Five vital forces of the body

The movement of prana - is not only the movement that is included in this body, through the mechanism of respiration. In the body there are several varieties of prana, and these are called Prana Vayu ( "vital winds"). They are reasonable life-forces, different in the astral body and operates through five subsidiary of the nerve centers of the brain and spinal cord. 
Five main Vayu 

Udana Vayu operates in the body between the larynx and the crown. It manages the automatic operation of the peripheral nervous system of the head; controls speech, sense of balance, memory and intelligence. Udana moves up, it delivers Kundali-no to Sahasrara, and when death separates the astral body from the physical. Udana has a pale white color. 

Prana Vayu operates in the area between the larynx and the base of the heart through the peripheral nervous system, controlling speech, respiratory muscles, blood circulation and body temperature. Prana is the color of blood or pink-coral color. 

Samana Vayu operates between the heart and the navel area, maintaining a balance between Vayu and Apana. A part of the peripheral sympathetic nervous system, it controls all the metabolic processes that occur during digestion. Color itself - something between the color of milk and sparkling crystal. 

Apana Vayu operates in the area from the navel to the feet. Usually, it moves down, but is kundalini shakti up in Sushumna to connect with Prana. Apana controls the function of the kidneys, excretory system, colon, small intestine and reproductive organs through the peripheral nervous system. 

Viana Vayu permeates the entire body, creating an aura around him. It provides a coherent work of all Vayu and controls as arbitrary and involuntary movements of our muscles and joints. It supports the human body in an upright position, causing the unconscious reflexes along the spine. In addition, she manages the physical nerves and thin astral nerves (must be). Viana like a ray of light - its color, unlike other colors Vayu is difficult to determine. 
Five small Pran 

Naga manages Belch and hiccups. In addition, she awakens consciousness. 

Kurma manages opening eyelids and eyesight. 

Karikari manages sneezing, stimulates hunger and thirst. 

Devadatha manages yawning. 

Dhanandzhayya manages the collapse of the body after death.

Vripi-insginkty, motivation and desire

The word epummu translated as "variations", "change of mind", "wave", "mental waves", "spiritual vortex. 

Reason, existing in the astral body, called Antahkarana ( "inner instrument"). It includes four main elements: 

- Mana (mind) - thinking, desire, doubt, depicts the property of the mind; 

- Buddhi (intelligence) - reading and accepting the property of mind, intuitive wisdom; 

- Ahamkara (ego) - arrogant piece of mind, forcing people to consider themselves separate from God and others; property of the mind to make determinations; 

- Chitta (subconscious mind) - the repository of past experiences, memory, "filling the mind", the field of the mind. 

Chitta, or "filling the mind" - a mixture of the three primordial energy of creation. These three energies, or properties of nature (Prakriti) are called gunas (qualities). Among them are: 

- Sattva, that property of truth, purity and light; 

- Raga, ie property passion, energy and desire; 

- Volume, ie Property ignorance, inaction, darkness, i Gouna pulsate in the mind like the three strands woven into a rope, one of which is at present. j time ranges or omission to a greater extent than others. They interact differently with each other, enriching our experience of happiness and fulfillment, pleasure and pain, inactivity, apathy and indifference. 

When sattva predominates in mind, he performs good deeds, he is virtuous, placated by furthering 'Cohen, joyful and selfless. 

When the mind dominates raga, he is selfish and | is immersed in worldly and selfish interests, and was overcome desires. 

When in the mind dominated by Tamas, he becomes careless, ignorant, inert, bliss-I tive, depressed, stupid and selfish. 

Chitta largely similar to the lake, where the waves rose and fell. These waves - without-| numerical thought, causing the existence of mind. Without these "mental waves" (Vritti) mind is not able to survive, he is doomed. The mind clings to that with which he identifies himself, believing that this is its safety. He thinks, feels and directs the senses, to act in accordance with them. Own self (Ahamkara) gives the motivational power of the instincts of the mind that creates the desire in relation to external objects, which are written in the mind as a memory for future memories. 

Countless Vritti, heaving and falling every second within the field of the mind (citta) can be divided into five major categories, called flare (suffering). 

Bottoms are of two types: 

- Klishta (causing suffering, painful, sad); 

- Aklishta (not causing pain and suffering, pleasant). 

According to Patanjali and his Yoga Sutra "(2: 3-9), in life there are five main causes of suffering: 

1. ignorance (avidya); 

2. awareness of their own "I" (asmita); 

3. desire (raga); 

4. disgust (dvesha); 

5. fear of death / lust for life (abhinivesha). 

The first is ignorance (avidya) - the root cause of all the remaining obstacles. The meaning of ignorance is in this case that ignores the truth of our spiritual identity, - there is no inner awareness of the eternal, blissful, conscious of the divine "I". Ignorance breeds illusions that hide our knowledge of their own selves. And not knowing their own natural and eternal nature, we are not able to understand that the same divine "I" is present in all beings. So in our ignorance, we create a feeling of detachment from one another and from God. 

Awareness of their own "I" or ego (Asmita) - is self-identification of man with his body, mind, feelings, this forgetfulness of our true divine nature. 

In this forgotten we belong to itself as a finite, limited and temporary. 

Desire (raga) - is an endless pursuit of pleasure and attraction to the objects of sensations. It is also a mix of desires and needs. 

Disgust, disapproval (dvesha) - is a rejection or avoidance of anything that brings misfortune and suffering. 

Fifth flare Patanjali - the fear of death (abhi-nivesha) - is a strong thirst for life, the reluctance to let go of the ego, resistance to change. 

Lust for Life - a habit generated by the dependence of the objective causes of joy and happiness, and fear their loss. The biggest fear is death - the fear of ceasing to exist and the loss of his personality. 

Patanjali offers a way to overcome these five suffering (flare) ( "Yoga Sutra" 2: 10-11). He said that this suffering can be light or serious. To eliminate the suffering of the lungs should be to reverse the energy of thought, each responsible for the suffering, and return it to the source or root cause of the ego, to clear its true and the opposite principle. For example, if the mind is full attraction or repulsion, replace this with a sense of satisfaction or acceptance. 

The severe, active, finding out these five manifestations of suffering could drown through meditation. 

Another tool, which offers Patanjali, an inflexible adherence to continuous awareness, differentiation of real and unreal. It is also the remedy for ignorance. 

Patanjali teaches us that you can clear pa-j zoom and achieve the highest level of education, if you strictly follow the study of seven parts of yoga (eight of them is the samadhi). 

Self-actualization, we provide insight, impartiality, determination, constant attention and assembly, and selfless devotion to yoga and meditation. The mind needs to be cleansed and commitment, and to succeed on the path of spiritual rebirth, it is necessary patience, perseverance and commitment to the truth.

Prana, vital energy and the universe

"When the prana in the body is present, it is called life when it leaves the body, death occurs. Is therefore necessary to engage in pranayama (Svat-marama. "Hatha Yoga Pradipika" 2: 3). 

The Sanskrit word "Prana" means "the main element of vitality". It is designated by many terms: "life energy", "breath of life" and "vitality". Paramhansa Yogananda is the word translated as "standard rod", ie the cluster of ideas about God and the essence of the astral world. 

Paramhansa Yogananda is inspired by God himself has developed a system of 39 "energetiziruyuschih exercises" to charge directly to the brain and the body of cosmic energy (pranoi). But his followers, who went on his way kriya yoga and have done a charging these exercises, learn the secret of how to charge the body pranoi, bearing life, "electric shock" given to us by God as they wish at any time and anywhere. 

Prana is the link between the astral and physical bodies. When this link breaks or cuts, the astral body separates from the physical, and there comes what we call death. Prana leaves the physical body, moving in the astral body. Similarly, if you disconnect the battery from the motor vehicle or off any electrical appliance from the outlet, the car and appliance fail, because they are dead without the flow of electricity, piercing them. 

In the realm of humans, animals and plants all depends on the air, which is sent to us for life. Life, the prana and breath are closely interrelated. There is no life form can survive or even move without the flow of energy, called pranoi. 

"When the breath (prana) restless, the mind also becomes unstable, but when the breath is calm, the calm and reason. Then the Yogi attains quite motionless state of consciousness (citta). Therefore necessary to restrain the breath "(Svatmarama." Hatha Yoga Pradipika "2: 2). 

Prana is closely connected with the mind and thinking processes, the motion of one can not exist without the movement of another. When the soul is restless, is restless and breathing, and vice versa - Breathing (the movement of prana) affects the mind and thinking process. 

It is only necessary to understand the nature of such emotions as anger, fear, hatred and jealousy, to realize their impact on our breathing. When we are angry or depressed, markedly changing the frequency and depth of breathing. For example, when we are angry, the breath becomes more frequent, and we are losing control over them while on his mind. The anger is intensifying, and shakes the whole nervous system and, moreover, may give rise to hatred, even worse, because when your heart is set on hate, can not be configured to communicate with God, who is the embodiment of love. 

Emotions and intelligence activities related to the nervous system and through it cause changes in respiration. That is why it is important to develop positive-| wearing kzhizni and positive thinking, as well as to overcome the undesirable negative and destructive tendencies and behavior. How? Educating themselves in virtue, we identify ourselves with the divine qualities: love, inner joy, compassion, generosity, kindness, generosity, faithfulness, gentleness, forgiveness, peacefulness, serenity and contentment. 

When these virtues manifest themselves naturally and spontaneously, the energy flows naturally, permanently and in abundance. Directed upwards, Prana pervades every pore of the body, ennobling consciousness. Conversely, if in our thoughts, attitudes and actions prevail negative trends, suppressing our natural feelings, the flow of Pranic energy goes down, concentrating in the lower body. Body and mind are suppressed, and breathing becomes unstable. 

Pranayama helps to transform the very identity of the person and to eliminate mental obstacles, clearing the subtle channels (nadi), which flows in | prana current, causing the life to dormant vitality of the body, learn to focus, to enhance health and vitality in general. 

"With proper and thoughtful Pranayama is attained excellent health, a peaceful, stable mood and a strong, free from disease body radiating energy" (Svatmarama. "Hatha Yoga Pradipika 2: 16-18). 

Pranayama is primarily focused on mind control and the suspension of reason and the ego-consciousness (pose Vritti - see below), to achieve peace of mind. When the thoughts are paralyzed, and breathing becomes smooth, bright shining light of true inner self. Light of the true "I" is always clear, although it is painted with colored "filters" of thinking. And if you eliminate these filters will remain one of pure light - the light of true self.

Pranayama

The Sanskrit word pranayama consists of two words. "Iran" means a subtle life-force, energises the mind and body, and "pit" - a person's own efforts to control and direct the prana. 

Pranayama, therefore, - is a process control prana through self-regulation of respiration, it involves temporary posture, the intervals in the flow of breath. 

The main elements are rechaka pranayama (breath), pooraka (breath) kumbhaka and (breath holding). 

Teach us the mastery of meditation posture (asana) with a fixed and stable seat, during which the thought or attention to flow in one direction, Patanjali will now proceed to great-nayame and devotes her five sutras. 

"Having a fixed and stable posture can be adjusted life force (prana) by the natural, self-suspension of breath after inhaling or exhaling - the essence of Prana (Yoga Sutra 2: 49). 

In this sutra, he says: "Take a breath and hold your breath." This does not mean you need to exhale, inhale and hold your breath - rather it is understood that if the exhale and inhale again refuse, you can very quickly see what is prana. 

She quickly begins to act when you have to breathe again. That makes the prana to take the next breath after a long breath-holding. 

Try it in practice, since no single definition can not be so fully explain the nature of prana, as cross-sectional test. If you want to know what the total immersion of thought, do breath and hold your breath. You will find that at this moment you can not think of anything else except his breathing. This is simply impossible. A few seconds will seem an hour. 

Hatha Yoga explains this by saying that it is the breath (or the movement of prana) allows the mind to think. If his suspension, then the mind will lose its "fuel", and if it is no longer disturbed, he calms down. 

Naturally, that during deep meditation, breathing is interrupted for a short period of time, and this is the essence of pranayama. For immersed in such deep meditation there is no sense of time: his thoughts stopped, and in this deep and appeasement are the joy and bliss. 

"Pranayama is external, internal and paused. Delays respiration differ in the place, duration and number, becoming longer and more subtle "(" Yoga Sutra "2: 50). 

In this Sutra, Patanjali describes three kinds of Pranayama in terms of the nature of intervals, leading to a temporary suspension of breathing: 

- Pause after a very slow and prolonged exhalation (Bahia kumbhaka - external breath holding); 

- Pause after a long deep breaths (abhyantara kumbhaka - internal breath holding); 

- Long pause between inhalation and exhalation. 

According to him, in this technique ranges vary in location, duration and number: 

- Location: refers to what time to hold your breath (external, internal or suspended); 

- A defined period of duration of breath-holding; 

- Number - this is the temporal relationship of inhalation, breath holding and exhalation. 

"The fourth type of pranayama - the spontaneous interruption of breathing that occurs when the concentration in the external or internal pressure" ( "Yoga Sutra" 2: 51). 

This sudden delay of breath (known as keva kumbhaka) has done an exercise feels, at any time, and it requires no effort. This happens spontaneously after a long Pranayama. 

"Possession pranayama eliminates spiritual darkness and ignorance, enveloping the inner light of soul ... And the mind reaches the ability to concentrate "(Yoga Sutra 2: 52-3). 

In these two sutras say about the benefits of Pranayama. If effectively and successfully deal with pranayama, removed the dark veil of ignorance, obscuring the inner light. Pranayama promotes contemplation, eliminating the distraction that facilitates concentration and meditation. 

"Yoga Sutras" brings to our attention by a simple but very important point: "yoga, to remove all obstacles to the mind." When the obstacles removed, then himself (Seeing) appears in its true form, and life becomes enlightened.

Yoni Mudra

Yoni Mudra is the state pratyahara ( "diversion feelings"). 

1. Sit down and take up a comfortable posture for meditation (best Siddhasana). Relax and close your eyes. 

2. Take a deep slow breath and hold your breath. 

3. Close your ears with your thumbs, gently pressed on the tragus of each ear (tragus - a protrusion of the cartilage in front of ear openings). Close your eyes and gently push your index fingers on the outer corners of the closed eyelids. Close the nostrils middle fingers and apply the ring finger over his lips, and little fingers under the lip to close the mouth. 

4. Hold the breath with the help of Yoni Mudra, look at the point between the eyebrows (Ajna Chakra). Concentrate on this point and try to see the iridescent blue island - "the spiritual eye, surrounded by golden light around, but in the middle of it must be a tiny five-pointed star, a silver-white and shining. Immerse yourself in this star and meditate. Listen to all the internal sounds, as it should be in Technology Nada Yoga.

Kechari mudra (full version)

During this exercise, the language comes in staphyle (emphasis on the soft palate) and plants in the nasal cavity. Tip of the tongue presses up and down, activating some nerves in that area. Breathing is through the nose, as the mouth is blocked by language. 

One could say that tongue in this position provides "short-circuiting, switching off the energy from the medulla (base of the brain) and directing it to a point between the eyebrows -" spiritual eye "(usually the energy passes through the medulla oblongata, and then goes down and costs of all body). 

The procedure helps to awaken the kundalini and go into higher states of consciousness. It also cleanses the body, helping to achieve peace. 

With daily exercises and stretching can lengthen the tongue language for three or four months.

Nabham mudra ( "heavenly wise")

This is a simplified version of kechari wise. 

1. Sit down and take a comfortable posture for meditation, relax and close your eyes. 

2. With your mouth closed Take back the tongue to the bottom of it touched the top of the sky. Preventing stress, take the tip of the tongue as far as possible back and push them up on the back of the mouth. 

Hold this position udzhayi practicing pranayama (see Chapter 5). Do this until until you feel uncomfortable, then loosen the tongue.