Alternate Healing Practices

The concept of Prana and

Pranayama

Prana means the breath, the air and life itself. It is the vital source that
sustains not

only the body but also creation at every level. The Sanskrit word prana is a
combination of 2

syllables, pra and na and denotes constancy, a force in constant motion. Prana exists in
beings

as the energy that drives every action, voluntary and involuntary, every thought, every
level

of the mind and body. Scientific research describes prana as a complex

multidimensional

energy: a combination of electrical, magnetic, electromagnetic, photonic, ocular,

thermal and

mental energies. Prana is ever present in every aspect of creation. The prana within
every

created object gives existence and material form. If there were no prana, there would
be no

existence. If prana were withdrawn from the universe, there would be total
disintegration. All

beings, whether living or non-living, exist due to

prana.

In the individual being, prana pervades the entire being, projecting itself in
the

pranayama kosha- a level of existence subtler than the physical. Prana refers to
‘energy’ or

‘vital force’. Prana is usually translated as breath, yet this is only one of its
many

manifestations in the human body. If breathing stops, so does life. Ancient Indian sages
knew
that all functions of the body were performed by five types of vital energy (prana-
vayus).

Prana is not received solely from external sources; it is also self-generated and its
quality can

be refined and directed. A person can work with one's own prana to enhance vitality,
will and

strength, cure diseases, boost capability and efficiency, and evolve to a higher
consciousness.

The breath is the external manifestation of prana. The yogis state that prana is
sustained and

the duration of life is prolonged by deliberately decreasing the distance of the

exhaled air.

Based on this fact, they devised a technique to measure the prana expended during
different

actions. They stated that the pranic outflow can be estimated by observing the length
of the

exhalation during different actions. The longer the air current, the more prana is
utilized.

Pranayama is an art and has techniques to make the respiratory organs to

move and

expand intentionally, rhythmically and intensively. It is the pause is in the

movement of

inhalation and exhalation. The breath being the medium of pranayama, the system is
based on

the three stages of respiration: inhalation (pooraka), retention (kumbhaka) and

exhalation

(rechaka). Inhalation stimulates the system, exhalation throws out deteriorated air and
toxins

and retention distributes the energy throughout the body. The movements include
horizontal

expansion, vertical expansion and circumferential extension of the lungs and the rib
cage.
Inhalation and exhalation are methods of inducing retention. Retention is the key
because it

allows a longer period for the assimilation of prana, just as it allows more time for
the

exchange of oxygen and carbon dioxide in the cells. As the breath is also
intimately

connected with various functions and organs of the body as well as the mind, by
controlling

the breath we also influence all these dimensions. The practices of pranayama clear
up the

nadis, which are the energy pathways in the body. There are several thousand
nadis in the

body and most of them start from the areas of the heart and the navel. Pranayama
keeps the

nadis in a healthy condition and prevents their decay. This in turn brings about changes
in the

mental attitude of the practitioner.

Four Stages Of Pranayama

The four stages of Pranayama are: (a) commencement (arambha), (b) intent endeavour

(ghata), (c) intimate knowledge (parichaya) and (d) consummation (nispatti). In the
arambha stage, the practitioner’s interest in pranayama is awakened. In the beginning
he is hasty and due to his exertion and speed his body trembles and he perspires.
When by perseverence he continues his practice, the tremors and perspiration cease
and the practitioner reaches the second stage of ghata stage. Ghata means a water
pot, to which the body is compared. Like an unbaked earthen pot, the physical body
wears away. It is baked in the fire of pranayama to

gain stability. After this, the practitioner reaches the parichaya stage, where he
obtains

knowledge of pranayama practices and of himself. By this knowledge, he

controls his

qualities (gunas) and realises the causes of his actions. From the third stage, the
practitioner
goes forth towards nispatti, the final stage of consummation. His efforts have
ripened, the

seeds of his karma are burnt out. He has crossed the barriers of the gunas and
becomes a

gunatita. He becomes a person who is emancipated (mukta) during his lifetime (jivana)
by the

knowledge of the Supreme Spirit. He now experiences the state of ecstasy

(ananda).

There are various types of Pranayama, namely Ujjayi Pranayama, Viloma

Pranayama,

Brahamari, Murchha, Plavini Pranayama, Bhastrika and Kapalbhati Pranayama,

Sitali and

Sitakari Pranayama, Anuloma Pranayama, Pratiloma Pranayama, Surya

Bhedana and

Chandra Bhedana Pranayama and Nadi Shodana

Pranayama.

References

Iyengar, B. K. S. (1983) Light on Pranayama. London, UK: Unwin

Paperbacks

Saraswati, S. N. (2009) Prana and Pranayama. Munger, Bihar: Yoga Publications

Trust