BREATH IS LIFE - part 1

Life is absolutely dependent upon the act of breathing. “Breath is Life.” Differ as they may upon details of theory and terminology, the Oriental and the Occidental agree upon these fundamental principles. To breathe is to live, and without breath there is no life. Not only are the higher animals dependent upon breath for life and health, but even the lower forms of animal life must breathe to live, and plant life is likewise dependent upon the air for continued existence. The infant draws in a long, deep breath, retains it for a moment to extract from it its life-giving properties, and then exhales it in a long wail, and lo! its life upon earth has begun. The old man gives a faint gasp, ceases to breathe, and life is over. From the first faint breath of the infant to the last gasp of the dying man, it is one long story of continued breathing. Life is but a series of breaths. Breathing may be considered the most important of all of the functions of the body, for, indeed, all the other functions depend upon it. Man may exist some time without eating; a shorter time without drinking; but without breathing his existence may be measured by a few minutes. And not only is Man dependent upon Breath for life, but he is largely dependent upon correct habits of breathing for continued vitality and freedom from disease. An intelligent control of our breathing power will lengthen our days upon earth by giving us increased vitality and powers of resistance, and, on the other hand, unintelligent and careless breathing will tend to shorten our days, by decreasing our vitality and laying us open to disease.
From - The Hindu Yoga

Prana & the chakras

Prana
• Jalandhara bandha prevents prana from escaping the upper body.
• Uddiyana bandha forces prana up the shushumna nadi.
• Mula bandha, when engaged, prevents apana escaping from the lower body and draws it up to unite with prana.

the chakras - From bottom to top the 7 chakras:
1. Muladhara chakra - at the anus
2. Svadhishthana chakra - at the genitals
3. Manipura chakra - at the navel
4. Anahata chakra - at the heart
5. Vishuddha chakra - at the throat
6. Ajna chakra- between and behind the eyebrows
7. Sahasrara chakra - at the crown of the head
From :Ashtanga Yoga Manual

Prana

Prana is a subtle form of energy. Prana literally means “breathing forth” the universal life force. Through practicing asana and pranayama, prana is brought into and stored in the body, increasing vitality. Prana mainly flows through the body in the nadis, or nerve channels of the astral body. Prana exists as a negative energy as well as a positive energy.Prana moves upward and apana moves downward. When the two unite at the muladara chakra (base of spine) kundalini (dormant cosmic energy) is awakened. The most important nadi, or energy channel, (there are 72,000!) is the shushumna nadi which correlates to the spinal cord in the physical body. When kundalini is awakened it starts to move up the shushumna nadi, through the seven chakras toward higher states of consciousness. In ashtanga yoga there are three locks (bandhas) that are engaged throughout the practice to prevent the dissipation of, and direct the flow of prana in the body, and convert it into spiritual energy.
From :Ashtanga Yoga Manual

Yoga Nidra and consciousness...

Yoga is probably best known as a comfortable form of relaxation, both on a physical and mental level, but it involves a lot more than that. Relaxation is only the first step.
It is easy to practice Yoga Nidra. You lie completely motionless on your back, and listen to the instructions given. The technique is used by people who need an effective relaxation. Many use the Yoga Nidra tape or CD without having any other knowledge of yoga or meditation.
Sometimes a person will come to me and say: "I have tried relaxation and it does not work for me. I just cannot relax." It always turns out that the person has used a form of relaxation, where you have to try to imagine that you relax. So instead of deriving benefit from the relaxation, the person concerned gets irritated and worried from making so much effort.
In Yoga Nidra you are never asked to relax - and my experience is that even those people who have previously experienced problems relaxing, find benefit from Yoga Nidra.
Yoga Nidra is equally popular with school kids and senior citizens, and is highly valued in many work places. For beginners, it is an easy way to experience a state of meditation.
Some years ago I taught at a school for young people. The teachers were very surprised when they saw the boys lying completely still on their backs with their eyes closed for twenty minutes.
You can practice Yoga Nidra anytime you want, to improve your concentration, get better rest and renewed energy - and if you sleep poorly at night, to improve your sleep.
Listen to the instructions without making effort or using your willpower. Just follow the instructions with interest and awareness, and let the rest happen by itself.
In the beginning when you practice Yoga Nidra, you may fall asleep - and that is okay - even though the purpose is to stay awake and aware. If for a moment you don't hear the instructions, you may have an experience like you are deeply asleep - but at the same time you know that you are conscious. Generally falling asleep completely is a transitory stage. Gradually you become increasingly present in the deep state.
When you practice Yoga Nidra, it is best to lie with your head towards the north. Your clothes should not be tight. Do not lie on anything too soft, but preferably on an even floor, maybe on a rug, with a light cover over you. If you are prone to falling asleep, keep your hands and feet uncovered or lie without a cover altogether. If you still fall asleep, then let your elbows rest on the floor with your forearms pointing upwards. Each time you are about to fall asleep, your arms will drop down, and you will wake up.
The essence of Yoga Nidra, as with all kinds of real meditation, is awareness - consciousness resting in itself. During Yoga Nidra thoughts, states and dreams may surface. You may have impressions of experiences and emotions from that day or from earlier times in your life. All this you experience, but you don't cling to any of it - and you don't judge it (after all, you also experience when you judge). You let the impressions and thoughts come and go without trying to control them, and you reach not only a relaxed state, but a state where the mind empties and frees itself of all that it does not need. You let the thoughts flow by and disappear like clouds in the sky, making room for inspiration again.
If for a moment you forget to follow the instructions, then do not try to remember what happened at that particular place in Yoga Nidra; just follow the now. When you get carried away by a thought it may easily turn into a dream that carries you into sleep. Because you are in a deep state, it is quite normal for this to happen. As soon as you discover it, then return to the instructions. In this way you get used to staying aware in a deep state.
Yoga Nidra teaches you to consciously experience the different states that you are guided through, eg. Heaviness and lightness. You learn to give in to the different emotions and states. Your mind is being trained in this way and becomes more flexible - and you reach a state of deep rest.
It is important to have guidance from an experienced teacher in a class or on a tape/CD, especially with the long Yoga Nidra, as the relaxation should preferably be the same each time. In this way the subconscious feels secure and relaxes more easily. When you have gotten used to the short Yoga Nidra, you can then take yourself through the instructions mentally, before you turn to the long and deep Yoga Nidra.
The name Yoga Nidra actually represents a state of consciousness, and the technique leads you there. Both mind and body reach the meditative state. You gain an experience that you can use in other contexts; among other things, it can improve your meditation.
What is most important for all kinds of meditation is regularity, preferably a daily practice. Each time you do it, it will be easier to reach the clarity and peace, which support physical health and your presence in everything you do.
By Mira

YOGA AND SCIENCE - Part 3

Scientists possess partial knowledge of the universe. They have not understood the whole code of Nature’s laws. They have no knowledge of the occult side of things. They have no knowledge of the astral, mental and higher planes such as Brahma-Loka (world of Brahma). The unseen world is of far greater importance than the sense-universe which is visible to the naked eye. Afully developed Yogi can function in all the planes and so he has full knowledge of the manifested and unmanifested Nature. The senses by which you get knowledge of the external objects are not fully developed. Therefore the knowledge obtained is partial. The external senses are exact counterparts of the internal astral senses. Scientists have no knowledge of the subtle rudiments of matter. Life will become fuller and richer, when one develops this inner eye-sight by the practice of Yoga. Just as blood, when seen under the microscope, reveals many mysterious things such as leucocytes, lymphocytes, nuclei, pigment, germs, bacilli, etc., so also the inner Yogic eye reveals many mysteries of the hidden side of things. The knowledge of the scientists is only fragmentary or partial whereas the knowledge of the Yogi is full and perfect. Science differs radically in its outlook from philosophical musings. Consequently the mode of approach to its specific problems is different from that of philosophy. Yet there is some similarity in their findings, when some broad questions are discussed. Scientists have to learn many things from the Seers of the East. Who gave power to the electrons to revolve? Who gave life to the cell or the protoplasm? What is that power that unites atoms to, from molecules? Who gave intelligence to the cells to secrete milk or bile or gastric juice from the blood? Scientists are still observing and experimenting. They are still groping in darkness. What is the cause of the origin of an impulse? Who is the director of the mind? What is the cause of the origin of thought? Even if all the living scientists were to put their heads together to solve these questions, they cannot give definite conclusive answers
From - SRI SWAMI SIVANANDA

YOGA AND SCIENCE - Part 2

In the matter of evidence in psychological question, the sense-perceptions with which
science naturally deals are only second-rate criteria and therefore to be received with caution. The closing of the external channels of sensation is usually the signal for the opening of the psychic, and from all evidence it would seem that the psychic sense is more extensive, acute and in every way more dependable than the physical. The business of science is generalisation of phenomena; it is the function of philosophy and Yoga to explain. Religion is the practical aspect of philosophy. Philosophy is the rational aspect of religion. The scientist tries to answer the “How” of the problem; the philosopher and the Yogi the “Why” of it. It is a mistake to say that such and such an event occurs because of certain laws of Nature. The laws of Nature do not give any real explanation of the phenomena. It is simply a statement in terms as general as possible of what happens under given circumstances in his expression of an observed order or uniformity in a natural phenomena. Science is concerned only with the phenomena. It shows a marvellous harmony of Nature. But it is the problem of philosophy
and Yoga to solve the “Why” of Nature’s harmony.

From - SRI SWAMI SIVANANDA

YOGA AND SCIENCE - Part 1

Yoga and Science are inseparable. Science and Religion are inseparable. Science is part of Religion. Science and Religion are necessary correlatives. Scientists are also monists in one sense.
They also emphatically declare that there is only one thing viz., Matter or energy. A Yogi tries to
control the mental forces, a scientist the physical forces. This is all the difference between a Yogi
and a scientist. A scientist is also an unconscious Raja-Yogi, but his mind works in external
grooves.Before the invention of watch, Yogins used to calculate time by measuring the shadow in
day and by the study of the movement of the stars in the heavens at night. They were perfectly exact in their calculations. Astronomy and medicine received their first impulse from the exigencies of religious worship. Yogins have a sound practical knowledge of Ayurveda. One who endeavours to qualify himself as his own doctor can become a Yogi. He has to live sometimes in the jungles and has to treat himself first, whenever diseases manifest. Otherwise his Sadhana will suffer and he cannot have rapid progress in Yoga. You will find in the books on Ayurveda: “A healthy body is a good instrument for doing virtuous actions and practicing Yoga.” Those who wrote these Ayurvedic books were great Rishis and Yogins. Science is partially unified knowledge. A scientist observes the laws of Nature, experiments in his laboratory, investigates, infers and draws exact conclusions from his observations. He understands Nature. But he knows nothing of the origin or destiny of Nature! Whomade the sun and gave power to its rays? Who combined four parts of nitrogen with one part of oxygen? Who gave power to electrons? Who gave power to atoms to combine into molecules? Who or what made and bestowed upon the ultimate particles of matter their marvellous power of varied interaction? Science does not know this great mystery. On the contrary, Yoga is completely unified knowledge. A Yogi gets inner divine realisation. He clearly sees with his inner Yogic eyes the subtle rudiments of matter. He identifies himself with the Supreme Being who is the Lord of the Prakriti (matter). He gets control over the five elements. He clearly understands the whole mystery of creation through direct intuitional knowledge. The scientist lacks this sort of knowledge. He has only experimental
knowledge. In the matter of evidence in psychological question, the sense-perceptions with which science naturally deals are only second-rate criteria and therefore to be received with caution. The closing of the external channels of sensation is usually the signal for the opening of the psychic, and from all evidence it would seem that the psychic sense is more extensive, acute and in every way more dependable than the physical.
From - SRI SWAMI SIVANANDA