Pranayama - Michael Prabhu

NOVEMBER 11, 2014
Pranayama - the "control" of prana
We will first examine what the Hindu religion and its proponents, their
gurus and their sacred texts, say about the component of Yoga that is
called Pranayama. Even on the very first page of the very first article
that we have reproduced here, it is clearly evident that Prana is not the
same entity as either breath or air.
Prana is what Hinduism holds to be the monistic impersonal Universal Life
Force energy that is in all and is all. This is the essence of advaitic
Hinduism, that all is one; hence man who is under the illusion (maya) that
he is an individual creation must strive through practising the different
paths of yoga to lose his illusion of individuality, realize his divinity
and achieve union with the impersonal energy of the Brahman or 'god'.
The original Sanskrit word for yoga means "to unite". The goal of yoga is
"Moksha", "self-realisation" or union with 'god'. We read below, "The
effect or fruit of Pranayama is Udghata or awakening of the sleeping
Kundalini." (All quotes in red within inverted commas are from the first
article below my introduction.)
Pranayama is just one of the eight stages of yoga. It is the crossover or
link stage between the physical and the spiritual aspects of yoga, indulged
in immediately before one enters the phase of yogic meditation. This
meditation again is the very antithesis of what true Christian meditation
is; for an understanding of what it means, read the testimony of Losana
Boyd at http://ephesians-511.net/docs/TESTIMONY_OF_A_FORMER_YOGI-20.doc.
Hindu deities are invoked and mantras are recited during certain types of
Pranayama. Pranayama cleanses one of sin and negates one's karma; there are
references to "rebirth" (reincarnation) in the article below.
The first article that follows admits that Pranayama is "spiritual
progress". Therefore, Christian practitioners must beware of performing
Pranayama as also the postures or asanas that are a preparation or vehicle
for it.
"Yama" in Sanskrit means "control"; now we have to understand what "prana"
is.
After we learn what Hinduism says about Pranayama, we will read what
Christians have to say about the "control of Prana", "the energy in the
body", or "vital forces", and their warnings against our practising it. A. What is pranayama?
http://www.indiadivine.org/news/meditation-and-yoga/what-is-pranayama-r42
http://www.yoga-age.com/asanas/prana.html (All emphases in red are mine
-Michael) What is Pranayama?
Tasmin sati svasaprasvasayor-gativicchedah pranayamah-"Regulation of breath
or the control of Prana is the stoppage of inhalation and exhalation, which
follows after securing that steadiness of posture or seat."
This is the definition of Pranayama in the Yoga-sutras of Patanjali.
'Svasa' means inspiratory breath. 'Prasvasa' means expiratory breath. You
can take up the practice of Pranayama after you have gained steadiness in
your Asana (seat). If you can sit for 3 hours in one Asana, continuously at
one stretch, you have gained mastery over the Asana. If you are able to sit
from half to one hour even, you can take up the practice of Pranayama. You
can hardly make any spiritual progress without the practice of Pranayama. Prana is Vyashti, when the individual is concerned. The sum total of the
cosmic energy or cosmic Prana is Hiranyagarbha who is known as the floating
'Golden-Egg'. Hiranyagarbha is Samashti Prana. One match stick is Vyashti
(single). The whole match box is Samashti. A single mango-tree is Vyashti.
The whole mango grove is Samashti. The energy in the body is Prana. By
controlling the motion of the lungs or respiratory organs, we can control
the Prana that is vibrating inside. By control of Prana, the mind can be
easily controlled, because the mind is fastened to the Prana, like the bird
to the string. Just as the bird that is tied to a post by a string, after
flying here and there, finds its resting place in the post, so also this
mind-bird after running hither and thither, in various sensual objects,
finds its resting place during deep sleep in the Prana. Pranayama (According to the Gita)
Apane juhvati pranam pranepanam tathapare; Pranapanagatee ruddhva
pranayamaparayanah (Gita, Ch. IV-29.). Others offer Prana (outgoing breath)
in Apana (incoming breath) and Apana in Prana, restraining the passage of
Prana and Apana, absorbed in Pranayama. Pranayama is a precious Yajna
(sacrifice). Some practise the kind of Pranayama called Puraka (filling
in). Some practise the kind of Pranayama called Rechaka (emptying). Some
are engaged in the practice of Pranayama called Kumbhaka, by impeding the
outward passage of air, through the nostrils and the mouth, and by impeding
the inward passage of the air, in the opposite direction.
Pranayama (According To Sri Sankaracharya)
"Pranayama is the control of all life-forces by realising naught but
Brahman in all things as the mind, etc.
"The negation of the Universe is the outgoing breath. The thought: 'I am
Brahman' itself is called the incoming breath.
The permanence of that thought thereafter is the restrained breath. This is
the Pranayama of the wise, while the pressing of the nose is only for the
unknowing." (Aparokshanubhuti, 118-120). Pranayama (According to Yogi Bhusunda)
Bhusunda says to Sri Vasishtha: "In the cool lotus of the heart within this
visible tenement of flesh composed of the five elements, there are two
Vayus, viz., Prana and Apana, commingled in it. For those who tread
smoothly and without any or the slightest efforts, the path of these two
Vayus, will become the sun and the moon themselves in the heart-Akasa, and
will rove in the Akasa and yet be animating and carrying their fleshy-
tabernacle. These Vayus will go up and down to higher and lower states.
They are of the same nature in the waking, dreaming and dreamless sleeping
state, and permeate all throughout. I am moving in the direction of those
two Vayus and have rendered nil all my Vasanas in the waking state lit unto
those of the dreamless sleeping state. Divide a filament of the lotus-stalk
into a thousand times and you will find these Vayus more subtle than that.
Hence it is difficult for me to treat about the nature of these Vayus and
their vibrations. Of these, Prana does ceaselessly vibrate in this body,
with an upward motion, both externally and internally, while Apana having
the same fluctuating tendency, vibrates both external and internal to the
body having a downward motion. It will be beneficial if the Prana exhaled
to the extent of 16 digits, is inhaled to the same extent. Only 12 digits
are inhaled ordinarily. Those who have brought to experience-viz., the
equalisation of Prana in exhalation and inhalation will enjoy infinite
bliss. "Now hear about the characteristics of Prana. The inhalation to the length
of 12 digits of the Prana which has been exhaled, is called (the internal)
Puraka (inhalation). This also is called the internal (Puraka), when Apana
Vayu re-enters the body from outside without any effort. When Apana Vayu
ceases to manifest itself and Prana gets absorbed in the heart, then the
time occupied in such a state is (internal) Kumbha. Yogins are able to
experience all these. When the Prana in the Akasa of the heart manifests
itself externally (to the heart within) in diverse aspects without any
affliction to the mind then it is called (the external) Rechaka
(exhalation). When the externally fluctuating Prana enters the nose and
stops there at its tip, then it is called the external Puraka. But when it
is passing from the tip of the nose it goes down 12 digits. Then also it is
called the external Puraka. When Prana goes arrested without and Apana
within, then it is called the external Kumbhaka. When the shining Apana
Vayu takes an upward bent within, then it is styled the external Rechaka.
All these practices lead to Moksha. Therefore they should ever be meditated
upon. Those who have understood and practised well all the external and
internal Kumbhakas and others, will never be reborn. "All the eight courses, I have given out before, are capable of yielding
Moksha. They should be practised both day and night. Those who are
associated with these practices smoothly and control their minds by not
letting them run in other directions, will in course of time attain
Nirvana. Such practitioners will never thirst after material pleasures.
They will ever be in their uniform practice, whether walking, standing,
waking, dreaming or sleeping. "Prana, having flown out, will again be absorbed in the heart having run
back 12 digits. Similarly will Apana be absorbed in the heart, having
issued out of the heart and running back 12 digits to it. Apana being the
moon, will cool the whole body in its passage. But Prana being the sun,
will generate heat in the system and cook or digest everything in it. Will
pains arise in one who has reached that supreme state, where the Kalas
(rays) of Apana the moon, are drowned by Prana the sun? Will rebirth arise
in one who has reached that powerful seat, when the Kalas of Prana, the
sun, are devoured by Apana the moon? These will arrest at once the seven
births of those who reach that neutral state where they find Apana Vayu
consumed by Prana and vice versa. I eulogise that Chidatma, who is in that
intermediate state, where Prana and Apana are absorbed in one another. I
meditate ceaselessly upon that Chidatma, who is in the Akasa, directly in
front, at the end of my nose, where Prana and Apana both become extinct.
Thus it is through this path of Prana's control, that I attained the
supreme and immaculate Tattva, devoid of pains." Control of Breath
The first important step is to master the Asana of posture or to control
the body. The next exercise is Pranayama. Correct posture is indispensably
requisite for the successful practice of Pranayama. An easy comfortable
posture is Asana. That pose is th