KAA 103 - Kerala Ayurveda Academy

Transcription

KAA 103
Ayurvedic Psychology
Manasa Shastra
KERALA AYURVEDA ACADEMY
KAA 103: Ayurvedic Psychology
 2010 Kerala Ayurveda Academy | All rights reserved
USA: 4210 Stone Way N, Seattle, WA 98103
Phone 206.729.9999x1 • Fax 206.729.0164
USA: 561 Pilgrim Drive, Suite B, Foster City, CA 94404
Phone 650.641.8400 • Fax 650.341.8449
© 2010 Kerala Ayurveda
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India: Athani, Aluva, Kerala 683 585
www.ayurvedaacademy.com
Table of Contents
Human Being ................................................................................................................................... 5
The Mind ......................................................................................................................................... 7
The Definition of Mind ................................................................................................................ 7
Qualities of the Mind ................................................................................................................... 7
The Mind in relation to the Body and Soul ..................................................................................... 9
Ahankara .................................................................................................................................... 11
Buddhi........................................................................................................................................ 11
Chitta ......................................................................................................................................... 12
The Mental Gunas (Qualities) ....................................................................................................... 13
The Doshas and the Trigunas ........................................................................................................ 14
Nourishment of the Mind ............................................................................................................. 15
The five Sheaths ............................................................................................................................ 16
Annamaya Kosha | Food Sheath ............................................................................................... 16
Pranamaya Kosha | Vital Air, Breath Sheath ............................................................................. 16
Manomaya Kosha | Mental, Emotional Sheath ........................................................................ 16
Gyanamaya Kosha | Intellectual Sheath ................................................................................... 17
Anandamaya Kosha | Bliss Sheath ............................................................................................ 17
The Three Bodies .......................................................................................................................... 19
The Physical Body (Sthoola Sharir) ............................................................................................ 19
The Subtle Body (Sukshama Sharir)........................................................................................... 19
The Causal Body (Karana Sharir) ............................................................................................... 20
The Importance of Knowing the Three Bodies and Five Sheaths ................................................. 21
The Nadis ...................................................................................................................................... 23
The Energetic World of the Subtle Body ...................................................................................... 23
The Chakras: .................................................................................................................................. 32
The Aura ........................................................................................................................................ 30
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Balancing the Nadis ................................................................................................................... 28
Cleansing the Nadis ................................................................................................................... 29
Kundalini ....................................................................................................................................... 30
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Clinical Aspects of the Fourteen Nadis ......................................................................................... 27
Secondary Mantras for the Chakras .......................................................................................... 36
The Chakras and the Gunas ....................................................................................................... 36
The Chakras and the Doshas ..................................................................................................... 36
Psychology Related to the Chakras ........................................................................................... 37
The Psychological Personality ....................................................................................................... 38
The Sattvic Life Style ..................................................................................................................... 39
Sattvic Ahara .............................................................................................................................. 39
Meditation .................................................................................................................................... 40
Postures to Benefit Meditation: ................................................................................................ 41
Preparing the Mind for Meditation ........................................................................................... 41
How to Achieve a Calmer State of Mind ................................................................................... 42
Mantras...................................................................................................................................... 44
Pranayama .................................................................................................................................... 45
What is Prana? ........................................................................................................................... 45
Diaphragmatic Breathing ........................................................................................................... 46
1:2 Breathing ............................................................................................................................. 46
Alternate Nostril Breathing (Nadi Shodhanam) ........................................................................ 47
Kapalbhati .................................................................................................................................. 47
Bhasrika ..................................................................................................................................... 47
Bhramari .................................................................................................................................... 47
Sheetali ...................................................................................................................................... 48
Be Here, In the Now ...................................................................................................................... 48
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Trinity ............................................................................................................................................ 50
Human Being
Human being consists of Sattva (Mind), Atma (soul) and Sharir (physical body). The entire
universe stands on these three pillars.
When this triad is in harmony, there is health.
To achieve complete health, A balance at all
three levels is necessary. Physical health is not
enough.
As each level is connected to the other two,
the balance of each depends upon other levels.
Among the
three, Sattva
(mind) comes
Sattva Atma shariram cha
first.
The
Trayam etat tridandavat
function of
Atma
and
Lokastishthati samyogat tatra
Sharir
sarvam pratishthitam
depends on
the
Sattva
(mind).
Healthy Person
The individual whose Doshas, Agni and Dhatus are in balance, who eliminates Malas regularly,
whose thinking is clear (the soul is content), Indriyas are sharp and mind is peaceful is called a
Healthy Person.
Balanced Doshas
Sama Agni
Sama Dhatus
Samadoshaha samagnicha
samadhatu Mala Kriyaha
Prasanna Atmendriya manah
Swastha iti Abhidhiyate
Sama Malakriyas
Health and disease have two locations: The physical body and the mind.
Clear thinking
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Peaceful mind
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Sharp Indriyas
icon key
Valuable information
Test your knowledge
Shariram Sattvasoudnyam cha
vyadhinam aashrayomatah
Workbook review
Important note
In physical disease there is also a mental imbalance and mental imbalances also affect the
physical body.
In treatment, both levels have to be addressed. Otherwise, the disease will not be cured
completely.
Study Questions
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1. How are Mind, Body and Atma involved in health?
2. Why does Mind come first?
3. Give an example of the connection of Body and Mind in the disease process.
The Mind
The Definition of Mind
Manyate iti Manah: One which creates realization.
Mind is responsible for our perception of the external world.
Mind is the cause of Knowing.
The sense organs receive vibrations from objects. The function of mind is to analyze
these vibrations and use this information to make decisions and command action.
The mind also guides the organs of action
(Karmendriyas) to take action.
Ubhayendriya: Organ of
Neither the Gynendriyas nor the Karmendriyas work
both perception and action.
without the association of Mind. Therefore the Mind is
called Ubhayendriya.
Qualities of the Mind
1. Ekatva
Mind is the one and only.
At any given moment the Mind can be associated with only one sense organ and we will receive
information from that one sense organ. Because of its tremendous speed it seems that the
mind is associated with many senses simultaneously.
That said, we may live in multitasking world, but in reality
we can only focus our awareness on one thing, object, or
action at any given moment. Thus, single-pointedness is
very important.
2. Anutva
In Yoga, Vashishthya Mind is described as Chit Anu:
The atom of consciousness.
The number of car accidents
In every cubic millimeter of
has increased since people
etheric space there is enough
have begun talking on the
energy to furnish one million horse
phone while driving.
powers working continually for
forty million years.
–Oliver Lodge
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The mind is atomic in size,. This is why it can permeate the
whole body, and fuse with senses to get information. The atom is the smallest particle of the
matter. It is the essence of all substances in the universe. Mind is the atom of consciousness.
Thru’ mind we become conscious of all the things in the world.
The mind is called Ateendriya. It is beyond the sense organs. The sense organs function only
when Mind is associated with them. The function of each sense organ is limited; the ears can
only hear and the eyes can only see, but the Mind is limitless, without boundaries. The mind is
the essence of all the sense organs and organs of action. The mind can function without the
sense organs (as in sleep or meditation).
Mind makes
Mind is an ear of an ear –
Mind is the energy behind
the ears.
Mind is an eye of an eye –
Mind is the energy behind
the eyes.
Hearing
→
Listening
Touching
→
Feeling
Seeing
→
Watching, Observing
Eating
→
Savoring
Smelling
→
Fragrance
The mind can pervade the entire field of perception. It does not have one location. It
pervades the entire body.
The Field of Action
The mind is dualistic in nature. It oscillates like a
pendulum between two extremes: Desire (Itcha) and
Aversion (Dwesha) for anything.
The mind makes you happy, excited, joyful and eager
or sad, depressed, anxious, frustrated, stressed,
angry, greedy and delusional.
The Location of Mind
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The Pranavaha Nadis emerge from this
location of the mind and circulate
Prana and Consciousness throughout
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The mind resides in the Heart, in the
Chest, in between the lungs. It is the
seat of Consciousness (Atma).
the body. When these nadis are blocked, psychological diseases result.
Manovaha Srotas is centered in the heart and functions through the brain. Its field of action is
the entire body.
The Mind in relation to the Body
and Soul
The Mind has many names identified by its varied functions.
Sattva: That which gives existence
Manas: Mind
Chit: Consciousness, Chetas: That which is instrumental to special knowledge.
Hrut, Hridyam: That which grasps or captures
Although we are addressing the three pillars of Body Mind and Soul individually, the human
being is a highly synchronized being with instruments that operate inter-dimensionally from the
physical plane to the most subtle realms.
The Sharir (Physical Body) provides the structural Gyanendriyas (sense organs of perception )
and Karmendriyas (Organs of actions), to facilitate inter-action between the jivatman (individual
soul entity) and the external world.
Sattva:
When the Mind conjugates with the five senses, it changes the impulse brought in by the sense
organs into an experience for the soul. This registration lends the object of the senses an
existence, and reality. In this role, the mind is called “Sattva” as it is due to the mind that
objects gain existence in our lives. External actions are a reactive outcome of sensory
perception. If the mind is not with the Gyanendriyas, then one will not take action. If the Mind
is too much with the senses, then one develops an attachment. Pain is felt at the Mind
level.hypnosis blocks the conjugation of the mind with the senses.
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The mind has its own functions and abilities, unrelated to the sharir or atman. Here it does
not need to be conjugated with Satyam or Chit. When it is functioning within its own
faculties, it is called “ Manas.” It is the faculty of Manas that decides whether a sensory
impulse should go deeper into the soul /atman, or to refrain. The Triguna attributes of
Sattva Rajas and Tamas come into play here. A Sattvic state is very important here for
Manas to function properly.
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Manas:
Functions of Manas are:
1. Receiving vibrations from the sense organs for decision-making.
2. Controlling the sense organs from overuse or misuse.
3.
Self control: Slowing down the oscillations of different thoughts and focusing on
one.
4.
Chintana: Meditating on various choices and deciding whether to accept a choice or
not. The thought process
5. Vichara: Thinking about the pros and cons of any action. Analysis
6. Uha: Speculation. Accepting a choice.
7. Dhyeya: Setting goals and objectives.
8. Sankalpa: Developing an action plan to achieve a goal. Setting actions.
If Manas is not pure, Rajas or Tamas gunas become excessive and this can lead to Doshic
imbalances in the physical body. In the body Manas travels through Rasa. When Rasa is
vitiated, Manas is vitiated. eg. cold hands when alarmed or dry palms etc.
Manas is the part of mind that perceives the senses. For example: Seeing, hearing.
When the mind functions at this level, a person becomes full of desire and tries
constantly to fulfill those desires, causing them to become a sensate being.
At this level the individual is constantly riding on a wave of emotions: Joy and sadness,
happiness and unhappiness, passion and anger.
The flow of energy is outward.
Manas is Rajasic in nature.
Chit, Chetas:
When the mind conjugates inward with the Soul it is called “ Chit” (Consciousness)
The soul or Jivatman is indefinable, and said to be “ nirguna” (Without any definable qualities).
It is in a witness and experiential state. It is this state, which when the mind conjugates with it,
allows for self awareness AND awareness of being self aware.
Hrdyam:
Although the Mind is in the entire body its seat is the heart (hridaya). Actions or modifications
of the Mind are known by examination of the heart. Eg. Pulse shows racy pulse during
nervousness. etc.
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The Atman is passive - nirguna (experiential and a witness). Purusha is also called
“Paramatman” (Supreme Being) and the individuated soul entity is called the ‘ Jivatman” or
“Atman” It is understood by 6 parameters when the Mind –Chit is conjugated with it. These are
referred to as the 6 adhyatmic gunas, or the 6 parameters of the Soul. They are:
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Atman:
•
Ichcha: Desire
•
Dvesha: Repulsion/hatred
•
Prayatna: Effort
•
Sukha: joy
•
Dukha.: sorrow/discomfort, grief.
•
Chetana:
The Jivatman is the soul faculty that is beyond the realm of the five senses and mind. Its
experiences are navigated through deeply seeded vasanas (first impression) either as desirable
or repulsive impulses. Its mode of experience is either one of pleasure or discomfort and
sorrow. According to its Vasanas and Samskaras, (deep imprints) that propel it, it discerns
through its active faculty called Buddhi. It experiences either through the fulfillment of its
desires or through the experience of disappointment and grief and is ever increasingly imbued
with the “Light of Consciousness’ – Chetana. The Human Being’s destiny is closely linked to
Light.
Ahankara
Dualism begins at this level
The experiences of the soul entity – Jivatman, form an ever steadying cloak we call a
personality - all of the attributes the entity believes itself to possess. These are the strongest
points of the anchoring of the soul forces on the physical plane. This is called ‘Ahankara” or the
ego. A stable ego provides a steady ship for the soul to experience and evolve through its
Buddhi.
Ego: A world of division between you and me.
A thick wall between inner and outer worlds.
Decisions are personal.
Controlling, dominating, always on guard
If used rightfully, Ahankara helps us see oneness in many forms.
Ahankara is Rajasic in nature.
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Discriminating aspect.
Holds the power of decision.
Represents oneness in different forms. Helps us to stay on the right path, hold on to
good values and control Manas and Ahankara.
Individualized Mahat (cosmic Intelligence and principles) is represented by Buddhi
(Individualized intelligence)
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Buddhi
Connects us to the inner self (Purusha, Soul, Spirit).
Human beings are the only beings whose Buddhi aspect is fully embodied and evolving.
Buddhi helps us be free from the outside world of desires and disappointments and
become one with Sat Chit Ananda.
Emotionally, a person operating from the Buddhi is calm, content and eternally happy.
Buddhi is Sattvic in nature.
There are three aspects to Buddhi: Dhi, Dhriti, Smriti
Dhi: grasping perception
Dhriti: Dual Role - Retention and Control. Memory has to be retained and it has a
controlling effect on Manas.
Smriti: Power of recall in Atman.
Samskaras are imprints on the dhriti, only then smriti can recall the memory.
Chitta
Memory. Chitta stores all memories from our current and past lives.
Represents our conditioned consciousness.
Chitta is Sattvic, Rajasic or Tamasic in nature
Manas carries vibrations,
Buddhi makes decisions,
Ahankara gives identity and
Chitta stores as memory.
For Example
The connection between the keyboard and the CPU is
Manas.
The CPU is Buddhi.
File name is given by Ahankara.
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Storing of file in memory is Chitta.
The Mental Gunas (Qualities)
Nature functions through
conscious forces. These
conscious forces are
represented by three primal
qualities, or Gunas:
1. Sattva: Purity
2. Raja: Action
3. Tamas: Inertia
The three gunas of Prakriti are defined as three intertwined strands of the binding cord of
nature. Through this medium, Prakriti binds together all embodied beings.
Guna
Sattva
Rajas
Tamas
Description
Sattva is a quality of
intelligence, harmony,
balance and stability.
Directing inward and
upwards, it brings about
the awakening of the soul.
Sattva creates peace,
everlasting happiness and
contentment.
Mind
Kind, compassionate,
loving, forgiving, truthful,
intelligent, strong
Harmony, balance, clarity,
purity so doesn’t cause
disease.
Raja is the quality of change, activity,
stimulus and turbulence. Raja is the
motivation for action, ultimately to
achieve power, control and
dominance. It is directed outward
causing egoistic actions. Raja makes
person fulfill his desires, which at the
end causes pain and suffering. Most
of the people live in this state for the
whole life.
Egotistic, self centered, greedy, angry,
lustful, violent, anxious
Tamas is the quality of
darkness, inertia,
obstruction, heaviness,
ignorance, lack of
awareness, excessive sleep.
It functions as a force of
gravity, retarding things. It
directs downwards and
causes decay, death and
disintegration.
Fearful, depressed, dull,
miserable, delusional
Movement, action, turbulence.
Causes racing, restless, agitated mind,
anxiety, stress, tension.
Inertia, darkness, dullness,
heaviness
Causes depression, fear,
nervousness.
Qualities
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Among the three, Raja and Tamas are called mental doshas, because if imbalanced, they may
cause disease (Sattva does not cause disease).
The Doshas and the Trigunas
Guna
Vata
Pitta
Kapha
Sattvic
Inspired, enthusiastic,
genuine, divine love and arts
Nurturing and unconditionally
loving
Rajasic
Nervous, fearful, anxious,
worrisome
Depressive, addicted,
psychotic and suicidal
Perceptive, clear view,
leadership. Guides and
spiritual teachers.
Angry, resentful, jealous,
controlling and judgmental.
Hateful, violent, vindictive.
Tamasic
Living Sattvically
Faith being the antidote to
fear
Compassion and abstaining
from judgment
Attached to things or objects,
stubborn and possessive
Intensely attached to
pleasure, self-isolating,
lethargic
Non materialism and non
attachment
To live Sattvically, we must go through the following stages:
Stage 1. The move from Tamasic to Rajasic (increase agni)
1. Steps to support this stage
Join a satsang
Eat more spices
Exercise
Read spiritual books
Set goals and work to achieve them
Stage 2. The move from Rajasic to Sattvic (increase akasha)
Learn to transcend ego
Do selfless actions
Help others
Feel other peoples’ pain and suffering
Eat Sattvic foods
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Stage 3. The process of transcending Sattva
Increase the awareness of spirit beyond Prakriti and Sattva.
Nourishment of the Mind
Foods (with all six Rasas) which nourish the body also nourish the Mind. Food should feed all of
the sense organs, so it should sound, taste, look and smell pleasing to these senses.
The essence of food after Dhatu digestion is Ojas. This subtle aspect of food nourishes the Mind
and makes it strong, happy, calm and energetic.
Along with food, herbs also affect the mind.
Pungent herbs remove the Tamasic quality of the mind and make it more active
(Rajasic).
Nervine herbs such as Jatamansi and Shankhapushpi remove the Rajasic quality of the
mind and support a sense of mental
calmness and contentment (Sattvic).
Herbs such as Brahmi and Vacha
create a Sattvic state of mind.
Pranayama and meditation directly
feed the mind and make it Sattvic.
It is ideal to eat fresh and natural food, be
surrounded by people with positive
attitudes and be at the Buddhi level of the
mind, which helps us to focus inward
towards the truth and reality rather than
outward in search of momentary pleasures
and happiness.
What are the four states of mind?
How do you differentiate between Manasa, Ahankara, Buddhi and Chitta?
What is the difference between Chit and Chitta?
Briefly explain Sattva, Rajas and Tamas.
How could you help a Tamasic person be more Sattvic?
How do you differentiate between Sattvic and Rajasic Pitta?
How do you differentiate between Rajasic and Tamasic Kapha?
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1.
2.
3.
4.
5.
6.
7.
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Study Questions
The five Sheaths
Atman and/or Purusha is covered by 5 koshas or sheaths, but remains untouched by these veils:
1.
2.
3.
4.
5.
Annamaya Kosha (Food Sheath)
Pranamaya Kosha (Vital Air, Breath Sheath)
Manomaya Kosha (Mental, Emotional Sheath)
Gyanamaya Kosha (Intellectual Sheath)
Anandamaya Kosha (Bliss Sheath)
Annamaya Kosha | Food Sheath
Consists of the 5 sense organs and 5 organs of action
Represents a physical body
The name is Annamaya Kosha because this sheath is
emerged from the food (earth element). See right
Anatomy of the body
Grossest of all, limited by space and time
Metabolizes the earth element
We are born from the result of
the food our parents ate (Shukra
Dhatu). While in the womb we
grow on the food our mother eats.
After birth we eat food and upon
our death we become food for
other beings.
Pranamaya Kosha | Vital Air, Breath Sheath
The Physiology of a Human Being
The Panchapranas (5 Vayus) correspond to the 5 physiological systems
o Prana Vayu: Nervous system
o Samana Vayu: Digestive system
o Vyana Vayu: Circulatory system
o Apana Vayu: Excretory system
o Udana Vayu: Respiratory system, acquiring new knowledge
Pranamaya Kosha functions as long as the person breathes
Regulates the Annamaya Kosha
Goes beyond the boundaries of the physical body
Metabolizes the water element
Represents the continuous flow of emotions
Regulates Pranamaya Kosha
Can make contact with distant realms
Works in the realm of known
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Manomaya Kosha | Mental, Emotional Sheath
Metabolizes the fire element
Gyanamaya Kosha | Intellectual Sheath
Responsible for discrimination
Stabilizes the oscillations of the mind
Directs the mind (Banks of the river)
Metabolizes the air element
Reaches the realm of the unknown
The most pervasive sheath
Metabolizes the ether element
Controls other 4 sheaths
Experienced in deep sleep (I know nothing, complete ignorance)
Ignorance is because of this sheath between us and the reality
The goal in life is to
transcend all five
sheaths and unite with
pure, limitless, all
pervading self.
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Anandamaya Kosha | Bliss Sheath
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The Three Bodies
The three bodies from the outside in are:
1. The Physical Body (Sthoola Sharir)
2. The Subtle Body (Sukshma Sharir)
3. The Causal Body (Karana Sharir)
The Physical Body (Sthoola Sharir)
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
The physical body is comprised of the 5 elements, 5
sense organs and 5 organs of action.
It controls the anatomy and physiology through
Vata, Pitta and Kapha.
It is a tool to take in impulses and perform or act as
a reaction to these impulses or senses.
It helps us stay in contact with our outer world and
gather stimuli.
Without the sense organs we cannot perceive
anything in and about the world, or there is no
world.
It is a medium thru which Purusha reflects itself in
various forms.
Vata Pitta Kapha work at this level
Is limited by time and space
Is very important but we should not get caught up
only at this level
When the self (soul or Jivatma) identifies with the physical body it manifests itself as the
Waker.
•
•
•
•
•
Represents the energetic field behind a physical body.
Is comprised of the 5 subtle senses, 5 subtle karmendriyas, 5 pranas and manas,
ahankara, buddhi and chitta.
All four aspects of the Mind work at this level. This is called Antahkaran.
The seven Chakras are located in the subtle body.
At this level there are no limitations of time and space.
When the pure self identifies itself with the subtle body, it manifests as the Dreamer.
The subtle energies Prana, Tejas and Ojas work at this level.
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•
•
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The Subtle Body (Sukshama Sharir)
Prana, Tejas and Ojas
Prana, Tejas and Ojas are the subtle aspects of Vata, Pitta and Kapha. They promote health,
vitality, clarity and endurance.
Subtle
Energy
Prana
Function
Description
Life Force
Tejas
Inner
Radiance
Ojas
Primal
Vigor
Governs higher state of consciousness through Mind. It is
responsible for the coordination of the senses, the mind and
the breath. It maintains emotional harmony and creativity
Represents the fire which digests thoughts and impressions.
Helps to perceive choice and make an appropriate decision.
Gives courage and vigor to accomplish extraordinary actions.
Represents a vital energy reserve. Creates calmness,
contentment and nourishes all higher states of
consciousness. Provides emotional stability.
Results of
Deficiency
Depression
Lack of clarity
and
determination.
Mental fatigue
and lethargy.
Prana, Tejas and Ojas are nourished by the food, water and air we take in. Their quality
depends on shukra dhatu, the end product of the digestion of food. Without the proper reserve
of Shukra Dhatu, Prana, Tejas and Ojas will be deficient. A deficiency in the subtle energies may
cause further physical and psychological diseases. At the subtle levels we replenish these
energies through the impressions we receive from the five sense organs.
The Causal Body (Karana Sharir)
•
•
•
•
•
•
Represents the seed potential of all the bodies.
Is the subtlest medium, inside the body as well as around the body
Stores Vasanas (impressions of our past experiences) in their unmanifest forms.
Represents the state of no apprehension. At this state we know neither the higher
reality nor the lower plurality
At this level the pure self manifests as a Deep Sleeper, who goes through homogeneous
experiences of nothingness (complete ignorance).
The causal energies Vayu, Agni and Soma work at this level
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Normally we are only aware of the physical body. We employ the astral body in our dreams,
while experiencing strong emotions and inspiration but are not usually conscious of it. We
touch upon the causal in deep sleep, profound perception or deep silence of the mind.
The Importance of Knowing the
Three Bodies and Five Sheaths
We live in a state of the Waker, the Dreamer or the Deep Sleeper and try to achieve bliss. In
return, we ride the waves of joy and sorrow, happiness and unhappiness, hope and
disappointment.
To remove such a false superimposition, we have to detach ourselves from the influence of the
lower worlds and transcend them. The only solution is to analyze and discard the five layers
that wrap or ensconce us (the sheaths) and realize that the self is different from the Waker, the
Dreamer and the Deep Sleeper. When the identification with these lower three states falls
away, we experience pure consciousness and pure bliss (Sat, Chit and Ananda).
For Example:
Dress
Fabric
Thread
Cotton
Physical
Subtle
Causal
Consciousness
Once we have the vision of the underlying reality of things, name or form doesn’t remove our
understanding. Multiple names and forms merge into one reality. When we begin to think
beyond Ahankara (the ego), we begin to see the oneness between the cosmos and ourselves.
Study Questions
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1. What are three bodies? How physical body is limited by space and time?
2. Describe the dreamer state.
3. Describe in short Prana, Tejas and Ojas
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The Energetic World of the
Subtle Body
The energetic world is made of Nadis, Chakras and Kundalini.
The Causal Body
The Subtle Body
The Physical Body
Spiritual Brain
1000 Petal
Chakra
Brain
Brahma Nadi
Sushumna
7 Spiritual Centers
7 Chakras
Causal Nadis
Nadis
Spinal Cord
Nerve Plexuses
Nerves
The physical, subtle and causal bodies are knitted together at the Chakras, uniting the three
bodies to work in unison. The physical body is empowered by subtle energy and causal
consciousness, giving the power to cognize, think and feel. The causal brain is the reservoir of
cosmic consciousness which descends through the causal (or spiritual) centers.
The Causal Brain
Location
Sahasrara (or 1000 Petal) Chakra
Agya (or Third Eye) Chakra
Vishuddha (or Throat) Chakra
Anahata (or Heart) Chakra
Manipura (or Navel) Chakra
Swadhisthan (or Sacral) Chakra
Muladhara (or Root) Chakra
The Causal Brain Manifests As
Wisdom
Intuition
Calmness
Love and life force
The power of self control
The power of adherence to good deeds
The power of restraint from evil
The Nadis
6. Kuhu
7. Saraswati
8. Pusha
9. Shankhini
10. Payaswini
11. Varuni
12. Alambhusha
13. Vishvodhara
14. Yashaswini
Sushumna
Ida
Pingala
Gandhari
Hastijivha
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Nadis are the subtle energy channels through which Prana flows in the subtle body. There are
72,000 nadis, among which 14 are important:
Sushumna
Sushumna is the main nadi in the subtle body through which Prana flows to the other
nadis.
It is the central nadi arising from the Muladhara Chakra and ascending to the Sahasrara
Chakra.
Awakened Kundalini rises through this nadi.
The Chakras are strung around the Sushumna Nadi (see drawing on following page).
Ida and Pingala
Ida
Pingala
Starts on left side
Chandra (Lunar)
Cooling
White (Kapha)
Feminine energy
Promotes emotion, feeling,
love and attachment.
Starts on right side
Surya (Solar)
Heating
Red (Pitta)
Masculine energy
Promotes reason, perception,
analysis and discrimination.
The Ida and Pingala arise at the Muladhara Chakra and go around Sushumna like a snake and
end at the left (Ida) and right (Pingala) nostrils.
The nostril through which we breathe alternates roughly every two hours. To balance the
energy in both nostrils, Nadi Shodhanam (alternative nostril breathing) is performed.
As breath and mind are connected together (Pranamaya and Manomaya Kosha), breathing
becomes imbalanced due to negative emotions such as grief, anxiety, tension, hysteria, manic
depression, etc. Pranayama balances the breathing and helps to calm the Mind.
Processed foods, canned foods, negative emotions, too many medicines and illegal or
manufactured drugs block the nadis and affect the flow of Prana.
Alambhusha
Function: Supplies energy to the organs of elimination.
Function: Supplies energy to the genital organs.
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Kuhu
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Location: From the Muladhara Chakra to the anus; from the base of the spine and back to the
tip of the rectum.
Location: From the Muladhara through Swadhisthan Chakra; from the base of the spine
forward through the end of the penis or vagina.
Vishvodhara
Function: Supplies energy to digestive system.
Location: From the Muladhara through the Manipura Chakras; from the base of the spine up
through the stomach.
Hastijivha and Yashasvati
Function: Supply energy to the left and right limbs (both legs and arms) respectively.
Location: From the Muladhara through the Manipura Chakras.
Varuna
Function: Supplies energy to the whole body through the circulatory system.
Location: From the Muladhara through the Anahata Chakras.
Sarasvati
Function: Supplies energy to tongue, mouth and throat.
Location: From the Muladhara through the Vishuddha Chakras.
Gandhari and Pusha
Function: Supply energy to the eyes (both left and right).
Location: From the Muladhara through the Agya Chakras.
Shankhini and Payaswini
Function: Supply energy to the ears (both left and right).
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Location: From the Muladhara through the Agya Chakras.
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Clinical Aspects of the Fourteen
Nadis
There are orifices on the physical body related to each nadi. Massaging the area surrounding
these orifices with oil or applying herbs helps cleanse the Nadis and improves the flow of Prana.
Sushumna
Massage top of the head – apply Calamus powder
Payasvini and Shankhini
The channels to the ear.
Press the lobes of the ear or massage around the ear with Brahmi oil. Put a few drops of oil in
each ear.
Pusha and Gandhari
The channels to the eyes.
Massage around the eyes and put a few drops of Triphala ghee in each eye. Perform Netra
Basti.
Ida and Pingala
The channels to the nose.
Massage the points immediately to the right and left of each nostril. Perform Nasya with Vacha
Oil (Calamus).
Pranayama is also recommended in the form of Nadi Shodhanam (Alternate Nostril Breathing).
Saraswati
The channel to the tongue.
Apply sandalwood paste to the throat and neck.
Massage soles of the feet and palms with oil.
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The channels to the feet and hands.
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Yashasvati and Hastijivha
Vishvodhara
The channel to the stomach.
Massage the whole abdomen and apply ginger paste & oil to the navel.
Varuna
The whole body channel.
Massage the whole body with oil (sesame/coconut).
Kuhu
The reproductive channel.
Massage around the perineum and apply oil to the urethra or vagina.
Alambhusha
The elimination channel.
Massage with oil around the anus. Perform Basti.
Balancing the Nadis
The key to the health of the subtle body is in balancing the flow of energy through the nadis.
Therefore Nadi Shodhanam or Alternate Nostril Breathing is very important. Just like the
channels of the physical body, the nadis can be vitiated by excess or deficient flow, blockage of
flow or flow outside of their proper course.
Imbalance
Manifestation
Excess flow
Hyperactivity of the mind, hysteria, dizziness, vertigo, insomnia, vivid dreams,
hallucinations.
Deficient
flow
Hypoactivity of mind and emotions, dullness of the senses, fatigue.
Blockage
Emotional blockage, nervous tension, difficulty in self-expression, severe
emotional pain.
Illegal drugs act by first increasing the flow of prana through the nadis by over
stimulating nadis and then nadis become weak, causing deficient flow. So the
final effect is weak flow of prana.
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Hallucinations, severe mental emotional or nervous pain, inappropriate and
extreme emotional outbursts, neurosis, insanity
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Flow
outside
proper
channels
Causes of Derangement
Unhealthy attitudes
Negative emotions
Egoism
Poor intake of impressions
Physical factors such as improper diet (too heavy or Ama-forming food), lack of
exercise (or shallow breathing) and excess sex.
Causes of Blockage
Suppression of emotion
Drugs
Forceful exercise, breathing or meditation practices
Cleansing the Nadis
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Meditation (of a more formless or silent nature)
Pranayama
Mantra chanting and using gems or gem therapy
Yoga asanas, sattvic diet, herbs such as Vacha, Brahmi and Sandalwood
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Kundalini
Kundalini is the dormant spiritual energy residing at the
Muladhara Chakra in a coiled serpent shape. By yogic or
Mantra practices the Kundalini Shakti can be awakened.
Once active, it ascends through the Sushumna nadi towards
the Sahasrara Chakra and the realization of the different
planes of consciousness occurs, revealing the Siddhis of yoga
sadhana.
We can be perfectly healthy even if the kundalini is not
awakened. Kundalini Shakti is an important part of the
spiritual process.
The Aura
30
The aura represents the radiant energy emitted by the five sheaths.
It is the energy field of the astral body.
Clean flow through the nadi causes the aura to appear clear and intact.
A weak aura is reflected in a weak immune system.
The aura is the first line of defense against psychic disease.
The aura’s strength is directly related to Ojas.
Strengthening the aura involves building Ojas.
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The Chakras:
The Chakras are part of the subtle body. These are the subtle centers of vital energy and
centers of consciousness. Each Chakra has control over and functions in relation to a particular
center in the gross physical body.
For example: The Anahata Chakra is related to the cardiac plexus.
Each Chakra is related to the Panchabhoutic Tattvas as well as certain emotions and mental
qualities.
When Kundalini awakens, it passes from the Muladhara to the Sahasrara and through all the
Chakras. At each center the yogi experiences different Siddhis (psychic powers) and acquires
knowledge. He or she enjoys supreme bliss when the Kundalini rises to the Sahasrara Chakra. In
super consciousness, the body takes on a new dimension composed of energy, light and
thought combinations of currents that emanate from the elementally creative vibrations of
earth, water, fire, air and ether.
Each Chakra has a beej mantra, a seed vibrational sound represented by the Sanskrit alphabet.
It also has a particular number of petals representing the number of Nadis originating from that
particular Chakra.
The Chakras express themselves in the external world through their respective orifices. Hence
listening is the highest art and is able to free the consciousness.
At these sites we can apply various gems or oils to help harmonize the respective Chakra’s
energy or perform various types of bodywork.
The first five Chakras control the corresponding sense organs and organs of action and have
related orifices on the physical body.
1. Muladhara Chakra
The seat of earth element.
Has four petals.
Color: Red
Seed Syllable: Lam
Located at the base of the spine.
Muladhara means root support.
Rules the sense organ of smell: The nose and its organ of action, the anus
(elimination).
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The Root Center
The seat of Apana Vayu, the downward moving air.
On a physical level, it relates to the coccyx and to the excretory system.
In the endocrine system, it works through the adrenals.
On a psychological level, it is the site of ignorance and fear (chitta).
2. Swadhisthana Chakra
The Sacral Center
The seat of water.
Has six petals.
Color: Dark blue
Seed Syllable: Vam
Located just above the root center in the region of the sex organs.
Swadhisthana means self abode, as it is here where the Kundalini energy resides
when coiled or hidden.
Controls the sense organ of taste: The tongue and its organ of action - the urethra
and/or penis.
The seat of Apana Vayu or downward moving air.
On a physical level it relates to the sacral plexus and to the urogenital system.
In the endocrine system it relates to the testes in men and the uterus in women.
On a psychological level it is the site of desire and the desire mind (kama manas).
3. Manipura Chakra
The Navel Center
The seat of fire.
Has ten petals.
Color: Dark blue
Seed Syllable: Ram
Located behind the navel.
Manipura means the city of gems.
Rules the sense organ of sight: The eyes, and their organ of action, the feet
(movement).
Seat of Samana Vayu, the equalizing air.
On a physical level it relates to the solar plexus and to the digestive system
(particularly the liver and small intestine).
Of the endocrine glands it relates to the pancreas.
On a psychological level it relates to the ego (ahankara).
The seat of air.
Has 12 petals.
Color: Deep red
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The Heart Center
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4. Anahata Chakra
Seed syllable: Yam
Located at the level of the heart.
Anahata means unstruck sound; it is from here that the inner sounds of the subtle
body arise.
It rules the sense organ of touch: The skin and its organ of action, the hands
(grasping).
It is the seat of Vyana Vayu, the outward moving air
On a physical level it relates to the heart plexus and to the circulatory system.
In the endocrine system it works through the thymus.
On a psychological level it is the site of the intelligence (buddhi) and is the source of
aspiration.
5. Vishuddha Chakra
The Throat Center
The seat of ether.
Has sixteen petals.
Seed Syllable: Ham
Located in the region of the throat.
Vishuddha means very pure, as this center is very subtle.
It rules the sense organ of sound: The ears, and the organ of action, the mouth
(expression).
The seat of Udana Vayu, the upward moving air.
On a physical level it relates to the throat and larynx and to the respiratory system.
In the endocrine system it works through the thyroid.
On a psychological level it is the site of the individual soul (Jiva) and is the source of
inspiration.
6. Ajna (Agya) Chakra
The seat of mind (antahkarana), as well as the primary prana or life-force.
Has two petals.
Seed Syllable: Ksham, meaning patience, peace and fortitude.
Ajna means command and this is called the center of command, as from here the
other Chakras are guided.
On an outer level, it rules the mind as both a sense organ and organ of action.
On a physical level it relates to the cerebellum and medulla oblongata, and governs
the involuntary nervous system.
In the endocrine system it works through the pituitary gland.
On an inner or psychological level it is the site of the universal soul (atman).
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The Third Eye
7. Sahasrara/ Sahasra Padma Chakra
The Crown Center as it is the same as The Astral Brain; The Thousand-Petaled Lotus
The seat of the spirit (Atman or Purusha).
Has one thousand petals.
Seed Syllable: Om.
As the seat of the true Self it is the source and guide of all the energies of the body,
the essence of life itself.
On a physical level it relates to the cerebrum and governs the voluntary nervous
system. In the endocrine system it functions through the pineal gland.
At the psychological level it is the location of the supreme Self (paramatman).
Beej
Mantra
Vayu
Relationship
Muladhara
4
Perineum
Lam
Apana
Swadhish-
Maha
Bhuta
Earth
Sense
Organ &
Color
Smell,
Red
Taste,
Organ of
Action
Organ of
excretion
Organ of
urination and
Reproduction
6
Genitals
Vam
Apana
Water
Manipura
10
Umbilicus
Ram
Samana
Fire
Anahata
12
Center of
the chest
Yam
Vyana
Air
Vishuddha
16
Throat
Ham
Udana
Ether
Smokey
gray
Agya
2
In
between
eyebrows
Ksham
Prana
Subtle
Ether
Silver
white
n/a
Sahasra
Padma
1000
Top of the
head
Om
All.
Causal
aspect of
Ether
No color
n/a
than
Dark blue
Vision,
Dark blue
Touch,
Deep Red
Orifice
and
Emotion.
Anus
Restrain
Urethra
Adherenc
e to good
values
Naval
Feet
Hands
Hearing,
Vocal chords
Self
Control
Nipples
Love
Mouth
Calmness
Eyes
Intuition
Ears
Wisdom
Location
Around
35
Number
of Petals
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Chakra
Secondary Mantras for the Chakras
Chakra
Secondary Mantra
Agya Chakra
Ham, Ksham
Vishuddha Chakra
Am, aam, im, eem, um, oom, rlm, rloom, lm, loom, em, eim, om, oum, am, ahm
Anahata Chakra
Kam, Kham, Gam, Gham, Cam, Cham, Jam, Jham, Nam, Tam, Tham
Manipura Chakra
Dam, Dham, Nam, Tam, Tham, Dam, Dham, Nam, Pam, Pham
Swadhisthan Chakra
Bam, Bham, Mam, Yam, Ram, Lam
Muladhara Chakra
Vam, Sam, Sam, Sam
The Chakras and the Gunas
The Sattvic person has his consciousness centered in Agya Chakra (spiritual chakra).
He/she rises continually in spiritual understanding.
The Rajasic person is centered in the Anahata Chakra (dorsal center), the midpoint
between the higher spiritual and lower sensory Chakras. He/she has a power to turn his
consciousness upwards toward the spiritual centers or downwards to the infernal
spheres of delusion.
The Tamasic person’s mind is confined to the three lower Chakras. His mind dwells in
sensory habits and becomes a prisoner of Maya in the world of duality, inertia and
suffering.
The Chakras and the Doshas
Most physiological functions occur mainly through the three lower Chakras. They govern most
of the processes in the physical body. The higher Chakras work on the subtle bodies.
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The Muladhara Chakra is related to Vata. Many Vata disorders are due to imbalanced
energy at this Chakra.
The Swadhisthan Chakra is related to Kapha. Many Kapha problems are due to an
imbalance at this Chakra.
The Manipura Chakra is related to Pitta. Most Pitta problems involve a dysfunction of
the Manipura Chakra.
Psychology Related to the Chakras
Chakra
Relates to
Location
Notes
Muladhara
The power to stay
away from evil.
The active power
of resistance.
Adherence power
to obey beneficial
rules.
Self control.
Vibratory earth
element in
coccyx center.
n/a
Vibratory water
element in
sacral center.
Vibratory fire
element in
Lumbar center
n/a
Swadhisthan
Manipura
Anahata
The power of
vitality or prana
Vibratory air
element in
dorsal center.
Vishuddha
Divine calmness.
Adnya
The state of
cosmic
consciousness.
Vibratory ether
element in
cervical center.
Located in the
medulla,
guiding divine
intelligence to
the lower self
The Manipura Chakra holds the body upright and causes a
purification of the body and mind. It also makes meditation
possible. It is the turning point of the devotee’s life from gross
materialism to finer spiritual qualities. From the lumbar to the
sacral to the coccygeal center, the life and consciousness flow
downward and outward to a materialistic, sense-bound body
consciousness. In meditation, when the devotee assists life and
consciousness to be pulled to the higher dorsal centers, the
power of this fiery center upholds the spiritual work of the
devotee through the power of the higher centers.
The power of this center helps the devotee in the practice of
healthy techniques of Pranayama to calm the breath and control
the mind and sensory desires. It represents the power to still the
internal and external organs and destroy the invasion of passion
(sex, greed, anger). It is the destroyer of disease and doubt. This
is the center of divine love and creativity.
Represents the power of intuitive imagination; the ability to
imagine or visualize a truth until it manifests.
n/a
What are nadis? Briefly describe Ida and Pingala.
What is the clinical importance of knowing about Ida and Pingala?
What are Chakras? Name the seven Chakras.
What are the beej mantras for each Chakra? Which senses are attached to each Chakra?
Which emotions are related to each Chakra level?
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Study Questions
The Psychological Personality
Ayurveda recognizes individual differences in psychological states:
Dosha
Vata
Pitta
Kapha
Personality
Nervous, anxious, changes
mind, creative,
imaginative, expressive.
Determined, confident,
aggressive, outgoing.
Calm, content, happy,
lazy, prone to attachment.
Mental Tendency
Confused, spacey,
scattered, restless.
Irritable, jealous, angry
Dull, heavy, refuse to
change.
Decision-Making
Changes mind, decision
not well-considered.
Easy to make decision,
gets good results
Hard to make decisions,
likes to follow others.
Hobbies
Dancing, traveling, flying
(action).
Politics, sports (winning).
Reading, gardening, walk
in nature, knitting (joy).
Planning
Never plans, does things
spur-of-moment.
List makers, always
organized.
Relies on other people’s
plan.
Memory
Remembers but quickly
forgets; Poor memory.
Always remember
(selective memory);
Sharp.
Slow learner, takes time
but never forgets,
remembers minor things.
Career
Sales, marketing
Presidents, CEO, directors
Administrators, teacher
Mind
In the future
In the present
In the past
Study Questions
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1. Describe Vata decision making, planning, mind related to time and hobbies.
2. Describe Pitta decision making, planning, mind related to time and hobbies.
3. Describe Kapha decision making, planning, mind related to time and hobbies.
The Sattvic Life Style
Sattvic Ahara
Diet
Organic, light and mildly spiced foods.
Milk, nuts, fresh vegetables and fruit.
Less in quantity.
No alcohol.
Daily Routine
Meditation
Pranayama
Reading spiritual scriptures, books
Attending support groups
Listening to calming music
Regular exercise
Herbs
39
Gotukola
Vacha
Sandalwood
Shankhapushpi
Malkangoni
Jatamansi
Jyotishmati
Licorice
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Meditation
Meditation is a process of directing mind inwards,
towards pure awareness. (The symbol may be used for
concentrating the mind and making it single pointed.
By meditation we experience:
Peace or calmness within
Clarity of mind
Single-pointedness, which sharpens thought
processes
Increased concentration
Increased power of discrimination
More energy
Everlasting happiness
Things Required for Meditation
Proper environment (see below)
Specific position
Proper state of mind
The Proper Environment for Meditation
Calm and comfortable spot in a quiet room
Picture of the deity you prefer
Incense and calming music to create the spiritual environment
Praying before meditation always helps as it gives us the power to attain and sustain all the
necessary requirements for meditation.
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Anybody or anything which guides your mind to follow the divine path is your guru. It can be a
person, a book, or a simple thought.
Postures to Benefit Meditation:
As your mental condition affects your physical posture, your physical posture also affects your
mental attitude. So proper positioning helps achieve proper mental condition, develops a
devotional mood and helps slow down the restlessness.
Step 1.
Sit comfortably on a flat cushion or folded blanket with legs folded (lotus pose)
or on a chair.
Step 2.
Keep the back straight and shoulders pulled backwards (so there are no kinks in
the Nadis).
Step 3.
Keep the hands in the middle of the lap with the fingers of the right hand
interlocked with those of the left. This helps to put your weight down on your base and
it completes the circle of nadis through which the energy flows.
Step 4.
Relax all of the muscles of your body. Relaxing these muscles revitalizes the cells.
To do this, close your eyes and concentrate on each part of your body and relax the
muscles, one by one. For example, start by relaxing only the facial and neck muscle and
then concentrate on the chest and abdomen and relax them as well. Concentrate on
and relax your upper arm, lower arm, hands up to the fingertips and in the same way,
relax your hips and legs down through each individual toe.
This relaxed pose is beneficial to divert attention inwards.
Preparing the Mind for Meditation
The human mind functions on three levels:
1. Conscious: The present or surface mind containing thoughts, fully realized.
2. Subconscious: Contains unfinished thoughts, undigested experiences and buried
emotions.
3. Unconscious: Contains unknown instincts, impulses and emotions which show up
suddenly and unexpectedly in various circumstances.
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While meditating, you have to calm your conscious mind by withdrawing it from your senses
and directing it inwards or focusing on a symbol. For this purpose, Prayer or Japa helps. It rids
the mind of thoughts and makes it lighter to enter the subtler fields of meditation.
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Whenever the conscious mind is quiet, the subconscious floats up. You see dreams. So
dreams are your subconscious mind coming to the surface. That is why some times dreams are
suggestive, they guide us.
How to Achieve a Calmer State of Mind
Purification of the mind is necessary for
meditation. If the mirror is oily, the face
reflected in it will look oily. No matter how
clean your face is, it will not look clear until
the mirror is clear or clean. For this:
1. Observe your each and every activity.
2. After self-analysis, try to find any
weaknesses, faults or negative
thoughts if you have those in you.
3. When you are aware of all the
negative
emotions,
you
will
automatically rid yourself of them
through your awareness. (this is like
pulling off weeds from your garden)
4. The next very important step is to fill
your mind with good, positive and
constructive thoughts. (This like
planting rose bushes, in your garden).
The flow of thoughts is to the mind as the
flow of water is to the river. The nature of
water defines the nature of the river. In the
same way, the nature of thoughts defines the
nature of the mind and the individual is a
mirror image of their mind. If their thoughts are positive, their mind is positive and if their
thoughts are agitated, their mind is agitated. In order to take control of the mind, we must
control our thoughts. To do this, we can either change the quantity, quality or direction of flow
of these thoughts.
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The quality of your thoughts depends on the object from which they are originated. In the
company of good books, noble people, inspiring ideals, one’s devotion to god or a higher power
will control or change the quality of their thoughts. This path is called Bhakti Yoga.
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Decreasing or controlling the quantity of thoughts is achieved by dedicating or surrendering all
the activities to the energy behind all things – Called by some to be the lord, the creator or the
matrix. When you surrender these thoughts to an ideal, your mind automatically becomes
peaceful and is ready for remolding. This path is called Karma Yoga.
The direction of thoughts is changed by following path of knowledge. For example: Reading
spiritual books or listening to yogis, etc. This path is called Gyana Yoga.
Japa is important as in Japa all three come into full play at once.
Japa
Japa is the continuous chanting of
mantras. It allows the busy mind to
behave with order and rhythm. It
increases
single-pointedness
or
concentration of the mind necessary for
meditation. It also increases the mental
discipline necessary for spiritual
progress.
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Step 1.
Sit in a quiet and calm
place comfortably, preferably in folded leg position.
Step 2.
Keep the picture of the Lord in front of you at such a height, that when you sit,
the feet of lord will be at the level of your eyes.
Step 3.
Have a mala of 108 beads ready for Japa near you.
Step 4.
Look at the Lord’s face, body, legs and feet. Slowly gaze up from feet, legs, and
body to the face of the Lord. Close your eyes and try to feel the presence of god in you
and visualize the Lord exactly as in the picture, to the right side of physical heart. This is
the spiritual heart center in you and if you meditate on it, your success will be doubled.
Step 5.
Repeat chosen mantra few times slowly and steadily with love. This gives you
the feeling of devotion to start Japa.
Step 6.
Take mala, and search for the off bead or meru. Start Japa from that bead. The
mala rests on the ring finger and move the bead by your middle finger and thumb
towards you after each repetition of mantra. Allow index finger to stand apart. (We use
index finger to express bad qualities. Also it is used to express duality.)
Step 7.
When you have repeated mantra for 108 times, turn the mala and start again to
finish second mala.
Mantras
Mantras are the symbols expressing particular views of God and the Universe.
Every Mantra has a certain deity. Some examples of mantra are:
Tat Tvamasi
Aham Brahmasmi
Om Namah Shivaya
Om Shri Rama Jaya Rama Jaya Jaya Rama
Of all the mantras, Om or Aum is the most powerful and significant mantra. It is also called
pranava. Om is the symbol of the infinite. Each mantra
begins with Om.
In Sanskrit O is composed of A and U. So Om is also written
as AUM.
Aum has 4 aspects:
1.
2.
3.
4.
A is the beginning
U is the existence
M is the decline
The moment of silence
Om represents both the manifest and unmanifest which together constitute the entire gross
and subtle worlds.
The Final Thoughtless State of Meditation
After practicing chants, slowly reduce the tone and begin whispering until your whispers
become echoes in the cavern of your mind. Slowly allow the whisper to dissolve and disappear
into the silence. When you reach this thoughtless state, stay here as long as you can.
What do you do in Meditation?
Why sit on the floor with folded legs?
Why sit straight?
Why chant Mantra?
KAA 103 | Page
1.
2.
3.
4.
44
Questions about Meditation
Pranayama
When the breath wanders, the mind becomes unsteady,
And when the breath is still, the mind becomes tranquil.
–Hatha Yoga Pradipica
What
is Prana?
Prana is a subtle form of energy that is carried through the breath, water, food, emotions and
thoughts. It is not air or Oxygen, but it is in the air and oxygen. Prana is a vital link between
physical, subtle and the casual body, and flows through the Nadis (subtle energy channels).
Prana is life. We can live for days without water or food, but we will die in minutes if we do not
breathe. We are not aware of our breathing most of the time. Besides bringing more oxygen to
the blood, breathing can control the mind and physical body (Pranamaya Kosha - A bridge
between the body and mind - influences both).
Pranayama is Ayama, the control, of Prana, the life energy. Thus, pranayama is a control of Life
energy. Pranayama consists of a series of exercises intended to keep the body in vibrant health.
In Pranayama, the breathing is done consciously. We become aware of every inhalation and
exhalation.
Pranayama:
KAA 103 | Page
Mind and breath are connected. The state of mind is reflected in the breath. When the mind
becomes agitated, the breath loses its normal rhythm. When we are sad, angry, or scared, our
breath becomes irregular, shallow and rapid. When we are relaxed or in deep thought, the
breath also becomes quiet, slow and prolonged. Therefore, by simply observing the breath, we
can be aware of what is happening inside. The more we become aware of breath, the
disturbance, the negativity of the mind disappears and it becomes pure and peaceful.
45
Revitalizes the body
Steadies the emotions
Clears the mind
In order to facilitate the flow of Prana, Pranayama is done sitting down with the spine, neck and
head in a straight line sitting either in a lotus pose or in a chair.
Breathing should always be done nasally and not orally (with few exceptions of certain
Pranayama exercises) for the following reasons:
The air is filtered through the nasal hairs.
The air becomes warm due to its long nasal passage.
Prana reaches the subtle body, through olfactory nerves, which are situated at the back
of the nose (not in the mouth).
Diaphragmatic Breathing
During inhalation, the abdomen expands and the diaphragm moves down pulling the lungs with
it to create more vacuum to take Prana in from the surrounding. During exhalation abdomen
contracts, diaphragm moves up and the lungs contract so the Prana is circulated in the body.
1:2 Breathing
Sit in a lotus pose or in a chair.
Close the eyes.
Keep the hands on knees with palms facing up and joining the thumb and index
Repeat this process 10 times. Concentrate the mind on each breath. Observe that the breath is
cooler when it enters the body and warmer as you exhale.
46
Inhale diaphragmatically for 2 seconds and exhale for 4 seconds.
KAA 103 | Page
Step 1.
Step 2.
Step 3.
finger.
Step 4.
Alternate Nostril Breathing (Nadi Shodhanam)
Step 1.
Sit in lotus pose or in a chair.
Step 2.
Close the eyes. Do not force the breath. Keep it slow, controlled and without any
jerks or sounds.
Step 3.
Bend the index and middle fingers of the right hand. Control your right nostril
with your right thumb and left nostril with your right ring finger.
Step 4.
Close the right nostril with the thumb and exhale through your left nostril for
four seconds.
Step 5.
Inhale through the left nostril for 2 seconds.
Step 6.
Close your left nostril and exhale thru’ the right nostril for 4 seconds
Step 7.
Inhale thru’ right nostril for 2 seconds.
Step 8.
Repeat for few cycles. Start with 10 cycles and increase up to 21 or more.
Kapalbhati
The literal meaning of Kapalbhati is shining skull.
Sit with the head, neck and trunk upright and aligned. Using the diaphragm and the abdominal
muscles, quickly and forcefully exhale. Inhale passively and slowly. Repeat this cycle in rapid
succession. Begin with nine repetitions and increase gradually to as many repetitions as you
like. This massages all the digestive organs, circulates Prana, cleanses the respiratory passages
and is very calming to the mind.
Bhasrika
Bellow’s Breathing
In Bhasrika the inhalation and exhalation are both fast and forceful. Pull in the abdominal
muscles forcefully while exhaling and expand the abdominal muscles while inhaling forcefully.
Repeat as many times as you can. This is very powerful form of Pranayama. It strengthens the
heart and lungs, improves the digestion and calms the mind.
Bhramari
KAA 103 | Page
Make a humming sound while exhaling. Perform a prolonged exhalation and a passive
inhalation. This form of Pranayama is very relaxing and calming.
47
Bhramari literally means busy bee.
Sheetali
Sheetali literally means cooling.
Roll the tongue to create a tube and perform prolonged inhalations through the tongue. Exhale
passively. This form of Pranayama is very cooling and is recommended for Pitta-type
constitutions and/or personalities.
Questions about Pranayama
1.
2.
3.
4.
5.
6.
7.
Describe diaphragmatic breathing.
What is Nadi Shodhanam?
Which Nadis are involved in Nadi Shodhanam?
Can you think of any conditions where you would recommend Nadi Shodhanam?
What is Kapalabhati? Why is it important?
Describe Bhasrika.
Why does Sheetali help in Pitta?
KAA 103 | Page
We are wherever our mind is. Most of
the time, our mind is in the past or the
future. Very rarely it is in the present.
We spend these precious moments of
presence regretting the things we did
or did not do in the past. Or we worry
anxiously and fearfully about future
possibilities which are yet to come.
Unfortunately we do not have control
either on the past or in the future,
because we cannot do anything in
these periods. The past is a history and
48
Be Here, In
the Now
the future is a mystery. The present is the gift, and we can use these precious moments to do
something noble in our life. Be in the present.
What is the present? If today is the present, the last night is the past and tomorrow morning is
the future. If it is noon right now 11.59 is the past and 12.01 is the future. So what is the
present? The present is the presence of mind. Whenever our mind is present, it is in present
tense. Let your mind be present at all the moments and your life will be a continuous train of
Now—Now—Now— Now—Now—Now…
KAA 103 | Page
49
Meditation is not just sitting down, closing your eyes and focusing on the breath. You can spend
your whole day in a meditative state when you are doing things with your mind in the NOW,
with full awareness. When you are reading, let your mind read with you. When you are eating
let your mind eat with you. When you are gardening, let your mind touch the energy (mind) of
the plants. When we live in such a meditative state, each moment we are Happy, in Harmony
and in a state of Bliss.
Kapha
Sattva
Rajas
Tamas
Consciousness
Energy
Matter
Index
Middle
Ring Finger
Brahma
Vishnu
Mahesh
Future
Present
Past
Production
Maintenance
Destruction
Aa
Uu
Ma
Catabolism
Metabolism
Anabolism
Adhyatmik
Adhidaivik
Adhibhautik
Holy Spirit
Father
Son
Rishi
Devata
Chandam
Observer
Observation
Observed
Knowledge
Knowing
Known
Sarasvati
Laxmi
Durga
Samaveda
Yajurveda
Artharvaveda
Prana
Tejas
Ojas
Zeus
Apollo
Dionysus
Indra
Agni
Varun
Gas
Liquid
Solid
Proton
Electron
Neutron
Tulsi
Durva
Bilva
Life force
Light force
Love force
Pitta
KAA 103 | Page
Vata
50
Trinity
51
KAA 103 | Page
x

KAA 103 - Kerala Ayurveda Academy

Transcription

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