Spiritual Aspects of the Pranas

The Pranas have many special actions in Yogic practices. On a spiritual level, Samana Vayu governs the space within the heart (antar hridyakasha) in which the true Self, the Atman dwells as a fire with seven flames, governs the central internal space or antariksha. Samana regulates Agni with fuel, which must burn evenly. Without the peace and balance of Samana we cannot return to the core of our being or concentrate the mind.

Vyana governs the movement of Prana through the Nadis, keeping them open, clear, clean and even in their functioning. Apana protects us from negative astral influences and false teachers. Prana itself gives us the proper aspiration for our spiritual development.

Udana governs our growth in consciousness and takes the mind into the state of sleep and into the after death realms. Udana also governs the movement up the shushumna.

The mind moves with Udana Vayu. This takes us to the states of dream and deep sleep. After death it leads the soul to the astral and causal planes. Udana is often the most important Prana for spiritual growth.

As we practice Yoga the subtle aspects of these Pranas begin to awaken. This may cause various unusual movements of energy in body and mind, including the occurrence of various spontaneous movements or kriyas. We may feel new expanses of energy (subtle Vyana), great peace (subtle Samana), a sense of lightness or levitation (subtle Udana), deep groundedness and stability (subtle Apana), or just heightened vitality and sensitivity (subtle Prana).

Working On Prana

Proper nutrition brings about the increase of Prana on a physical level. This also requires proper elimination. In Ayurvedic thought the Prana from the food is absorbed in the large intestine, particularly in the upper two-thirds of this organ, which is not simply an organ of elimination. For this reason Apana Vayu is the most important Prana for physical health.

The Vedas say that mortals eat food with Apana, while the Gods eat food with Prana. The mortals are the physical tissues. The immortals are the senses. These take in food via Prana itself. Right food sustains Apana. Right impressions support Prana. For this not only outer factors like contact with nature, but also practices like rituals and visualizations are important, as well as sensory therapies involving color, sounds or aromas.

Pranayama

The main method for working on Prana is Pranayama or Yogic breathing exercises. Yoga emphasizes purification of the body (deha suddhi) and purification of the mind (citta suddhi) as the means to Self-realization. For this reason Yoga emphasizes a vegetarian diet rich in Prana or foods full of the life-force and a mind rooted in ethical values like truthfulness and non-violence. An impure, toxic or disturbed body and mind cannot realize the higher Self. However the key to purifying body and mind is prana. For this purpose the main method is purification of the nadis or channels through which Prana flows (Nadi-sodhana).

While all Pranayama aids in this regard, the most important is alternate nostril breathing, which aids in the balance of the right and left Prana currents. According to the Yogic system the body and all of its channels follow a right or left predominance. The right side of the body is masculine or solar in nature. The left side is feminine or lunar in nature. The left or the lunar nadi, is Kapha or water predominant, and increases energy on the left side of the body. It aids in such activities as rest, sleep, relaxation. The right or solar nadi is Pitta or fire predominant and increases energy on the right side. It aids in such activities as digestion, work, and concentration.

Regular alternate nostril breathing is the most important method for keeping our Pranas or energies in balance. Another method is uniting Prana and Apana. Apana, which is aligned with the force of gravity, usually moves downward resulting not only in disease and death but in the downward movement of consciousness. Prana, on the other hand, tends to disperse upward through the mind and senses, as it is our opening to the energies above.

Yogic practices require bringing Apana up. Prana must be brought down to unite with Apana. This helps unite and balance all the Pranas. In doing so the inner fire or Kundalini gets enkindled in the region of the navel. Mula Bandha is an important practice in this regard.

Mantra and Meditation

Breathing practices work with Pranamaya Kosha. However the Pranas or energies in the mind can be dealt with directly as well. Color and sound (music) are important ways to direct energy in the mind. The best technique is mantra, particularly single syllable or bija mantras like OM, which create vibrations (nada) that can help direct energy into the subconscious.

Meditation itself, creating space in the mind, serves to create more Prana in the mind. When the mind is brought to a silent and receptive condition, like the expanse of the sky, a new energy comes into being within it that brings about great transformations.

Indeed all the paths of Yoga are based upon Prana. Bhakti Yoga or the Yoga of Devotion brings about Pranic transformation by uniting us with the Divine Will and Divine Prana. All Karma Yoga or service is based upon alignment with the Divine Will as well. This also gives us more Prana, not only to act outwardly but for inner development.

Classical Yoga or Raja Yoga is based upon the control of mental activities (Citta-vrittis). The vibration of the mind (Citta-spanda) follows the vibration of Prana (Prana-spanda). Therefore Pranayama helps control the mind. It also helps control the senses (Pratyahara) because it withdraws our awareness inward from the senses. Hatha Yoga itself is mainly concerned with Prana and even Asana occurs as an expression of Prana. Many great Yogis did not learn Asana through mechanical practice but were taught Asana by the power of their awakened Prana.

Even Jnana Yoga or the Yoga of Knowledge depends upon a strong will and concentration. Without a well-developed Udana Vayu it cannot succeed. In the Yoga of Knowledge the Prana of inquiry must be created, which is to inquire into our true nature not merely mentally but in all of our daily activities. This requires that inquiry occurs through Prana and not simply through the outer mind.

Indeed as the Vedas say we are all under the control of Prana. Prana is said to be the Sun that imparts life and light to all and dwells within the heart as the Self of all creatures. Prana in us makes us live and allows us to act. It is not the puny little ego, ascribing Prana's effects to its own power, that really does anything. We must learn to be open to and welcome this greater force of Prana and seek to bring it into our life and action. This is one of the great secrets of Yoga.