always negative in comparison to good ones. 
    • However, by sending thought waves to another in this manner and charging the prana with the message he desires to express, one might pique another's curiosity and attention. 
    • If you want another's affection and compassion and have feelings for him, you may give him such thoughts with impact, as long as your motivations are clean. 
    • Never, however, try to influence someone to his detriment, or from impure or selfish motivations, since such ideas will only resurface and damage the sender, while the innocent person will be unaffected. 
    • When utilized properly, psychic power is OK; but, be wary of "black magic" or inappropriate and unholy applications of it, since such efforts are like to playing with a dynamo, and the person trying such things will very certainly be punished by the act itself. 
    • However, no one with impure objectives ever achieves a high level of psychic strength, and a pure heart and intellect are impenetrable to incorrect psychic strength. 


    • Nothing can harm you if you keep yourself pure. 





    If you are ever in the company of people of a low mental order and feel depressed by their thoughts, breathe rhythmically a few times to generate additional prana, and then surround yourself with an egg-shaped thought aura using the mental image method to protect yourself from the gross thought and disturbing influences of others. 





    If you feel that your vital energy is running short and you need to replenish it fast, the ideal option is to put your feet together (side by side, of course) and lock the fingers of both hands in whichever manner seems most comfortable. 

    This effectively shuts the circuit and stops prana from escaping via the extremities. After that, breathe rhythmically a few times to experience the recharging effect. 





    • You may help a buddy who is lacking in energy by sitting in front of him with your toes touching his and his hands in yours. 
    • Then both of you breathe regularly, with you establishing the mental picture of giving prana into his system and him keeping the mental picture of receiving it. 
    • People with little vitality or a passive will should be cautious about who they perform this experiment on, since the prana of someone with wicked ambitions will be colored by that person's thoughts, giving him a brief advantage over the weaker person. 
    • However, by closing the circuit (as previously described) and taking a few rhythmic breaths, ending with the Cleansing Breath, the latter may easily erase such effects. 





    By breathing regularly and holding the glass of water by the bottom with the left hand, then collecting the fingers of the right hand and gently shaking them over the water, as though shaking droplets of water off of your finger tips into the glass, water may be charged with prana. 


    • It is also necessary to hold the mental picture of the prana being transmitted into the water. 
    • Water that has been charged in this way is proven to be stimulating to weak or unwell people, especially when a healing thought is associated with the mental picture of the prana transfer. 
    • The same warning that was offered in the last exercise applies to this one, however the risk is somewhat diminished. 





    Not only can the mind be directed by the will to govern the body, but the controlling will may also be used to train and nurture the mind itself. 


    This, which the Western world refers to as "Mental Science," etc., has proven to the Western world elements of the Yogi's long-held truth. 

    • The simple calm demand of the Will works wonders in this regard, but the impact is substantially enhanced when the mental exercise is combined with rhythmic breathing. 
    • Holding the right mental picture of what is sought during rhythmic breathing might help you develop desirable attributes. 
    • This method may be used to gain desirable attributes such as poise and self-control, as well as greater power. 
    • By nurturing the opposing attributes, undesirable attributes may be eradicated. 


    The Yogi Rhythmic Breath may be utilized with any or all of the "Mental Science" exercises, "treatments," and "affirmations." 


    The activity that follows is an excellent general one for acquiring and developing excellent mental abilities. 

    1. Lie down in a passive position or sit up straight. 
    2. Imagine yourself as possessing the traits you want to grow, and demand that your mind nurture them.
    3. Breathe in a steady pace while maintaining the mental image. 
    4. Carry the mental image with you as much as possible, and make every effort to live up to the ideal you've created. 
    5. You'll see that you're steadily approaching your goal. 

    The Yogi Rhythmic Breathing supports the mind in developing new combinations, and the Western student will find the Yogi Rhythmic Breathing a valuable ally in his "Mental Science" efforts. 





    Physical characteristics may be gained using the same techniques as those used to obtain mental characteristics. Of course, I don't imply that small men can be grown tall, or that severed limbs can be restored, or that other miracles can be performed. 

    However, the expression of the countenance may be altered, and bravery and overall physical attributes may be enhanced by Will control and rhythmic breathing. 

    • As a man thinks, he looks, acts, walks, sits, and so on. 
    • Better thinking will result in improved appearance and behavior. 


    To grow any area of the body, focus your attention on it while breathing regularly and visualizing an increased quantity of prana, or nerve power, being sent to the area, enhancing its vitality and development. 

    This approach may be used to any portion of the body that needs to be developed. In their workouts, many Western athletes employ a variation of this strategy. 

    • Students who have followed our directions up this far will have no trouble applying Yogi ideas to the above activity. 
    • The main guideline for this exercise is the same as it was for the last one (Acquiring Mental Qualities). 





    Fear, Worry, Anxiety, Hate, Anger, Jealousy, Envy, Melancholy, Excitement, Grief, and other negative emotions are susceptible to Will control, and rhythmic breathing performed when the pupil is "willing" allows the Will to work more smoothly in such instances. 


    • The Yogi pupils have found the following practice to be the most beneficial, albeit the experienced Yogi has little need for it since he has long ago grown spiritually above these unpleasant mental traits.
    • The Yogi student, on the other hand, finds the activity to be quite beneficial to him as he develops. Breathe rhythmically while focusing your concentration on the Solar Plexus and mentally commanding it to "Get Out." 
    • Send the mental order firmly just as you start to exhale, and visualize the unwanted feelings being transported away by the expelled air. 
    • Rep seven times more, ending with the Cleansing Breath, and see how you feel. 
    • The mental order must be issued "in earnest," since anything less than that will not suffice.





    The Yogis are well knowledgeable on how to utilize and misuse the reproductive principle in both men and women. 

    Some clues of this esoteric information have leaked out and been utilized by Western authors on the topic, and this has resulted in a great deal of good. 


    I can only touch on the issue here, so I’ll present a practical breathing practice that will help the learner to transform reproductive energy into vitality for the whole system, rather than waste it in lusty indulgences in or out of married relationships. 


    • The reproductive energy is creative energy, and it may be absorbed by the system and transformed into strength and vigor, serving the aim of regeneration rather than creation. 
    • If young men in the Western world grasped these core concepts, they would spare themselves a lot of pain and anguish in the long run, and they would be cognitively, morally, and physically stronger.
    • Those who practice this conversion of reproductive energy get a lot of energy. 
    • They will be filled with a tremendous amount of life power, which will radiate from them and appear as "personal magnetism." 
    • The energy that has been transmuted may now be channeled into new channels and put to good use. 
    • As its mission is to produce, nature has concentrated one of its most potent expressions of prana into reproductive energy. 
    • The most important vitality is concentrated in the tiniest of spaces. The reproductive organism is the most powerful store battery in animal existence, and its force may be sucked upward and employed, as well as used in normal reproductive tasks or squandered in chaotic desire.


    I can just mention the aforementioned facts without trying to prove them since the bulk of our pupils are familiar with regeneration ideas. 


    • It's a basic Yogi activity for transforming reproductive energy. 
    • It is simple to do and is combined with rhythmic breathing. 
    • It may be done at any time, but it is most beneficial when one feels the impulse the strongest, since this is when the reproductive energy manifests and is most readily transmuted for restorative reasons. 


    The following is the exercise: 


    1. Keep your attention focused on the concept of Energy rather than on regular sexual ideas or fantasies. If these ideas enter your head, don't be dismayed; instead, see them as expressions of a power that you want to use to improve your body and mind. 
    2. Fix your thoughts on pulling the reproductive energy upward to the Solar Plexus, where it will be transmuted and stored as a reserve source of vital energy, whether you're lying down or sitting up. 
    3. Then breathe rhythmically, seeing the reproductive energy being drawn up with each inhale. 
    4. Make a command of the Will that the energy be pulled upward from the reproductive organization to the Solar Plexus with each breath. 
    5. You will be aware of the upward flow of the energy and experience its energizing influence if the rhythm is properly established and the mental picture is clear. 
    6. By providing the mental command and keeping the mental picture of the transmission to the brain, you may pull mental force up to the brain instead of the Solar Plexus, resulting in an increase in mental power. 
    7. Following the aforementioned practice, drawing up the energy with the breath and sending it out with the expiration, the man or woman undertaking mental creative work, or physically creative labor, will be able to utilize this creative energy in their job. 
    8. Only the bits of the work that are required will be passed into the job being done in this final kind of exercise, with the remainder being stored in the Solar Plexus.
    9. You'll notice that it's not the reproductive fluids that are brought up and employed, but rather the etheric pranic energy that animates the latter, the reproductive organism's "soul." 
    10. During the transmuting exercise, it is common to allow the head to tilt forward freely and organically. 





    The Yogis have found the following practice to be very effective in boosting brain activity in order to produce clear thinking and reasoning. 


    It has a fantastic impact on cleansing the brain and neurological system, and individuals who work with their minds will find it particularly beneficial, both in terms of helping them to perform better work and as a method of rejuvenating and cleaning the mind after long periods of mental labor. 


    1. Sit in an upright position with your spine straight and your eyes well to the front, your hands resting on the top portion of your thighs. 
    2. Breathe regularly, but instead of inhaling through both nostrils as in normal workouts, seal the left nostril with your thumb and inhale through the right. 
    3. Remove your thumb and shut your right nostril with your finger before exhaling through your left nose. Inhale through the left nostril without moving your fingers, then exhale through the right nostril without moving your fingers. 
    4. Then, alternating nostrils as above, inhale through right and exhale through left, and so on, shutting the unused nostril with the thumb or fingers. 


    This is one of the most ancient kinds of Yogi breathing, and it is quite significant and helpful, and it is well worth learning. 

    However, Yogis find it humorous because this practice is often promoted as the "Whole Secret" of Yogi Breathing in the Western world. 

    "Yogi Breathing" conjures up images of a Hindu sitting upright, alternating nostrils in the process of breathing in the imaginations of many Western readers. "It's just this and nothing else." 






    The Yogis have a favorite kind of psychic breathing that they practice on occasion, and it has been given a Sanskrit name that is roughly identical to the above. 

    I’ve put it last since it demands work on the student's part in the areas of rhythmic breathing and mental visualization, which he's already mastered via the previous exercises. 

    "Blessed is the Yogi who can breathe through his bones," says an ancient Hindu proverb, sums up the main concepts of the Grand Breath. 

    The pupil will emerge from this practice with every bone, muscle, neuron, cell, tissue, organ, and part electrified and attuned by the prana and the rhythm of the breath. 


    It's a system-wide cleansing, and those who do it correctly will feel as if they've been given a brand-new body, from the top of their heads to the tips of their toes. 


    1. Lie down in a comfortable, relaxed posture. 

    2. Breathe in a rhythmic pattern until the rhythm is perfect. 

    3. Then, as you inhale and exhale, imagine the breath being drawn up through the bones of the legs and then forced out through them; then through the bones of the arms; then through the top of the skull; then through the stomach; then through the reproductive region; then upward and downward along the spinal column; and finally as if the breath were being inhaled. 

    4. Then, utilizing the mental image from the preceding exercises, send the stream of prana to the Seven Vital Centres, one by one, as follows: 

        1. To the temples. 
        2. To the nape of the neck. 
        3. To the very bottom of the brain. 
        4. To the Solar Plexus.
        5. To the Sacramental Area (lower part of the spine). 
        6. To the area around the navel. 
        7. To the area of reproduction. 
        8. Sweep the prana stream from head to feet multiple times to complete the exercise. 

    5. Finally, take a cleansing breath.



    You may also want to read more about Yoga here.

    You may also want to read more about Yoga Asanas and Exercises here.