Prana Vidya

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 Contents

Preface ix
Part 1: Theory
1. Prana Vidya: An Introduction 3
2. Meditation and Prana Vidya 11
3. Disease and Pranic Healing 17
4. Traditional Pranic Healing in India 28
5. Prana Pratishtha 35
6. Research on Prana Shakti 42
Part 2: Practices
7. Safeguards for Practices 57
8. Essential Preparation 61
9. Developing the Foundations 66
10. Prana Nidra 90
11. Awakening and Circulating Prana 112
12. Raising and Storing Prana 136
13. Expansion, Relaxation and Contraction
of Prana 151
14. Distribution of Prana 166
15. Self-Healing 187
16. Healing Others 217
I 7. Advanced Prana Vidya with the Masters 235

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 Preface

Appendices Prana vidya, literally 'the science of the life force', has been
254 a part of every spiritual tradition since time immemorial.
A: The Pranic Body
255 The basic principle underlying every aspirant's effort is
B: Location of Internal Organs
256 accessing the energy latent in the individual and in the
C: Location of Chakras cosmos. Terminologies have differed, methods have varied,
257 but transformation has come about only when the vital force
Glossary
has been channelled, whether directly or indirectly. In the
Index of Practices Indian tradition, the seers used a particular term to denote
the knowledge of this process: prana vidya.
References to prana vidya can be found in the Upanishads,
dating back to 500 BC, and in later works such as Thga
Vasishtha·. The pertinent verses seem to indicate that the
principle of prana vidya was widely employed by seekers
since the vedic times. However, there is no specific guidance
provided in the texts; it was always left to a master to interpret
the notion according to his individual experience and pass the
knowledge down to a deserving disciple. In addition, unlike
pranayama which has a more or less standard methodology,
the scope of prana vidya is much wider. Therefore, different
masters used different paths by which an aspirant could unfold
and direct the latent energy. The tantric tradition, for instance,
evolved its own system of awakening energy using the scheme
of chakras, energy plexuses, and nadis, energy channels.
In the 20th century, Swami Satyananda Saraswati, a
si.ddha guru, perfected master; distilled the essence of several

viii ix
 ·oteric practices from the ancient texts and guided aspirants practices given therein. Even so, whether one is ready to
in their application. Through the depth of his own yogic commence prana vidya sadhana can only be ascertained by a
understanding, he gave the practices a structured form which master.
allowed one to systematically deepen the experience. These The content of Prana Vidya is divided into two parts. Part
included yoga nidra, pranayama, ajapa japa, antar mouna, One discusses the theory of prana vidya, exploring it as a
pawanmuktasana, shankhaprakshalana, as well as prana vidya. meditation technique, a tool for acquiring the knowledge
Swami Satyananda's approach to prana vidya was of prana, an art and science of healing, a skill to influence
based on tantra. He used the science of chakras, nadis and and control prana at will, and more. It also includes research
mantras to identify and influence the energy patterns in the conducted by leading scientists worldwide - supporting the
body. This would, on one level, bring about greater vitality, notions of yogis and healers whose timeless wisdom has
healing, as well as shifts in mental patterns. Gradually, the inspired people for centuries.
aspirant would experience prana as pure light connecting Part Two covers the practices. Chapters 7-10 detail
him or her to the source of life and consciousness. In the various practices to prepare and maintain the body, mind
final stage, the practice would become the pathway for and pranas for prana vidya. Chapters 11- 16 outline the
merging with mahaprana, the cosmic energy. stages of prana vidya in a systematic way. Two of the final
The original teachings of prana vidya by Swami chapters include practices that relate to healing oneself and
Satyananda were captured in the text Prana Vidya, pub- others through the conscious channelling of prana. The last
lished in 1976. Over fifteen years later, in 1994, Swami chapter provides two class transcripts of advanced prana
Niranjanananda Saraswati published the text Prana Prana- vidya with Swami Satyananda and Swami Niranjanananda,
yama Prana Vidya, which expanded the initial teachings. Over respectively.
the years that followed, a new vision emerged and it was The first stage of prana vidya commences with practices
decided to present the teachings in two volumes: 1. Prana designed to awaken prana. The next stage involves practices
and Pranayama, and 2. Prana Vidya. that raise and store the awakened prana. The more advanced
Prana and Pranayama was published in 2009 and offers practices facilitate the expansion and distribution of prana
essential understanding of the principles of prana, both internally, throughout the body, and externally, into the
yogic and scientific, and includes a stage-by-stage description surrounding environment. Each progressive stage aims to
of the practices of pranayama as taught in the Satyananda develop and further refine pranic awareness, sensitivity and
Yoga tradition by the Bihar School of Yoga. This text, Prana control. It is imperative that each stage is mastered before
Vidya, constitutes the sequel and explores a wider dimension moving on to the next; this may take one month, one year or
ofprana. more. There should never be any rush to move on.
The division of the volumes indicates that an aspirant As the practices unfold, many psychic experiences
must first acquire an understanding of prana and develop manifest and guidance often becomes necessary. Thus,
proficiency in pranayama (under the guidance of an success in prana vidya requires regular practice and patience,
experienced teacher) before moving on to the more advanced and adherence to the master's instructions. If one stays
practice of prana vidya. Therefore, prior to attempting the firmly on the path, one will eventually experience dhyana,
practices outlined in this text, one should make a thorough ·omplete absorption, and samadhi, union with the self.
reading of Prana and Pranayama and try to perfect the

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Theory
 1
Prana Vidya: An Introduction

here are two basic principles of the universe: prana shakti

T and chitta shakti, energy and consciousness. They are
separate entities existing in duality, yet they are the opposite
poles of the same principle. Thus, changes in the state of
consciousness can be brought about by changes in the level of
prana and vice versa. (See Prana andPranayama, pp. 2-4, 9-19.)
Tantra works on the principle that expansion of
consciousness is specifically brought about by the liberation
of energy. Therefore, even if one 'meditates' for one
thousand years, if there is no liberation of energy then
evolution of consciousness is not possible. Although modern
psychology cannot explain this process, the science of
tantra has always known that the awakening of prana or the
liberation of energy is the key to superconscious states. The
question then arises, how is this latent energy released from
within the fold of matter? The shakti which lies within the
body is a fantastic force, but how can it be manifested? It is
well known that scientists have released nuclear energy from
gross matter. How can prana shakti be released from the
body? This is the aim of tantra and prana vidya.

Science of prana vidya

At the level of the individual, prana is the vital energy flowing
within the body to keep every organ alive and active. This
individual life force is a part of universal prana, just as

3
individual consciousness is a part of universal consciousness. One must focus and retain the prana, with the help of
Vidya means meditation or knowledge. Thus, prana vidya the ~ind, in vital points. For one who does pratyahara,
means knowledge of the life force, mediation on the life drawmg the prana from one point to another, all diseases
force, or realization of the life force - first at the individual are destroyed. For him yoga attains fruition.
level and eventually at the cosmic level.
Prana powers the body and mind in the same way that In this text, prana vidya is presented in a systematic way
electricity powers machinery. The Yoga Vasishtha says (3: 17): Lhat allows the practice to gradually unfold. Each chapter
overs an essential stage of prana vidya that includes a range
~;ms~ fchlj):ffirt ~~ I of relevant practices. The practices have been chosen to
~ 'lOJllqicwj}"Ntllftiq ~: 11 facilitate an experience and understanding of each aspect
The divine vital air, prana, does quite everything in the of prana vidya. It must be remembered, however, that the
body, as a machinist performs the activities of a machine. selection of practices within this text represents merely a
Laste of the vast scope of prana vidya.
Just as the voltage of electricity can be increased, the store of
prana in the body can be increased. A low voltage of electricity The pranic body
will run small machines, light bulbs and heaters, and so on. ~ccor?ing t? yoga, a human being is capable of experiencing
That same electricity, however, when circulated many times five d1mens1ons of existence, which are called pancha kosha or
through armature, winding or rotating coils, can create an ~ve sheaths. These are: i) annamaya kosha, the physical body
enormous amount of energy. It can generate electricity of 11) pranamaya kosha, the pranic body iii) manomaya kosha, the
10,000 volts and have the capacity to power big generators mental body iv) vijnanamaya kosha, the psychic body, and v)
and illumine whole cities. This same electricity can, under rmandamaya kosha, the bliss body.
certain conditions, be converted into the most powerful _In pran~ vidya, one is concerned with the pranic body,
laser beams. The power and capacity found in laser beams 'is wluch consists of chakras, energy plexuses, and nadis,
nothing other than a higher state of ordinary electricity. energy channels. There are six chakras: mooladhara, at
In prana vidya, a similar method is used. Using intense the perineum (men), cervix (women); swadhisthana, at
concentration, one-pointed awareness and visualization, I he coccyx; manipura, at the navel; anahata, at the heart;
psychic energy is circulated through specific pranic channels vishuddhi, at the throat; and ajna, behind the eyebrow
in the body. After some time, this generates vast amounts c ntre. There are two other energy centres which are often
of prana shakti. In fact, prana vidya progressively develops grouped with chakras: bindu, at the top back of the head;
awareness and control over the field of prana to such an .ind sahasrara, at the crown of the head.
extent that it brings about an awakening of that great Nadis number at 72,000 or more. Out of these, there
potential which lies dormant within the depths of one's .ire three major ones that are frequently utilized in tantric
being. It is said in Yoga Yajnavalkya (7:20-21): practices. These three nadis run within the framework
of' the spinal column and are named ida, pingala and
~l~ttjct'3) lFTBT ql~41'lll<4 ~II su ·humna. Sushumna nadi is the central energy channel and
~J:lf!'llt:I{~: I is ~ssociated with spiritual energy. Ida nadi and pingala nadi
Bif ~ fclrt~4·ffi ~: ~~m:<-T~ 11 -.piral around sushumna in opposite directions, converging

4 5
 at each chakra from mooladhara to passages of light in memory, in dreams, in thought, m
Ajna
/:'1 ajna. They represent the dual forces visions, or in imagination is the discovery of prana.
,/,//
'''I'' of mental energy and vital physical
'' '"' energy. At ajna, the nadis converge Basis of practices
Vishuddhi ',','
and flow together up to sahasrara. Prana vidya is an exceptionally subtle, yet powerful
(See Prana and Pranayama pp. 20- 59) practice that requires patience, intense concentration
There are various techniques and refined perception. It begins with techniques that
Anahata awaken prana lying dormant within the pranic body. The
that facilitate and expand one's ex-
perience of the pranic body. Initially, ge nerating station for prana is mooladhara; the storage
subtle sensations such as heat or centre is manipura and the distribution centre is ajna.
tingling indicate the presence of ( ~ enerally, prana vidya practices awaken prana from
prana in different parts or regions of 111ooladhara chakra. After awakening and raising prana
Sushumna
the physical or pranic body. As one f"rom mooladhara, it is taken to ajna chakra which becomes
becomes more proficient in prana I he temporary storehouse and distribution centre for prana.
vidya, pranic awareness becomes ()nee sufficient energy has been generated and stored in
\ \ \ more and more refined until the ajna, it is distributed to different parts of the body. Prana
Mooladhara ":':.~ pranic flow is experienced as currents rn n also be extended further afield and directed externally
of energy and visualized as particles lo transform the environment and to heal and uplift others.
of light flowing through the nadis. When perception B ·fore concluding the practice, it is important to return the
becomes completely attuned to the pranic body, a body of .1wakened energy back to mooladhara, the original source.
light may be seen in which there are thousands of delicate, When prana is raised from mooladhara, it is directed
wire-like structures conducting shakti or energy. These are .dong a pranic pathway. There is sometimes confusion
the nadis. There are thousands upon thousands of nadis 1cgarding which pathway to use and the do's and don' ts
within the substructure of the gross body and they distribute 111 this stage. In prana vidya, pingala nadi is the main

consciousness and prana to every atom. Yoga Vasishtha 11.idi used for raising prana, as it represents the more
describes the subtle nature of the nadis that constitute the <' troverting vital energy within the pranic body. Circulating
luminous pranic body as (3: 19): I1rana through pingala awakens and expands this solar
<'llt'rgy. Therefore, one should aim to become proficient in
fl~f61~f.:Fti"al:S:Jll~fla°1~Cll~fCI I I Ii<· techniques incorporating pingala nadi. One may also
"¥f~ ~iP"i l'i 1ISPl11°fij: ~~s;pit: II 11~< · sushumna, either as a preliminary technique or as an

The channels of vital energy are more difficult to perceive .1dvanced technique, depending on how the teacher guides
than a section of a lotus-fibre whose body has been cut 111w. However, a beginner should not use ida nadi to raise
into a thousand, and existing therein, the movement of 111 .11 ia , as it is the pranic channel for the introverting flow
1 ii 111ental and lunar energies. If ida is utilized prematurely
these (pranic fields) is still subtler.
illl'tr is a risk that the mental forces will become dominant
At times these rays of light are actually seen, at other times .11 id could subjugate the pranic vitality. This potentially

there is only a memory of this light. The discovery of these 1 1111 Id lead to physical and mental instability. When prana is

6 7
returned to mooladhara at the end of the practice, generally of prana vidya and may be practised from any position:
the sushumna passage is used; ida or pingala are used only standing, sitting, or prone. When the ujjayi breath is used
in specific instances. in meditation, it is performed through both nostrils with
There must be a correct understanding of the three natural inhalation and exhalation, and kumbhaka, retention,
flows of ida, pingala and sushumna before commencing is omitted. (See Prana and Pranayama pp. 60-61, 251-256.)
the practices of prana vidya. Finally, do remember that the Initially, the breath can be employed as a medium to
spectrum of prana vidya is wide and a master's guidance is experience prana, to experience the vital life force flowing
necessary to determine how one should proceed. Lhrough each and every part of the body. By systematically
moving the awareness and the breath through the different
Pranayama to prana vidya parts of the body, the mind gradually becomes sensitized
Pranayama acts as a stepping stone that leads one naturally Io the flow of energy. The moment this occurs, breath
to the practice of prana vidya. The numerous pranayama awareness is transformed and pranic awareness commences.
techniques available develop awareness and control of the
breath, which indirectly awakens and expands prana. During Mapping the body
pranayama, a certain amount of creative force is generated ·ro fully understand and direct the flow of prana, it is
throughout the entire body, influencing the existing necessary to have a thorough knowledge of the inner
quantum of prana. In the Yoga Sutras of Sage Patanjali, f"unctioning of the body. Prana can be directed along a
pranayama is said to activate the psychic centres and to particular path (for example, the alimentary canal) if one
create a condition in the brain by which the inherent psychic has a detailed knowledge of the particular path. The prana
faculties are released. As a result, the mind becomes fit for may then be directed through the power of imagination. To
concentration. give another example, prana can be circulated through any
With regular practice, pranayama cultivates a deeper, or the bones of the body if the practitioner has a detailed
longer breath and the ability to retain the breath effort- knowledge of the inner body structure.
lessly. This quality of breath is necessary for prana vidya, This detailed knowledge of the body is essential for a
as the breath and prana move as one force slowly up and .,llccessful practice of prana vidya. For instance, if one were
down the psychic and pranic pathways. Breath retention .1sked right at this moment to touch the kidneys mentally,
is required at the end of the inhalation while storing n11e would probably find it very difficult. Therefore, before
prana at ajna. The flow of breath and breath retention I 1cginning the practice of prana vidya, the kidneys, bladder,
need to become effortless so the awareness can be focused hones, blood vessels and other relevant parts of the body
exclusively on prana. .,1iould be located, visualized and then touched by the mind
Ujjayi pranayama is a tranquillizing pranayama used with full awareness. Prana vidya can still be practised without
throughout prana vidya. Tranquillizing pranayamas pacify 1ltis Lhorough knowledge; however, the practice will not be as
l h body and mind while simultaneously increasing the 11< c ssful.
pranic capacity and conscious control of the mind, body In this context, yoga nidra is a helpful preparation for
.111d pranic interactions. Ujjayi pranayama is known as ll1t· practice of prana vidya. In fact, one may do a specific
1I11• P" <hi breath since it leads to very subtle states of 'c 1ga nidra to develop awareness of different internal organs
11111111 .111d psychic sensitivity. It is an indispensable aspect ( 1•t• Chapter 9).

8 9
Benefits
Prana vidya practices gradually expand the quantum of prana
within the individual. Such expansion occurs both internally
and externally. The expansion of individual pranic awareness
and capacity is reflected externally through greater levels of
influence. In addition, energy blocks are released as prana
is moved up and down the nadis. As energy is liberated, it
2
becomes available for distribution, and the organs, muscles,
bones, cells and atoms are nourished. More life-giving energy Meditation and Prana Vidya
and less tension means the related systems of the body
function more efficiently, effectively and harmoniously.
Negative states of mind and emotional tensions are
overcome when prana flows freely and in abundance. The he mind is connected to a huge reservoir of power;
psychological state is reflective of the underlying pranic
condition, and thus by directing the flow of prana, the mind
T however, this storehouse of prana is generally blocked
by anxieties, complexes and memories of past experiences.
becomes tranquil and calm. When the mind is steady and 'l'hey use up much of its energy and the power of the mind
still, the ability to concentrate develops and the meditative becomes dissipated. Furthermore, modern life presents
states of dharana and dhyana are experienced. many distractions, which also affect the harmony of prana
Through prana vidya a deeper understanding and in the personality. As a result, prana shakti is generally
higher level of consciousness emerges in relation to prana 111 an agitated state. This underlying pranic condition is
and life. Prana can be utilized directly for healing oneself or 1cfiected in the physical and mental states. When the pranas
others with the proper knowledge and understanding. With .ire disturbed it is natural that thoughts, emotions and
supreme mastery of prana, such as that possessed by a guru 1 ·lationships will also be affected.
or spiritual master, prana can be directed into an object or The eight-limbed path prescribed in Sage Patanjali's
place for worship through the practice of prana pratishtha (see lr1ga Sutras, outlines the way to pacify these agitations so
Chapter 5). 1llat meditation becomes possible. The first four stages, the
Swami Satyananda said that the full benefits of prana 1· lernal limbs, are to calm the restlessness of the body, mind

vidya are experienced once complete mastery has been .111d pranas. Once the body and mind have been purified, the
gained over the flow of prana. When this occurs, the entire I 1nal four stages or the inner limbs, related to the progressive
body-mind is completely revitalized to such an extent that h·vels of meditation, reveal the more subtle layers of the mind.
there is a sense of being reborn. Swami Satyananda uses The practice of meditation is a continuous process that
the analogy of a musical instrument, such as a harmonium 1l'leases mental tensions and unlocks blocked energy. The
or piano. If two notes are played that are not in tune, it iirncess is such that the more one purifies the mind, the
will create a slightly discordant sound. If more notes are 1ll'arer one approaches meditation; the more one is able to
out of tune, it will create a horrible cacophony. Prana vidya .11 llieve and maintain the meditative state, the more one
tunes the whole body so it can play a beautiful melody, the " .ible to remove the deeper, ingrained complexes. As one
wonderful and joyful song of life. 1 able to remove the deeper, ingrainec:I complexes from

10 11
the mind, more energy becomes available. The result is a ;i ntar mouna, trataka, nada yoga, japa and kirtan, to name
stronger, more relaxed and focused mind with an increased " few. These practices train the mind to withdraw the senses
capacity to delve into the subconscious and unconscious. from the external world and to become aware of the internal
world. Prana nidra is a unique practice in relation to prana
Stages of meditation vidya in that it serves the dual purpose of bringing about
The main path of Sage Patanjali's raja yoga is contained pratyahara as well as sensitizing the practitioner to the
within eight stages: yama, social codes; niyama, personal c perience of prana (see Chapter 10).
codes; asana, postures; pranayama, control or expansion of The state of pratyahara is a fundamental stage of
prana; pratyahara, sense withdrawal; dharana, concentration; meditation. When the state of pratyahara is experienced
dhyana, meditation; and samadhi, superconsciousness. The and there is a relative absence of sensorial awareness, the
first four stages are known as the bahiranga, or external mind becomes focused and a deepening of mental awareness
limbs. In these initial stages, an effort is made to harmonize occurs. This leads to dharana. Dharana can be translated as
the physical, mental and pranic bodies in order to reach a rnncentration or one-pointed awareness and is explained
state of total steadiness and equanimity. The final four stages in the Yoga Sutras as (3: 1): Deshabandhashchittasya dharana
collectively are known as the progressive stages of meditation "Concentration is binding the mind to one place." This
or the antaranga, inner limbs. pl ace can be a mental or physical place, object or focal
Meditation begins with pratyahara, which translates as point. When the mind is concentrated in this way, perception
'to retreat' or 'to return to'. Pratyahara includes methods to becomes acute.
induce a state of mind in which the awareness is withdrawn There are many dharana practices and almost any object
from the external world. One interacts with the external ran be used as the basis for concentration. In prana vidya the
world through the sense of smell, taste, sight, touch and fi>cus of awareness is on prana, the vital life force within. The
hearing. Using specific pratyahara practices, these senses are rnmmon aim of all dharana practices is to train the mind to
systematically withdrawn from external stimuli and turned fc>cus on the chosen object so that after a particular period
inward. Initially, during the practice of pratyahara, the mind of time, the mind becomes one with that form. Such dharana
is easily distracted and is in an inert or dense state. However, practices are not superficial; they involve diving deep into
through regular practice tensions are gradually released l he inner dimensions of the mind and consciousness. Sage
from the mind and prana begins to withdraw from external Patanjali acknowledges in the Yoga Sutras that meditation on
sensations. Over time the awareness and prana become .111 object one likes is a sure way to make the mind steady,

internalized and the state of pratyahara is achieved. <on trolled and peaceful ( 1:39): Yathabhimatadhyanadva - "Or
In meditation, when the mind is successfully withdrawn !'I e by meditation as desired, the mind can be steadied."
from the external world of the senses, it leaves only three 1'hus the aspirant should choose an object which motivates
things remaining in the awareness: the meditator, the object ' >r attracts.
of meditation and the act of meditating. This is the trinity Another element essential for developing concentration
in meditation. There is no fourth experience, no experience 1s regularity in practice and Sage Patanjali emphasizes
of distraction, no dissipation, no knowledge or experience I he need for abhyasa. Abhyasa is constant, regular and
o[ time and space. There are many pratyahara practices that uninterrupted practice with faith and conviction over a
endeavour to achieve this state: yoga nidra, prana nidra, long period of time. During this period of regular practice,

12 13
 yogic and tantric practices such as prana vidya, this process
the mind alternates between steadiness and dissipation. As
of evolution is accelerated.
deeper tensions are dissolved, the mind and prana become
more and more focused. Dharana is achieved when the Prana vidya
pranas become concentrated and the . awar~ness. is directed
Prana vidya is a meditation practice on the vital life force
toward the object of meditation without bemg disturbed by
~it~in the body. It is a powerful practice, a complete sadhana
any mental patterns. Once the_mind is ~ble to hold the form
1n itself, and has the potential to take one from pratyahara
for a length of time, the ego withdraws itself and the state of
to deep states of meditation. Prana vidya harmonizes the
dhyana, sustained awareness, occurs. . pran~s, cont_rols the vagaries of the mind, expands the
Sage Patanjali describes dhyana as an unmterrupted
pram: cap~City, develops the ability to control prana and in
flow of consciousness. The Yoga Sutras state (3:2): Tatra
so dom_g, directs the awareness into deeper spheres of one's
pratyayaikatanata dhyanam - "That uninterrupted strea~
own bemg.
of the content of consciousness is dhyana." Dhyana is
Vidya is c~mmonly translated as 'inner or spiritual
concentration without a break. It literally means 'total, non-
knowl_edge, w~sdom or science'. During the time of the
dual absolute awareness'. It is an expanded and refined state
Upamshads, vidya also referred to a practice of meditation
of U:ind where the awareness deepens and you experience a
or d~yana, for instance, the mantra vidya and atma vidya
state of deep, prolonged concentration. At this point, all ~he
practice~. The Chh~nd~gya Upanishad describes the process
mental and pranic forces flow in one ~irection. ~hyana is a
or ~racuce of med1~ation as ultimately leading one to the
state of mind and consciousness in which there is alertness,
attamm_ent of t~e ':1sdom, that is, to realize prana as the all-
dynamism, dissociation of the min~ from the senses and
embracmg cosmlC life force. Thus, the word 'vidya' describes
total concentration. In this state, the mternal world becomes
I h~ process, the meditation technique and the wisdom
vast and limitless to the extent that the external experience
~amed, the knowledge of prana.
becomes part of the internal. As the internal ~x~erience of
Each consecutive stage of prana vidya involves a subtler
dhyana intensifies, simultaneously an appreciation of the
.ind more r~fined experience of prana. The practices
purpose and beauty of life develops and deepens.
c '.>':1mence w~th a process of awakening and raising prana.
Beyond dhyana, once absolute. ~wareness has been
I.his pro~ess 1s repea~ed until it becomes effortless. Abhyasa
accomplished, the domain of samadhi is entered. Wh~n ~he
1~ essential. It takes time and practice to train the mind to
trinity of experience: the meditator, the object of med~tation
1dease tensions and to harmonize the pranas. However, o~ce
and the act of meditating disintegrates, the boundanes are
I he pranas are activated, the journey to the deeper mind, to
broken and at that time the seed of individual existence
1ltc subtler layers, becomes clear.
dissolves. That is the highest point, called samadhi, nirvana,
In ~he next stages of prana vidya, techniques such as
emancipation. It has no name and it has_ ~very name. 1 • pansion, contraction, localization and visualization of
According to Hatha Yoga Pradipika, sam~dh1 is a field of
Iirana are introduced. Prana vidya affects the mind indirectly
awareness that is superconsciousness. It is the resu~t of a
1lirough th_e awareness and manipulation of prana, as prana
complete one-pointedness of mind and a~ expansion of
.111cl _consciousness are opposite poles of the same force.
consciousness from the mundane perception to that of
h>r mstance, contraction of prana calms the turbulent
cosmic awareness. It is the final experience of every human
11•11dencies of the mind. It concentrates the mind and stills
being and that which we are all evolving towards. Through
15
14
the chatter. Expansion of prana stimulates and awakens the
mind. During localization of prana, that is, when prana is
directed to specific regions of the body, the mind is focused
and strengthened.
Visualization of prana intensifies the effects of each
practice and is a crucial aspect of prana vidya. Visua.lization
is a technique that requires imagination, concentrat10n and
3
willpower to create a mental image and results in enhanced
subtle perception. It is used to harness the power of prana, Disease and Pranic Healing
which is then controlled and directed by the strength of the
mind for healing and other purposes. In the case of pranic
healing, visualization of the body as well as the prana further
enhances and amplifies the healing effects. Throughout the
practices, prana is visualized as streams of light particles that
r rhe physical body is a storehouse of pranic energy. Each
fibre of the body is connected with prana by a complex
flow within the nadis. At first, imagination is used; however, st •m of nadis, or energy channels. The three major nadis
ultimately a vision of prana shakti as a luminous body of . 11 t' ida, pingala and sushumna. The six major chakras or
light is experienced and knowledge of pr~na ~w~ken~. 1 11ngy vortices, are located where numerous nadis, including
According to Swami Satyananda, the art of v1suahzauon is 111.i , pingala and sushumna, converge. Appendix D illustrates
best perfected through the practice of y.oga nidra. (~ee ~ga 1111' location of the chakras. Each chakra governs and
Nidra, by Swami Satyananda Saraswat1, Yoga Pubhcauons d"1ributes energy to a specific region of the body. Energy
Trust, 2012, for a wide range of practices.) 1 1 IisLributed to each and every organ and cell of the body
Meditation on prana is a powerful practice, a complete ii 11 nugh thousands and thousands of minor nadis emerging
sadhana in itself. Such concentrated awareness of prana I 111111 the chakras. Thus, the functioning of the physical body
not only purifies, expands and harmonizes the pranic body, 1 1 Ii r •ctly related to the quality and quantum of energy
but also awakens the psyche and eventually leads one to the 11uwi11 g within pranic body.
experience of dhyana and beyond. ' I 'h pranic body and its matrix of nadis can be compared
I•' .111 electrical system that distributes energy from the
·' 111 ·1 ating station to each house. Disease can be explained in
'' 1111s or a faulty electrical system. In the case of insufficient
1d1.1g ', lights become dim. In the case of a short circuit, the
Ir il1h go out altogether. When there is an electrical failure,
1I 11 " · is no light. The same applies to prana. Physical and
1111 111.il vitality wanes when there are energy blocks, and
111 11 · 1hcre is no prana, there is no life. Many colloquialisms
11 1 c·knricity as an analogy to describe disturbed pranic
11111d1t ion , for instance, someone has 'blown a fuse', 'run out
11 I 1.111nics', 'burnt out' or 'lost their spark',

16 17
The origin of disease due to agitations in. the mind, which also leads to digestive
According to the ancient yogic texts, annamaya kosha, the prob!ems. When digestion is disturbed in this way, the
physical body composed of anna or food, depends on prana physICal ~ody becomes weak and disease results. When prana
for health and wellbeing. Gross forms of prana are needed llows optimally through the nadis it nourishes muscles, cells,
in the form of food, water and air. Refined forms of energy orga~s and all other parts of the body.
are also required from the subtle bodies: pranamaya kosha, the , Diseases that have their origin in the mind and manifest
energy body; manomaya kosha, the mental body; vijnanamaya 111 the body are known as psychosomatic diseases. Diseases
kosha, the psychic body; and anandamaya kosha, the bliss body. 1llaL arise first in the body and then travel to the mind are
The koshas are interrelated and the pranic body infuses m il e~ somatopsychic diseases. Hatha yoga and tantra have
prana directly into the physical body. Prana flows within and 1 I · ·cnbed an_d prescribed techniques for dealing with both
all around the body keeping every system, organ and cell of I >sychosomatic and somatopsychic illnesses. These sciences
the body alive and active . differentiate between the body and prana, the inherent life
The prana that flows in the body has been divided lorce within the body. This distinction indicates that the health
into pancha prana, five energy fields in the body: prana, o1 11 d wellbeing of t~e.body-mind is dependent on prana. In
apana, samana, vyana and udana. They have been classified yo~a, the hyp~th~sis i_s that all diseases are ultimately caused
according to the location and function of the energy within It nnp~oper d1stnbut10n of prana in the physical body. Even
the physical body. For example, samana flows sideways in 1I1ose diseases_ regarded ~s psychological in nature, are actually
the abdominal region between the navel and diaphragm. It 1 .1used by an imbalance m pranic distribution.

governs and regulates the whole digestive system. (See Prana Below are some examples of physical disorders resulting
and Pranayama, pp. 48-59.) I 1o m a pranic imbalance in a chakra:
The physical body works ceaselessly to maintain a state of Vishuddhi chakra is a major distribution station. In the
balance or homeostasis, sustained and supported by prana. ph y~ical ~ody, the chakra concentration point is situated at
The body and mind are being continuously fed with stimuli ll H· .JUnct10n of the neck and trunk. Vishuddhi distributes
from the external environment, whether from food, water, I" ·Illa to the eyes, nose, throat, thyroid, parathyroid, thymus
air, sound or interactions. In fact, anything and everything 111cl other organs and glands in that area. If there is an
in life enjoyed through the sense organs: the eyes, ears, nose, 1111p roper distribution of prana to the thyroid, emotional
tongue, skin and mind, is food for prana. Thus, maintaining I lllp.Loms occur. Many emotional complexes and problems
the integrity of prana requires constant care and attention. .111 '. d1rectly caused by hypo or hyperthyroidism, even when
When there is vitality in the pranic body, the whole body ·' di sease condition is not clinically evident.
and mind remain vitalized and nourished and homeostasis Manipu~a ch:ikr~ is ~ituated behind the navel in the spine.
is supported. On the other hand, when energy is depleted, 11 is the mam d1stnbution centre for the digestive system and
the body and mind are affected and imbalance occurs. 11 11 • adrenal glands that produce the hormone adrenaline.
Yoga Vasishtha (v. 712-720) explains that imbalanced I111 proper distribution of prana from manipura chakra to the
prana leads to physical disease through improper digestion. '"' t•nal glands can result in fear psychosis, as well as somatic
If prana is blocked, depleted or excessive, digestion is di l'ases such as colitis and hepatitis.
adversely affected and nutrients cannot be properly .i.,·~oad~isthana chakra is located at the coccyx and is the
absorbed and distributed. Pranic imbalance may also occur I1 I 11bu t10n centre for the urogenital organs including the

18 19
uterus, ovaries, urethra, kidneys and bladder. Improper research is beginning to scientifically prove the effects of
distribution of prana to, or excess energy in, these particular pranic healing and such studies have been outlined in
organs can create frigidity or impotence. Though medical ( ;hapter 6. Pranic healing is also attracting a lot of attention
science might consider these to be purely psychological l'rom leading medical authorities, and investigations are
problems arising from childhood experiences, one has to 1111derway to ascertain its uses in the modern medical
remember the connection between prana and the body- ~ ·tting. It is well known that in India, Tibet and China,
mind. Childhood experiences may have agitated the flow of pranic healers are an integral part of the medical profession.
prana, which in turn has led to disturbed psychological states t the Apollo Gleneagles Hospital in Kolkata, India, for
as well as physical disorders. 1· ample, pranic healing is part of a holistic approach in the
1r ·atment of cancer. It is offered as a way of supplementing
Pranic healing 111odern medicine and surgery as well as providing optimal
Just as the impurities of metals are burnt after being psychological support crucial for health and wellbeing.
blown (by fire), similarly the abnormalities of the organs
are removed by controlling prana. Elements of pranic healing
Brihadyogi Yajnavalkya Smriti (8:30) l'ranic healing is called by many names: prana vidya, medical
qi gong, psychic healing, reiki, therapeutic touch, laying on
The understanding of the nature of prana and the holistic of hands, magnetic healing, faith healing and charismatic
approach in relation to healing the physical body can be I1 ·aling, to name some of the more well known terms. Any
found in many ancient civilizations. Traditional oriental lorm of true healing employs the same force and power
medicine is one healing system that reflects a thorough 11otwithstanding the difference in method. The science of
understanding of the pranic body and its interconnectedness Iu·aling is based on certain natural laws of the body that must
with the physical body. IH' observed to maintain health and can be utilized to restore
Pranic healing, the science and art of healing with lll't1lth when it is lost. These natural laws include proper
energy, is another such healing system. It has been used for 1111trition, elimination, breathing and more, all of which
millennia. Originally, pranic healing was only known and 111lh1ence and are influenced by the subtle movement of prana
practised by the chosen few: the yogis, shamans, medicine 111 the pranic body. All healers are only channels of expression
men and traditional healers. The knowledge and art was 1I11 ough which the natural forces and energies flow.
transmitted directly from master to disciple, often involving l•.ach healing system has its own unique technique that
a series of initiations or energy transmissions and for this 11.1., 'volved from the culture and philosophy that surrounds
reason, pranic healing has been shrouded in mystery. In 11 Fo r instance, in terms of yogic philosophy, the pranic
recent times pranic healing has become more accessible, I11 H ly is detailed in terms of koshas, chakras and nadis.
however. It is practised extensively by occult schools, spiritual I lit· practice of prana vidya, which facilitates the proper
groups and private healers throughout the world. i11 . . 1ribution of prana throughout the whole body, reflects this
In the . late 1970s, pranic healing was extensively •· ~ i c philosophy.
researched in the countries of the USSR, Bulgaria and 11 alers in the Philippines describe the pranic body
Yugoslavia. Much of this research has been documented in 2
111 t1·rms of auras . They consider the pranic body, which

the book, Psychic Discoveries Behind the Iron Curtain. L Modern 111 1ou nds the physical body, to be made up of two layers,

20 21
an inner and outer aura. The inner aura is described as bio- 11s 'd to absorb toxic energy, to cleanse the aura or to purify
plasmic rays projecting perpendicularly from the phy_sical .1 physical space. In some ancient traditions, diseased energy
body. Toxins, wastes, germs and diseased energy are said to 1s sucked out through the mouth or removed with the use of
be expelled by these rays, predominantly through the pores. I wigs.
If a person is weak from depleted energy, the rays droop Once treatment is complete, physical exercises and
and become partially entangled. The whole body bec?mes I 1rcathing techniques are often recommended to support the
susceptible to infection because of the decreased _capaol'>'. to healing process. Such practices supplement pranic healing as
expel toxins. The outer aura is recognized as bemg outside I hey expand the quantum of energy within the pranic body
the inner force field. It acts as a container for the subtle .111cl help to maintain a balanced flow of prana within the
energies and prevents pranic energy from leaking out. The hody and mind.
healing techniques utilized to restore the body to health
reflect this knowledge of the pranic body. ·~ •iki
Pranic healers possess the ability to perceive prana at a l 11 18 22, Dr Mikao Usui , a Shingon Buddhist priest
subtle level and to manipulate prana for healing. Perception ,111d physician, was guided on his own spiritual journey
of prana and the directing of prana are ~ruc~al for di~gnosis 1c, search for the secret behind the miracle healings of

and treatment. At the core of pranic healmg is the behef that < :ll rist and Buddha. During his search, he rediscovered an
health problems occur if prana is disturbed, that is, depleted, ,111r ient healing art detailed in an 1, 100 year-old Buddhist
excessive or congested. 111,lJluscript, The Tantra of the Lightning Flash that Heals the
Pranic healers generally use their hands to scan the llurl'Y and Illumines the Mind. From this ancient source, Dr
patient's body to sense the location of ~he pranic imbalance, I l ~ 11i moulded a seven-level tantric teaching into what has
which has resulted in illness, and to direct the subtle prana I 11 ·rnme the modern-day healing technique known as reiki.
to facilitate healing. Irrespective of the technique utilized, I li e J apanese word rei means universal and ki is life force
the common remedy is to energize the deficient areas, 111 crgy; together they describe the source of healing, the
cleanse the excessive areas and if needed, remove restrictive 1111 iversal life force energy.
blockages. . There are two essential aspects of reiki. The first is the
To energize means to vitalize the body or a part~cular 1111plicity of the technique. The healer, with sincerity and
area with prana. Prana may be channelled from the umverse p111 ity of intention, connects to and becomes a channel for
as with reiki, from spirit as with spiritual healing, or prana 1111' 1iniversal life force energy before commencing a healing
may be awakened and channelled through such techniques • ~~ i o n. The hands are then placed on the body of the
as prana vidya. Symbols, visualization, pranayama and I" 1w n requiring healing. This is done in a specific sequence
specific breathing practices, mudras and sound are examples 1 l1 ~ i g n e d by Dr Usui. Vital energy flows from the universe
of tools used by pranic healers to facilitate the flow and ii 11 011 gh the healer to the person being healed. A principle
intensity of energy available for healing. . . 1d 1t' iki is that the body uses its own innate wisdom to draw
To cleanse means to purify and remove toxtc energy. This 111 wll aLit needs for healing. Reiki increases and balances the
can be done in any number of ways. Often pranic healers 11.il e nergy of the body and mind. It also exposes them to a
utilize a physical aid to facilitate the process. Fresh water, salt 111111 Ii higher vibratory frequency of energy, allowing energy
water, sand and smudging sticks made of sacred herl;>s are I tl111 ks to be penetrated and dissolved. As sw:h, there is no

22 23
methodology in the system of reiki and energy is never sent With our ten-fold fingered hands, with our tongue that
wilfully. The reiki healer simply acts as a channel for the precedes the voice; with these two healers of disease we
universal life force energy that facilitates the healing process. stroke you with a gentle touch.
The second essential aspect of reiki is the use of attunements
Malaysian pranic healing
that open the channel to the universal life force energy.
According to Dr U sui, they are closely connected to the I 'he 'laying on of hands' is a simple and effective method
111 pranic healing. Different methods are employed in
energy transmissions or empowerments related to the
nt her cultures. Carol Laderman, an anthropologist, studied
Healing Buddha. Traditional reiki is taught through a direct
lineage that goes back to Dr U sui and flows directly from I >sychic healing in Malaysia, where a shaman employs music
the master to disciple. Once the disciple has perfected the .111 I chanting to induce trance states. 3 She originally tried
I 11 remain purely objective in her research; however, she
art of reiki under the guidance of the master, the disciple
may become empowered through additional attunements to c•v ·ntually submitted herself to a twenty-minute trance
initiate others. In the advanced stages of reiki, symbols are !waling. She describes it as follows: "As the music became
used to intensify the healing energy, for distance healing and ln11der, my mouth opened, trembling uncontrollably. I began
in other reiki healing practices. 11, feel cold winds blowing in my chest, winds that increased
111 intensity as the music swelled and accelerated until it felt
Therapeutic touch ,,., ir a hurricane was raging within my heart."
In an _experiment conducted in the US and overseen by In the Malaysian tradition, which mirrors yogic under-
Dr Krieger, professor of Nursing Education at New York l.111ding, mental processes, talents, desires, and so on, are
University, sixty-four patients were divided into two groups. • l.1ssifted as 'air' or 'inner winds'. When these are suppressed
111 not expressed, denied or thwarted, they become
One group received the 'therapeutic touch', palm or psychic
healing, from nurses twice a day. The control group received tl.111gerous, causing 'wind sickness'. Shamans use their
only routine nursing care. After the first day, the therapeutic 11 1 hniques to disperse those pent-up winds. Many techniques
111 • available, from sensory deprivation to overstimulation,
touch patients began showing significant increases in the
haemoglobin levels of their blood. No significant changes 111 I>roduce altered states of consciousness. One of the most
were found in the control group, the untreated patients. I 11 q11ently used methods involves music, especially percussive
The power of touch and words is captured in the Atharva 11111.,ic, with a steady four-beat rhythm. This rhythm is said
~da (4: 13, 6-7):
111 !iring about an important transition, a state of trance,
111d is equivalent in its effect to theta brain waves found in
3lCf lf ~ ~llC4H~· lf ~: I di 1·p meditation. This is the optimum frequency for pain
3lCf lf ~s"lf ~: 11 11 lwl" and so is also utilized in the technique of electrically-
111111 tlated acupuncture, another healing modality.
Felicitous is my left hand, yet more felicitous is my right
one. This hand contains all the healing properties; its I 1 1nsmission of energy
gentle touch brings peace and welfare. I I 11 t ransmission of prana is a natural event in our lives and
~~"?l"?ll@~~qrq: :rGi1cfl I 11 t dws place all the time, whether we are conscious of the
11111 c·ss or not. Vibrations or energy radiations are constantly
3Hll=tnl4)'a:ff ~ ~ ~ !i"?llJ:JfB 11

24 25
being emitted from everybody, from everything. Some 1I1 · e energies. By developing control over prana in this
people have long, strong pranic radiations, while others have 111 .111ner, one can remain connected with the divine and
short, feeble radiations. Research with Kirlian photography c·x perience the joy of life.
has gone a long way towards verifying this hypothesis of
pranic energy emission as a natural part of life. lkferences
Prana is potent, yet very subtle to grasp for the ordinary 1
<)strander & Schroeder, Psychic Discoveries Behind the Iron
level of awareness. However, those people who are sensitive <:11rtain, Abacus, 1977.
to energy can feel and see prana. Generally, they are born ' Master Choa Kok Sui, Miracles through Pranic Healing,
with this faculty and a~e natural pranic healers capable of 11 ·alth Accessories for All (HAFA), Secunderabad, India,
healing the sick. They have not learned this science from a l !l87.
person or book. Often, they themselves are surprised at their l .. 1derman, Carol, 'Trances that Heal', Science Digest, July
own healing powers and may wonder where they have come I !18 3.
from and how they work.
Few people are born healers, but most of us are capable
of developing this ability to some degree through the
practice of prana vidya. This technique not only opens up
our awareness of the vast stores of energy within the human
body, but also teaches us how to consciously use prana for the
improvement of our own health and the health of others.

Vedic education
The Atharva Uida is the fourth vedic text containing tantric
concepts. It is made up of a collection of mantras and
describes the art of invoking divinity. It reveals the way
towards this supreme state of consciousness through vedic
education and spiritual initiation. It outlines two essential
principles that underlie vedic education and mirrors the
philosophical foundation of pranic healing. The first
principle is that infinite energy, prakriti or mahaprana,
pervades the universe. The second principle is that the
physical world and physical body are the foundation for
receiving this energy.
Vedic education describes three aspects of pranic
awareness that support complete health and wellbeing:
how to manifest cosmic energies in the body, how to
increase the capacity to hold these energies, and how to
expel from the body obstructions to the manifestation of

26 27
 .111d treat disease. They will often scan the body using their
rn itivity to detect energetic disturbances that give rise to
din ss and disease. Once diagnosed, they manipulate the
,111>lle energy to cleanse, activate and realign the pranic body.
4 The healing itself may be performed simply, using the
l1.111ds to psychically feel and manipulate energy. Often
Traditional Pranic Healing l11 ·alers also employ certain techniques or rituals to create
.111 environment conducive for healing such as the use of
in India 111r nse, holy water, chanting, drumming, mantra, sacred
~ 111bols, slow breathing or rhythmical dancing. The
111ergetically charged atmosphere allows the patient to enter
111 altered and receptive state which is crucial for healing to
n recent years, there has been a resurgence of interest
I in traditional healing practices as a means to cure and
prevent physical and mental illness. Due to the increase in
111 < u r. During the healing sessions performed by the Bhopas
111 Rajasthan, for example, everyone joins in a circular
1~ c1 step, hopping dance set to the rhythm of a ~rum. Tl1:e
psychosomatic disorders and a search for more holistic systems il1111n beat and the steps in the dance create a kmaestheuc
of health, attention is returning to the ancient healing arts 1 pcrience which facilitates a lulling of the consc~ous mind,
that have stood the test of time. India is no exception. In this 11 11< I ring the unconscious mind more receptive to the
land of diversity, ancient rituals permeate modern life and 1111-.i t ive imagery utilized by the healer. 1 . .
traditional healing remains prevalent in all strata of society. <)ne distinctive characteristic of Indian culture ts the
To many, these methods may seem to be superstition, and 11111' of the sacred and this is reflected in the healing arts.
it is true that sometimes they percolate down in that form. I I11 · sacred, in its myriad forms, is drawn upon to activate
However, at their core is an understanding of natural laws 111111g psychic energies inside and outside the patient. The
that lies beyond the range of intellectual reasoning, and their 11111.ds employed by healers are steeped in local cu~tom
efficacy has been proven time and again. 111 d 1radition. Some are even based on legends assooated
Swami Satyananda has often related an incident from 1tl1 1he healer or healing centre. In many temples of the
his youth when he watched a traditional healer at work. l11ll1n Goddess in eastern Uttar Pradesh, those seeking
The incident stayed with him and over the course of time 111 ,d1llg are expected to offer fine red linen with a golden
he understood the principle employed, which was a form 111111 . ' lh uphold local legends, patients are supposed to enter
of prana sadhana. In fact, this experience was the first 111 I' .di Temple in Chittor, Rajasthan, crawling. Due to the
trigger for his formulation of the system of prana vidya. The 1d1ll1· nature of pranic healing, the patient may not know
methods described in this chapter may be seen in this light. 1 1 11111 kr tand the rituals or techniques being used. Despite
1I11 I11r healing to take place, the patient needs to have
Traditional pranic healing 11 111pl1·t<.' trust and confidence in the healer and the healer's
As with many countries, a wide range of healing modalities 1111111, 10 heal. If there is no faith, pranic healers generally
can be found in India. The traditional healers are called I 11 c 11, offer treatment. They know that without faith and
ojha. They use their psychic and pranic abilities to diagnose 1111 1 lll'aling cannot take place.

28 29
Kusha grass method In order to diagnose the influence of the evil eye, the
Traditionally, when a baby has a fever, a pandit or priest healer makes a concoction of burning charcoal, red chillies
is called to find out the nature of the illness; that is, to .i11d mustard seeds in an iron vessel. It is placed near the
determine whether it is a physical, psychological or pranic p.11 ient. If the patient does not sneeze and cough, which is
illness. This occurs in villages, towns, rich and poor 11,1tural when smelling burning chillies, the problem is said
communities alike. If the disease is diagnosed as being more 1n be the result of the evil eye. Healing is then performed to
than simply physical, the baby is taken to a pranic healer. tt '<'lify this pranic disturbance.
In the healing process, from diagnosis to treatment, the
local customs must be observed. One custo:in, for instance, r urmic illness
is that the baby must be carried to the house of the healer I 11 some instances, a disease may be diagnosed as karmic: the
by the parents themselves and never by an intermediary. , I I( ·ct of an incident that occurred in the past, whether in this
Even the wealthy must undergo this ritual, therefore there 1111· or a past one. This may include a circumstantial cause, for
is never any question of sending a car to pick up the healer. 1 .11nple, ill-treatment from a spouse or family member. In

Some healers require the parents to bring a coconut for the 111 Ii a case, the healer states that the onus lies on the family
healing, others require an erika nut, wrapped in a betel leaf 1111 I community to participate in both the healing and the
and tied with a red thread. Once the customs have been 111•1cssary changes needed to promote long-term health and
satisfied, the baby is placed near the healer to diagnose and 1 llheing. Once the family and community members have
ascertain the location of the illness. 11 1<•pted this, the healer may then choose to treat t11e patient.
One well known technique involves the use of kusha grass. ' I l'aditional healing does not always take place in private.
It is a special magnetic grass found in India, which is often 1'1 npl often share their problems and consult the healer in
used in spiritual and esoteric rituals. Through the medium of 1 p11hlic place. Families and other community members may

the kusha grass, the psychic healer uses his prana to feel the 1I 11 tictively engage in the treatment process. Traditional

psychic illness in the child. The kusha grass is passed over the 111 .dt•rs know that simply treating the person will not be
front of the body from the top of the head down to the feet. 1 111111g·h in many cases, and that pranic healing will not affect

The process is repeated down the left and right sides of the 1 111 1111anent cure unless a change in lifestyle or attitudinal

baby until the kusha grass stops, apparently by itself, over the 1 11 111gc occurs. Until this happens, any improvement in

centre of illness. While moving the grass in this way, the healer 1111 111.d and physical health will be short-lived. Very often, the
is able to psychically see or feel the illness. 111111!11 ·ms for which people come to a healer are the result
111 111d1calthy relationships within the family or community.
Evil eye 111 1l11s situation it is imperative t11at all concerned parties
Though not acknowledged in many modern societies, the I' 11 111 1pate in the healing process.
'evil eye' is a commonly recognized cause of illness in many
indigenous cultures. Just as we can transmit prana in order I 1 of vibhooti
to heal, it is believed people can also send malevolent powers 1111 11 is a particular method of healing in which vibhooti, or
with the intention of hurting others. Ill-intent is transmitted, 11 11 d ash made from pure cow dung, is used. To prepare
often through the eyes, causing unexplained fever, colds and II 1111v dung is burnt and made into ash. The ash is then
other illnesses. 11 1111l'd through a piece of cloth. The r~fined ash is mixed

30 31
with milk, made into balls and dried. Once dried, the · rhe following is a true story. The son of a rich family was
balls of ash are again burnt and the procedure is repeated. d igging around the foundation of his home and he found a
This process is repeated seven, eleven or fifty-one times, o ld n statue of a snake. Thinking the gold to be valuable
according to the tradition of the healer. 111' k pt it and meltea it down. Within a few days, he fell ill
Using the thumb, the vibhooti is placed at the eyebrow 1 11 h a fever and began losing weight. He was taken to the
centre of the afflicted person. This act is accompanied by l1 c1s pital and checked for cancer, tumours, blood disease,
the chanting of a specific mantra. Once the chanting is 111d o on; however, no cause could be found . Eventually, a
complete, the preparation is blown away and the process pt H'S t was called who said that this was not a physical illness,
repeated three more times. Following this, salt is placed at 11111 a divine punishment due to unknown causes. He was
the space between the eyebrows and then also blown away, 1.tl en to a pranic healer who experienced gold radiations
this time audibly and with more force. 1 111 anating from the boy's body. He knew nothing about the
After the healing procedure is complete, the pranic 1•11 ld statue, but the amount of gold required for treatment
healer leaves the person and takes a walk outside. He may 1 111r ' ponded exactly with the amount of gold that the boy

walk as far as two or three miles before returning to the l1 .1d melted down. The family then told the healer about
patient. Where the healer goes and what he does is a well- ti II' golden snake the boy had found . It was discovered that
kept secret, known only to initiates. It is believed to involve 11111 ·one had originally buried the snake because it carried
disposal of any toxic energy that has been cleared from the 1disease. Upon this discovery the father had the gold recast
healing process. 1111 0 a snake. The healer passed the golden snake over the
On return the healer ascertains how the person feels. I 111y's body, buried it again and the boy was healed.
If no change has taken place, the healer sends them away
explaining that no more can be done; the healer makes no 11d ent wisdom
pretence. If there has been a slight improvement the healer I 11 order to be effective, traditional pranic healers must
may suggest that another healer be contacted. If the person 11111 lerstand the different types of illnesses and their causes,
has been healed, they are asked to leave immediately and 1 111 ging from the evil eye to karmic illnesses. Treatment
to never return to the same healer. This seemingly austere ·1 1wrally involves various upward, downward, left, right, or
custom upholds the integrity of the healer and the power of • 11e 1dar passes with the hands or by blowing the prana with
faith and belief that is crucial for healing. 1111· breath. These techniques require pranic sensitivity and
11.1 \ 1· to be learnt properly as with any science.
Disposal of toxic energy lh 1ditional healers are not formally educated to
It is common practice that after pranic healing, the healer I" . 11 I ice their art, but learn it through apprenticeship
must dispose of the toxic energy. This ensures the healer 111d a sisting their gurus . Quite often the knowledge
remains unaffected and that the toxic energy will not be 1 11.1ssed down within the family. Most healers require
transferred to another person. In India, such toxins are 11.111 years of purification to acquire purity of body and
properly discarded under certain trees such as the banyan, t11111d and to attain the subtlety required to work with
peepal, tulsi or mango tree. Based on this, there is a rule that I" 111 a. Purification practices may include rising early each
one should not urinate or sleep under such a tree . Similarly, 111111 11i11 g, performing nadi shuddhi, purification of the nadis,
objects that carry or contain disease are buried in the earth. l1il l' immersed waist deep in water, practising mouna,

32 33
silence or controlled speech in order to conserve prana and
observing a simple diet.
Traditionally, healers are not supposed to charge for their
services. In fact, it is widely believed that if they charge for
their services their healing powers will vanish. This belief
relieves the healer of any selfish motive and is in agreement
with the tantra shastras which state: "Neither gold nor silver,
5
neither cloth nor food, nothing can be accepted." These days
most healers have some other source of livelihood. They Prana Pratishtha
farm, raise cattle, have small businesses or shops and teach
in schools among other things.
Traditional Indian healing methods have evolved over
time and still thrive today despite their ancient origins. ' [....,he practices of prana vidya, as presented in thi book,
Throughout India, the existence of many subtle forces and allow one to realize one's own pranic potential as well
forms of energy in nature is still well known by all levels of 1~ ·xtend the wealth of prana to others to bring about a
society and it is the pranic healers who preserve the wisdom positive change. The scope of prana vidya, however, is
and knowledge of prana that is the foundation of these l1111itless. The science of prana can be used in ways that can
ancient healing techniques. , li.mge one's entire outlook on life and understanding of the
L1 ws of nature. For instance, the creation of artificial life ha
References I 11 ·t·n an ongoing experiment in the scientific circles of the
1
Dalal, Ajit K., 'Folk wisdom and traditional healing 111 esent age, but the ancients had possibly already mastered
practices: Some lessons for modern psychotherapies', ll1is art, using a variation of prana vidya. Swami Satyananda
Foundations of Indian Psychology, 5-4 1, 2007. 1111t"' explained in a satsang that the story of Gandhari's
li1111dred sons in the epic Mahabharata is notjust a story; it is
.111 example of vedic cloning. While we no longer have access
111 the method that may have been used in this case, we know

111 the prevalence of at least one other method handed down

llH· tradition, indicating the breadth of prana vidya. This is

/11r111a pratishtha, literally 'establishing prana' - infusing life
11110 an insentient object.

Invoking the force

l'1,111a pratishtha is one of the most esoteric vidyas and an
1meparable part of tantra. Through an elaborate system
1 ii rituals, an object of worship is consecrated or charged,

1111 h the presence or power of the one whose grace will be

111voked. This infusion of cosmic energy, or prana, into the

34 35
 ob~ect, ?rings it ~live ~ith subtle yet vital energy. In fact, the 111.lllimate objects. This explains how and why prayers
object, image or idol is merely a focal point for the external 11 t • answered, mental worries disappear and freedom and
~orship; the real essence of worship is in the power installed lightness are experienced at sacred places such as churches,
either by a great soul or by someone established in the 11 1nples and mosques. People endowed with faith and belief
practice. 1 l 'li t these sites. This infuses the place with energy, which

The _word pratishtha means a form that provides a firm 111 turn provides nourishment. While this process of give
foundati~~' a fixed basis, a conscious dwelling or abode 111< I take may occur naturally over a course of time (or a
for the divme power, or shakti. The significance of the word 1 1 1t ain place may be naturally charged), the ritual of prana

with regard to prana pratishtha can be found in the mantra: 111 .1ti htha ensures that an object of worship becomes a
Om prati-tishtha parameshvara - "Oh Lord, abide here." 11 11tr of power before the worship commences. Every act of

In the practice, prana, which is by nature formless and 111 ship performed thereafter, strengthens this force.
unfath?mable, is made to assume a form, for the purpose of
bestowmg grace, or an energy transmission that uplifts and c:h mnels of grace
expands consciousness. I l11 ·rc are various stories in the scriptures that describe how
T~e ~ractic~ of prana pratishtha indicates that image 1 11articular individual was ordained to establish a place
worshi~ is. not mtended as an indulgence in fantasy. The 'ii worship, for the person had earned the merit to invoke
symbol is used as a medium for establishing communion with ol1\111ity. In the texts of pancharatra tantra, for instance, Lord
the cosmic energies. The images are not the idle fancies of l11 v<1 describes to Rishi Narada the need to build a place of
sculptors, but shining channels through which the heart of 111.,hip to connect with the divine. Following the prescribed
th~ ~orship~er is directed towards the divine. Although the 1111 t hods for the building of a temple, an image or statue is
spmtual asp~rant appears to be worshipping the image, he is 111 t.d led and the practice of prana pratishtha is performed.
actually feelmg and experiencing the presence of the divine 11 , 111 ·aurya tantra we find the story of Samba, Sri Kri hna's
within that ~mage. However, his capacity, predisposition and 1111 , who performs intense austerities to please the sun god
understandmg define how he would imbibe that power. 1° 1 lw rid of his leprosy. Surya appears before him and asks
111111 to build a temple at a particular spot and bring priests
Parallels in quantum physics 1111111 a specific clan, who are able to invoke the essence of
T_h e pr~nciple of prana pratishtha corresponds with 1111 , to conduct the worship.
discoveries made in quantum physics. Scientist Izhac Bentov 'Iwami Niranjanananda describes the occasion where he
describes the interaction of energy between a person and I"' 1ded over the prana pratishtha ceremony during the
a ro~k, an animate and an inanimate object in his book, 11 111g11ration of an Ugra Tara temple, one of the tantric

~talking the Wild Pendulum. 1 He states that if a piece of rock 1 111!""1, in Saharsa, Bihar. The original statue had been

i~ kept on an altar and prayed to every day, in the course of 11 1.illcd by Sage Vasishtha, the guru of Sri Rama, in ancient
time, that rock will come to reflect the person's energy and I 1111 -. ( )ver the course of time, the temple had been ravaged
respond to their prayers. 11 11.1t11rc and the statue was completely destroyed. To revive
Wh~t Bentov discovered through quantum physics is Ii• 11111ple, the people of Saharsa built a new structure and a
somethmg yoga has long known: an interaction, a give 1.1tue of Devi in accordance with the shastras. Once the
and take of energy, can occur between animate beings and w.1s complete, Swami Niranjan was invited to perform

36 37
 the elaborate ritual of prana pratishtha in order to infuse 2. Construction of the platform where the icon will be
the life force into the statue, causing it to come alive and I>laced, its consecration, and propitiation of protective deities
responsive to the bhavanas, feelings, and prayers offered. For .iround the platform.
every sense expression, there was a corresponding mantra 3. Preparation of the icon, including the selection of
and a corresponding ritual; mantras were chanted for sight, 1I1c stone for sculpting, is accompanied by rituals. When
mantras were chanted for smell, mantras were chanted 1I1c sculptor has completed the preparation of the icon
for touch, and so forth. In this particular instance, it took 111 conformity with the scriptural prescriptions, he must
fourteen hours to complete the entire prana pratishtha vidhi I>erform a preliminary ritual of consecration which involves
or ceremony. 111.111.tras and offerings of sacred water, grains, cow products,
The tradition maintains that prana pratishtha must be l11od, medicinal herbs, precious stones and metals.
performed by a special person. It is a sadhana that invokes 4. After this preliminary consecration, the icon i
the power of the divine from the spirit of one's own being, liifted to the site of the shrine. Before the formal and final
from the deeper layers of one's consciousness. Therefore, 1r msecration, the icon is cleansed once more by mantra, cow
the shastras say that only one who is a pure channel for the 11rnducts and pure water. For images of human form there i
divine can perform prana pratishtha; it is only they who 111other ritual; opening of the icon's eyes. Essentially this is
can invoke the paramatma from within their own heart and 1I1<' painting of the eyes accompanied by mantras and more
infuse it into the murti, or symbol. Such a person must be r 11 lcrings of grains, butter, curd and milk.
highly accomplished in mantra sadhana and possess the Finally, for purifying the icon and making it a lit
necessary siddhis to be capable of performing this level 1 lwdling for the divine spirit, an elaborate ceremonial bath

of energy transmission. The main instrument for prana 1 .1clministered. Subsequently, the icon is shifted to another
pratishtha is the mantra, the sound vibration, of the deity. 111-.picious seat and is immersed in edible grains while the
Avahana, invocation, including the chanting of mantras, I'11111sha Sukta is recited. After this, the icon is treated Lo
is used to invoke the cosmic power. Once an image has 11 ious rituals:
been consecrated in this way, it must be worshipped in a 'f'attwa nyasa, placement of the fundamental elements on
devotional atmosphere so the energy of the deity intensifies I he different parts of the icon
over time. l\alaa avahana, invoking the soul and other aspects of
divinity and branches oflearning in the heart of the icon
Performing prana pratishtha • I'mna pratishtha, infusion of vitality into the icon
Within the ancient rituals of consecration, various symbols • If orna, fire ritual.
are used that have evolved from different philosophies. Some l'hrough the rituals of consecration, one essentially
of the steps involved are as follows: 2 11 111-;lorms the murti or image into a divine presence. It is
I. The icon for worship is installed in a temple built 11cl I hat once the ritual is complete, it is no longer referred
specifically for that purpose. The building of the temple 11 i-. a murti but as actual divine presence.

involves soil-testing, fitness of the locality, study of omens

and astrological conjunctions, propitiation of site deities, C•111sccration of Shivalingam
and application of established architectural principles (vastu 1111' riLual of prana pratishtha, in accordance with Shaiva
shastra). 1 1111a philosophy, is also used to consec~ate a Shivalingam

38 39
rendering it fit for worship and for the performance of 1111 the purpose of spiritual awakening and healing can
abhisheka, a sacred ceremonial bath. According to this school I w accomplished by using a mantra invested with power
of thought, the infusion of energy is understood to occur 11·1(•ived from a guru. Direct energy transmissions such as
at the time of the ritual joining of Shiva and Shakti, pure hr11!tipat are also bestowed on the spiritual aspirant by the
consciousness and the energy of primordial action. The form 11 1u. During shaktipat, energy is made available to th e
of a· lingam represents these two aspects. The top portion .id liaka directly through the guru who is a channel for the
of the lingam represents Shiva, that which is formless and divi ne energy. It may occur through a look, through spoke n
unmanifest. The pedestal represents Shakti. During the • 01 ds or through a formal initiation.
ritual of prana pratishtha, the lingam is equipped with the Vi iting temples and holy places infused with the divin ,
pedestal, symbolizing the infusion of Shakti, cosmic energy, 11.11 l icipating in acts of worship, immersing oneself in the
into Shiva, pure consciousness. 1111w -rful vibrations of mantra, and experiencing energy
Within the sanctity of Shiva Peeth, set in the grounds of 11.11 1smissions from a master or guru, are imperative in th e
Satyam U dyan in Ganga Darshan, abhisheka is performed ' I' 11·st to evolve, to understand ourselves and the cosmo .
on the consecrated Shivalingam every month on the 5th .1111t ·, sages and gurus continue to selflessly channel these
and the abhisheka of Sri Yantra takes place every month on , 11~ 111 ic energies in order to expand our consciousness, lo
the 6th. These dates commemorate the mahasamadhi of , 11 ·.1 1e positive samskaras and to connect us with the divine.
Swami Satyananda and the gates of Satyam U dyan open for
all to participate and be uplifted by the power of the divine. 1(1 r •rences
Both of these sacred forms, the Shivalingam and Sri Yantra, lk ntov, Izhac, Stalking the Wild Pendulum, E. P. Dutton , New
representing Shiva and Shakti, have been infused with \111k, 1977.
cosmic energy. I .10, Prof S.K. Ramachandra, Agama-Kosha Volum e 9:
< 011secration, Kalpatharu Research Academy, 1994.
Significance of mantra
While prana pratishtha refers to the actual infusion of cosmic
energy, mantra is a vital part of the ritual for avahana.
Mantra is chanted to invoke and awaken the divine energies.
According to Swami Satyananda, the correct application of
mantra is another specialized form of prana vidya. Within
each individual, mantra is a subtle and unique form of prana.
In tantra, the fifty letters of the Sanskrit alphabet are directly
related to particular physical and psychic centres. Correct
invocation of mantra will affect an energy charge in the psyche,
which is then transmitted to the physical body. The power
of mantra affects prana which in turn heals the body and
transforms the mind. (See Prana and Pranayama, pp. 65-88).
Based on this intricate knowledge, gurus use and
prescribe mantras for specific purposes. Transfer of prana

40 41
 ltas this given another framework of understanding to the
1·xperiencers themselves, but it has also inspired the ordinary
111dividual to explore a different level of reality.

Evidence of pranic body

6 l 11 the 1970s the first objective evidence of the existence
nf' the pranic body, the aura and the chakras was obtained
1It rough a study conducted by a kinesiologist, Dr Valerie
Research on Prana Shakti I lunt, and her associates at UCLA (University of California,
I .o Angeles), USA. For the study, Dr Hunt developed a high
Ir ·quency AuraMeter that was able to record the electrical
TM

1·11 ergy, or aura, from the body's surface. The energy

1a<liating from the body's atoms produced frequencies 1,000
T here has been a perceptible shift in the consciousness
of humankind in the last century, as more and more
people have turned towards the realm of the spirit to
1i mes faster than any known electrical signals of the body
.111d had a continuous, dynamic modulation, unlik the
understand themselves and the universe. Terms like 'prana' pulsating signals of the nervous system.'
and 'kundalini' have become part of modern dictionaries Bruyere, an aura reader, assisted the study and in -
and taking leave for a meditation retreat is not unusual. ' orporated a number of different measurements Lo
At the same time, a large majority continue to ask: "How 1 I ·termine the colour of the electrical frequencies. Electrodes

can we be sure these ideas and experiences are real? How ~w re attached to eight traditional chakra locations and
do we know they are not hoaxes perpetrated by fraudulent u upuncture sites, such as the eyebrow centre, ajrw rl/(//<ra,
individuals to gain name, fame and a quick fortune? And 111 • crown of the head, sahasrara chakra, and the heart
even if certain people really have experienced kundalini, 1 rntre, anahata chakra. The EMG recorded the change in

what good is it to us? We still live within our old frames of 1 kctrical activity on one track of a two-track tap recorder.
references, with our sufferings and joys, our petty problems 1111ultaneously, Bruyere recorded her description or the
and trivial idiosyncrasies. Can the yogis and prophets 1nlour, size and activity of the auric fields on the audio
really lead us out of our present limited modes of existence 11.1Ck. Using a second microphone, subjects described their
into the dawn of a more illuminating day?" Of course, pontaneous experiences and images. It was quickly evident
questioning leads to discovery. As Albert Einstein once said, 1lt.11 the distinctive wave form on the oscilloscope correlated
"A thought that sometimes makes me hazy: 'Arn I or are the lf'li ably with colours reported by Bruyere using her psychic
others crazy?"' 1 11 sitivity. 2
To provide an answer, there has been a movement to Further research was conducted to ascertain the meaning
verify the subjective experiences of 'psychics' through the , ti 1he five vibrational spectrums identified, and their
medium of science. Various individuals and institutions 111 ofound emotional, psychological and behavioural effect
have conducted laboratory experiments that lend modern 1·1 · investigated. Studies also revealed that sound as
credibility to centuries-old wisdom. Yogis have entered 1·11 as colour were produced by a particular frequency of
Faraday cages and machines have mapped gods. Not only , 1ll'rgy vibrations. The recorded sound was at a perceivable

42 43
frequency and audible when amplified. Even when the sound places 40,000 volts at high frequency through an electrode
was too low to be heard, the vibration was still felt in the soft and into photographic paper. When an object is placed on
body tissue and the hollow areas of the head, spine, chest the paper the electrical field is affected and an image is
and abdomen. produced. The Kirlian photograph shows light emanations,
When mapping bioenergy fields in later research, Dr llares, sparks and coronas around the object photographed.
Hunt discovered that each individual had a unique resting Some people believe this is a photograph of an aura, that is,
pattern, and when the individual was in full health the .1 reflection of the pranic energy field chemically represented

bioenergy field was composed of balanced, coherent energy 111 a sensitive emulsion.

patterns across the full spectrum of frequencies. Conversely, Since that time many studies have taken place using
the bioenergy fields of people who were ill or soon to become Kirlian photography. Experiments have revealed that
ill had either deficient or hyperactive energy patterns. This 11 ianimate objects such as coins have inert, stable and
discovery reflects an underlying principle of most traditional 1111 changing auras . In living things, however, the aura
healing systems: the state of the pranic or energy body is 1 I1anges with mental, emotional and physical changes. For

directly related to the state of physical health. For centuries 111 stance, frightened, nervous and anxious people tend
healers have used energy vibration in the form of colour, 10 have blotchy light emanations. People in whom there
sounds, magnets, homeopathic medicine, acupuncture 1; •xcitement, anger or loss of inhibitions usually show
and massage to bring vitality and balance to the pranic 111< reased emanations.
body. According to Hunt, the idea from basic biology that .raydon Rixon and John Murray report the results of an
life forms are complex energy exchange systems is fast 111l(•resting investigation with leaves which shows that when
becoming the frontier of medicine, psychology, education 1111· tip of a leaf is cut off, the outline in the electric field
3
11 111ains, so the leaf appears to be intact. Images of plucked
and communication.
Research and development still continues at The le .ivc taken over time show that their originally brilliant
BioEnergy Fields Foundation Mission, founded by Dr I l.11 t ·s gradually diminish in luminescence until eventually
Hunt. Currently, the Foundation aims to build an enhanced 110 photo can be obtained. Yogis state that prana leaves the
AuraMeter System for use in medical settings. The system
TM I 1111 ly at death, and it could well be that these photographs
has the ability to diagnose illness or the predisposition to 111 showing the death of a leaf.
illness and to identify an appropriate treatment. Research I 11 her book, The Probability of the Impossible (Plume Books,
is also underway to provide further evidence for the healing \ , 1975), Dr Thelma Moss describes the following research
efficacy of traditional healing techniques that manipulate or 1, 1111· in the United States using Kirlian photography:
alter the energetic body to heal specific diseases. I . Dr David Sheinkin and his colleagues at Rockland
1,111· I lospital, New York, have studied patients suffering
Kirlian photography I 111111 1 ·spiratory, gastrointestinal and mental illnesses. They
Kirlian photography was invented in 1939 by Semyon l111111d that the corona, or the aura, measured by Kirlian
Kirlian, a Russian electrician, after he noticed a spark pl 11 ii ngraphy changes radically with different illnesses. In
jumping between electrodes attached to a patient. Inspired 1111 f11111re, we may be able to determine disease based on the
by this discovery he went on to create a device that p 1111 111 of the aura, and thus predict illness before it starts or
photographs electrical activity around objects. The device I "I" 1·ss s into a more serious phase.

44 45
 2. Dr Moss studied Kirlian photography to examine clectro-photonic glow. The GDV Camera has the capacity
the interchange of energy between people. One case study to show normal, deficient or excess energy states, the field
involved two people who were asked to look into each distribution around the human body and energy states of
other's eyes until a strong connection was. felt between the chakras. While the implications may be significant, the
them. Once a connection was made, both their finger pads ( ~DV Camera reflects an estimation of the organism's current
were photographed, yet the photograph of ~ne of the pa~r's (' nergetic state and is not intended at the present time to
finger pads was missing. This is an interestm.g observation di agnose, treat, cure, or prevent disease.
with great implications for our everyday mterperson~l
transactions and for the studies of emotions and empathetIC Nadis and chakras
and non-empathetic feeling states. I 11 terms of proving the existence of nadis, energy channels,
3. When Dr Olga Worall, the famous American psychic .111d chakras, whirling vortices of energy, Dr Hiroshi
and pranic healer, was photographed, s~e was found to M otoyama, President of the International Association
have the ability to direct her energy at will. Healers have lnr Religion and Parapsychology, has done considerable
been shown to have abnormally large energy flares when 1!'search. He states, "By studying a number of books about
compared with normal people. tI1e nadis and chakras of yoga, I have been able to establish
In 1978 , Romanian scientists reported the development4 t li at asana, posture; mudra, gesture; pranayama, pranic
of a method of body scanning they called electronography. 1 <'gulation; and dharana, concentration, were ingeniously

It is similar to the Kirlian method yet more sophisticated 1\ olved on the basis of knowledge of the nadi system, which
and uses a variety of recording devices ranging from black I ' equivalent to Chinese acupuncture meridian systems or
5
and white photography to coloured videotapes. Images are 1 li .urnels of vital ki or chi energy. "

produced by varying an electromagnetic field generated by Dr Motoyama has written that acupuncture and the yogic
a unique high voltage field. More than 6,000 peo~le have 11111cept of nadis have the same foundation. We are dealing
undergone electronography at the Labour. Protection a?-d 11 11 Ii systems that have been in operation for millennia, and

Hygiene Centre in Bucharest and expenment~l studies l11 cb have probably existed side by side for as long as man
have revealed that it is possible to detect differences 11.1 -. wandered over the Eurasian land mass. This in itself
between healthy and sick tissue. The light intensity varies, 1 11 ·ason to believe that there must be something solid at

for example, between dark for inflammation to light for il11 ·i1 foundations for people to have accepted and followed
cancer. Using this technique of auric diagnosis is expecte.d 1111 11 theories for so long. Systems which do not give results
to open extensive areas in preventive and therapeutic 11 • 11sually quickly discarded. However, scientists today, in
medicine. tI 11 I ight of modern scientific reasoning, look for models to
In recent years, at St Petersburg State Technical Uni- 1 pl.1in these ancient phenomena so they can be accepted in
versity of Informational Technologies, Mechanics and l111 l.1 y's society.
Optics, Russia, Dr Konstantin Korotkov has created a GDV I ii see whether nadis really do exist or not, Dr Motoyama
Camera which measures the distribution of energy levels I 1·lc >ped two devices that can measure the energy emitted
of biological objects. It is based on the Kirlian effect. Gas I1 ii H' body. He claims that the energy photographed by the
Discharge Visualization, or GDV, instruments use glass I 1111.111 device is the same as that emitted from acupuncture
electrodes to create a pulsed electrical field to measure 1111 11dians, such as in the fingertips. The first machine he

46 47
calls the Apparatus for Meridian Identification or AMI. It This is a boon for preventative medicine, enabling the
consists of an electrode box, computer and data printout Ii ~ aler to inform the individual of the steps he should take
machine. Special electrodes designed by Dr Motoyama to avoid future problems. It will also save much time and
are attached to the twenty-eight acupuncture points on the 1·xpense for hospitals, and can avoid many unnecessary
fingers and toes. He then sends a small electric current of 111vestigations. The device is already being used by a
about three volts through the electrodes and records the number of hospitals to screen patients, and its results are
Galvanic Skin Resistance, GSR, at each point just before and h ' ing compared to those of X-rays and biochemical tests
just after the body reacts to the charged voltage. I1y the Kanagawa Rehabilitation Centre in Japan. The AMI
Dr Motoyama's machine is super-sensitive, able to in strument is in use in some American and many Japanese
measure minute changes in the nervous system activity 111 dical institutions as both a diagnostic tool and for
within approximately one to ten microseconds. The values 1 ·search into health and disease. .
obtained are compared with those from over two thousand The second machine developed by Dr Motoyama is
subjects. If the value is greater than a normal r~n?e, , .tiled the Chakra Machine. Some claim that this machine
the meridian is overactive and if it is less, the mend1an can directly measure the vital energy emitted from the
is underactive. One man whom he studied at Stanford liuman body without attaching electrodes. Using a specially
University in the United States had lung cancer. Instead of 1lt:signed pre-amplifier and lead in a copper shielded
the normal value of one thousand in the lung meridian, this 1'1om, even the most subtle energy can be detected by the
man had a value of only one hundred and fifty, showing a "' ·ctrodes which slide up and down the frame according to
great depletion of energy in that area. 1I1 ' part of the body being measured. An electromagnetic
Comparing the results of normal people with those who I 1 ·Id is set up between the electrodes, and when the
have a manifested illness and definite symptoms, provides liody emits vital energy it affects the magnetic field. Dr
a unique method of measuring body energy, health and the M otoyama has diagnosed cancer using this machine, and
potential for disease in an individual. The value take.n b~fore 1 laims to be able to record chakras in both their awakened
the electrical charge indicates the long-term const1tut10nal .111d unawakened states. He presents the data for the claim
state of the body, the degree of metabolism. The value taken 1 !early laid out in his books.
6

at the time of electrical discharge indicates the body's ability In another experiment to see whether nadis and
to react to a stimulus, and is also influenced by weather and .11 upuncture meridians actually do exist, Dr Motoyama
climatic conditions. The value after the discharge points .1ttached electrodes to specific points on the body, and a
at the temporary functions of the body and basic tissue 1 ommon electrode was placed at one end of an acupuncture
resistance . 111cridian. No changes were noted in the electric field on the
Dr Motoyama uses acupuncture theory to analyze his Ii .1 nd or in the area of the nerves corresponding to the point
data. For example, an abnormal lung reading may indicate 'ii stimulation. Only those specific points reacted that were
abnormality in the large intestine meridian due to their yin- .iid to have close correspondence with that meridian.
yang relationship. The functions of all the organs ~nd their rn yet another experiment, the arm was covered with
relationships are explained in acupuncture. Accordmg to Dr l1q11id crystals which react to changes in temperature by
Motoyama, one can then know disease tendencies before 'li.tnging colour. The source point on an acupuncture
organic disease manifests. 11 wridian was stimulated with heat and three or four minutes

48 49
later the colour of the crystal along the meridian changed P i-energy and physical energy have mutual interactions
markedly, indicating a rise in temperature. through the intermediary of the chakras.
• ln psychic healing, the energy which generates the
Psychic healing phenomenon is supplied by an awakened chakra and
Investigating the phenomenon of psychic energy and how is emitted by acupuncture points at the fingertips or
it fits into psychic healing and other related subjects, Dr through the palm.
Hiroshi Motoyama used his AMI and chakra machines
Non-touch healing
in an experiment whereby a psychic healer attempted to
transmit prana into a subject. The results of this experiment 1any traditional healing systems recognize that the level
were presented to the Fourth International Conference on 111cl flow of energy is crucial for the proper functioning of
Psychotronic Research, held in Sao Paulo, Brazil in 1979. 1llc physical body. Energy is said to fuel the activity of the

From the experiment Dr Motoyama proposed that: 111'tV'Ous and circulatory systems which are central to the
• Psi-energy, or prana, is emitted through fingers and palms. I11 nctioning of the physical body. Thus, the physical body can
• When this energy is injected into a chakra, changes l1111ction normally only if each constituent part is supplied
are induced in the acupuncture meridians, or nadis, \\ i1h a sufficient amount of energy.
containing the point or connected to the chakra. Two studies by Dr Motoyama and his associates examined
1It · effect of non-touch pranic healing on the pranic body.
• The meridian system and the sympathetic nervous system
are mutually related. I 'hi technique involves holding the hands above the body
• The activity of the psychic or pranic energy in the In stimulate and harmonize prana in the pranic field

meridians and that in the sympathetic nervous system 11rrounding the body. The first study conducted in 2010
proceed in opposite directions, and the entire system of I1y Koji Tsuchiya and Dr Hiroshi Motoyama focused on the
the body is maintained in dynamic balance and harmony 1·1lect of pranic healing on the energy body. 7 Changes were
by their opposite actions. 111<·asured during four sessions of pranic healing performed
• Psychic healers have the ability to discern disorder in 1111 a breast cancer subject. Based on an upper and lower
the meridian system or in the body organs and tissues by lincly energy imbalance, the healing treatment aimed to
feeling the psi-energy emanating from the patient. 1lt·anse and pacify the lower chakras and to energize and
• When psi-energy is injected into a patient in psychic ' pand the upper chakras. The AMI results showed a
healing, changes are induced in the meridians of the distinct reversal of the upper and lower energy imbalance
healer closely associated with his awakened chakra. This .1I1 ·r treatment. The study provided the first observation
1 ii energy changes by means of an electrically measurable
implies that the chakra is the source of energy.
• Psi-energy is first converted into a form of physical energy 1.i1 iable and strong objective evidence for the reality of
which, in turn, generates changes in physical variables. • 11crgy manipulation claimed in non-touch energy healing.
• Excitement in the sympathetic nervous system and The second study, conducted with Koji Tsuchiya and
the cardiovascular system was noted during psi-energy I< >shiaki Harada, focused on the effects of reconnective

transmission. lwaling. 8 Reconnective healing is a form of non-touch energy

• A close relationship between nadis, meridians, prana and lll'aling in which the energy of the universe works through
the sympathetic nervous system seems to exist. iltl' healer as a medium. The healer examines the condition

50 51
of the patient's body and makes energetic adjustments to 1o venture beyond
restore vitality and health. Reconnective healing is distinct I 1 1-; only recently that science has been able to tune into
from many other non-touch energy healing modalities in 11 11' universal energy via its advances in technology. When
that the healer does not require any prior knowledge of the 1.1y , electrons, radioactivity and the quantum principle
patient or any pre-planned protocol to perform the healing. 111· discovered between the years 1895 to 1900, Nobel Prize
The study utilized Dr Motoyama's AMI to monitor 11111 'r Albert Szent-Gyorgy said, "None of these were, or
changes in the body's energetic conditions. The purpose 11111ld be, revealed by our senses. They meant that surrounding
of the study was to see if reconnective healing could induce 111.111 was a world of which he had no previous inkling, about
energetic changes detectable by the AMI and, if detectable, Iii<Ii his senses could give him no information."
to evaluate the characteristics of those changes in the context l'he same applies to the energies being uncovered and
of the healing. • l'lored by people such as Drs Hunt and Motoyarna. It
In this particular study, the patient's legs had become • 1•111s we are learning to discover more and more about the
emaciated following a heart operation that left him unable 11 ht le levels of the energy that surrounds us, yet are b yond
to walk. At the time of the operation a benign tumour was •1111 sensory capacity. Dr Motoyama has said, "If it is reveal d
also found in the right kidney. Before the healing trial the !11.11 man does not live only on energy taken from food and
AMI showed a significant upper and lower energy imbalance 111 , but also on a kind of psychic energy, we shall have to
with substantial deficiencies in the lower body meridians. In 'l1.111ge our attitude and standpoint greatly toward ourselv
addition, significant left and right imbalances were detected 111d our existence."
in the lower body. These results were found to be consistent From the accumulated scientific research, it seems that
with the particular health conditions of the patient, namely, 111 in trument sensitive enough to detect the existen e
the inability to walk for more than six months and the d prana, nadis, chakras and acupuncture meridians is
tumour in the right kidney. I 11 c oming a reality. Humankind is moving towards an
The most essential change brought about by the healing 1 ~ 1 · where an explanation of previously unexplained
trial was the correction of the large energy imbalance l'l11 ·11omena, such as how we can heal through yoga and
between the upper and lower body. This 'filling' of energy in 1'1.1na vidya, is becoming accessible to the ordinary p rson.
the lower body, reactivated the autonomic nervous system, l'1 ,111a vidya is not new; however, it was previously only
which then revitalized and enhanced the functioning of the 1111·s ible to a few who were initiated into the h aling
lower body. The overall energy level remained essentially • 11 · 11 e of yoga and through their own personal tapasya,
unchanged which suggested that, rather than receiving 111 .. 1erities, intense effort and research into meditation, had
energy, the healing action redistributed the patient's own ii 1 c overed the vast untapped resources within.
energy to replenish the deficiencies in the lower body. The Yogis, seers and healers have laid out maps by which we
significant left and right imbalances, which existed before the 1 111 raise our own level of energy and directly perceive the
healing trial, virtually disappeared. While the study focused 11111 c of the universe. The work of researchers is helping
on revealing pranic changes, it was noted that immediately 111 v ·rify these ancient claims. However, while science may
after the third healing session the subject stood up without 1 plore and make the proof of energy available via machines,
help and walked slowly without a walker. This was not totally • ran tap the essence only by direct experience which
unexpected in view of the pranic changes described. 111111es from practice.

52 53 '
References
1
'Electronic evidence of auras, chakras in UCLA study',
Brain Mind Bulletin, Vol 3, No.9, March 20, 1978.
2
ibid.
3
Murray, J. & Rixon, G., 'Kirlian Photography', Yoga,
February, 1977.
4
'Russians develop dynamic Kirlian-type process', Brain
Mind Bulletin, Vol.3, No. l 0, April 3, 1978.
5
Motoyama, H., 'Yoga and Oriental Medicine', Research for
Religion and Parapsychology, 5(i), 1 March 1979.
6 Motoyama, H., 'The Mechanism through which Paranormal
Phenomena Takes Place', Religion and Parapsychology, 975,

7
2.
Tsuchiya, K., and Motoyama, H., Study of Body's Energy
Practices
Changes in Non-Touch Energy Healing, 1. Pranic Healing
Protocol Applied for a Breast Cancer Subject, Subtle Energies
& Energy Medicine, 20, 2 (2010).
8
Tsuchiya, Koji, Ph.D., Harada, Toshiaki, Ph.D., Motoyama,
H., Ph.D., Study of Body's Energy Changes in Non-Touch
Energy Healing, 2. Reconnective Healing Performed on a
Subject Suffering from Emaciated Limbs, Subtle Energies &
Energy Medicine, 21, 2 (2010).

54
 7
Safeguards for Practices

~low, steady and systematic is the way to proceed with

prana vidya. The guidelines given here should be
l11llowed until the practitioner has completely mastered the
111 .1ctices of prana vidya at a psychic level. If these guidelines
,11 t' not followed correctly, there is a high risk of incurring
ph ysical and/or mental imbalance.
Guidance: It is necessary to have guidance for the
1wakening of prana shakti. A guru, master or trained teacher
ltould be present while this technique is being learned.
I li e awakening of this energy is sometimes experienced
1 a terrible pain in some part of the body which suddenly
hoots up to the brain. It can also be an intensely pleasurable
, p ·nence.
Selflessness: Those who wish to use prana vidya for healing
1it It ·rs must refrain from all selfish motives with regard to
1110s they are helping. The tantra shastras state, "Neither
11ld nor silver, neither cloth nor food, nothing can be
111 ('pted." It is important not to expect anything in return

1111 psychic healing.

clvice and precautions

111/i'matic approach: One should always move from practice
11 1 practice in the recommended order, consolidating each
steadily and systematically. Any attempt to rush the
• 11 H •
111 ncess may result in severe physical or mental imbalance,

57
or both. It is recommended that each stage be mastered 11 without disturbing oneself, relax into the new posture,

before progressing to the next. This may take one month, I11·<ome still and then proceed.
one year or more. (See Index of Practices for a summary of !lwareness: One should maintain awareness throughout
the practices for each stage of prana vidya.) 1I1<· practice and not fall asleep. Those who ~n~ it dif?~ult
Time ofpractice: Prana vidya should ideally be practised in 111 r ' main awake in shavasana should practise m a s1ttmg
the early morning, preferably between the hours of four and position with their legs either crossed or outstretched. If one
six or during the hours before sunrise. At this time, the body 1 i11 a weakened state or very drowsy, one should do a short
and mind are calm and refreshed after sleep, and the pranas 111 ,trtice; instead of 49 rounds do 10 or 27, for in~tance. T~n
are balanced and ready to awaken. The practice should not 11111 nds done with full awareness are very benefioal and will
be performed at night when the pranas are dissipated and I'' ovide motivation to keep on practising. . .
unstable. Clothing: If clothing is worn during the practICe, it should
Place: Prana vidya should be practised in a calm and Iw loose and comfortable so there is no constriction. The
peaceful place where one will not be disturbed. Ideally the 1lot hing, blanket, pillow, mat and so forth, should all be of
place of practice should be somewhat isolated, away from 1 1iatural fibre such as cotton or wool; synthetic fabrics and
people, noise and interruptions. One may practise in the 111hber are not good conductors of prana, therefore foam or
open air or in a well-ventilated, clean and pleasant room. l'lastic covered mats are not recommended.
One should never practise in a foul-smelling, smoky or dusty Metal: Before practising one should remove all metal
room. Avoid practising in the sun or wind. The soft rays of 11lijects such as rings, watches, amulets, spectac~es, as met~l
the early morning sun are beneficial; however, when they liould have no contact with the skin. In prana v1dya, psychIC
become stronger, they are harmful and the body will become 111crgy is concentrated and then direct~d like a lase~ bea~.
overheated. Practising in a draught or wind may cause chills I I1 , practitioner can experience electric shocks dunng this
and upset the body temperature. 111 ne at the points where the body is in contact with metal.
Posture: One may practise in a comfortable meditation Post-practice disorientation: One should never o~en the
posture or lying in shavasana. One may also lie on the right 1yes or move the body immediately after completmg the
or left side. If one wishes to practise sitting in a chair, a prnctice of prana vidya. It is important to first become ~ully
cushion or stool should be placed underneath the feet, as a 1ware of the external environment. This may take some time.
direct earth contact creates discharge of prana from the feet. I >11ring the practice, the consciousness enters the psychic
The legs should be stretched out straight in front during the 1I1 mension and sometimes cannot return immediately to the
advanced practices so that no obstruction is felt in the flow physical plane. If this is the case and the eyes are opened
of energy. If one is lying in shavasana it is necessary to place 1, 10 quickly, considerable disorientation may be expene~ced
a thin padding under the head so that the neck and back lnr some time, especially after the more advanced practICes.
of the head are comfortable. However, the padding should 1llis may take the form of memory loss, lack of temporal
not be so thick that it causes the neck to bend, as this will .1wareness, or a general sense of disorientation. If one has
impede the energy flow. Many of the prana vidya practices 1li is experience the solution is simple. Close the eyes and
involve ajna chakra, therefore the head must be comfortable. o back up to ajna. Commence ujjayi pranayama and slowly
Although the instructions are to remain still during the .111d carefully move the consciousness down to mooladhara
practice, if one has to move due to pain, one should do wtlh full concentration. Repeat this several times. Then open

58 59.
the eyes and check that you have fully returned to normal
waking consciousness.
Returning prana from ajna: One should make sure that at
the end of the practice the prana is returned to mooladhara
from ajna.
Loss of personal prana: One danger in performing psychic 8
healing on others is that prana may be lost unless one knows
how to protect and replenish it. Placing oneself inside a
protective symbol before sending prana out is a helpful Essential Preparation
technique at the level of pranamaya kosha. However, an
individual also interacts at subtler levels. Consequently, one
must have some connection to a higher source. If one reads
the accounts of different psychic healers, one will find that )rana vidya isthata powerful psychic technique. It is therefore
they all had some link with a divine power. Throughout the
healing process, the awareness must be maintained that 'I am
I important the novice prepare slowly, carefully and
'r expert guidance .
1111d
not the doer.' One should try to feel oneself as an instrument The immediate aim of prana vidya is to awaken and
for the cosmic healing energy to flow through. il11t •rt prana consciously. By developing a subtle awareness
Disease transfer: Many healers suffer from sickness due \ 1111 are able to perceive and gain knowledge of the
to transference of disease. Many benign and compassionate 11 1111 re of prana, leading to new dimensions of aware-
healers have suffered for that reason. If a psychic trans- 111 -.s. Prana vidya is concerned with both the expansion

ference takes place, the healer must know how to remove , ii < onsciousness and the awakening of prana, which
it. If one feels oneself as the doer in any action, one attracts , \l 'lllually transforms into meditation and perfect union.
the karma of that action. Therefore, the healer should learn 1 1·11 in this light, the healing aspect of prana vidya is of

how to maintain contact with the eternal source of prana and , , ondary importance. The ultimate aim is to transcend the
surrender all efforts to the source. 111.i11amaya kosha, the bio-plasmic or light body, for then
Need for discrimination: Disease, suffering, ageing and 1111· dormant energies of the chakras and of kundalini will
death are all part of life and evolution. Prana vidya for 11 .1ken.
oneself or others may not always be appropriate, therefore l'rana vidya is the culmination of many years of yoga
discrimination must be cultivated and applied. 111 u t ice. Technically it sounds simple, and it is, for those who
11 1\1' awakened prana shakti and evolved their awareness.
I l11w ·ver, for most people the practice is elusive. Without
ti 11 basic foundation, you may practise for years and never
11 l11t've the true experience.

Preparation is essential. Before attempting the practices

d prana vidya, mastery of certain yogic techniques is
1·111ial. Prana vidya requires receptivity and sensitivity
111 prana, proficiency in pranayama, the ability to visualize

60 61
prana as well as having a thorough knowledge of the physical oga nidra
body. A wide range of yoga practices are recommended in I I w practice of yoga nidra is necessary primarily because
order to prepare the body, mind and pranas. Success in the 11 1caches one how to relax. One may know that the body
practice of prana vidya depends on proficiency in these 1 1cnse and feel stiffness or tightness in different areas, yet
preparatory techniques. 11t 11 know how to relax deeply. Perhaps one can relax one's

11111s les; however, tension still remains inside. In yoga nidra

Hatha yoga 111 H' learns how to relax at a much deeper level: not just
The practices of hatha yoga rank first as preparation for 1I11 • physical body, but the pranic body, the emotions, the
the prana vidya practices, firstly, for developing a steady 111111d and the psyche. When there are tensions in the body,
body and secondly, for attuning the pranamaya kosha. With 1111otions and mind, the energy flow is blocked. Depending
steadiness of body and balancing of prana, the mind auto- 1111 Lhe amount and kind of tension, it can be so blocked that
matically becomes calm and steady, and is able to achieve a 1111t· becomes chronically ill. It is very difficult to practise
higher meditative state. 111 "n a vidya if one is in such a condition that one is unable
Asanas remove all pranic blockages and stimulate the It 1 access the required amount of energy. Yoga nidra also
chakras, helping to rebalance and raise the level of prana in 11".1ches one to direct one's awareness to, and develop
the different areas of the body. l.1111iliarity with, the different parts of the body. This is
Pranayama is essential to prana vidya. Ujjayi pranayama, 1 'll'lltial in prana vidya, which involves directing prana to
the psychic breath, is used during the practice to facilitate 1wcific body parts and organs via the psychic pathways.
the awakening, distribution and withdrawal of prana. Other
pranayamas are also used to systematically purify and Pnmanidra
rebalance the nadis and awaken the prana. I '1 .11la nidra is a technique of pratyahara that works directly
Bandhas are psychic locks used to raise the level of 1 11 h pranamaya kosha. In practice it is similar to yoga

prana and reverse the direction of pranic flow. For example, 111dra. In addition to bringing about a state of pratyahara,
moolabandha reverses the downward flow of apana and 11 hdrawing of the mind from the senses, prana nidra also
sends it upward, while jalandhara and uddiyana bandhas dt ·v ·lops pranic sensitivity and balances or harmonizes the
reverse the upward flow of prana and send it downward. pi .inas. Both these aspects are crucial for success in prana
This reversal causes apana and prana to meet at samana and 1clya. Usually in the beginning, prana is experienced as
brings about an awakening of the prana in that area. 1111 ms of uncontrolled energy, such as tingling or sensations
Mudras are gestures or practices that redirect the prana , ii warmth in the body. In prana vidya, control and direction
or concentrate it in one location, preventing the dissipation 111 energy is developed, which requires the ability to perceive
of energy. For example, by folding the tongue back in , 111 r nts of prana flowing within the pranic body. Prana
khechari mudra, vishuddhi chakra, the throat centre, is 1111lra develops this pranic awareness in a systematic way.
awakened. The sacral centre is stimulated by contracting the l'1,1na may be directed to the physical organs and systems;
urethra and the anal sphincter muscles in vajroli and ashwini illl' pancha pranas: prana, apana, samana, udana and vyana;
mudras respectively, awakening the energies connected with 1111· nadis: ida, pingala and sushumna; and the chakras.
swadhisthana chakra. l'1.1na nidra is recommended as a preparatory practice (see
1 liapter 10).

62 63
Meditation Kriya yoga practices utilize and channel the physical,
Kaya sthairyam, or body steadiness, is important, as the 111 .tnic, psychic and mental forces. In doing so, these
aspirant must be able to sit in a steady posture for some time 11,1111ral forces are harmonized and refined, leading to the
11 ak ning of one's own being. Subtle and direct perception
to experience and visualize the movement of prana. Physical
movement tends to break the concentration and the inner 1 <I veloped through kriya yoga. In this way, kriya yoga

vision will be lost. • 11liances the depth and experience of prana vidya.
japa is an important practice, as according to the When the preparatory and purification process has been
tantra shastras, mantras have the power of healing. If the • 11 1npleted, the direction of prana becomes as natural and
power of mantra is added to the distribution of prana, as pnntaneous as breathing. (Full details of these practices
1 111 be found in Tattwa Shuddhi, Kundalini Tantra, Dharana
is demonstrated in the practice in Chapter 16, the healing
power of prana vidya is greatly enhanced. Only those 1111 1shan and other books published by Yoga Publications
mantras given by the guru, or universal mantras such as I 111st, Munger, Bihar.)
Om, So-Ham , the Mahamrityunjaya mantra or Gayatri
mantra should be used. Gayatri is the mantra for awakening
prana; for self-healing, use your personal guru mantra.
Regular practice of japa and anushthana, prolonged mantra
repetition, awakens and perfects the power of mantra.
Ajapa japa is essential for developing awareness of
the nadis and breath, important keys to prana vidya.
Awareness of the psychic passages and the psychic breath
must be mastered so they can be used spontaneously while
awakening, distributing and withdrawing prana.
Visualization and concentration practices develop the ability to
perceive and experience the internal plane, which is too subtle
for the external senses to grasp. In the beginning, prana vidya
visualization focuses the powers of will, concentration and
imagination to create a mental image of a particular part of
the body or organ being infused with energy.
Chidakasha dharana is necessary because the movement of
prana is visualized, not within physical matter, but within the
psychic space of the body. One must develop awareness, not
only of chidakasha, the mental space, but also of sthulakasha,
the whole body space, an area in which the movement of
prana can easily be seen.
Chakra shuddhi and tattwa shuddhi practices complete the
preparation for prana vidya by purifying and awakening the
chakras and the tattwas.

64 65
 1 11.dized in the form of white light particles, similar to the
Ii 1111 i nous light display of sparklers, yet confined and flowing
11 liin the nadis. Initially, prana will be visualized purely
I1 "1 ·d on imagination. However, in the advanced stages the
11111al vision and personal experience of prana is required.
9 ' I'he next practice deepens and refines awarene s of
1I11 rhakras. Throughout the practices of prana vidya, the
, l1.1kras are visualized as shining points of light. They are
Developing the Foundations 111111dated and awakened in order to attain this clarity or
1 1011. During this process, dormant energy is liberated and
ii w rhakras are purified.
' l'he pancha prana practice directs the awareness to the
Practice 1: Yoga nidra for developing inner body awareness 11111que flow of each of the five major divisions of prani
Practice 2: Developing awareness of psychic passages , 1ll'rgy: prana or sthula prana, the vital energy that moves
Practice 3: Developing awareness of chakras 11pward from the diaphragm to the throat; apana, the
Practice 4: Developing awareness of pancha prana 11.d energy that moves downward from the navel to the
Practice 5: Developing awareness of pranamaya kosha I" 1ineum; samana, the vital energy that moves from ·ide to
1d1· in the abdomen; udana, the vital energy experien d
Developing the foundations 1 ~piralling flows oflight in the extremities; and vyana, the
The preparatory practices in this chapter cultivate an di pervading flow of vital energy. (See Appendix A for a
awareness, understanding and experience of the physical 1 l1.1gram of the pancha pranas.)

body and pranic body. The following is a short overview of In the final practice, the pranamaya kosha or pran ic body
each practice in relation to prana vidya. 1 ,, whole is developed and intensified.
The first practice is a yoga nidra, which develops
the ability to visualize different parts of the body and
PRACTICE I: YOGA NIDRA FOR DEVELOPING
includes organs and muscles within the body. In the more
INNER BODY AWARENESS
advanced stages of prana vidya, healing energy is distributed
throughout the body, thus it is important to be able to clearly t. ge I : Preparation
visualize the whole body in detail. As a guide for beginners, Remove any metal objects such as rmgs, watchc-, or
Appendix B illustrates the position of the main organs within jewellery.
the body; however, further study is recommended to enhance Lie down in shavasana.
one's understanding of the physical body and the way it Place the legs at least hip width apart, feet falling out to
functions. the sides.
The second practice focuses the mind on prana and Arms are beside the body, but not touching the body.
the pranic flow within the frontal and spinal psychic Palms face upwards, fingers relaxed, curling naturally.
passageways. In prana vidya, various pranic and psychic For a few moments check that the body is aligned and
channels are utilized to awaken and direct prana. Prana is that the head, neck and spine are in one straight line.

66 67
 Gently close the eyes and the mouth. c 2: Resolve
Let the body settle into this pos1t1on and continue Into this silence bring to mind your sankalpa, your resolve.
to make any adjustments so that the body can be R peat it mentally now three times with energy and
completely comfortable. l(•eling.
Check the body for comfort and warmth. 1. c 3: Rotation of consciousness
Allow the body to become still. l'repare now to rotate the awareness around the body
Allow the floor to take the weight of the body, completely ~y tematically.
surrender the body to the floor. s a part of the body is named, simply take your
Be aware of the whole body in contact with the floor. .1wareness to that part.
Feel the back of the body and the sensation of touch F,el it from the inside and move the awareness from part
between body and floor; from the heels to the back of to part, keeping pace with the instructions.
the head. The energy will follow the awareness moving from part
Intensify this awareness. 1o part refreshing and revitalizing all the different part
Shift the awareness to the front of the body and notice of the body. In this way, the awareness will be rotat d
the feeling of clothing on the skin, of any coverings .1round the whole body.
resting on top of the body. Begin with the right hand thumb, awareness of the right
Be aware of the air on the face and other parts of the hand thumb.
body, the hands or feet. Move the awareness to the first finger, second finger,
Feel the sensation of air coming in through the nostrils. I hird finger and the fourth finger.
Let go of the sensation of touch and listen to the sounds Palm of the hand, and the back of the hand.
in the external environment. Move the awareness to the wrist, forearm, elbow, upp ,,.
Extend the awareness as far as possible listening for arm, right shoulder
distant sounds. 'lb the armpit, the right side of the chest, waist, hip.
Now move the awareness from sound to sound. As soon Move the awareness into the right thigh, knee, shin , calf
as one sound is heard move on to the next, and then to muscle, ankle, heel, sole of the foot, top of the foot.
the next. Bring the awareness to the big toe of the right foot,
Move the awareness from sound to sound, not staying second toe, third, fourth, little toe.
with any one sound and without identifying its source. Feel the energy in the whole right side of the body, whole
Listen for sounds coming from all directions. right side of the body.
Bring the awareness closer now and listen for sounds Now shift the awareness to the left side of the body.
coming from within the room. Begin with the left hand thumb.
Bring the awareness closer still and listen for sounds Check that the mind is awake and alert.
coming from within the body, the sound of the breath, Awareness of the left hand thumb.
heartbeat, digestion. Move the awareness to the first finger, second finger,
Let go of the sounds and be aware of the stillness and third finger and fourth.
silence of the body. Palm of the hand, back of the hand, wrist, forearm,
lbow, upper arm, left shoulder.

68 69
 To the armpit, the left side of the chest, waist, hip, the Both arms together.
left thigh, knee, shin, calf muscle, ankle, heel, the sole Be aware of the whole trunk, front and back.
of the foot, top of the foot. The neck, and the head.
Bring the awareness to the big toe of the left foot, second Awareness of both legs, both arms, whole trunk, the neck
toe, third, fourth, little toe. and the head.
Feel the whole left side of the body, the whole left side. Become aware of the whole body, the whole body, the
Feel both sides of the body together, both sides of the whole body.
body. Whole body awareness.
Now move the awareness to the back of the body. Stage 4: Breath awareness
Be aware of right heel, left heel, back of the right leg, Become aware of the breath moving within the stillness
back of the left leg. of the body.
Be aware of the right buttock, left buttock, lower back, The natural and spontaneous breath.
middle back, upper back, right shoulder blade, left Become aware of the rhythm of the inhalation and
shoulder blade, point between the shoulder blades. exhalation.
Be aware of the back of the neck, the back of the head. Focus the awareness of the breath at the nostrils and
A':areness of the whole spine from bottom to top, whole notice the temperature of the breath.
spme awareness. Notice the coolness of the inhalation as the breath enters
Move the awareness to the crown of the head. the nostrils, and the slight warmth of the exhalation as
Shift the focus to the front of the body. the breath exits the nostrils.
The forehead, right temple, left temple, right eyebrow, Natural, spontaneous and rhythmic breath.
left eyebrow, eyebrow centre, the eyebrow centre. On the next inhalation, imagine the breath entering
The right eye, left eye, the right ear, left ear, right cheek, through the left nostril and flowing up to the ey brow
left cheek, right nostril, left nostril, bridge of the nose, centre.
tip of the nose, the whole nose. On the exhalation, the breath flows down from the
The upper lip, lower lip, point of contact where the lips eyebrow centre and out through the right nostril.
meet. On the next inhalation, the breath enters through the
Be aware of the chin, the jawbone, front of the throat, right and exits through the left.
right collarbone, left collarbone. Continue with alternate nostril breathing.
Right side of the chest, left side of the chest, the centre Be aware of the inverted 'V' shape created by the flow
of the chest. of the breath.
Upper abdomen, navel, lower abdomen, whole pelvic The breath remains natural, simply the awareness move
reg10n. with the breath in and out through alternate nostrils.
Become aware now of the whole right leg and foot, the Begin to mentally count the breath backwards from 9
whole left leg and foot. down to 0.
Both legs together. Mentally repeat, 'Breathing in 9, breathing out 9,
The whole right arm and hand, the whole left arm and breathing in 8, breathing out 8 .. .' and continue in this
hand. way until you reach 0.

70 71
 If the count is lost, begin again at 9. Move to the mouth.
If 0 is reached, again begin at 9. Examine the mouth, teeth, tongue and palate.
Use the count to maintain awareness of the breath. Bring your awareness to the nose and enter the nostrils
Now let go of the mental counting and release awareness with the aid of the breath.
of the breath at the nostrils. Feel the nasal orifices that open into the back or the
Stage 5: Visualization of the internal body throat.
Prepare now to visualize the body internally. Move your awareness down the red throat cavity, past the
Do so with the attitude of a witness, like watching a larynx, which contains the vocal chords, into the trachea,
movie on a screen, unaffected by the images. the windpipe, a pink velvety moist tube or tunnel that
First move the awareness to the head. leads to the lungs.
Go inside the head and visualize the brain, a grey- '[he trachea divides into two bronchial tubes, on
white mass floating in fluid and filling the inside of the leading to the right lung and the other to the left lung.
cranium. llave a look around the pink lungs.
There are many compartments in the brain; the frontal They are comprised of air sacks which fill up a · you
brain lies behind the forehead, the cerebrum covers the inhale, causing the lungs to expand.
whole crown, while at the back is the cerebellum where As you breathe out, these sacks empty, causing the lungs
you can feel the pressure between the back of your head to contract.
and the floor. See the brown, muscular heart in between the lung ,
This area is where the spinal cord joins the brain. 'ilightly to the left, a dynamic fleshy pump.
In this region is the slender brain stem which is like the lnside the heart, see the heart valves opening and
stalk of a flower. closing in rhythm. Letting blood flow in and out, to and
At the top of this stalk is the hard, pinkish pineal gland. from the body. Heart contracting - blood flowing out,
Now, move a little forward under the surface of the brain heart relaxing - blood flowing in.
to the exact centre of the head. Concentrate on the heartbeat for a few moments.
Located here is the pituitary gland. Below the heart and lungs is a large flat muscle cal led
Visualize it as a point of golden light. the diaphragm, which separates the chest from th
Moving further forward, bring your awareness to the abdomen.
eyes. As you breathe in and out, watch how the diaphragm
See the white eyeballs, the transparent cornea and the contracts downward with the inhalation and relaxc ·
dark holes of the pupils. upward with the exhalation.
Go behind and see the white optic nerves connecting the Feel the ribcage also expanding and contracting with
eyes to the brain. the breath.
Now, go inside the ears; first the tunnel of the external Develop awareness of the chest cavity.
ear, the silvery eardrum, then the middle ear and the Bring your awareness back to the throat and now go
inner ear. down the oesophagus, which is a soft, rubbery tube
See the auditory nerve which connects the inner ear to behind the trachea.
the brain. Ct carries food and liquid to the stomach.

72 73
Try to trace it with the breath down to the stomach. Inside the abdominal cavity are also the two kidneys.
Now, visualize the stomach; a loosely folded, V-shaped, Purple in colour, they lie behind the waist, just below
muscular pouch, about the size of your fist, which the diaphragm. The kidneys, which are about the size
expands to accommodate ingested food. When the food of your palm, filter the blood, recycling useful elements
has been properly churned and liquefied, it is slowly and passing out waste matter in the form of urine.
ejected into the duodenum, the tube that connects On top of the kidneys, like triangular caps, are the
the stomach with the small intestine. In the C-shaped bright yellow adrenal glands.
duodenum, the food is mixed with different enzymes From the kidneys the urine travels along attached tube ,
coming from the pancreas, a small, flat organ shaped called ureters, to a pouch situated just behind the pubic
like an arrow-head, located behind the stomach. bone.
The food is also mixed with bile produced in the liver. This pouch is the urinary bladder and is the shape of an
The liver is a big, brown globular organ, the largest inverted pyramid.
organ in the body. Move your awareness behind the bladder to the
It is situated under the right side of the ribcage and reproductive organs.
diaphragm. Women should visualize the uterus, situated behind the
On the underside of the liver is the pear-shaped gall bladder.
bladder, which stores bile and squeezes it into the The uterus is a firm, thick-walled, inverted pouch with
digestive tract. two tubes attached to the sides.
On the left side of the liver is the spleen, a soft, egg- At the end of each tube is a pink mass known as an ovary.
shaped organ which contains cells to clean the body of Men should visualize a pink, solid gland al the lower
infection. angle of the bladder, in the perineum - this is the
The digested food matter enters the small intestine, prostate gland.
which is a tube about thirty feet in length. Now visualize the whole abdominal area and all the
As it rhythmically expands and contracts the food is organs within it.
pushed through it. Practise light abdominal breathing and try to see each
Examine the long, purplish-grey small intestine coiled organ moving slightly with every breath.
up inside the abdominal cavity. Feel the organs to be full of energy and working
Wrapped around the small intestine is the large perfectly, each one in harmony with the rest.
intestine. Visualize the upper abdomen: the stomach, liver, gal I
On the right side of the abdomen is the ascending colon bladder, pancreas and the spleen.
and on the left side is the descending colon. Then visualize the lower abdomen: the small and large
Connecting the two is the transverse colon, sitting on top intestines, kidneys, adrenal glands, bladder and organs
of the small intestines. of elimination and reproduction.
From the descending colon the unusable food, in the Next, take your awareness to the back and the vertebral
form of waste matter, is stored in the rectum, a short, column which rises up from the pelvis to the brain.
wide tube located in the posterior part of the pelvis. It consists of thirty-three bony vertebrae placed one on
From here it is passed out through the anus. top of the other.

74 75
The lowest part is the coccyx or tailbone. Finally, become aware of the whole body from within: the
Above it is the sacrum. head, the chest, the abdomen, the back, the arms and
Further up are five lumbar vertebrae behind the hands, the legs and feet, the whole structure of the body,
abdomen. the whole body internally.
Further up still, behind the chest, are twelve thoracic See the whole body internally in one glimpse.
vertebrae connected to twelve ribs. Stage 6: Sankalpa
Behind the neck are seven cervical vertebrae, the top two Release the image of the inner body and become aware
supporting the head, allowing it to pivot up and down of the internal space.
and side to side. Be aware of the quality of spaciousness and stillness.
See the soft, yellowish-grey, cushion-like discs in between Bring to mind your sankalpa, the positive resolve made
the vertebrae. at the beginning of the practice.
Visualize the muscles supporting the back and spine. Repeat it mentally three times with faith and with
In the centre of the vertebral column there is a canal. conviction.
Within this canal lies the soft, whitish-grey spinal cord. Feel the sankalpa permeating the entire inner space.
The spinal cord is an extension of the brain. tage 7: Ending the practice
See all the white coloured nerves emerging from the Let go of the sankalpa and once more become aware of
spinal cord. the natural breath.
Transfer your attention to the outer extremities of the Feel the breath in the abdomen.
body, the arms and legs. Be aware of the incoming and outgoing breath.
Try to see them from within. Notice the flow of breath moving within the physical body.
Move your awareness slowly down the whole right arm The abdomen rises on the inhalation and falls on the
from the shoulder to the fingertips. exhalation.
Observe the bones, joints, muscles, blood vessels and nerves. Feel the whole body in the chosen relaxation posture.
See the hand and fingers from within: the tiny bones, the Be aware of the body in contact with the floor, from the
tiny capillaries, the tiny nerve fibres. heels up to the back of the head.
Now, go to the left arm and observe it from within. Be aware of the space surrounding the body.
Move slowly down observing the bones, joints, muscles, Recall the room in which you are, the orientation of the
blood vessels and nerves . door and windows, the colour of the walls, your position
Become aware of the right leg. within the room.
Visualizing each part minutely, move your awareness Become aware of the sounds in the environment and
slowly down the side of the thigh, the knee, the calf allow the awareness to externalize.
muscle, the ankle, until you come to the toes . The practice of yoga nidra is now complete.
See the bones, muscles, tendons, joints, blood vessels Keeping the eyes closed, become aware once more
and nerves. of the whole physical body and prepare mentally for
Go to the left leg and examine it in the same manner: movement.
from top to bottom, slowly moving from the thigh, knee, Take the awareness to the fingers and toes.
calf muscle and ankle until you come to the toes. Slowly start to move the fingers and toes .

76 77
 Gently move your head from side to side. Now, add breath awareness.
Take a deep breath in and stretch the arms above your Let your awareness flow with the breath up and down
head. this psychic passage.
When you are ready, slowly sit up. As you breathe in, breath and awareness flow slowly
If you wish, practise palming and then gently open your and evenly up from the navel to the throat and as you
eyes. breathe out, breath and awareness flow down smoothly
Hari Om Tat Sat and evenly from the throat to the navel.
Two forces are moving together in the psychic passage;
the breath is the vital force and the awareness is the
PRACTICE 2: DEVELOPING AWARENESS OF FRONTAL mental force.
AND SPINAL PSYCHIC PASSAGES These two forces constitute your being, and they are
moving together within a path of power.
Stage I : Frontal psychic passage Now, become aware of a third force.
Settle the body in a comfortable meditative asana. The awareness is moving with the breath and, along with
Allow stillness and steadiness to develop in the physical these, the prana is also moving.
body. The awareness, breath and prana are moving together,
Become aware of the breathing process and let your up and down the psychic passage.
awareness flow with the breath. The prana moves in the form of streaks or particles of
Be totally attentive to every incoming and outgoing light.
breath as your breathing becomes slow and rhythmic. Visualize particles of white light flowing up and down
Take your concentration to the breath in the throat and this nadi as your consciousness travels up and down with
observe it becoming deeper. the breath.
As you breathe in, count slowly to five and as you breathe Observe this slender flowing river of white light, the
out, count slowly to five . prana, flowing with the breath and consciousness.
The breathing is effortless and natural. tage 2: Spinal psychic passage (sushumna nadi)
Relax more and more with each breath. Now, leave awareness of the frontal psychic passage
Leave this practice and return to normal breathing. and transfer your awareness inside the spinal psychic
Internalize your awareness and imagine a thin passage.
transparent stream of light running in a straight line This runs up through the centre of the spinal passage
between the throat and the navel; try to visualize it. between mooladhara and ajna chakras and connects all
If you find this difficult, visualize instead a transparent the chakras together.
tube, or you can picture it as having a colour such as Develop the awareness of this nadi extending from the
silver or white. perineum, just below the base of the spine, to the mid-
Visualize it mentally without incorporating breath brain, or visualize a similar transparent, white or silver
awareness. 1ube spanning this area from top to bottom.
Begin to move your awareness very slowly up the inside Move your awareness very slowly up inside the passage.
of the tube then bring it slowly and evenly down again. When you reach the top, slowly bring it down again.

78 79
 Try to visualize its full length from within.
PRACTICE 3: DEVELOPING AWARENESS OF CHAKRAS
Add the breath and let your awareness flow with the
breath up and down this nadi. Stage I: Preparation
As you inhale, try to feel the breath moving from After making yourself comfortable in the position of
mooladhara below the base of the spine, to ajna chakra your choice, commence ujjayi pranayama and begin to
at the top of the spine. develop awareness of your body.
As you exhale feel the breath descend back down to Feel the body becoming still.
mooladhara. Concentrate only on body stillness; the body is
Come closer and closer to the breath, total and unbroken completely steady and motionless.
flow of the breath; prana and awareness are moving Become aware of the body as a mere shell of skin with
together up and down the spinal passage. Become aware nothing inside.
of the prana, the particles or streaks of light, flowing Slowly develop the experience of the body as a shell.
along the length of the spinal passage with the breath. Complete awareness of the stillness and emptiness that
Do not miss a single breath. you can feel within the body.
Stage 3: Ending the practice tage 2: Awareness of the chakras
Release the awareness of the psychic passage and the Within the stillness of the body, become aware of the
movement of prana. pinal passage.
Focus on the natural breath moving in and out of the Visualize the passage flowing from the perineum, just
body. below the base of the spine in mooladhara chakra, rising
Feel the physical body surrounding the breath. up to the crown of the head, to sahasrara chakra.
Be aware of the whole body in the chosen meditative [ntensify your awareness of this passage or visualize a
posture. transparent, silver-white tube extending all the way from
Feel the floor beneath the body, and the space sur- the base of the spine to the crown of the head; awareness
rounding the body. of a thin transparent stream of light from mooladhara
Recall the details of the room. to sahasrara.
Be aware of the external environment, the sounds The major chakras are situated along this nadi like tiny
around you, smells or odours from within the room, any lights, sparkling diamonds or rubies strung on a thread.
tastes in the mouth. Take your awareness to the lowest point, the mooladhara
When your consciousness is fully externalized, gently rhakra, from where this psychic passage emanates.
and slowly open your eyes. Mooladhara is situated slightly inside the perineum
The practice is now complete. midway between the scrotum and anus in males, and on
th posterior side of the cervix in females.
Hari Om Tat Sat
Visualize mooladhara as a point of bright light.
Move up to swadhisthana chakra, situated at the base of
I h spinal column at the level of the coccyx or tailbone.
Vi sualize it as a point of intense light.

80 81
Move up to manipura chakra, situated directly behind At the time of exhalation the awareness moves down
the navel on the inner wall of the spinal column. fro m sahasrara and passes through ajna, bindu ,
Visualize it as a point of radiant light. vishuddhi, anahata, manipura and swadhisthana to
Move up to anahata chakra, situated directly behind the mooladhara.
centre of the sternum in the spinal column. As you pass through the various points of light, mentally
Visualize it as a point of shining light. repeat the names of the chakras.
Move up to vishuddhi chakra, situated in the cervical Begin the process of inhalation at mooladhara and, as
plexus, directly behind the throat pit. the breath and awareness pierce each chakra, repeat
Visualize it as a point of vivid light. the name of the chakra: mooladhara, swadhisthana,
Move up to ajna chakra, situated at the very top of the manipura, anahata, vishuddhi, ajna, bindu, sahasrara.
spinal column, directly behind the eyebrow centre in the Then exhaling, repeat: sahasrara, bindu, ajna, vishuddhi,
region of the medulla oblongata. Visualize it as a point anahata, manipura, swadhisthana, mooladhara.
Continue moving the awareness and the breath through
of gleaming light.
Move up to bindu at the top of the back of the head, •ach chakra point with mental repetition of their names.
where brahmins wear the tuft of hair. Be completely aware of the process. It should not be
Visualize it as a point of blazing light. unconscious; apply total concentration.
Finally, take the awareness to sahasrara at the crown of Continue with the practice, intensifying the awareness
the head.
orthe chakras.
Visualize it as a region of luminosity. t. ge 3: Ending the practice
Visualize all the chakras simultaneously. Now get ready to end the practice.
Become aware of the consciousness ascending the spinal Leave the awareness of the spinal passage.
passage from mooladhara to sahasrara with the breath, Leave the awareness of the chakras and of the ujjayi
passing through each of the chakras in turn. breath in the spine.
As you breathe in, the breath comes up from mooladhara, ( ;radually become aware of the physical body and of the
along the spinal passage, piercing all the chakras. sur rounding physical environment.
By the time you have completed the inhalation the Feel the contact of the floor beneath the body and the
awareness should have reached sahasrara. space surrounding the body.
As you begin to exhale the awareness should be at Become aware of all the sounds around you.
He aware of the sense of smell, the sense of taste.
sahasrara.
When you complete the exhalation the awareness should Make sure you are totally back in your physical body.
again be at mooladhara. When you feel ready, slowly begin to move the body and
There is control over inhalation and exhalation; the when you feel completely externalized, you may open
awareness moves with the speed of the breath. yo ur eyes.
At the time of inhalation, the awareness moves up Hari Om Tat Sat
from mooladhara and passes through swadhisthana,
manipura, anahata, vishuddhi, ajna and bindu to
sahasrara.

82 83
 PRACTICE 4: DEVELOPING AWARENESS OF As you breathe in, sthulakasha, the inner space, expands,
PANCHA PRANA as you breathe out this space contracts.
Observe the phenomenon of the body feeling like it is
Stage I: Inner space expanding and contracting like a balloon.
When seated comfortably, commence ujjayi pranayama Intensify this awareness and remain awake and alert.
and begin to observe the body. . tage 3: Vyana awareness
Develop an internal experience of the body; examme Now, begin to develop the awareness of pranic energy
yourself from the inside. pervading each and every part of the body.
This internal viewing does not produce the same rr you can have a visual experience, it is better.
experience as when you view yourself from the outside. Try to see the space contained within the body as being
When you observe the body from the inside, you are rilled with countless small points of light moving rapidly
aware of the space contained within. in every direction, causing streaks and streams of white
You are not visualizing your nose, eyes, ears, hands or I ight to shoot throughout the body.
arms, rather you are observing the space within the body. . rhe entire body space is filled with this light.
Surrender the whole body to the floor as you develop 'rhis is a very subtle experience; to perceive it you must
and intensify the awareness of inner space. intensify your concentration and awareness.
Be aware of the whole body from the top of the head to Ir you succeed, well and good. If you do not succeed at
the tip of the toes. . first, keep on trying; do not be disheartened.
Experience the space in the whole body as one _umt. ( :ontinue to experience streaks of light moving in
It is not awareness of localized space, not chzdakasha, 1 andom patterns in every direction, something like the
the mind space, or hridayakasha, the heart space; it is effect of waving many sticks oflit incense in the dark.
awareness of sthulakasha, the space throughout the body. I'his is vyana chaitanya, awareness of vyana, the prana
Intensify the awareness further, being aware of the body I hat pervades each and every part of the body and acts
as a whole. .is a reserve force for the other individual pranas.
Stage 2: Breathing through the pores 1. c 4: Udana awareness
Along with observing the space within the body, become Now, direct your attention to the extremities: the arms,
aware of the natural and spontaneous flow of breath. ll'gs and head. This aspect of prana, located in the
As you breathe in, feel that the whole body is breathing 1·xtremities, is called udana.
in, not through the nostrils, but through each and every li'i rst become aware of your legs.
pore and cell. . V ·perience the energy moving at great speed around the
As you exhale, experience the breath bemg expelled lt'gs in circular patterns, spirals or rings oflight.
through each and every pore. Experience the whole I his energy moves from the hips to the toes.
body breathing through the pores and the cells. Ik <iware of the legs and the udana prana in the legs.
With the next inhalation, begin to introduce th e \ 1s11alize circular forms of energy in the legs.
experience of physical expansion. Intensify this awareness.
With the exhalation, begin to experience physical I le, not sleep. Remain alert.
relaxation; feel all the muscles relax. N1·xt, bring your awareness to the arms.

84 85
 Experience the same circular energy in the arms, it is Visualize light waves moving upward from the navel,
moving in spirals from the shoulders to the fingertips. filling the whole chest with light.
Intensify this awareness. Develop prana chaitanya, awareness of prana, the energy
Try to visualize circular patterns of udana prana or rings moving upward in the chest region.
of light covering the arms. [ntensify this awareness.
Then come to focus at the head. t. ge 8: Ending the practice
Experience rings of udana prana rising from the throat to Now stop this practice of prana chaitanya and begin to
the top of the head. Develop udana chaitanya, awareness of externalize the consciousness.
the udana prana, in the extremities of the body. Very slowly, begin to become aware of the external
Stage 5: Samana awareness environment: the sounds, your breathing process, the
Now become aware of the energy in the abdomen gross physical body, the floor and where the body is
between the navel and the ribcage. The prana in thi touching the floor, the people around you, the room and
area is called samana. I he different objects in the room.
See this energy moving horizontally from one side of th Slowly and gently move the toes, the fingers, the legs,
waist to the other and then back again; the movement I he arms and the head from side to side.
is very rapid. ' fake a deep breath in and stretch the arms over your
Develop samana chaitanya, awareness of samana, the head, stretching the whole body. Release the breath.
prana localized in the abdomen. Then slowly sit up, keeping the eyes closed.
See samana as light streaking from left to right and from I )o not open the eyes immediately; let normal conscious-
right to left at great speed. 11 ss return to each and every part of the body.
Intensify this awareness. When the mind is completely extroverted, slowly open
Stage 6: Apana awareness our eyes.
Your awareness now shifts down to the energy known as
Hari Om Tat Sat
apana, located in the lower abdomen between the navel
and the perineum.
Here you will visualize the downward moving force of
apana prana, as streaks of light moving from the navel to
the perineum, filling up the whole lower abdomen with
downward moving waves of light.
Develop apana chaitanya, awareness of apana, the energy
that moves downward in the lower abdomen, in the form
of light waves.
Stage 7: Prana awareness
Finally, bring your awareness to the energy in the chest
reg10n.
This energy is known as prana, and it moves upward
from the diaphragm to the throat.

86 87
 PRACTICE 5: DEVELOPING AWARENESS OF !\ you breathe in through every pore, try to feel that the
PRANAMAYA KOSHA whole inner space of your being is expanding outwards
in every direction; the whole inner space from head to
Stage I : Preparation loe is increasing in size.
After making yourself steady and comfortable in your As you breathe out through every pore, experience thi
position, begin to relax your whole body. inner space contracting evenly on all sides.
Gently close your eyes and watch the breath in the nostrils. Use the power of your imagination and try to aclually
Relax all the muscles in the physical body. r ·el your whole body breathing, and to see it expand
Feel your body becoming totally at ease. and contract.
There is no tension or tightness in any limb or part. As you take a deep breath in, feel that the breaLh is
Surrender completely; feel as if you are floating on an cntering through every pore and cell of your body and
ocean of peace; soothing waves lap over your body. I hat the whole inner space is expanding like a bubble.
See light and energy shimmering all around you. 't'hen, breathe out slowly through every pore, and
Surrender yourself completely to this protective aura of light. experience the inner space contracting.
Bring your awareness inside and develop the experience Intensify this experience of the growing and dimin-
of space within the body. ishing, the expansion and contraction of inner pa e.
Look inside the body and see nothing but empty space. ge 3: Visualization of pranamaya kosha
The skin of your body is like a shell and inside, from !\long with the experience of expansion and conLracLion
head to toe, there is nothing but a void. of the inner space with the breath, become awar of
Gaze into this inner void. prana in the form of light pervading this space.
Develop the awareness of space; the space which com- With each breath, the inner space becomes filled wiLh
prises your individual being. particles of white light moving in all directions at a gr al
Stage 2: Expansion and contraction of the inner space speed, forming streaks within the space.
Become aware of the breath. B gin to see this body of light.
Begin to practise slow, deep breathing. As you inhale, this light body expands.
Move your awareness in and out with the breath. s you exhale, this light body contracts.
As you develop awareness of each breath, begin to <:oncentrate your awareness fully on the experience of
experience that you are breathing not only through the nose, I he light within you expanding and contracLing with
but also through each and every pore and cell of your body. t ·ach breath.
Begin to breathe with the whole body; feel your whole l'he light field you are experiencing is your pranamaya
body breathing evenly as one unit. kosha moving to the rhythm of the breath.
Now leave the awareness of the nasal passages, lungs and <:ontinue with this practice until the field of light of the
chest, and breathe only through the pores. pranamaya kosha fades.
Experience every pore and cell of the whole body breathing. t. ge 4: Ending the practice
Continue to breathe for some time through every pore <:et ready to slowly end the practice.
and cell of your body. Imagine they are opening and I .cave the visualization of the body of light.
closing as you breathe in and out. L •t go of the experience of breathing through the pores.

88 89
Leave the awareness of the empty space within the body
and come back to annarnaya kosha, the gross physical body.
Focus at the nose tip and feel the breath entering and
leaving the nostrils.
Become aware of all external sounds.
Slowly move the fingers and toes; move the head gently 10
from side to side.
Stretch the arms over your head.
Only when you are externalized and totally back in your
Prana Nidra
physical body, sit up and open your eyes.
Hari Om Tat Sat
he practice of prana nidra is designed to bring th
I experience of the energy body, or to
pranamaya kosha,
11111 conscious awareness. Pranamaya kosha represents the
11.il energy that animates the physical body, the annamaya
I 111//(/, and vitalizes the mind, the manomaya kosha. Prana
11111 ·s continuously throughout the body in autonomous
1111 I often rhythmic patterns, fuelling the vital systems of the
l11ul and mind. The conscious mind, that part conne ted
11 Ii the frontal lobes of the brain, often does not active ly
1111111itor these energies. Another part of the mind, the
11111 onscious part connected with the primitive, anc •stral
I' 111 of the brain, continuously monitors this life-giving and
ltl1 111aintaining system of prana.
II is possible to train oneself to be more con ciou ·ly
11d distinctly aware of prana and the pranamaya ko ha
I \ I>ractising various yogic techniques such as pranayama,
11 •.i nidra and prana nidra. As a result of achieving greater

1 ,11 cness, one can further explore, and ultimately belt r

111,111,1ge, this dimension of the personality.

"·•reness
I 11 licr than inundating the conscious mind with data about
111.111.unaya kosha on an intellectual level where it will remain
t I11 111etical, the aim of the practice of prana nidra is to
p.111d the awareness and experience of prana to previou ly

90 91
unconscious areas. In a technique similar to yoga nidra, the
, 11 crgy flows, particularly at the levels of vitality, feelings and
awareness is systematically directed to various forms, levels
1 1110Lions.
and experiences of prana.
As one learns to recognize, manage and direct these
In both yoga nidra and prana nidra one experiences, at
, 11crgy components, one becomes aware of new levels one's
increasingly subtle levels, things about oneself of which one
I wing. The aim of prana nidra is to make one's awarene s
was previously not aware. One relaxes the physical b~dy,
, d oneself more extensive and more subtle. It allows one to
the annamaya kosha, in shavasana or any other relaxat10n
1>erience:
posture. One relaxes the energy body or pranamaya kosha,
· rhe connection between annamaya kosha and pranamaya
through the breath. One relaxes the mental body, the
kosha and thus to become aware of vitality and energy
manomaya kosha, by awakening the experience of opposite
flows throughout the physical body. In this way pr~1ia
feelings or memories. One awakens the vijnanamaya kosha ..
11idra is useful as a physical therapy.The connecuon
the intuitive sheath of knowledge, through the use of
between manomaya kosha and pranamaya kosha, Lhc
symbols, and the anandamaya kosha, the inner awarenes~ of
mental states and the energy level or vitality. Thi can
bliss, by encouraging deeper and deeper states of relaxat~on
happen when one witnesses different types of thoughL ,
while maintaining the witnessing awareness. When relaxat10n
atlitudes and feelings giving different 'voltages' of energy.
is complete, receptivity is greater. . . . l'herefore, prana nidra is useful as a mental therapy al o.
In yoga nidra and prana nidra the consc10usness l~ m a
The structure and function of the pranamaya ko ha
state between waking and sleep, yet it is subject to neither.
11self: the pancha pranas, nadis and chakras. New
In this state, the mind is exceptionally receptive. While the
11nderstanding of how one's personality relaLes Lo Lhe
mind is open and receptive, yoga nidra brings the deeper
,. Lernal world results from experiencing the energy
layers of the psyche into the conscious e~perience and
llows in ida and pingala nadis. Different experience
prana nidra brings increasingly subtle experiences of prana
.irise when specific chakras receive different 'volLages' of
into the awareness . Sage Patanjali's Yoga Sutras state that we
t•11ergy through one's concentrated awarene.ss. Whole ne~
can become steady in wisdom through knowledge gained
I' ·rspectives on life open up as the granthzs,. Lhe ~syc~11c
during the processes of sleep and dream (1 :38): Svapna-
knots that bind one to specific modes of dealmg w1Lh hfe,
nidra~jnana-alamban - "Or else (the mind ca,n be made
.1r, released . Thus, prana nidra is useful in e Lablishing
steady) by giving it the knowledge of dream and sleep for
11 ·w habits, perspectives and lifestyle. ..
support."
I 'he connection between pranamaya kosha and VtJnana-
Pranamaya kosha 111aya kosha: the connection between balar_iced energies
.111<l the rise of intuitive knowledge. This knowledge
Prana nidra is similar to yoga nidra in both purpose and
.illows one to understand and act spontaneously, in
technique. They both access knowledge dir~ctly by openi~g
11.llmony with the situation, rather than havi~g t.o
previously unconscious layers of the mmd. The mam
c rn scheck everything through the intellect. Pran~ ~id~·a 1s
difference is that prana nidra is more specialized. It deals
11seful in providing the courage to let go of cond1ttomngs
with four main types of experience: i) the flow of energy in
.111d simply live one's dharma.
the pancha pranas, ii) the flow of energy in the nadis, iii) the
• \ fusion of pranamaya kosha with anan~amaya ~os.ha,
flow of energy in the chakras, and iv) the expression of these
1I1c ocean of bliss. Therefore, it is useful m estabhshmg

92 93
 atmabhava, the spiritual outlook on life which allows one Awareness of prana associated with the breath in any of
to feel the unity with all and recognize all beings as equal. I he following ways:
• Parts of the body: limbs, organs or systems
Guidance • Pranayama, such as natural abdominal breathing and
The guidance of guru is necessary for one to progress mental nadi shodhana
beneficially in any yogic practice, particularly those that lead • One or more of the pancha pranas: prana, apana,
to deep introversion, and this guidance should be followed samana, udana and vyana, including their direction and
so that the enhanced energy and awareness are used for the intensity
welfare of all. • Expansi~n and contraction of the pranic body
In order for the experiences of prana nidra to remain • Exp.lorat10n of the nadis, especially ida and pingala
manageable and progress harmoniously, it is advisable nad1s
to maintain a healthy diet as well as a regular practice of • Exploration of the chakras
shatkarmas, asana, pranayama and simple mudras. These • Chakra shuddhi
practices purify and cleanse the body, mind and pranas. • Tattwa shuddhi.
Simple yoga nidra and antar mouna can be regarded as ' <:onclusion: carefully externalizing the awareness and
complementary practices, and should be practised steadily bringing the attention back to annamaya and manomaya
before practising the more intense aspects of prana nidra koshas.
such as the chakra shuddhi techniques. Conversely, prana 'lwo introductory practices are given:
nidra can help one to engage in the more subtle practices of
any meditation technique, including prana vidya and tattwa
PRACTICE I: AWARENESS OF PRANAMAYA KOSHA
shuddhi.
I, ge I : Preparation
Stages of prana nidra Please get ready for the practice of prana nidra.
The stages in prana nidra are similar to yoga nidra; however, Before beginning the practice, remove any metal objects
in prana nidra one keeps bringing the awareness back to and adjust the clothing.
pranamaya kosha. All of the following components, from The best position is shavasana; however, you can use
stage one to five, are included in each session. The selection a~y other re~axation posture you can hold comfortably,
from stage four is dependent on the needs and capabilities without movmg for 20 to 30 minutes.
of the student. The stages are as follows: Settle the body into your chosen position.
1. Establish kaya sthairyam, body stillness, in shavasana or any Take time to become comfortable, with the back and
other relaxation posture where the spine is straight and 11eck straight, limbs, stomach and face relaxed, eyes and
the body can remain comfortable and motionless. mouth gently closed.
2. Introduce witnessing sounds and other sensory pheno- Be sure you will be warm/cool enough for the whole
mena, thoughts and the breath, perceiving them as practice.
energy. t. e 2: Relaxation
3. Rotation of consciousness in body parts, focusing on Feel the solidity of the body as it settles on the floor, and
energy shifts and awareness of vitality. let it become still.

94 95
 Feel the body. Be aware of the skin covering·the body. Move the awareness to the second finger and feel the
Be aware of the clothing and any covering on the body. energy flowing right up to the tip, third finger, fourth.
Check the body and make any adjustments so you can Palm of the hand, the warmth of the energy in the palm
remain still and comfortable for the duration of the practice. of the hand.
Be aware of any sensation in the head, neck, shoulders, Move the awareness to the back of the hand and let your
the whole spine, in the chest, abdomen, the whole trunk awareness and the energy flow up through the wrist,
of the body, legs, feet, whole body. rorearm, elbow, upper arm, shoulder.
The physical body should be so comfortable that it l•eel the energy in the shoulder, armpit, the side of the
doesn't disturb you at all, and you can become aware of chest, waist, hip . Move the awareness into the right thigh
the more subtle energies of pranamaya kosha. and feel the energy throughout the thigh, knee, shin ,
Become quiet and alert, aware of the subtle energies calf muscle, ankle, heel, top of the foot, sole of the foot.
throughout the body. Feel the energy, the sensitivity in the sole of the foot, the
Feel the breath in the nostrils, and be aware of the instep.
temperature of the breath. Bring the awareness to the big toe of the right foot,
Feel fresh energy flowing in as you breathe in, and relax second toe, third, fourth, little toe.
as you breathe out. Push the energy right down into the little toe of the right
Natural, spontaneous breath, but with awareness in the foo t.
nostrils, aware of energy coming in as you breathe in, Feel the energy in the whole right side of the body.
and relaxing as you breathe out. Notice that the right half of the body feels more alive,
The body is so still you can clearly feel the movement invigorated or maybe even bigger than the left side.
of the breath and the energy associated with the breath. Now we will move the energy throughout the left side of
Stage 3: Rotation of consciousness 1he body.
Now be aware of the whole body. 13egin with the left hand thumb .
Aware of the whole physical body and its contact with tl1e He aware of the whole thumb, from the tip to the base:
floor, and we will begin to rotate the awareness around I he shape, the bones and joints, the energy inside.
the body. Move the awareness to the first finger, feel the energy
As a part of the body is named, feel it from the inside, fl owing with the awareness, filling the whole of the first
feel the energy in each part of the body and as you move linger, right to the tip.
the awareness from part to part, the energy will follow S 'cond finger, third finger, fourth.
the awareness, refreshing and re-energizing all the Palm of the hand, feel the warmth of the energy in the
different parts of the body. palm of the hand. Let it flow to the back of the hand,
Begin with the right hand thumb. wrist, forearm, elbow, upper arm, shoulder.
Be aware of the whole thumb, from the tip to the base: Feel the energy in the shoulder, armpit, the left side of
the shape, the bones and joints, the energy inside. I he chest, waist, hip, the left thigh, knee, shin, calf muscle,
Move the awareness to the first finger. .111kle, heel, the top of the foot, the sole of the foot.
Feel the energy flowing from the thumb and filling the l•cel the warmth of the energy, the sensitivity in the sole
c 11' the foot, the instep.
whole of the first finger, right to the tip.

96 97
Bring the awareness to the big toe of the left foot, second .I ust fora couple of breaths, feel the energy moving in
toe, third, fourth, little toe. with the breath as you breathe in, and relaxing, letting
Be sure energy is saturating the little toe of the left foot. go of nervous tension as you breathe out.
Feel the energy in the whole left side of the body. Feel the left nostril, feel the temperature of the breath as
Feel both sides of the body energized, balanced. il moves in and out of the left nostril.
Now we will begin to move the awareness and energy Feel the energy moving in with the breath as you breathe
throughout the back of the body. in, and relaxing, letting go of nervous tension a you
Be aware of all the toes, the toes of both feet, movl' breathe out.
the awareness like a wave of energy up through thl' Now practise with both nostrils, feeling the energy
heels, calf muscles, backs of the knees, backs of thl' moving in with the breath as you breathe in, and letting
thighs, buttocks, the curve of the back, the back of tht· nervous tension, mental tension, discharge from the
shoulders, back of the hands, back of the arms, back of body as you breathe out.
the neck, back of the head, the whole back of the body. Awareness of the right ear, the outside part of the ear
Be aware of the whole head. and the inside part, the whole right ear.
Be aware of a slightly different quality in the energy here. Awareness of the left ear, the outside part of the ear and
Awareness to the top of the head as though there is the inside part, the whole left ear.
a subtle vibration at the top of the head, whole head Aware of the energy of the ears, open and receptive.
relaxed, the forehead relaxed, left eyebrow, right Move the awareness to the mouth, feel the energy of the
eyebrow, eyebrow centre. mouth.
Feel the right eye, become aware of the right eye and let The upper lip, the lower lip, the whole mouth relaxed.
it relax, feel the small muscles around the eye and let Chin and jaw relaxed.
them relax. Whole face relaxed, whole face relaxed, letting the whole
Feel the left eye, become aware of the left eye and let face relax.
it relax, feel the small muscles around the eye and let Now, moving the awareness and the energy down
them relax. through the front of the body.
Feel the energy of the eyes. Aware of the whole face, throat, collarbones, shoulders, the
Be aware of the eyebrow centre. whole right arm and hand, the whole left arm and hand.
Feel the point between the two eyebrows. Feel the whole chest, and the gentle movement of the
Hold the awareness there for a while and feel a little chest with the breath.
pulse of energy. Lightly touch that point with your As the lungs and rib cage expand on the inhalation,
awareness. there is pressure on the diaphragm that separates the rib
Then let the awareness and energy slide down the bridge cage from the abdomen. Breathe in and feel the energy
of the nose to the nose tip. and chest expanding.
Be aware of the right nostril, and feel the breath moving As you breathe out, feel everything relaxing. .
inside the right nostril. The lungs and whole rib cage relax and the pressure 1s
Feel the temperature of the breath as it moves in and out released as the air leaves the lungs through the throat.
of the right nostril. Feel this process for a few breaths.

98 99
 Now feel the whole abdomen, and the gentle movement The whole area of the face, head and brain are re-
of the abdomen with the breath. vitalized as you breathe in and the energy reaches the
Feel the diaphragm pushing down on the stomach as you eyebrow centre and disperses.
breathe in, so that the navel rises. As you breathe out, feel any tiredness, strain, mental
Feel the navel fall as you breathe out and the stomach tension flowing out. Continue.
settles back. Now leave this practice and begin to feel the natural
Be aware of the energy expanding and relaxing in tht• breath entering the lungs.
solar plexus. Feel the breath flowing in through the nose and down
Move the awareness and energy to the hips, pelvis, tht· into the lungs.
groin, the tops of the thighs, the tops of the knees, th<.· The breath goes straight in from the nose and down
shins, the tops of the feet. through the throat and into the lungs, but now the
Feel the whole front of the body. energy can be directed with your awareness.
Awareness of the whole front of the body from the top of Be aware of the long inhalation through the nostrils, the
the head to the toes. throat, into the lungs, and the expansion of the whole chest.
Awareness of the energy emanating from the front of the Feel the relaxation on exhalation.
body, from the whole front of the body, from the back of Be aware of the breathing process for some time and feel
the body, from the whole right side, from the left side, the energy moving inside the breath in the chest region.
from the whole body. Feel the movement of the rib cage with the breath.
Stage 4: Breath awareness Feel the subtle, rhythmic expansion and relaxation of the
Be aware of the natural flow of the breath. lungs with the breath.
Feel it in the nostrils. Feel the heart beating in its cage.
Remain awake and just be aware of the natural flow of Feel the long rhythms of the breath and the shorter
the breath. pulses of the heart beat.
Feel the energy flowing in with the breath at the time Now alter the perspective a little.
of inhalation, and then use the awareness to draw the Feel as though you are breathing in directly through the
energy up to the eyebrow centre. heart, and energy is filling the heart and whole chest and
Feel a distinct flow of energy going in through both refreshing your emotions.
nostrils and flowing upward to the eyebrow centre as you When you exhale, feel as though you are exhaling
breathe in. directly from the heart, letting go of emotional tension,
Feel it flowing from the eyebrow centre through both tiredness and heartaches.
nostrils as you breathe out. Practise for some time with full awareness of the energy
The energy rides the breath, but you can also feel flowing in and out with the breath in the chest region.
the movement of the energy distinct from the breath; Now shift the awareness and feel the energy in the whole
through both nostrils the energy flows to the eyebrow abdomen and the gentle movement of the abdomen with
centre on inhalation and from the eyebrow centre out the breath.
through both nostrils as you exhale. Feel the diaphragm pushing down on the stomach as you
breathe in, so that the navel rises.

100 101
Feel the navel fall as you breathe out and the stomach ge 5: Ending the practice
settles back. Now, from awareness of the energy body, return the
Now, change the perspective a little. awareness to the physical body.
As you breathe in, feel the stomach rising and feel tlw Be aware of the shape and solidity of the physical body.
energy coming straight in through the navel centre. Be aware of the room in which you are practising, and
On exhalation, feel as though you are breathing out any people in the room.
directly from the navel. Be aware that you have been practising prana nidra.
Be aware of the energy expanding and relaxing in tht· Be aware of the time of day by listening to the ounds
whole stomach area. Feel the whole solar plexus bein~ with the attitude of a witness.
revitalized. Be aware of any taste in the mouth, any fragrance you
Feel the digestive power increasing, feel yourself able to ·an smell.
digest anything you experience. Be aware of how you are feeling physically, mentally and
Feel the energy, the power of the breath in thl' emotionally.
abdominal area for some time. Be aware of the physical body in the relaxation po lure
Now let go of the breath and become aware of the wholl' of your choice, aware of the solidity of the body, the
body. position of the limbs, the back, the head.
Feel the shape of the whole body, and begin to Feel the contact between the body and the floor, all the
experience the whole body breathing, the whole body is points of contact between your body and the floor.
full of energy. Whole body awareness.
As though you are breathing through the pores of thl' Check that you are fully awake and aware of the whole body.
skin, be aware of the whole body breathing. Take a couple of slightly deeper breaths and slowly b gin
Feel a slight expansion of energy as you breathe in to move the body.
through the very pores of the skin. Gently move the fingers, move the toes, move th head
Feel the body relaxing back to its normal dimensions as from side to side.
you breathe out. Feel the energy body expanding a little Stretch the whole body as though you are just waking up
away from the physical body, extending past the skin as in the morning. If you wish, flex the back a little.
you breathe in, and letting the energy field relax back If you are in shavasana, roll on to one side and come
into the body as you breathe out. slowly up to a sitting position.
You can feel it or you can see it. Keep the eyes closed.
Continue for some time. Feel the whole body relaxed and the energy stable and
Remain relaxed, not changing anything, just observing. refreshed.
Be aware that you are sensing more subtle energies of The practice of prana nidra is complete.
your body, your vehicle. Practise palming, rubbing the palms of the hand together
Be aware that you are observing more subtle aspects of until they feel hot and then placing them gently over the
who you are, and feel yourself revitalized and refreshed, closed eyes, feeling the energy soaking into the eye .
physically, mentally and emotionally.
Hari Om Tat Sat

102 103
 of the more subtle energies of pranamaya kosha
PRACTICE 2: AWARENESS OF PANCHA PRANA
permeating the body.
Stage I : Preparation C. ge 3: Breath awareness
Please get ready for the practice of prana nidra. Now bring the awareness to the breath in the nostrils.
Before beginning the practice, remove any metal objects Feel the breath in the nostrils, and be aware of the
and adjust the clothing. temperature of the breath.
Se~tle the body into shavasana and make any necessary Feel the difference in the temperature of the breath as
adjustments. you breathe in and out.
Tak~ time to arrange the body comfortably, with the back Each time you breathe, feel fresh energy flowing in as
straight, arms away from the sides of the body, and the you breathe in, and relax as you breathe out.
feet apart. Feel tension and toxins being discharged effortlessly as
Be sure you will be warm/cool enough for the whole you breathe out.
practice. Continue. Be aware of the natural spontaneous breath in
Stage 2: Relaxation Lhe nostrils, and become consciously aware of energy com-
Feel the solidity of the body as it settles on the floor. ing in as you breathe in, and relaxing as you breathe out.
Make any adjustments so you can remain still and I. ge 4: Rotation of consciousness
comfortable for the duration of the practice. Now be aware of the whole body.
Be aware of the clothing and any covering on the body. Feel the whole physical body resting on the floor and
Be aware of the skin covering the body. prepare to rotate the awareness around the body.
Feel t~e warmth and energy of the body on one side of As a part of the body is named, feel it from the inside,
the skin, and the space on the other side. and move the awareness from part to part, keeping pace
Be aware of any sensation in the head, neck, shoulders, with the instructions.
right arm, left arm, whole spine. The energy will follow the awareness moving from part
Be aware of any sensation in the chest, the right side of to part, refreshing and revitalizing all the different parts
the chest, the left side of the chest, the whole chest, b of the body.
aware of the energy of the chest. Begin with the right hand thumb.
Be aware of the upper abdomen, the lower abdomen, th Be aware of the whole thumb, from the tip to the base,
whole abdomen, the energy of the abdomen. the energy inside, and also the energy emanating a little
Be a""'.are of the whole trunk of the body and any beyond the thumb.
sensations there. Be aware that there is warmth and energy emanating a
Be aware of the whole right leg and foot, the whole left little way all around the thumb.
leg and foot, aware of the whole body. Now smoothly move the awareness to the first finger.
O?-ce more, check the whole body and make any last Feel the energy flowing with the awareness, filling the
mmu.te ~djustments, and then make a sankalpa to whole of the first finger, right to the tip.
remam still for the entire practice of prana nidra. Move the awareness to the second finger and feel the
The physical body should be so comfortable that it energy flowing into the second finger right up to the tip,
doesn't disturb you at all, and you can become aware third finger, fourth.

104 105
Palm of the hand, feel the energy emanating from tlw Feel the energy in the shoulder.
palm of the hand, feel the warmth of the energy in tht Let the whole shoulder relax, let the muscles relax, let
palm of the hand. go of any tension. Move the awareness to the armpit, the
Move the awareness to the back of the hand and, as side of the chest, waist, hip.
though you are shining a warm lamp into the arm, lt.'t Feel the energy throughout the left thigh, knee, shin,
the energy flow to the back of the hand, wrist, forearm, ·alf muscle, ankle, heel, the top of the foot, the sole of
elbow, upper arm, shoulder. the foot.
Feel the energy in the whole shoulder. Feel the energy move into the big toe, second toe, third,
If the shoulder is tense, let it relax. fourth, little toe.
Be aware of the armpit, the side of the chest, waist, hip. Push the energy right down into the little toe of the left
Move the awareness into the right thigh and feel tht.' foot.
energy throughout the thigh, knee, shin, calf musclt.', Be sure you are awake and aware of energy right down
ankle, heel, the top of the foot, the sole of the foot. to the little toe of the left foot.
Bring the awareness and energy right down into the big Feel the energy in the whole left side of the body.
toe of the right foot, second toe, third, fourth, little toe. Feel both sides of the body energized, balanced.
Push the energy right down into the little toe of the right Now we will begin to move the awareness and energy
foot. throughout the back of the body.
Feel the energy in the whole right side of the body. Be aware of the heels, calf muscles, backs of the knee ,
Notice that the right half of the body feels more alive backs of the thighs, buttocks, the curve of the back, the
and invigorated. back of the shoulders.
Be aware of the energy all throughout the right side of Be aware of the whole spine, from the base of the spine,
the body. move the awareness along the natural curve of the ·pin ,
Now switch the awareness to the left side, to energize the right up the back of the neck.
left side of the body. Feel the back of the arms, back of the hands, back of the
Bring the awareness to the left hand thumb. head.
Be aware of the whole thumb, from the tip to the base, Be aware of sensations in the whole back of the body.
the energy inside, and the aura of energy emanating a Be aware of the whole head, whole head relaxed.
little beyond the thumb. Awareness to the top of the head.
Move the awareness to the first finger, feel the energy Awareness of the forehead, the forehead relaxed.
flowing with the awareness, filling the whole of the first Feel the curve of the left eyebrow, the right eyebrow.
finger, right to the tip. Become aware of the eyebrow centre and a distinct pul
Let the energy flow to the second finger, third finger, of energy there.
fourth. Become aware of the right eye and let it relax, [e I th
Become aware of the hand, the warmth of the energy in mall muscles around the eye and let them relax.
the palm of the hand. Feel the left eye, become aware of the left eye, feel th
Let it flow to the back of the hand, wrist, forearm, elbow, small muscles around the eye and let them relax.
upper arm, shoulder. Feel the energy of the eyes.

106 107
Be aware of the nose tip, left nostril, the right nostril, Then be aware of the whole back of the body and the
both nostrils . different quality of energy emanating from the back of
Feel the energy moving in with the breath as you breathe the body.
in, and relax as you breathe out. Feel the energy permeating and emanating from the
Be aware of the sensitivity of the nostrils, feeling the whole body.
energy moving with the breath as you breathe in and as tage 5: Pancha prana awareness
you breathe out. Now bring the awareness to the breath.
Awareness to the left ear, the outside part of the ear and Be aware of the flow of breath in the nostrils, and the
the inside part, the right ear, outside, inside, aware of energy riding the breath.
the energy of the ear. The breath goes straight in from the nose and down
Be aware of the mouth, the upper lip, the lower lip, the through the throat to the lungs.
teeth and the tongue, relaxed in the mouth. Be aware of this for a few breaths.
Chin and jaw relaxed. Now on the next inhalation, draw the energy and
The energy of the mouth. awareness up to the eyebrow centre.
Whole face relaxed, whole face relaxed, letting the whole Feel a distinct flow of energy going in through both
face relax. nostrils and flowing upward to the eyebrow cenb·e as you
Now, move the awareness and the energy down through breathe in.
the front of the body. Then feel it flowing out from the eyebrow centre through
Aware of the whole face, throat, collarbones, shoulders, both nostrils as you breathe out.
whole right arm, and the energy in the palm of the right Often we are not aware of the energy, it just ride · the
hand. breath, but now feel the energy coming in, distin l from
Feel the whole left arm, and the energy in the palm of the breath, through both nostrils to the eyebrow centre
the left hand. on inhalation, and moving out from the eyebrow ccntr
Feel the whole chest, and the gentle movement of the out through both nostrils as you exhale.
chest with the breath. The whole area of the face, head and brain is r vitalized
Feel the lungs and ribs, and the energy expanding as you as you breathe in and the energy reaches the eyebrow
breathe in, then relax as you breathe out. centre and disperses.
Be aware of the whole abdomen, and the gentle As you breathe out, feel any tiredness, strain, mental
movement of the abdomen with the breath. tensions flowing out.
Feel the energy in the solar plexus glowing a little with Continue for 15 breaths.
energy as you breathe in, like a fire glows more brightly Now discontinue this practice.
when you blow on it. Relax as you breathe out. Prana: Be aware that the pranamaya kosha, the energy body,
Feel the hips, pelvis, the groin, the thighs, the knees, the has five main regions of vital forces.
shins, the tops of the feet. Prana occupies the region between the diaphragm and
Awareness of the whole front of the body from the top the throat.
of the head to the toes, and be aware of the energy Move the awareness down to the diaphragm.
emanating from the front of the body. Feel a subtle force movmg up from the diaphragm

108 109
 through the chest region to the throat. The whole right leg from groin to the tips of the toes,
Irrespective of the inhalation or exhalation, this force encircled by the spiralling flow of energy of udana.
moves up. The energy is there, just feel it.
Be aware of this flow of energy for some time. Now, be aware of the left leg, the energy inside,
This is the flow of prana in the upper part of the body. permeating it and encircling it, the spiralling flow of
Apana: Now become aware of apana. energy of udana.
Apana has a downward flow from below the navel down Now move the awareness to the neck and throat.
to the groin. Be aware of the neck and head.
Take the awareness to the navel. Here also the udana moves, flowing upwards from the
Feel a subtle force moving down from the navel to the base of the neck to the top of the head, a subtle, moving
permeum. current of spiralling energy.
Irrespective of the inhalation or exhalation, this force Feel it for some time.
moves down. Move the awareness and the energy will follow the
Be aware of this flow of energy for some time. awareness.
This is the flow of apana in the lower part of the body. Keep the awareness in the region of the neck and head
Samona: Now become aware of the energy in the region of and feel the energy of udana there.
the navel. Vyana: Now behind these four pranic fields, like a backdrop,
Samana is the field of energy between the fields of prana is the basic energy of the whole body. The whole body
and apana. is permeated by the integrated and integrating field of
It's very dynamic and controls digestion. vyana energy.
The energy here moves from side to side, like the swing Vyana pervades the whole body. It is the background
of a pendulum from right to left and back again force, like a template on which the other energies move.
Watch the flow of samana for some time. Feel the whole body, the whole body full of en rgy and
Udana: Now take the awareness from samana and become light.
aware of the limbs of the body. It is a dynamic, contained, field of energy.
Feel the whole right arm. Be aware of the whole body. You may feel a slight
From the right shoulder, udana circles around the right expansion of energy as you breathe in and feel the body
arm, a spiralling flow down the whole right arm, from relaxing back to its normal dimensions as you breathe
shoulder to fingertips. out.
Move the awareness into the right arm, from the Continue for some time.
shoulder to finger-tips and feel udana encircling it. Relaxed, not changing anything, just observing the
Now move the awareness to the left arm from the vyana energy field.
shoulder to fingertips. Feel your energy revitalized and refreshed by the focu ed
Udana encircles the whole left arm, a spiralling flow attention of your awareness.
down the whole left arm from shoulder to fingertips. Feel yourself rejuvenated, physically, mentally and
Feel it. emotionally.
Move the awareness to the right leg.

110 111
Stage 6: Ending the practice
Now from awareness of the energy body, return the
awareness to the physical body.
Be aware of where you are and be aware that you have
been practising prana nidra. 11
Be aware of the room in which you are practising. and
the position of your body in the room.
Listen to the sounds with the attitude of a witness. Awakening and
Be aware of any scents, of the taste in the mouth.
Be aware of how you are feeling. Circulating Prana
Be aware of the physical body in the relaxation posture
of your choice.
Be aware of the solidity of the body, the position of the AWAKENING PRANA IN MANIPURA
limbs, the back, the head.
Feel the contact between the body and the floor. Practice 1: Merging prana and apana
Feel all the points of contact between your body and the
floor. CIRCULATING PRANA
Feel the energy in the body and the hardness of the
floor. Practice 2: Circulating prana in chakras and psychic pas ages
Whole body awareness. 1•ractice 3: Ajapajapa with prana visualization
Become ready to end this practice. Practice 4: Circulating prana in pingala nadi
Begin to move the body. Practice 5: Circulating prana in ida and pingala
Gently move the fingers, the toes, the head from side
to side. Awakening prana in manipura
Make sure you are completely externalized. Ih e prana at manipura chakra, the energy centre located in
Flex the back a little and come slowly, smoothly up to a t I1 ' spine directly behind the navel and associated with olar
sitting position. 1 n 'rgy and vitality, is awakened when the two opposing

The practice of prana nidra is complete. lnrces of prana and apana merge at samana. The Vijnana
If you wish, practise palming, and when you are ready, 11/iairava Tantra says (v. 64):
gently open the eyes.
C41~~ll~ ~"'2'1~dC411\ ~oo: I
Hari Om Tat Sat ?:lTrfT f P"I &:I fcl'5l I'"H:Pj)~ I'"I 'i ~ II
From the fusion of both vayus (prana and apana) inside
or outside (the body), the yogi attains equilibrium and
becomes fit for the proper manifestation of consciousness.

112 113
Prana is normally an upward moving force situated between AWAKENING PRANA IN MANIPURA
the navel and the throat,, and apana is normally a downward
moving force between the navel and the perineum. However, PRACTICE I: MERGING PRANA AND APANA
they can be controlled and directed through tantric and
yogic practices. There are numerous methods to achieve this tage I : Preparation
(see Prana and Pranayama pp. 55-56). In prana vidya, the Sit or lie down, ensuring that you are completely
direction of the opposite moving forces of prana and apana comfortable.
are reversed with the help of breath, concentration and Adjust the position of your body so you will not have to
visualization. This is the first practice covered in this chapter. move for the duration of the practice.
Make sure there is no tension in the body or lumps in
Circulating prana your blanket.
The second section focuses on the nadis to awaken and If you are wearing anything tight, loosen or remove it.
deepen the experience of prana. Prana is directed through Remove any metal objects you may be wearing.
various pranic passageways, namely the ida, pingala and Now begin to relax the whole body mentally from head
sushumna nadis. The awareness and direction of prana to toe.
through the nadis begins and ends at mooladhara chakra, Slowly move your awareness through all the different
the seat of kundalini. Circulation of prana with the force parts to check for and release any remaining tension:
of concentration generates enormous amounts of energy. head, facial muscles, neck, shoulders, back, chest,
Movement of the awareness and the breath, as well as abdomen, arms, hands, buttocks, legs and feet.
concentration and visualization of prana, purifies the nadis tage 2: Inner space
and chakras and develops more subtle perception. This leads Once the body is calm and relaxed, internalize the
to harmony and alignment between the koshas. When this consciousness and observe the body from within.
alignment takes place, one crosses the threshold from outer Do not visualize the body in terms of the muscular
to inner experiences. These techniques must be practised system, the skeletal system or the internal organs.
for some months until an actual experience of prana is Try to develop awareness of the body in the form of
awakened. sp~ce, complete emptiness. Experience the body as
bemg a hollow shell; inside there is only space.
Go on developing the awareness of space in each and
every part of the body, right down to the tips of the
fingers and toes.
See this space contained within the body.
Experience the subtle inner space.
Feel yourself to be physically void.
Direct your awareness systematically through each and
every part of the body and become aware of total space:
awareness of the right leg and the space within the right
leg; the left leg and the space within it; the right arm

114 115
 and the inner space; the left arm containing only space; Experience waves of light travelling from left to right
the whole trunk of the body and the emptiness within and from right to left of the waist like a fast shuttle on a
the trunk; the head and the inner emptiness contained weaving loom.
within the head. The feeling and visualization should be instantaneous.
Go on developing homogeneous awareness of the space Intensify this awareness and visualization.
contained within the body. Leave samana and become aware of apana, the energy
Stage 3: Visualizing pancha prana moving in the lower abdomen from the navel to the
Become aware of vyana, the energy which pervades the perineum.
whole body. Experience apana as waves of light energy moving
Feel or visualize vyana in the form of streaks of light downward.
moving rapidly throughout each and every part of the Now synchronize this movement of pranic light with the
body, pervading it entirely from head to toe. breathing process.
This should be a process of instant visualization and feeling. At the time of inhalation, see the light travelling
Keep your awareness internalized and intensify the state downward from the navel to the perineum.
of concentrated awareness. At the time of exhalation, reverse the flow of energy and
Continue to experience vyana, the all-pervading send it back upward to the navel.
pranic energy, in the form of particles of light darting Intensify the awareness of this pranic movement with
at random throughout the entire body. Try to feel this the breath. While inhaling, experience the downward
prana in the form of very subtle movement throughout movement of apana; while exhaling, reverse the flow and
the whole body. send the energy back up to the navel.
Now become aware of udana in the extremities of the Now become aware of prana, the movement of energy
body: the legs, the arms, the neck and the head. in the chest region from the diaphragm to the throat.
Have a vision of this prana in the form of spiralling rings Experience it as waves of prana moving upward and
of energy or circles of light, moving clockwise. filling the whole chest with light.
Develop awareness of udana from the hips down to the Begin to synchronize the rhythm of the natural breath
toes, from the shoulders down to the fingertips, from the with the movement of this energy.
throat to the top of the head. As you inhale, follow the upward movement of the prana
Visualize these circles of energy moving at great speed in from the diaphragm to the throat.
a clockwise direction. During exhalation, reverse the flow and send it
Intensify this experience; have an instant visualization, downward, from the throat to the navel.
instant feeling, instant awareness of the continuous A wave of light is shooting upward during inhalation and
spiralling movement of energy in the extremities of the downward during exhalation.
body. Be aware of this pranic movement.
Now, concentrate on samana in the region of the upper Intensify the awareness of prana.
abdomen between the diaphragm and the navel. Be sure to maintain your concentration without a break.
Visualize the energy in samana moving in a sideways
direction.

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Stage 4: Merging prana and apana at manipura using ex- Be aware of the breath.
halation Again become aware of your physical body.
While synchronizing the movement of prana with th<' Feel the weight of your body on the floor.
breath, also become aware of the movement of apana. Externalize your awareness.
Each time you inhale prana moves upward and apana Experience all the external sounds .
moves downward. Visualize and feel these two forces Be aware of the room in which you are lying, of any
moving away from each other during inhalation. objects or other people around you.
At the time of exhalation both pranic flows an· Slowly move your fingers and toes, your hands and feet.
reversed: prana moves downward from the throat to Gently move your head from side to side.
the navel and apana moves upward from the perineum Take a deep breath in and stretch your arms over your
to the navel. head.
See and feel these two forces coming together and When you are sure that you have regained complete
meeting at the navel on the exhalation, and see and fee l awareness of your physical body, slowly sit up and open
them move apart on the inhalation. your eyes.
Have total awareness of the two distinct movements of
prana and apana: during inhalation, these forces movl' Hari Om Tat Sat
away from each other; at the time of exhalation, they Practice note: To familiarize with and attain greater control
merge at the navel, at samana. of the movement of prana and apana, one may practise
Now begin to feel a strong and powerful impact as these directing these forces in several different ways. The
two energies collide. breath may also be utilized in different ways. One may
Each time prana and apana meet at the navel centre feel achieve the merger of the two forces on the inhalation
heat and light building up at the solar plexus, the centre (instead of exhalation as in the above practice) and
ofprana. experience them moving away from each other on
Continue this process for some time. the exhalation. One may experience them as moving
Maintain total awareness of the movement of prana and in tandem in the same direction (for instance, both
apana at the time of inhalation and exhalation without moving downwards on the inhalation and upwards on
a break in concentration. the exhalation) and then reverse the flow of one of them
Experience the two waves of light energy separating and to create the fusion. However, it is advised that at the
meeting with an explosive force in the region of the solar beginning one follows one practice for a length of time
plexus. to attain mastery.
At the time of their collision, experience increasing heat
being generated in the solar plexus, there may be a
physical experience of tingling at the navel.
Practise for up to 27 breaths.
Stage 5: Ending the practice
Now get ready to end the practice.
Allow the awareness of the pranas to slowly dissipate.

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 Strung on this thread of luminous light are the chakras,
CIRCULATING PRANA brilliant points of power.
As you locate each chakra, name it mentally and see
PRACTICE 2: CIRCULATING PRANA IN PSYCHIC PASSAGES it glowing: 'mooladhara, swadhisthana, manipura,
Stage I : Preparation anahata, vishuddhi, ajna'. You may also be able to feel a
~it i?- a co~ortable meditation posture with your hands gentle throbbing sensation.
m either chm or jnana mudra, and with the head, neck Come back down: 'ajna, vishuddhi, anahata, manipura,
and spine straight. swadhisthana, mooladhara'.
You may also sit in a chair or lie in shavasana. Finally, at a glance see all these bright points glowing
Rela.x the ~ody completely, making sure there is no together like stars hanging on a fine, transparent thread.
tens10n or tightness of any kind. Stage 4: Visualizing pathways on either side of the spine
Make the body totally still like a statue. Focus the awareness at mooladhara for a few seconds.
Be fully a~are of the motionlessness of the whole body Visualize a pathway that curves like a single bow on the
as one umt. right hand side of the spine from mooladhara all the way
Focus on the breathing process and relax deeply into up to ajna chakra.
each breath. It enters ajna from the right hand side.
Tell yourself that you will not move throughout the This is not sushumna nadi nor is it pingala nadi.
practice. See it curved like a bow equal in length to your spine.
Stage 2: Inner space Take your awareness back down to mooladhara and
Once the whole body has become motionless and visualize a similar pathway that curves on the left-hand
completely relaxed, internalize your awareness and side of the spine forming a bow all the way up to ajna.
observe the body from inside. It merges into ajna from the left hand side.
Imagine your body. is totally hollow, absolutely empty. This is also not sushumna nor is it ida nadi.
Develop the sensat1~n o~ void within the body, as if you See it curved like a bow equal in length to your spine.
are only a shell of skin with nothing inside. See both these passages together on either side of the
Enter the head and see only an empty shell. spine forming two equal and perfect bows merging in
Move your awareness inside the trunk of the body. mooladhara and ajna chakra.
There is nothing to be found . tage 5: Introducing ujjayi pranayama
Similarly, the arms and hands, the legs and feet, contain Once you have a clear idea of these two passages, you
nothing but space. can begin to ascend and descend along their two curves,
Develop this experience of subtle void within the whole synchronizing your awareness with ujjayi pranayama.
physical body as one unit. Begin the subtle practice of ujjayi in the throat and
Stage 3: Chakra location gently fold the tongue back into khechari mudra.
Within this subtle void visualize the psychic passage of Take your awareness to mooladhara for a few seconds.
sushumna. Then, as you breathe in with ujjayi, let your awareness
See i~ as ~ thin, transparent, white or silver flow of energy fo~low the curved bow on the right hand side of the

runrung from mooladhara chakra straight up to ajna chakra. spme.

120 121
 Synchronize the movement so that when your inhalation Continue with ujjayi pranayama, although you may relax
is complete, your awareness has reached ajna chakra, khechari for some time if necessary.
entering it from the right hand side. Stage 7: Changing direction .
Hold your awareness and the breath at ajna for a few When this movement and visualization is harmornzed
seconds. and clear, reverse the order and begin to ascend up the
Then exhale with ujjayi as you allow your awareness to left, ida side and descend down the pingala side.
slip down following the curve on the left hand side of Start at mooladhara and let your awareness curve left,
the spine. following the bow on the left hand side of the spi~e.
Synchronize the movement so that when exhalation Synchronize the movement so that you reach aJna on
is complete your awareness has reached mooladhara completion of the inhalation.
chakra. Hold your awareness and breath at aJna for a few
Practise this for some time. seconds.
Upon inhalation your awareness travels up the right Then exhale as the awareness curves down the right
hand curve from mooladhara to ajna. hand side.
Upon exhalation it travels down the left hand curve from Synchronize the movement so that you reach moola-
ajna to mooladhara. dhara on completion of the exhalation.
Intensify your awareness of these two curved paths, orn· Practise this for some time.
on the right or pingala side and the other on the left 01 Intensify your awareness of this process. .
ida side. Then begin to visualize the stream of pramc light
Stage 6: Adding visualization of prana moving in sequence.
Now, along with the awareness of the ujjayi breath, As you breathe in from mooladhara see the prana ascend
begin to visualize a stream of white, pranic light moving up the left to ajna.
rapidly along these two bow shapes. As you breathe out from ajna see the light descend down
As you breathe in from mooladhara, see the white light the right to mooladhara.
ascend on the right to ajna in one single curve. Go on rotating your awareness up the ida side and down
As you breathe out, see the light descend down the lefi the pingala side, observing this continuous stream of
from ajna to mooladhara in one single curve. brilliant light.
Go on rotating your awareness up the right, pingala side After each inhalation, hold your awareness and breath at
and down the left, ida side, observing this unceasing flow ajna for a few seconds.
of intense pranic light. Intensify this practice. .
After each inhalation, hold your awareness and breath al Merge with this triple awareness of breath, con~cio~sness
ajna for a few seconds. and prana until you become effortlessly one with it.
Feel yourself begin to merge in this awareness of breath, tage 8: Ending the practice
consciousness and prana ascending and descending in Now gently withdraw your awareness from this practice.
streams of light. Again, become aware of the hollow space of your body
Go on until the whole movement becomes spontaneous now filled with light and subtle energy.
and perfectly synchronized. Let your breathing return to normal.
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 Become aware of your physical body and its position. The tongue also folds back into khechari mudra so that
Listen to all external sounds and mentally reconstruct the tip touches the back of the throat and the lower
the outside environment. surface presses against the upper palate.
Slowly and gently move your toes, your feet, your Ujjayi and khechari are practised together.
fingers, your hands and your head from side to side. If the tongue becomes tired, release it for a short time
Take a deep breath in and, raising your arms over your and then fold it back again.
head, stretch the whole body. tage 2: Psychic passage visualization
When you have fully regained awareness of your physical Begin to develop the experience of the body as being an
body and the external environment, open your eyes and empty shell, complete awareness of the inner void.
slowly sit up. Simultaneously be aware of the stillness that you can feel
within the body.
Hari Om Tat Sat
Within this stillness, become aware of the nadi which
runs inside the spinal cord.
PRACTICE 3: AJAPAJAPA WITH PRANA VISUALIZATION
See the nadi from the base of the spine to the mid-brain;
try to visualize it as a transparent, white or silver tube,
Stage I : Preparation luminous and bright, rising up through the centre of the
Sit in a comfortable meditation posture and close your eyes. spinal cord.
Make sure the spine is erect, the head straight and th(• Inhale with ujjayi and move your awareness up through
hands on the knees in chin or jnana mudra. the centre of this nadi from mooladhara to ajna.
Relax yourself both physically and mentally. Exhale with ujjayi and move your awareness back down
Become conscious of the natural incoming and outgoing from ajna to mooladhara.
breath. Continue moving the awareness together with the breath
Take your awareness to the breath at the throat. up and down the spinal passage.
Begin to breathe more slowly and deeply so that while Try to feel that the breathing process is taking place
breathing in you can count up to five, while breathing inside the psychic passage.
out again you can also count up to five. Your full awareness is focused within the passage.
Although the breath is slow and deep, it is also natural. Intensify your awareness of the breath, synchronized
Increase your concentration at the centre of the throat. with consciousness, moving up and down the length of
Feel that each breath is moving in through the throat as this passage.
if there is a small hole in the front of the throat through tage 3: Visualizing the pranic flow
which you are sucking in air. Develop awareness of the prana flowing with the breath.
Continue this slow, deep breathing until you feel the As you inhale with ujjayi breathing, watch the energy
breathing process change spontaneously into ujjayi flow upward in the form of white light particles.
breathing. When you reach ajna, begin ujjayi exhalation and watch
Be aware of the steady, soft snoring of the breath which the energy flow downward in the form of light particles.
sounds like the gentle hiss of steam gradually being Continue this for a few minutes, like a child watching a
released from a pressure cooker. sparkler moving up and down; see the energy flowing.

124 125
 Experience the movement of pranic light. Full awareness of the movement of prana along the
Use imagination or memory to visualize a stream of spinal passage threaded on the So-Ham mantra and the
light particles like the sun shining on a clear stream of ujjayi breath.
water, or bright sparklers being moved quickly through Become one with the movement of the ujjayi breath.
the air. Unite with the repetition of the mantra So-Ham as the
Visualize the energy moving up and down the spinal breath ascends and descends.
passage with the ujjayi breath. Merge with the flow of prana that you experience in the
As the ascent and descent become steady, beconw form of a stream of white light and the vibration of So-
aware of the chakrajunctions situated within the spinal Ham.
column. tage 5: Ending the practice
Feel that the prana is piercing each psychic centre i 11 Now stop this practice, release khechari mudra and
turn, but do not try to name the chakras or stop at anv switch back to normal breathing. Leave awareness of the
particular point. psychic passage and the mantra So-Ham.
Keep the awareness moving up and down with tlw Focus on the breath and feel the breath moving inside
breath; simply be aware of each junction as you pass the body.
through it. Become aware of the gross physical body.
You are now observing the chakras strung along tlw Slowly begin to externalize your awareness.
spinal passage, the movement of the breath and tlw Listen to the sounds around you.
movement of the prana in the form of moving light. Visualize the environment around you and see yourself
Intensify this awareness. motionless in your meditation posture.
Visualize the movement of prana and experience thl' Make sure you are totally back in your physical body.
prana piercing the chakra points one after another, likt' Check the senses, the sense of taste, sense of smell, sense
a needle threaded on the string of your own awareness. of touch, sense of hearing.
Stage 4: Introducing the mantra So-Ham Then, slowly begin to move your fingers and toes, gently
Now, leave any effort to see the chakras and concentralt• move the arms and legs, and move your head from side
on the sound of the breath as it ascends and descends to side.
the psychic spinal passage. Stretch the whole body, take several deep breaths, then
Become aware of the mantra So-Ham, the subtle inhere111 carefully sit up keeping the eyes closed.
sound of the breath. Open your eyes only when you are sure the mind is fully
During inhalation hear the sound 'So'; during exhalation extroverted.
hear the sound 'Ham'.
Observe the flow of prana as a stream of light particles Hari Om Tat Sat
moving upward to the soft sound of 'So' and downward
to the equally subtle sound of 'Ham'.
Continue with this practice for some time.
Completely merge the consciousness with the movemenl
of prana and the So-Ham mantra.

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 PRACTICE 4: CIRCULATING PRANA IN PINGALA NAD I It leaves swadhisthana from the left and enters manipura
chakra from the left.
Stage I: Preparation It leaves manipura from the right and enters anahata
Assume a comfortable position either sitting up or lying chakra from the right.
down. It leaves anahata from the left and enters vishuddhi
If lying down, preferably adopt the posture of shavasana, chakra from the left.
although you may also lie on your right or left side, as Finally, it turns to the right and enters ajna chakra from
you can in most of the practices. the right.
If sitting up, make sure your body is relaxed. From ajna begins the descent: the descending path leaves
The spine should be erect, the head straight and the ajna from the right and crosses through vishuddhi.
hands on the knees in chin or jnana mudra. Then it curves to the left and crosses through anahata.
The eyes and the mouth should be gently closed. Next it curves to the right, crossing through manipura.
Get ready to begin. From manipura it curves around to the left through
Become aware of the physical body and the position of swadhisthana.
the physical body. Finally, it curves to the right and comes back to
Make yourself completely steady and still and feel your mooladhara from where it began.
body weight to be perfectly balanced on each side. Develop your awareness of pingala nadi.
Be completely relaxed and at ease as you observe the Move your consciousness up slowly and evenly through
body becoming motionless. each of the chakras in turn along this curving pathway.
There is no physical movement whatsoever; the whoh· Do not try to synchronize this movement with the
body is immobile like a statue, and without tension. breath; simply fix the pingala route firmly in your mind.
Bring your awareness inside the body. Make sure that you are moving in the correct direction
Become aware of the body as if it is a shell of skin. from right to left and from left to right.
Inside the body is just empty space. Forget about everything else and concentrate your total
Become aware of this void inside your body. awareness here.
Look into the space; be totally aware of this space. If you make a mistake, go back to mooladhara and start
Within this space, visualize your spine. agam.
In the centre of the spinal cord, see the transparent or Pingala nadi leaves mooladhara from the right and curves
silvery-white nadi and the chakra points strung along it up to swadhisthana, curves to the left crossing manipura,
like shining jewels on a thread. curves to the right crossing anahata, curves to the left
Stage 2: Tracing the route of pingala nadi crossing vishuddhi, curves to the right and comes to ajna.
Now we shall begin to develop awareness of pingala nadi. The descending passage leaves ajna from the right and
Do not try to synchronize the movement of the breath curves down to vishuddhi, curves to the left crossing
with pranic movement in this practice. anahata, curves to the right crossing manipura, curves
Starting at mooladhara chakra, begin to trace pingala to the left crossing swadhisthana, curves to the right
nadi: first it curves to the right and then enters coming to mooladhara.
swadhisthana chakra from the right. Continue practising pingala awareness.

128 129
Stage 3: Experiencing prana in pingala nadi Observe the gentle, even swing of consciousness as it
Get ready to experience the flow of prana along this moves along pingala nadi, through the chakras; be aware
passage. of the pranic movement and also be aware of the breath.
See curving streaks of light as you move your awareness If you feel any difficulty doing the practice, repeat the
up through pingala. name of each chakra mentally as you pass through
Try to feel or experience the movement of prana. it. Ascending: mooladhara right, swadhisthana left,
Visualize this movement in the form of streaks of light. manipura right, anahata left, vishuddhi right, to ajna.
If you find it difficult to become aware of the pranic flow Descending: ajna right, vishuddhi left, anahata right,
at this stage, simply visualize pingala nadi as a slender manipura left, swadhisthana right, to mooladhara.
pathway of light. Continue until the process becomes smooth and
When you get used to the flow of consciousness along spontaneous; you should not have to think about it.
pingala, then again try to experience the actual pranir tage 5: Ending the practice
movement: first imagination, then move your awareness Slowly withdraw your awareness from pingala nadi.
along the route, then feel the actual movement, the Become aware of your surroundings and all the sounds
actual sensation of prana and see it as a flowing wave or around you.
streak of light. Become aware of the room you are in and the people
At first it may be mostly imagination used to see or feel and things within it.
the prana moving along this route. Slowly move your fingers and toes, your hands and feet,
Do not become discouraged if you do not succeed in the gently move your head from side to side.
beginning; it takes a great deal of practice. Take a deep breath and stretch your arms over your
Stage 4: Introducing the breath head.
Once you are familiar with the pathway of pingala, you Feel the stretch right through the body.
can begin to synchronize the breath with your ascending Feel yourself firmly back in your body.
and descending awareness. When you have recovered the sensation of your whole
With the inhalation, the breath ascends from the right side physical body, slowly sit up and open your eyes.
of mooladhara and curves into swadhisthana. It leaves
swadhisthana from the left and curves into manipura, leaves Hari Om Tat Sat
manipura from the right and curves into anahata, leaves
anahata from the left and curves into vishuddhi, leaves
vishuddhi from the right, and enters ajna from the right.
With the exhalation, the breath descends from ajna from
the right, from vishuddhi to the left, from anahata to the
right, from manipura to the left and from swadhisthana
to the right, terminating at mooladhara.
Continue the practice.
Direct the consciousness and prana up and down pingala
nadi with the movement of the breath.

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 PRACTICE 5: CIRCULATING PRANA IN IDA AND PINGALA Direct your consciousness to the inner void and intensify
the experience.
Stage I : Preparation tage 3: Chakra location
Take your position, either sitting or lying in shavasana. Within the space of the body become aware of the spinal
If you are lying in shavasana your feet should be about passage.
30 cm apart, your arms should be 5 to 10 cm away from Visualize the chakras shining like bright diamonds or
your body with the palms facing up and your head, nerk points of light at their locations along the spinal cord.
and spine should be in a straight line with the eyes an<I Begin with the first source of energy, the mooladhara
mouth gently closed. chakra, at the base of the spinal passage.
Begin to surrender the whole body to the floor. Visualize the second point of light, swadhisthana chakra,
Relax yourself completely as you feel yourself sink down at the coccyx at the lower tip of the spinal cord.
further into the floor with each breath. T hen be aware of the third centre of prana, the light
If you are sitting up, ensure that the pose you have takt·n of manipura chakra, behind the navel in the spinal
will be comfortable for the duration of the practice. passage.
Place your hands on the knees, in a mudra of yom Anahata chakra is the fourth point of light energy,
choice. situated behind the chest cavity.
Balance your body weight on each side equally. T hen come up to the fifth point of light in the neck
Take your awareness down through your body making behind the throat pit, vishuddhi chakra.
yourself completely free from any type of tension 01 Finally, see a bright jewel of light in the mid-brain at the
tightness. top of the spinal cord, ajna chakra.
Stage 2: Inner space Visualize all these energy centres in one glance in their
Begin to observe the whole body mentally; develop total proper locations along the spinal passage like beautiful,
awareness of the body. sparkling, precious stones, strung on a pure silver
Be aware of your physical state and try to attune yourscl thread.
with your body so that during the practice you will no ge 4: Ida and pingala nadis
be distracted by any feeling of discomfort, tension o Once you have developed an awareness of the chakras
tightness. in the spinal passage, become aware of ida and pingala
Focus your whole attention at the eyebrow centre. nadis crisscrossing each other at every chakra point,
In front of your closed eyes observe the space calle ·tarting from mooladhara below the spine and coming
chidakasha, the space of chitta, consciousness. up to ajna at the top of the spine.
Now become aware of sthulakasha, the space that fills th Pingala is the conductor of solar or vital energy, and ida
entire body. is the conductor of lunar or mental energy.
Be totally aware of the space that pervades the whol Focus your awareness at mooladhara chakra, the starting
body. point of these two nadis.
In the practice of prana vidya, it is important to develo From mooladhara, pingala curves to the right and ida
awareness of the physical space contained within th ·urves to the left; they cross over at each chakra and
body. I erminate at ajna.

132 133
Develop your inner vision of the chakras and nadis. right and crosses through anahata; from anahata it
Intensify this awareness, even if the experience is based curves to the left and crosses through manipura; from
on imagination. manipura it curves to the right and crosses through
Be aware of the body space and of the spinal passagt' swadhisthana; then it curves to the left returning to
within this space. mooladhara.
Be aware of the chakras within the spinal passage and Continue circulating the awareness through ida nadi for
the nadis. some time.
Take your awareness once more down to mooladhara Once you have developed a clear awareness of ida nadi,
chakra and become aware of pingala nadi only. cease this practice.
From mooladhara, pingala curves to the right and Simply maintain awareness of the chakra locations in the
crosses through swadhisthana; from swadhisthana it space within the body and of the nadis emanating from
curves to the left and crosses through manipura; from mooladhara and crossing over at each chakra.
manipura it curves to the right and crosses through tage 5: Introducing the breath and pranic awareness
anahata; from anahata it curves to the left and crosse~ Now we will introduce breath awareness and awareness
through vishuddhi; from vishuddhi it curves to the right of pranic movement.
and terminates at ajna. With the aid of the inhalation, direct your consciousness
Reverse your awareness back down pingala nadi. up pingala nadi from mooladhara to swadhisthana.
From ajna, pingala curves to the right and crosses through With exhalation, bring the awareness back down from
vishuddhi; from vishuddhi it curves to the left and crosst• swadhisthana to mooladhara through ida nadi.
through anahata; from anahata it curves to the right and Add awareness of prana.
crosses through manipura; from manipura it curves to till During inhalation, be aware of the breath and at the
left and crosses through swadhisthana; from swadhistha11a same time be aware of the prana moving through
it curves to the right and comes back to mooladhara. pingala from mooladhara to swadhisthana, then dur-
Go on for some time circulating the awareness through ing the exhalation they descend through ida from
pingala nadi until the psychic passageway becomes clea swadhisthana to mooladhara.
Now leave awareness of pingala and become aware of Continue this practice, just moving the awareness, breath
ida nadi, starting from mooladhara and moving upward and prana between mooladhara and swadhisthana.
From mooladhara, ida curves to the left and crosst' Continue for some time and oace that practice is
through swadhisthana; from swadhisthana it curves I< established, move on to the next.
the right and crosses through manipura; from manipu1 a Next, with the inhalation raise the awareness up
it curves to the left and crosses through anahata; from following the path of pingala: from mooladhara, curve
anahata it curves to the right and crosses througl to the right and cross swadhisthana, then curve to the
vishuddhi; from vishuddhi it curves to the left ancl left and come to manipura.
terminates at ajna. During exhalation, follow the path of ida back down to
Reverse your awareness to move back down ida nadi. mooladhara: from manipura, leave from the right, curve
From ajna chakra, ida curves to the left and crosst' and enter swadhistana from the right, curve and re-enter
through vishuddhi; from vishuddhi it curves to th mooladhara from the left.

134 135
 With each inhalation your awareness travels up through Be aware of the position of your body.
pingala to manipura, and with each exhalation it Externalize your awareness completely and check that
descends to mooladhara through ida nadi. all the senses are giving sensory information about the
Intensify your awareness of this process. sounds, smells, tastes in the mouth and feeling of touch.
Once that is established, practise from mooladhara to Slowly and gently move the toes, move the feet, the legs,
anahata. the fingers, the hands, the arms and the head from side
Consciousness, breath and prana travel together through to side.
pingala up to anahata and then descend from anahata Take a deep breath in and stretch the whole body.
to mooladhara via ida. Then, only when you have regained full awareness of
Intensify this awareness more and more with every breath. your physical body, gently sit up and open your eyes.
Raise the awareness further up now, from mooladhara to
vishuddhi through pingala and descend from vishuddhi Hari Om Tat Sat
to mooladhara through ida.
Ascend with inhalation, being aware of the movement of
your awareness.
Descend with the exhalation with equal awareness.
Remain alert. No sleeping.
Now, ascend from mooladhara to ajna through pingala,
and descend from ajna to mooladhara through ida.
Each time you reach ajna, maintain the awareness and
breath there for a couple of seconds.
Then, with the next exhalation, follow ida back down to
mooladhara.
With each inhalation, your awareness travels up through
pingala nadi to ajna where you hold it for a few seconds
Then with each exhalation, the awareness descends to
'
mooladhara through ida nadi.
Intensify your awareness of this process.
Continue in this way for some time.
Stage 6: Ending the practice
Now leave the awareness of the nadis and chakras an
return to breath awareness.
Become aware of the space both within the body an
outside the body.
Take your awareness to your natural breathing process.
Become aware of the external environment and all th
sounds around you.

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 purposes only. In Practice 3, the skills of Practice 1 and 2 are
combined and with the help of ujjayi pranayama and the
sustained focus of attention, one begins to raise the energy
from mooladhara to ajna through pingala nadi. This requires
i11tense concentration and will take time to perfect. Practice
12 I utilizes sushumna nadi.
At the end of each practice, the prana which has been
accumulated in ajna must be returned and withdrawn back
Raising and Storing Prana down to mooladhara. Withdrawal of prana is an important
stage of prana vidya as it returns both the energy and the
·onsciousness to its normal state. It must be performed with
l he same intensity of awareness and attention as the initial
Practice 1: Mooladhara to manipura rotation stage of the practice.
Practice 2: Manipura to ajna rotation After the prana has been withdrawn to mooladhara, it
Practice 3: Mooladhara to ajna (via pingala nadi) is important to check that all the faculties of perception are
Practice 4: Mooladhara to ajna (via sushumna nadi) l'unctioning normally and are under conscious control. The
body should be lighter, the senses intact and the understanding
In this chapter, the ability to direct prana is explored and present. The practitioner must be aware of the position of the
developed further. Prana is awakened from mooladhara body and the fact that the body is about to be moved. In this
and consciously raised to ajna where it is stored. During this way, for a few minutes, the awareness and the senses should
process prana moves only in one direction, upwards. This be checked systematically. When this has been done, then and
occurs on inhalation. On exhalation only the breath and only then, has one concluded the practice of prana vidya.
awareness travel back down to mooladhara leaving the prana Sometimes it is found that only some of the faculties are
at ajna. It is at this stage of prana vidya that ajna becomes present. For example, the sense of sight does not include the
the focal point of the practice, and in the subsequent stag('. faculty of understanding, or there is an awareness of sight
the control centre for the distribution of prana. and sound but no awareness of time. The solution to this
Initially, the conscious and controlled upward moveme nl problem is very simple: repeat the last part of the technique.
of prana occurs through pingala nadi with the normal Practise a few rounds of withdrawing the prana from ajna
breath. After some time, ujjayi pranayama and khechari back down to mooladhara. After some time, the eyes can be
mudra are incorporated to strengthen the practice. Pleast• opened and operating faculties rechecked for their return to
note that it may take some time before khechari mudra can normal consciousness.
be practised comfortably for the duration of the practice, This problem is rarely faced by beginners and occurs
especially in a lying position. more in advanced stages of the practice. For this reason,
Practice 1 and 2 utilize the pingala nadi in two stages: the practitioner should move from stage to stage in the
firstly as a rotation from mooladhara to manipura, and recommended sequence. No attempt should be made to miss
secondly as a rotation from manipura to ajna. The rotation a stage or hurry through a sequence. Consolidate each stage
of pingala nadi has been divided in this way for learnin~ progressively. The practice of prana vidya should proceed

138 139
from the elementary stages under the guidance of a qualified Become aw~re of the third point of light, manipura
person, so that the vision of prana is experienced and the chakra, behmd the navel in sushumna nadi.
risk of disorientation minimized. Feel ~ slight pulsation at manipura, and with each
p~lsat10n, the point of light or jewel glows more brightly.
PRACTICE I: MOOLA.DHARA TO MANIPURA ROTATION Fmally, visualize these three chakras: mooladhara
swadhisthana and manipura, all together and make thi~
Stage I: Preparation vision sharp.
When you have made yourself comfortable and still in Become aware of ida and pingala nadis.
your chosen position, make the body and mind calm and See their curves of light criss-crossing each other at each
peaceful. chakra point.
If you are sitting up, make sure your body weight is From mooladhara, pingala curves to the right and ida
equally distributed on each side. to the left. They cross each other at swadhisthana then
Begin to observe your breathing process. pin?ala curv~s to the left and ida to the right, cr~ssing
As you breathe in and out, totally relax the body. agam at marnpura.
You are perfectly motionless. ~etw~en moola~hara, swadhisthana and manipura,
Tell yourself mentally: "I shall not move throughout the v~suahze the lummous figure eight created by ida and
duration of the practice. I shall remain aware and alert." pmgala as they curve between the first three chakras.
Go inside the body and begin to develop unified Stage 3: Rotation of prana
awareness of the whole body space as if you are totally When you have a clear vision of the figure eight, take
empty of anything but air - nothing inside but weightless your awareness to mooladhara and let it flow with the
air - the only physical part of you is the organ of touch, prana as it follows pingala nadi.
the skin, otherwise you are hollow like a balloon. This stream of electric blue-white light leaves moola-
Intensify this feeling of inner space. dhara and ~nters swadhisthana from the right, then
Stage 2: Chakra and nadi visualization leaves swadh1sthana and enters manipura from the left.
Begin to visualize the psychic passage, sushumna nadi, ~ave t~e awareness a~d begin the descent through
as a thin, transparent or white thread running straight 1da nadi. It leaves marnpura and enters swadhisthana
up from mooladhara to ajna along the path of the spine. from the right, then leaves swadhisthana and enters
See this passage clearly and notice the bright chakra mooladhara from the left.
jewels or points of light strung along it. Trace this pathway with care and attention.
Focus on the first source of light energy, mooladhara Continue this practice for some time until your
chakra, at the base of sushumna. awareness travels in an unbroken flow up and down the
See it glow and experience a slight throbbing sensation figure eight.
at this point. Stage 4: Breath awareness
Move your awareness up and see swadhisthana chakra, When you have accomplished this, begin to synchronize
the second point of light, at the tip of the coccyx. the smooth, curving movement of your awareness with
Make it brighter with your imagination and feel it the breath.
pulsating gently.

140 141
 Become aware of prana and awareness ascending on the
PRACTICE 2: MANIPURA TO AJNA ROTATION
inhalation through pingala nadi in a stream of light from
mooladhara to manipura. Stage I : Preparation
The breath and prana should reach manipura at exactly Come into a comfortable position for the practice.
the same time. You may sit or lie down.
Then the prana descends through ida on the exhalation Most importantly, the body should be comfortable, at
as if it is riding on the breath to mooladhara. ease and motionless for the duration of the practice.
The breath and prana should reach mooladhara al As the body settles into the chosen posture check the
exactly the same time. alignment of the body.
Be very alert and aware. Make sure the weight of the body is evenly distributed on
Go on synchronizing the movement of prana with the both sides of the body.
breath. Be aware of the head, neck and spine forming the
Stage 5: Ending the practice midline of the body, and the right and left side mirror
Cease this practice and become aware of the external each other.
sounds. Body perfectly aligned and balanced, relaxed and at ease.
Mentally reconstruct the environment around you. Be aware of the developing stillness and space within
Focus on your breathing for a few minutes and come the body.
back fully into your physical body. Focus for a few moments on the inner space within the
Check to be sure the senses are operating and be aware body and allow the feeling to intensify.
of the external world. Gradually begin to move the body Stage 2: Chakra location
and open your eyes. Become aware of the psychic spinal passage, the
sushumna nadi, and the chakras strung along its length
Hari Om Tat Sat
like points of light or sparkling jewels.
The first is mooladhara chakra, the second, swadhisthana
chakra and the third is manipura chakra.
Focus on manipura chakra, the point of light related to
the solar plexus.
Above it is anahata chakra, the fourth point of light in
sushumna nadi, behind the sternum on the inner wall of
the spinal column.
Focus on this point of light at anahata.
In the cervical plexus behind the throat pit is vishuddhi
chakra, the fifth point of light.
Focus on this radiant spot.
At the top of the spinal cord in the mid-brain, directly
behind the eyebrow centre is ajna chakra, the sixth point
of light.

142 143
 Focus your awareness at this point. Stage 5: Breath awareness
Intensify your awareness of manipura, anahata, vishud- When you can do this successfully, begin to synchronize
dhi and ajna chakras so that you can see all four at one the movement of prana and awareness with the breath.
single glance. As you breathe in, ascend from manipura through
See them all glowing and throbbing brightly. pingala nadi to ajna, feeling or visualizing the stream of
Stage 3: Ida and pingala visualization prana which reaches ajna at the same time as the breath.
Become aware of the luminous pathways of ida and Then the prana descends with the breath, curving down
pingala criss-crossing at each chakra point. through ida nadi to manipura.
From manipura pingala curves to the right and ida to The end of the exhalation and the prana should reach
the left. manipura at the same time.
They cross at anahata then pingala curves to the left and Go on rotating the awareness through the passages,
ida to the right. synchronizing the movement of prana with the breath.
They cross at vishuddhi then pingala curves to and Stage 6: Ending the practice
enters ajna from the right, while ida curves to and enters On the next exhalation, release awareness of the nadis
ajna from the left. and the vision of prana.
Between the four points of bright light visualize the Focus the attention on the breath.
three interlacing curves of ida and pingala nadis. Notice the sound of the breath, the sensation of the
Stage 4: Rotation of prana breath in the nostrils, in the chest and in the abdomen.
When this vision is completely clear, take your awareness Feel the breath contained within the body structure.
to manipura and begin to ascend, following pingala nadi Deepen the breath slightly and experience the physical
with your awareness. body.
This stream of brilliant light leaves manipura and enters Be aware of the posture, the placement of limbs, head,
anahata from the right. neck and trunk.
Then it leaves anahata and enters vishuddhi from the Feel the weight of the body.
left. Now recall the room; visualize it in as much detail as
From vishuddhi it curves towards and enters ajna from possible.
the right. Mentally see yourself within the room.
Begin descending with the prana through ida nadi. Be aware of sounds in the external environment.
Ida leaves ajna from the left and enters vishuddhi from Allow these sounds to externalize the awareness
the left. completely.
It then leaves vishuddhi and enters anahata from the right. Prepare to move the body.
From anahata it curves towards and enters manipura The practice is now complete.
from the left.
Combine the practice so that you are ascending from Hari Om Tat Sat
manipura to ajna through pingala, and descending from
ajna to manipura through ida.
Go on tracing this pathway with care and attention.

144 145
PRACTICE 3: MOOLADHARA TO AJNA (VIA PINGALA NADI)
T he energy travels up but only the awareness travels
down.
Stage I : Preparation Each time you reach ajna, maintain the awareness there
Prepare for the practice. for a couple of seconds as you hold the breath, and be
Choose a comfortable posture that you can maintain for aware of the increasing pranic energy held at ajna as
the whole practice. bright light.
Ideally the body remains still and steady throughout. Go on experiencing the streaks of light shooting up to
Settle the body, make any adjustments and then cease accumulate at ajna bringing only the awareness back
all movement. through sushumna.
Relax physically and mentally and allow stillness to develop. Practise a maximum of 49 rounds.
Be aware of the whole body structure, its shape and form. tage 3: Returning prana to mooladhara
Internalize the awareness and be aware of the inner You have collected the prana at ajna in the form of light
space, the space within the whole body. energy.
Commence ujjayi and khechari mudra, and become In order to maintain your energy balance once the
conscious of sensations within the inner space. practice is over, the prana must be properly returned to
Continue for some time. its original source at mooladhara.
Stage 2: Awakening prana in pingala nadi Using your powers of concentration and synchronizing
Now you are going to awaken prana in pingala nadi, the movement with the breath, focus your attention
which starts from mooladhara. at ajna and flow down sushumna nadi with your ujjayi
From mooladhara it goes out to the right. exhalation, carrying the prana back to its source at
Then it curves back to cross through swadhisthana. mooladhara.
Then with a curve to the left it comes to manipura. At mooladhara, hold the breath for a few moments as
With a curve to the right it comes to anahata. you deposit the prana, then simply raise your awareness
With a curve to the left it meets vishuddhi. to ajna as you inhale without carrying any prana. ·
And with a curve to the right it joins ajna chakra. With each breath you are returning prana to mooladhara.
From ajna, bring your consciousness straight down to Remain alert and continue the practice with full
mooladhara via sushumna. concentration until you are sure you have returned all
On inhalation start awakening your prana. the energy to its source.
Use ujjayi pranayama; take long deep breaths and feel Stage 4: Ending the practice
the ujjayi breath drawing the prana up to ajna. Stop the ujjayi breathing and be aware of the normal
Utilizing ujjayi pranayama, inhale - mooladhara, breath.
swadhisthana, manipura, anahata, vishuddhi, ajna. Be aware of the taste in the mouth, any scent you can
Exhale - go straight down to mooladhara via sushumna pick up as you breathe in and out.
on your ujjayi exhalation. Notice the contact points between the body and the
However, although prana travels up to ajna during floor.
inhalation, only the awareness, not the prana, travels Slowly and carefully begin to externalize your awareness,
back down to mooladhara during exhalation. become aware of your surroundings, recall the time of day.

146 147
Become aware of the outside sounds. PRACTICE 4: MOOLADHARA TO AJNA
Mentally reconstruct the environment around you. (VIA SUSHUMNA NADI)
Focus on your breathing for a few minutes and coml'
back fully into your physical body. tage I: Preparation
Gradually begin to move the body; slowly open yolll Assume a comfortable pose and make sure the spine and
eyes. head are in a straight line.
If, however, upon opening your eyes you find that you The eyes and mouth should be gently closed.
are not fully back in your physical body and returned Become aware of the body and of the position of the
to your normal state of functioning awareness, it means whole body as one unit; feel the body as one unit.
that you have not completely withdrawn the prana from Feel the body gradually becoming still.
ajna chakra. Concentrate on motionlessness.
So, again close the eyes and with the ujjayi breath repeal, Complete awareness of the body and the stillness that
calmly and steadily, three more rounds of carrying thl' you feel within the body.
prana back down from ajna to mooladhara. tage 2: Chakra awareness
Then, once more, slowly externalize your awareness i11 Become aware of the spinal cord.
the prescribed manner. Take your awareness to the perineum, just below the
If you wish, practise palming and then gently open tht• spinal cord, and become aware of mooladhara chakra.
eyes. Mentally repeat 'mooladhara'.
Move up to the coccyx at the tip of the spinal cord and
Hari Om Tat Sat
locate swadhisthana.
Mentally repeat 'swadhisthana'.
Now shift your awareness further up the spine to the point
directly behind the navel and mentally repeat 'manipura'.
Next, come up the spine to the point behind the heart.
Experience the location of anahata and mentally repeat
'anahata'.
Take your awareness up the spine again, to the neck.
Become aware of the location of vishuddhi directly
behind the throat pit and mentally repeat 'vishuddhi'.
Move your awareness up to the top of the spine at the
mid-brain, directly behind the eyebrow centre.
Locate ajna there and mentally repeat 'ajna'.
Finally, come up to the crown of the head.
Experience sahasrara and mentally repeat 'sahasrara'.
Reverse the direction of your awareness and come
down again through the chakras repeating their names
mentally as you locate them one by one.

148 149
 Continue moving up and down the spine repeating tht' You do not have to repeat the names of the chakras; just
chakra names until you are able to locate each chakra be aware of their locations as you pass through them.
point effortlessly. Again while inhaling, experience the pranic force
Then become aware of all the chakras together in 01w moving up along sushumna from mooladhara to ajna.
inner glance. Focus the awareness at ajna as you retain the breath for
Visualize all the chakra points together in their propc1 two seconds.
locations like tiny, bright lights, sparkling diamonds 01 At the end of each ascent of consciousness and prana
red rubies strung on a silver thread. with the breath, there is a momentary kumbhaka, retent-
Stage 3: Visualizing prana in sushumna nadi ion, at ajna; the breathing is not a continuous process.
Now visualize the psychic passage in the spme from After ascending with inhalation retain the breath for two
mooladhara all the way up to ajna. seconds at ajna before exhalation.
See all the chakra points connected by sushumna nadi With exhalation, bring the awareness back down to
which flows straight up piercing the centre of each mooladhara.
chakra. Continue with this practice, focusing the awareness
Intensify the awareness of this passage within the spinal and the prana at ajna as you retain the breath for two
cord extending from mooladhara to ajna. seconds, then exhaling back down to mooladhara.
We are going to awaken the prana. With each inhalation, be aware of the prana moving up
Remember that prana is always visualized in the form ol from mooladhara to ajna.
light streaks or particles of light moving at great speed. With each exhalation, be aware of the breath going down
To gain the experience of the existence of prana, first from ajna to mooladhara.
become aware of the ascent and de'scent of pranic energy In between inhalation and exhalation there is a short
in sushumna. break, a retention of breath for two seconds at ajna.
Experience the movement of prana from its nucleus in During this time focus your awareness on the prana at
mooladhara chakra to its distribution centre at ajna. ajna chakra.
Experience prana not in the form of a picture, but as an Intensify your awareness of the movement of prana
actual feeling of energy movement within the body. along sushumna.
With practice, the feeling of prana flowing in tht.' Do not sleep or allow the mind to wander.
straight pranic passage, sushumna, along the spine from Awareness and prana move up the psychic passage
mooladhara to ajna chakra becomes totally clear. during inhalation and awareness moves down during
Stage 4: Storing prana at ajna exhalation.
When the experience of sushumna nadi is clear, inhalt.' The movement of prana should be intensely felt flowing
with the normal breath and direct the awareness of up sushumna nadi.
prana up the passage from mooladhara to ajna chakra. This practice involves moving the awareness.
Focus the awareness at ajna and retain the breath therl' Move the awareness to actually create the feeling of
for two seconds while storing the prana. prana moving along the pranic passage, then relax as
Then, exhale back down the passage from ajna to the awareness moves down on exhalation.
mooladhara leaving the prana at ajna.

150 151
 With each inhalation, intensify the awareness of pra11.1 Be aware of the taste in the mouth, move the tongue a
coming up from mooladhara to ajna, its form is a stream little, and the lips.
of white light ascending along sushumna. Focus your attention on your breath for a few moments
At the end of inhalation retain the breath and prana and be aware of the sense of smell.
for two seconds with your full attention focused at tlw If you feel a little vague or not properly grounded in the
eyebrow centre, at ajna chakra, and feel the energy senses and physical body, practise a few more rounds,
building there. descending the prana in sushumna.
Then exhale down sushumna, moving just the awareness Check that you are fully back in your physical body, then
from ajna to mooladhara. slowly begin to move the body, practise palming and
This can be practised 27 times. open your eyes.
Stage 5: Returning prana to mooladhara
Hari Om Tat Sat
Now you will move the prana back down from ajna
chakra, where it has been stored, to mooladhara chakra. ractice note: In the beginning, the practitioner should do
Focus your full awareness at ajna chakra; be aware of tht' no more than 27 rounds. Over some time the rounds
pranic energy you have stored there. can be increased until a maximum of 49 rounds is
Visualize this dynamic force in the form of a dazzlingly completed. However, when the awakening sensation
bright, white light. of prana is distinctly felt, counting up to 49 rounds is
Be aware of any sensations of heat or throbbing you may no longer necessary. Once an actual experience of the
experience at ajna. awakening of prana has commenced and movements
Then, slowly and carefully, begin to direct the prana of the pranic force from mooladhara to ajna are clearly
straight back down through sushumna to mooladhara felt, one can then journey further into prana vidya,
with the exhalation. expanding and distributing the prana for healing
Visualize the descent of the white stream of light moving purposes.
down sushumna.
It is of vital importance that all the prana is broughL
back down, so go on systematically with this return of
the prana to mooladhara until you are quite sure none
remains at ajna.
Stage 6: Ending the practice
When you feel sure all the prana has been returned,
leave awareness of the chakras and nadis and become
aware of the breath.
Gently come back to awareness of annamaya kosha, the
gross physical body.
Be aware of all the distant and nearby sounds around;
mentally reconstruct the environment around you.
Check that all the senses are functioning properly.

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 this case, one should become aware of how, injapa or ajapa,
one's awareness shifts from the breath to the mantra. The
concept is the same, that is, inhalation and exhalation
continue but the awareness is with the expansion and
13 relaxation or contraction of the pranic body. Gradually
th e awareness is shifted away from the breath until psychic
<'Xpansion and contraction or relaxation is experienced
Expansion, Relaxation 1· elusively.
In the more advanced practice, the pores of the body
and Contraction of Prana become the mechanism for breathing. This ujjayi breath
h ·comes all-pervading. Initially, the imagination may be
11sed; however, as one enters deeper into the practice one
INTRODUCING EXPANSION WITH UJJAYI ht•comes aware that every pore of the body is breathing
<'llergy in and out. On inhalation, energy is breathed in
Practice 1: Expansion and relaxation 1ltrough every pore of the body, which expands like a
Practice 2: Expansion and contraction balloon. On exhalation, the energy is rapidly breathed out
1I1 rough every pore and the body becomes as light as cotton.
AWAKENING AND EXPANDING PRANA 1'hroughout the practice of prana vidya, ujjayi is the basic
ht •athing technique utilized.
Practice 3: Expansion and relaxation (with chakra awareness) Start with 27 rounds and gradually build up to 49. The
Practice 4: Expansion and contraction (with pancha prana 11•commended length for each session is no more than
awareness) l!l rounds. Each stage of the practice is to be continued
p.11iently and the techniques mastered and the experience
This chapter introduces, first, the practice of 'expansion and 1.1bilized before moving on to distributing prana.
relaxation', and second, 'expansion and contraction' of th
pranic body. Both practices utilize ujjayi pranayama or psychi< INTRODUCING EXPANSION WITH UJJAYI
breath, which facilitates a subtle and psychic experience. A
a result of the force of ujjayi pranayama, the pranic body i PRACTICE I: EXPANSION AND RELAXATION
expanded on inhalation and either relaxed or contracted 011
exhalation. Although ujjayi is being performed, the awarencs tage I : Preparation
must become totally absorbed in the experience of expansi< 111 Sit in a comfortable asana and place the hands in chin
and relaxation or expansion and contraction. The entit or jnana mudra.
consciousness, the entire faculty of imagination beconw Practise kaya sthairyam for a few minutes, developing
focused on expansion and relaxation or contraction while tit stillness and steadiness within the physical body.
process of ujjayi breatl1ing continues in the background. t ge 2: Commencing ujjayi pranayama
Some practitioners may experience difficulty drawi11~ Commence ujjayi pranayama, the psychic breath, and
the awareness away from the ujjayi breathing process. I 11 allow the awareness to become subtler.

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 Follow the sound and rhythm of the ujjayi breath while the faculty of awareness are centred on the feeling of
becoming increasingly more sensitive to pranamaya expansion and relaxation.
kosha, the pranic body. Become indifferent to the breathing process.
Continue to follow ujjayi until only the breath and The entire consciousness should follow the forces of
sensations of the subtle body pervade the awareness. prana that are expanding and relaxing the astral or
Stage 3: Expansion and relaxation pranic body.
Prepare now to expand the pranic body. Your total awareness should be absorbed in expansion
With each inhalation, the body expands as if it ts and relaxation, not the breath, although ujjayi breathing
breathing in through every pore. continues in the background.
With each exhalation, the body relaxes as if it is Count up to 49 rounds in this way.
breathing out through every pore. Stage 4: Ending the practice
Continue to practise ujjayi pranayama and feel th<: Prepare now to end the practice.
energy being pulled in through every pore on each Release the experience of expansion and relaxation.
inhalation; expand while inhaling, and relax whi](• Let go of the ujjayi breath and be aware of the inner
exhaling. space.
Here ujjayi is not following the path of a nadi as in most Gradually deepen the breath and feel once more the
of the other practices; it is pervading throughout thl· structure of the physical body.
body. When you inhale utilizing ujjayi, every pore inhale!'! Experience the solidity and weight of the body, and feel
prana and the body expands. the support of the ground or chair beneath the body.
When your body exhales utilizing ujjayi, prana is Externalize the awareness further, recall the room and
released from every pore and the body relaxes. mentally visualize all the details within the room.
Synchronize your body consciousness with breath Notice sounds within or outside the room, sounds both
awareness and the movement of prana. near and far.
Now, as you inhale, visualize streaks of dazzling, blm· Recall the time of day and know that you have been
white light flashing through your body in all directions; practising expansion and relaxation of the pranic body.
they move at lightning speed. The practice is now complete.
See your whole body charged with countless shootin.c Bring the awareness back to the physical body and
sparks. prepare to move the body.
Then, as you relax the body with exhalation, visuali1 Make small movements to begin with and when you are
the movement of these light streaks slowing down o ready, when you feel completely externalized, gently
diminishing in brightness. open the eyes.
This is all done in coordination with ujjayi pranayarna
Hari Om Tat Sat
Inhale and expand.
Exhale and relax. ractice note: The next practice is similar to Practice 1
Keep on practising. except that during exhalation there will be a contraction
Now you should get so used to ujjayi that it goes 111 of the pranic body instead of relaxation. When the
automatically, while your entire consciousness an I consciousness and pranas are withdrawn from the whole

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 body and directed back to ajna and held there, t~e body On inhalation, mentally feel the energy expanding in
contracts. This contraction is a bandha, or psychic lock. all directions.
It can be likened to a mental moolabandha experienced It is not physical expansion but psychic expansion.
throughout the entire body. If both the concept and the The whole body from head to toe is saturated with
visualization are clear, the whole body will expand and pranic energy; feel this intensely.
contract psychically. If you cannot do this yet, you need Simultaneously, your psychic body is expanding in all
more practice in the earlier techniques of prana vidya. directions.
When you exhale, relax and then consciously withdraw
PRACTICE 2: EXPANSION AND CONTRACTION your prana from all parts of the body.
Just as the water of the ocean recedes when the tide flows
Stage I: Preparation . out, so also the prana recedes during exhalation, and
Come into a comfortable position of your choice. contraction takes place.
Take time to adjust the body so it can remain still The body as one homogeneous unit is expanded and
throughout the practice. contracted.
When the body is at ease, allow it to become still. . Inhale and expand.
For a few moments, maintain awareness of the physical Exhale, relax and contract.
body and intensify the quality of stillness. Continue for some time, but do not exceed 49 rounds.
Shift the awareness to the breathing process. Stage 4: Ending the practice
Observe each and every breath moving within the body. Prepare now to end the practice.
The rhythm of the breath is natural and spontaneous. Release expansion and contraction.
Stage 2: Commencing ujjayi pranayama Let go of the ujjayi breath and khechari mudra.
Gradually introduce the ujjayi breath and place th<.· Become aware of the natural breath moving effortlessly
tongue in khechari mudra. within the physical body.
Focus your full awareness on the soft, deep ujjayi Be aware of the movement of the inhalation and
breathing in the throat. . exhalation in the body.
Be totally attentive to this rhythmic flow for some time: Experience the physical body in the chosen posture, its
it is so subtle that you can hardly hear it. shape and form.
Stage 3: Expansion and contraction Gradually become aware of the external environment, of
Prepare now to expand and contract the pranic body.. the room in which you are sitting, of the external sounds.
Inhale utilizing the ujjayi breath and draw the prana 111 Check the senses systematically.
through the entire body. Externalize your awareness completely and make sure
Prana is drawn in through the pores and the energy you are grounded in the physical body.
expands. When you are ready, make small movements and gently
Exhale utilizing ujjayi and release the prana from every open the eyes.
part of the body. The practice is now complete.
Let the prana move out through the pores, and feel th<.'
pranic body contract. Hari Om Tat Sat

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 As you breathe out, breath and awareness descend
AWAKENING AND EXPANDING PRANA in a straight line down sushumna nadi from ajna to
mooladhara.
PRACTICE 3: EXPANSION AND RELAXATION
Synchronize the breath with the ascent and descent of
(WITH CHAKRA AWARENESS)
awareness.
Stage I: Preparation Continue for some time, until the circuit becomes natural.
Assume a comfortable posture and relax the body Stage 3: Awakening and raising prana
making sure it is free of tension. At this stage, start to awaken the experience of prana.
Become aware of the breath. Visualize a stream of light particles in pingala nadi.
Commence ujjayi breathing and place the tongue i11 With the inhalation, move the awareness of prana up
khechari mudra. pingala from mooladhara to ajna chakra.
Notice any thoughts passing through the mind and kt Deposit the prana at ajna and retain the breath there for
them drop away. a few seconds.
Continue to focus on the sound of ujjayi until the body Then exhale and bring the awareness back down to
and mind become still and steady. mooladhara through sushumna, leaving the prana stored
Stage 2: Tracing pingala nadi at ajna.
!ake your awareness inside the body and observe tht' With total attention and alertness of mind, develop this
mner space. awareness of the pranic flow from mooladhara to ajna.
Within the space of the body visualize the chakras and There is no distinction between the flow of the
the nadis in their respective positions. inhalation, the movement of prana and your awareness;
Ta~e you awareness to pingala nadi curving along tht' all are united.
spme. The awareness, the breath and the prana ascend as one
Intensify your awareness of the energy flowing in pingala force, one power, from mooladhara along pingala nadi
nadi. up to ajna.
Carefully take your awareness up pingala nadi: from Now, as you pass through each chakra, intensify the
mooladhara it curves to the right and crosses through awareness by mentally repeating its name once.
swadhisthana; from swadhisthana it curves to the lei 1 As you ascend with the inhalation, say mentally
and crosses through manipura; from manipura it curvt's to yourself: 'mooladhara, swadhisthana, mampura,
to the right and crosses through anahata; from anahata anahata, vishuddhi, ajna'.
it curves to the left and crosses through vishuddhi and At ajna the inhalation should be complete.
from vishuddhi it curves to the right and finally enters Hold the breath at ajna for few seconds while repeating
ajna from the right. mentally: 'ajna, ajna, ajna, ajna, ajna', five times.
Develop your awareness of pingala nadi. Then exhale and bring the breath and awareness
Now begin to synchronize the ujjayi breath with yo111 straight down sushumna to mooladhara.
awareness of pingala nadi. Again, raise the. prana with the next inhalation.
As you breathe in, breath and awareness rise from Experience the awakening of prana at mooladhara and
mooladhara to ajna along pingala. the raising of this pranic force through pingala nadi.

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 Only when you have experienced this can you commem<· Upon exhalation, your body comes back to its normal
your journey further into the practice of prana vidya, '<1 size while body and mind relax completely.
develop this awareness carefully. Continue with this practice of expansion and relaxation.
Do not sleep. Upon inhalation, your whole body is full of streaks of
Be completely alert and aware of the practice, your mind intense light energy.
should not wander. Upon exhalation, you relax and the movement and
Continue for some time. brightness of this light energy diminishes and relaxes.
With watchful awareness observe the movement of prana Experience this pranic energy vividly and be aware of
from mooladhara to ajna; let your breath and conscious the pranic movement throughout the entire body.
ness rise through pingala nadi with the pranic energy. tage 5: Returning prana to mooladhara
Hold your awareness and the breath at ajna and intensif v Now you are going to return the prana to mooladhara.
the experience of prana. Inhale and hold your awareness at ajna; experience
Experience the prana building up at ajna; see the light the build-up of prana you have stored there. See the
at ajna becoming more and more luminous. glowing, pranic light at ajna.
Stage 4: Expansion and relaxation Then, exhaling, take the prana straight back down
Be totally aware of the rhythmic, even flow of ujjayi through sushumna to mooladhara.
breath for some time. Inhale and take just the awareness to ajna, exhale and
Then, expand your awareness of the breathing process direct the awareness and prana back down sushumna to
and begin to experience breathing in and out through mooladhara.
each and every pore of your body. Continue this practice until you are absolutely sure all
As you breathe in, feel that you are drawing in ai1 the prana has been returned to mooladhara.
through the entire surface of the skin. tage 6: Ending the practice
As you breathe out, feel the air being released through When all the prana is back in mooladhara chakra, leave
the millions of tiny pores from the top of the head right your awareness of the chakras and nadis.
down to the fingertips and toes. Let go of the ujjayi breath and khechari mudra.
The whole organ of the skin is breathing as one vitally Become aware of the natural breath moving effortlessly
alive unit. within the physical body.
Imagine that, as you breathe in, your whole body is Become aware of your whole physical body and its
beginning to gently expand outward like a balloon beinK position.
pumped up with air. Gradually become aware of the external environment, of
Then, as you breathe out through all your pore. the room you are in, of the external sounds.
simultaneously, simply let the whole body relax. Systematically check the senses to ensure a return to
Just let go as you breathe out. normal functioning.
Continue watching each breath with close attention and If necessary, do a few descents from ajna to mooladhara
feel your whole body breathing. to return all excess prana.
Upon inhalation, the space contained within your bod Externalize your awareness completely and make sure you
expands evenly like a balloon being puffed up with air. are back in your annamaya kosha, the gross physical body.

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 Slowly begin to move your limbs and, only when you art' It spirals from hips to toes, shoulders to fingertips, and
fully back in your body, gently open your eyes. throat to the top of the head at great speed.
Have an instant visualization of this continuous,
Hari Om Tat Sat
spiralling energy in the extremities of the body.
Then concentrate on samana between the diaphragm
PRACTICE 4: EXPANSION AND CONTRACTION and the navel.
(WITH PANCHA PRANA AWARENESS) Experience it as waves of light travelling from left to right
and back again like a fast shuttle on a weaving loom.
Stage I : Preparation The feeling and visualization should be instantaneous.
When you have made yourself comfortable and still Leave samana and become aware of apana, the energy
in your chosen position, allow the body and mind lo moving between the navel and perineum in waves of
become calm and peaceful. downward moving light.
If you are sitting up, make sure your body weight '' Lastly, become aware of prana as waves of upward
equally distributed on each side. moving light energy moving between the diaphragm
Commence ujjayi pranayama. and the throat.
As you breathe in and out, totally relax the body. Be aware of the five pranas in their respective locations
You are perfectly motionless. within the body.
Tell yourself mentally, "I shall not move throughout tht' tage 3: Tracing pingala nadi
duration of the practice. I shall remain aware and alerl." Leave awareness of the five pranas.
Go inside the body and begin to develop unified Visualize the spinal column between mooladhara and
awareness of the whole body space as if you are totally ajna chakra.
empty of anything but air and an outer shell. In the centre of the spinal cord, see the transparent or
Nothing inside but weightless air; the only physical pat I silvery-white psychic pathway.
of you is the organ of skin, otherwise you are hollow likt· See the chakra points strung along it like brightly
a balloon. shining jewels on a thread.
Intensify this feeling of inner space. Then begin to weave the luminous pingala pathway; it
Stage 2: Visualizing the five pranas leaves mooladhara from the right, curves to the right,
Visualize or feel vyana, the energy that pervades tht' crosses through swadhisthana then curves left through
whole body in the form of streaks of light. manipura. From there it curves right through anahata,
See these blue-white currents of light darting rapidly next it curves left through vishuddhi and, finally, it
throughout each and every part of the body, pervadin~ curves right and comes to ajna.
it entirely from head to toe. From ajna, begin to descend pingala nadi curving right
Feel this subtle movement with full awareness. through vishuddhi, left through anahata, right through
Next, visualize udana in the legs, arms and head a~ manipura, left through swadhisthana and, finally, right
spirals, rings of light energy or circles of light, movin~ back to mooladhara where it began.
clockwise toward the outer tips of the extremities. Move your awareness slowly and evenly up and down this
passage, intensifying pingala awareness.

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 Now visualize and feel waves or streaks of pranic ligh1 tage 5: Expansion and contraction
spiralling up through pingala. Become aware of your body full of light and energy.
Actually experience the sensation of prana flowing i 11 Change your concept of the normal breathing process
this passage. and create the experience of breathing, not through the
As you visualize the prana, begin to synchronize tlw nose and lungs, rather breathe in and out through every
ujjayi breath with ascending and descending awareness. pore in your skin.
With inhalation, the prana ascends from mooladhara, The length of your inhalation and exhalation should be
crossing swadhisthana, manipura, anahata and vishud equal.
dhi, terminating at ajna. Each pore is breathing in and out independently and in
With exhalation, the prana descends from ajna crossing unison with the other pores.
vishuddhi, anahata, manipura, swadhisthana, termina As you breathe in, feel that you are drawing air in
ting at mooladhara. through the entire surface of the skin.
Go on observing the gentle, even swing of breath, prana As you breathe out, all the millions of tiny pores are
and consciousness as it spirals along pingala nadi. simultaneously expelling air.
The process should now be so familiar to you that you rn > The whole skin area, from head to toe, is breathing in
longer have to think about it. and out as one unit.
Stage 4: Raising prana Try to actually feel your pores expanding every time you
Perform the practice with absolute concentration, feeling breathe in.
the movement of prana with ever-increasing intensity. Experience your skin as a highly dynamic organ.
Begin now to raise and store the prana in ajna chakra. As you breathe in through all your pores, experience that
Continue awakening the pranic force and directing it your whole inner space begins to expand outward from
a~ong the pingala psychic passage from mooladhara to head to toe.
aJna. Feel this gentle expanding sensation as if you are a
Each time you inhale and reach ajna, remain there in balloon being blown up with air.
a short kumbhaka, internal breath retention, while you Then, as you breathe out through every pore, feel this
mentally repeat the name 'ajna' five times. space within the body contracting slightly.
On exhalation, only the awareness and breath return to Intensify this experience of the body expanding upon
mooladhara. inhalation and contracting upon exhalation.
The breathing is gentle, spontaneous ujjayi. tage 6: Adding pranic awareness
Concentrate on the movement of awareness and prana Now become aware of the effect this practice has on the
from mooladhara to ajna along pingala nadi. prana which pervades the entire space within the body
The smooth, curving swing of awareness from one in the form of light.
chakra to another should come naturally to you. As you inhale, visualize this light expanding through the
~~n you experience a build up of the luminous energy body like lightning streaks; it is whitish-blue or silvery-
m aJna, leave awareness of the prana moving upward in white in colour and shoots in every direction.
pingala nadi and focus on the slow, deep ujjayi breathing. As you exhale, this pranic energy contracts.
Be aware of the whole body.

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 Upon inhalation the light body expands, upon exhala
tion it contracts.
Concentrate your whole attention upon this light field,
the pranamaya kosha, expanding and contracting wit Ii
the breath. Continue until the vision of prana fades.
Stage 7: Returning prana to mooladhara 14
Now you are going to return the prana to mooladhara.
Return your awareness to ajna; experience the build
up of the prana you stored there previously. See a11\ Distribution of Prana
glowing, pranic light remaining at ajna.
Then, exhaling, take the prana straight back down
through sushumna to mooladhara.
Inhale and return just the awareness to ajna, exhale and INTERNAL DISTRIBUTION
direct any prana back down sushumna to mooladhara.
Continue this practice until you are absolutely sure all l'ractice 1: Expansion and relaxation
the prana has been returned to mooladhara. l'ractice 2: Expansion and contraction
Stage 8: Ending the practice
When all the prana has been returned, shift tlu EXTERNAL DISTRIBUTION
awareness to the natural breath.
Observe the breathing process occurring spontaneous( Practice 3: Expansion and relaxation
within the body. Practice 4: Expansion and contraction
Gradually become aware of your whole physical bod)
and its position. VISION OF PRANA SHAKTI
Be aware of the breath and the body.
Extend the awareness beyond the body and tune into l he Practice 5: Vision of prana shakti
external environment.
Recall the room in which you are sitting. I listribution of prana involves concentration on and
Listen to the sounds around you. , I1rection of prana. From ajna the prana is directed
Check the senses systematically; sense of taste, smell, tl1roughout the body by the process of psychic expansion-
touch and hearing. 11·laxation or expansion-contraction. When the prana is
Externalize your awareness completely. distributed from ajna there is expansion, and when it is
Draw the awareness back into the physical body. 1 11hdrawn back to ajna there is relaxation or contraction.
When you are ready, slowly begin to move and genii Internal distribution of prana refers to directing prana
open your eyes. 1\, il hin one's own body. Prana is visualized and consciously

The practice is now complete. 111d wilfully distributed to specific parts of the body as well
" to the body as a whole. External distribution refers to
Hari Om Tat Sat
1 t ·nding prana externally to the surrounding environment.

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Distribution of prana has no barriers or limitations and mav .1 sits effect is very powerful and sometimes frightening.
be distributed in all directions. For this reason, previous experience and understanding is
During distribution, the power of visualization is utilized; r •quired before commencing.
prana is visualized as streams of light and directed from
ajna to the body and beyond. Before external distribution, a INTERNAL DISTRIBUTION
yantra or form, such as a triangle, circle or cross is visualized
surrounding or passing through the body. It defines the am1 Practice note: Expansion and contraction of the heart is
of the body and acts as a safeguard, supporting the return I c1 strictly forbidden in prana vidya. It is the only part or
'normal' consciousness at the end of the practice. Once tile' organ for which this process is prohibited. Only people
supporting yantra has been visualized, prana is expandec I who are under the strict guidance of a guru or master of
outwards using the method of expansion and relaxation, OI prana vidya can practise expansion and contraction of
expansion and contraction. the heart muscle safely.
For these practices of distribution of energy, prana
is progressively awakened, raised and stored in ajna, PRACTICE I: EXPANSION AND RELAXATION
distributed internally and/or externally and finally returm·d
to mooladhara, its source. This process has a uniqu Stage I: Preparation
balancing effect on the mind, leading the practitiorn·1 You may lie down, stand up, sit in a meditation asana or
through the successive stages of pratyahara, sense withdrawal, sit on a chair.
and dharana, concentration. Instead of stopping or stillin~ Ensure the body is comfortable, make all necessary
the mind by force, these practices raise and balance th adjustments.
energy, which indirectly has a tranquillizing effect on th< Once settled in tl1e chosen posture, allow the body to
mind. This enables the practitioner to experience deept•1 relax and become still, making sure the spine is straight.
levels of meditation than may be possible through otht·1 Shift the awareness to the natural breath flowing in and
practices. out of the body.
Within this chapter is the practice of psychical! Follow the breath for some time, developing stillness and
dissolving or melting the body, part by part, until th< steadiness of body and mind.
pranamaya kosha or pranic body is directly experienced. Effortlessly and naturally move into ujjayi pranayama
The practice aims to obtain a vision or direct experience ol and khechari mudra.
prana, of pure light. It is possible to practise prana vidy 1 tage 2: Awakening and raising prana
for years and years without having the actual 'vision ol Moving with the inhalation, begin to follow the psychic
prana'. However, unless the practitioner attains this vision, passage of pingala nadi from mooladhara to ajna.
perfection in prana vidya cannot be achieved. WheneV<' On the exhalation, the awareness and breath follow the
the eyes are closed and the prana sadhana is mental! psychic passage of pingala nadi back down from ajna to
or psychically tuned into, the vision of light must com mooladhara.
spontaneously and effortlessly. Just as darkness conw Go on for some time circulating the breath and the
without effort, the vision of light must come quickly ancl awareness up and down pingala.
without effort. It is not included in the preparatory practin·

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 Once established in this practice, visualize prana moviulo( The centre is ajna; from ajna start the whole process of
along with the breath and awareness. distribution.
Streams of white light moving up and down pingala Send prana to the fingertips, hand, forearm, upper arm,
nadi. to every part of the right arm.
At the end of the next inhalation, pause at ajna to sto1 t' Fill every cell with prana throughout your right arm.
the awakened prana there. Return only the awarencs~ Feel the movement of prana from ajna throughout the
back down to mooladhara. right arm.
Continue in this way until ajna becomes a storehouse ol Withdraw the prana from the right arm and return it
luminous light. back to ajna.
Stage 3: Expansion and relaxation Le~ arm: Practise the same as was done for the right arm.
Move the awareness from ajna to the breath. Come back to ajna first and retain the breath.
Focus on the soft, rhythmic sound of ujjayi. Go to the left arm and fill it with prana out to the
Simultaneously with the breath, develop awareness ol fingertips.
expansion and relaxation. Withdraw the prana back to ajna.
This movement should not be muscular. Prana proceeds from ajna to the left arm and returns
The body should not move at all; it is pranic and psychit from the left arm back to ajna.
expans10n. You are only distributing the prana and experiencing the
Be aware of the expansion and relaxation of the pranit pranic field expanding and relaxing.
body while practising ujjayi pranayama. Come back to ajna, retain the breath there for a few
With every breath develop the experience of expansion seconds.
and relaxation. Exhale and relax.
Stage 4: Distribution Right leg: With the inhalation, supply prana to your right leg.
Remain with the experience of expansion and relaxatio11 If flows from ajna inside the body through the right
and prepare to distribute prana to different parts of tht side of your back and hip into your right leg; you direct
body. energy there and experience expansion.
On inhalation, prana is directed from ajna to the chose11 Withdraw the prana from your right leg and return it
part of the body, and on the exhalation, relax and back to ajna; this means relaxation.
withdraw the prana back to ajna. Go on supplying prana to the right leg from ajna
Start distributing, for example: through the right side of the back and right hip, down
Right arm: To begin, supply prana from ajna to the right arm. to the tips of your toes.
With the inhalation, distribute prana to the right arm Withdraw the prana back to ajna; retain the breath there,
from ajna. also your consciousness.
With the exhalation, relax and withdraw the prana back Le~ leg: In the same way, supply prana to the left leg, all the
to ajna chakra. way to the tips of the toes.
On inhalation, direct the energy to the right arm; dirert Supply and expand; withdraw and relax.
the prana in and around the right arm. All the prana comes from ajna and returns to ajna.
On exhalation, relax the right arm. Bring your prana back to ajna and pause.

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Right chest: Supply prana to the right side of your chest; Become aware of the space surrounding the body.
withdraw it from the right side of your chest to ajna. Have a sense of the room you are in.
Supply and expand; withdraw with relax. Visualize the details of the room and your place within it.
Bring your prana back to ajna, retain and pause. Check that the senses are active and functioning
Le~ chest: Avoiding the heart muscle, supply prana fro111 normally.
ajna to the left side of your chest. Be aware of sounds around you, the places where the
Withdraw the prana from the left side of your chest baC'k body touches the floor, smells, and tastes in the mouth.
to ajna. Check that the awareness is fully externalized.
Supply and expand; withdraw and relax. The practice is now complete.
Abdomen: Supply prana from ajna to the whole abdominal When you are ready, gently open the eyes.
reg10n.
Hari Om Tat Sat
Withdraw the prana from the whole abdominal regio11
back to ajna. Practice note: Sometimes, when distributing prana to an
Supply and expand; withdraw and relax. organ or part of the body, the sensation of expansion
Continue until distribution has been completed for all and relaxation is felt indirectly through the heartbeat.
areas of the body. When concentrating on charging a particular part
Stage 6: Returning prana to mooladhara of the body, it may happen that the practitioner will
When all distribution is complete, withdraw the prana become aware of a pulse beat. The experience can be
back to ajna. a little unusual at first; it is similar to expansion and
On the exhalation, take the prana down along tlw relaxation, but there is total absorption in the pulse beat.
sushumna nadi from ajna to mooladhara and leave it The thump ... thump ... thump ... of the pulse takes
there. possession of the entire awareness, not just the sound of
Do this with awareness. it, but the sensation of expansion and relaxation within
Continue until all the prana has been returned to its it. This happens particularly when distributing prana to
source at mooladhara. the lower extremities of the body. If this happens, just
Stage 7: Ending the practice watch the experience; it will dissolve after a while.
Once complete, release khechari mudra and the ujjayi
breath.
Bring the awareness to the natural breath moving in anc I
out of the body.
Focus on the natural rhythm of the breath.
Notice parts of the body moving with the breath: tlw
abdomen, chest, parts of the back.
Feel the breath contained within the physical body.
Shift the awareness fully to the physical body.
Be aware of the shape and form of the body.
Feel the contact of body with the floor.

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 PRACTICE 2: EXPANSION AND CONTRACTION
Prana ascends along pingala and is deposited at ajna,
the storehouse of prana, and only the awareness returns
Stage I : Preparation back to mooladhara.
Sit in an asana of your choice. Continue in this manner, building the storehouse of
Alternatively, you may lie down, stand up or sit in a chair. prana at ajna.
It is important that the body be comfortable and Stage 3: Expansion and contraction
still throughout the practice, with the spine straight. Once sufficient energy has been stored, maintain the
However, if you need to move, do so slowly and with awareness at ajna for a few breaths and experience this
awareness, and then come back to stillness. concentration of prana in the form of light.
Make any final adjustments to the position of the body Now shift the awareness to the ujjayi pranayama and
and then become still and quiet. begin to develop the experience of expansion and
For a few moments, allow the body to settle. contraction of the pranic body.
Let any thoughts fade into the distance and let go of an On the ujjayi inhalation, the pranic body expands; on
physical or mental tension. the ujjayi exhalation, the pranic body contracts.
Shift the focus to the natural breath. Continue to develop the awareness of this pranic and
Be totally aware of the rhythm of the breath. psychic expansion and contraction in synchrony with the
Be conscious of each incoming and outgoing breath. UJ]ay1 pranayama.
Stage 2: Awakening and raising prana Stage 4: Distribution
Begin the practice of ujjayi pranayama. Once established in expansion and contraction begin to
Once ajjayi becomes effortless, begin to trace the path ol distribute prana to different parts of the body.
pingala nadi with the breath. Right arm: Supply prana to the right arm and expand it.
On the inhalation, breath and awareness ascend from Withdraw prana from the right arm, returning it back to
mooladhara to ajna. ajna and contract it.
On exhalation, the awareness and breath descend from Go on practising.
ajna and return to mooladhara. Le~ arm: Inhale, supply prana to the left arm and expand it.
Continue following the path of pingala with the ajjayi breath. Withdraw the prana, return it to ajna and contract.
When a steady rhythm has been established, visualize Distributing from ajna and returning back to ajna;
the movement of prana in tandem with the breath and supply-expand, withdraw-contract.
awareness. Withdraw your prana back to ajna; retain the breath and
Streams of white light ascending and descending up and prana in ajna for a few seconds and mentally relax the
down the psychic passage of pingala. left arm.
Awareness completely immersed in the flowing whitl' Right leg: From ajna go through the right side of the back
light of prana. and hip to the right leg, the whole leg, right down to the
Next, begin to deposit the awakened prana at ajna. tips of the toes.
At the end of each inhalation, pause for a few moments, Supply prana and feel the expansion; withdraw prana
storing prana in ajna. During exhalation, only thl' and feel the contraction.
awareness descends back down to mooladhara.

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 :.~na,retain the breath and When this is achieved, prana can be distributed to the
L leg mentally. cerebral area.
prana. When expanding, relaxing or contracting the cerebral
e left leg with contractio11. region, a headache may develop, some sort of heaviness
may be experienced; if so, stop immediately.
ugh the left side of the back Other than this there is no harm in distributing to the
cerebral region.
the left hip and left side ol tage 5: Returning prana to mooladhara
When all distribution is concluded, withdraw the prana,
d relax the left leg. returning it to ajna.
hole abdominal region. Then, take it down to mooladhara on the exhalation,
. aw and contract. following the sushumna passage, and leave it there.
I 11,111h111 ion from ajna an returning back to ajna. Continue until all the prana has been returned to
\ 11 ltdraw your prana back to ajna, retain and relax tlw mooladhara.
"ltol · abdomen. tage 6: Ending the practice
RI ht chest: Supply prana to the right side of the chest. When finished, release both khechari mudra and ujjayi
Supply and expand; withdraw and contract. pranayama.
Distribution from ajna and returning back to ajna. Shift the awareness to the natural breath moving in and
Withdraw your prana back to ajna, retain and relax thl' out of the body.
right side of the chest. Focus on the natural rhythm of the breath.
Le~ chest: Avoiding the heart muscle, supply prana and Notice parts of the body moving with the breath; the
expand the left side of the chest. abdomen, chest, parts of the back.
Withdraw prana from the left side of the chest and Feel the breath contained within the physical body.
contract again avoiding the heart muscle, returning back Shift the awareness from the breath to the physical body.
to ajna. Experience the weight of the body in the chosen posture.
Supply from ajna; return to ajna. Be aware of the placement of the arms, the legs, the
Retain the prana in ajna for some time and relax the leli trunk, neck and head.
side of the chest. Be aware of the shape and form of the body.
Brain: Expand and relax; then withdraw and contract. Extend the awareness beyond the body and recall the
In contraction, the cerebral portion is contracted to such room around you.
an extent that there is no difference between the centn• Visualize the details of the room and your place within
of the brain and any part of the circumference. the room.
The brain is contracted to a point into the centre. Check that the senses are active and functioning
Then it is expanded to the shape of a ball, then normally.
contracted again to a point. Be aware of sounds around you, the touch of the body
This is sometimes a difficult practice. with the floor, smells and tastes within the mouth.
It takes time to experience contraction to a point. Check that the awareness is fully externalized.

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 The practice is now complete. tage 2: Awakening and raising prana
When you are ready, gently open the eyes. Continue with breath awareness and simultaneously
develop an awareness of pingala nadi.
Hari Om Tat Sat
Begin to follow the breath and the awareness along
pin gala.
EXTERNAL DISTRIBUTION On the inhalation the breath ascends, mooladhara to
ajna, and on the exhalation the breath descends, ajna to
Practice note: When you begin external distribution, you mooladhara.
may still be relying on your imagination or mental Now visualize the movement of prana as it moves up and
powers for visualization. This will lead to a mental down pingala.
experience only. However, once you have awakened th Streams of white light ascending and descending along
experience of prana, the streaks of light will becom pingala nadi.
very vivid and you will have a direct pranic experienn· Awareness and breath follow the flowing white light of
Prana can be distributed in all directions outside th prana.
body. There are no restrictions in this regard. Aftl'I Continue for some time.
mastering internal distribution, external distribution Now begin to deposit the awakened prana at ajna.
may be applied by those who wish to send prana to At the end of each inhalation, pause for a few moments
other individuals or simply to charge the environmcnl storing prana in ajna, and then descend only the
around them awareness back to mooladhara with the exhalation.
Prana ascends through pingala to ajna, the storehouse
PRACTICE 3: EXPANSION AND RELAXATION ofprana.
Only the awareness and breath return back to mooladhara.
Stage I : Preparation Go on building up the storehouse of prana at ajna.
Come into an asana of your choice. Once sufficient energy has been stored, hold your
If necessary, you may practise lying down, standing 111 awareness at ajna and experience the bright light of
or sitting in a chair. prana.
Most importantly, check that the body is comfortabl tage 3: External distribution
and at ease and the spine is straight. Visualize now a triangle or a circle around your body, or
For a few moments allow the body to settle and a cross that passes through your body.
become still and quiet. The visualization should be luminous.
Focus completely on the body and allow any thought This yantra, or geometric shape, provides a protective
recede into the background. shield for the body.
Allow the body and mind to relax and let go of an The prana can now be stretched in all directions outside
physical or mental tension. the body without limit.
Commence ujjayi pranayama and khechari mudra. If it is just mental, it will only be a mental experience.
Follow the soft, subtle sound of ujjayi and allow th If it is actually the prana, the streaks of light will become
awareness to internalize. very clear.

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 Initially, the practice will be a mental one. Visualize the details of the room and your place within
Using the technique of expansion and relaxation, begi11 the room.
to expand prana outwards beyond the body. Check that the senses are active and functioning
With every ujjayi breath, intensify the experience 111 normally.
expansion and relaxation. Be aware of sounds around you, the touch of the parts of
Visualize stretching the prana in all directions. the body with the chair or floor, be aware of smells, and
Stretch the prana at will, starting from ajna. the tastes within the mouth.
With every inhalation the prana expands from ajna, and Check that the awareness is fully externalized.
with every exhalation, the prana relaxes back to ajna. T he practice is now complete.
Go on expanding prana out beyond the body and inlo If you wish, practise palming and gently open the eyes.
the environment. Hari Om Tat Sat
Practise up to 49 rounds.
Stage 4: Returning prana to mooladhara
When the practice is complete, withdraw the prana bark PRACTICE 4: EXPANSION AND CONTRACTION
to ajna and be aware of ujjayi pranayama.
Check that all prana has been withdrawn to ajna. tage I : Preparation
Visualize once more the protective yantra surroundin)( In this practice the prana is distributed externally to
the body. purify and energize the environment.
Now prepare to return the prana to mooladhara, to its Sit in a comfortable, meditative posture or lie down in
source. shavasana.
On the next exhalation take the prana back down to Make yourself comfortable and still.
mooladhara. Allow the body and mind to become calm and peaceful.
Return only the awareness to ajna, pause for a moment, If you are sitting, make sure your body weight is equally
and then return the prana back down to mooladhara. distributed on each side.
Do this with awareness and continue until all the prana Begin to observe your breathing process.
has been returned to mooladhara. As you breathe in and out, totally relax the body.
Stage 5: Ending the practice Become perfectly motionless.
Release khechari mudra and ujjayi pranayama. Tell yourself mentally, "I shall not move throughout the
Shift the awareness to the natural breath moving in and duration of the practice. I shall remain aware and alert."
out of the body. Remember that you should not break the flow of
Focus on the natural rhythm of the breath. awareness; there should be no wavering of your
Be aware of the physical body containing the breath. concentration.
Feel the body in the chosen posture or position. tage 2: Awakening and raising prana
Be aware of the sensations of the body. Become aware of the inner body space.
Extend the awareness and have a sense of the space that Within the space, visualize the spinal passage and the
surrounds the body. chakras.
Develop an intense awareness of pingala nadi.

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 Then synchronize the ujjayi breath with awarenes · 111 Using your willpower, begin to expand the prana in
pingala and fold the tongue back into khechari mudra all directions, or you can send it out in one particular
As you breathe in, the breath rises from mooladhara I 11 direction if you wish.
ajna along pingala. With the exhalation, as the prana withdraws back to
As you breathe out, the breath descends straight dow11 the storehouse at ajna, experience a definite bandha or
sushumna from ajna to mooladhara. contraction there.
Experience the movement of prana in pingala nadi. This intensifies the experience and makes the following
Visualize it in the form of a rapid stream of lumino11 , emission of prana more powerful.
blue-white or golden light. First the pranic light fills the circle, triangle or cross
Direct the prana with your breath and awareness up protecting your physical body. .
along pingala nadi from mooladhara to ajna. Continue for some time sending the prana out to fill this
Retain the breath at ajna for five seconds repeating geometric shape and bringing it back to contract at ajna.
mentally, 'ajna, ajna, ajna, ajna, ajna'. Then see the prana expanding beyond the shape to fill
Then, while exhaling, bring only the breath and the room in which you are practising.
awareness back down to mooladhara through sushum11.1 See pranic light floating through the whole room ~nd
nadi, leaving the prana stored at ajna. expanding outwards with brilliant light rays every time
Continue awakening the prana along pingala nadi with you inhale.
absolute concentration, feeling the energy movement Exhale and withdraw the prana back to ajna and feel a
intensely. definite contraction at that chakra.
Continue this practice until the actual awakening of As you continue inhaling and exhaling with ujjayi, see
prana is experienced. the prana expand out further and further.
In the beginning, practise up to 49 rounds. Continue with this experience for some time.
When you have mastered the practice, you will feel tht Feel your environment being purified and energized.
awakening of prana clearly. tage 4: Returning prana to mooladhara
Stage 3: Distribution of prana To end the practice, withdraw back the prana to ajna and
Having raised the prana carefully and systematically to hold the awareness at that chakra for some time while
ajna chakra, focus your full concentration there and s<:t' practising ujjayi pranayama. .
the bright pranic glow. Check that you have returned all your prana to aJna.
Feel the build-up of stored energy in this chakra. Become aware of the luminous circle, triangle or cross
Next, begin to form a protective luminous circle or which you have defined around your physical body.
upward pointing triangle around the body, or you can Visualize your body confined by this luminous shape.
also see a luminous cross passing through the body. Now prepare to return the prana to mooladhara, to its source.
When you can clearly see one of these luminous shap<: On the next exhalation, take the prana back down
around the body, feel that you are protected by it. through sushumna nadi to mooladhara.
Breathe in with ujjayi and khechari; visualize streak Return only the breath and awareness to ajna, pause
of pranic light saturating your body and emanating for a moment, and then return the prana, breath and
outwards filling the shape around you with light. awareness back down mooladhara.

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 Do this with awareness and continue until all the prn11.1
VISION OF PRANA SHAKTI
has been returned to mooladhara.
Stage 5: Ending the practice PRACTICE 5: VISION OF PRANA SHAKTI
Release khechari mudra and discontinue ujjayi pra11.1
yama. Stage I: Preparation
Become aware of the natural breath moving within tI 11 Prepare for the practice by lying in shavasana.
body. Allow the whole body and mind to become still and
Experience the physical body in the chosen posture. steady.
Be aware of the placement of the arms and legs, head , Let the body completely surrender to the floor.
neck and spine. Let the floor support the weight of the body.
Feel the contact of the floor beneath the body and t lu Consciously let go of any tension: physical, mental or
sensation this creates. emotional.
Become attuned to the environment surrounding Lhl' Whole body relaxed and at ease.
body; the sounds near and far, the temperature of tht• Become aware of the natural breath moving with the body.
air on the skin. Notice each and every inhalation and exhalation.
Recall the details of the room, the time of day, the colou1 Follow the natural breath for some time, allowing all
of the clothes you are wearing. tension to dissolve and the mind to become still.
Ensure that the senses have been externalized complcl Stage 2: Dissolving the body
ely and are functioning normally; the sense of taste, Prepare now to dissolve the body.
smell, touch, hearing. To begin, take your awareness to the right big toe.
If necessary, practise a few more rounds of returning Obtain a clear and accurate inner vision of the big toe.
prana to mooladhara. Now visualize the right big toe gradually melting or
Once satisfied that the senses are intact, make small dissolving like a lump of butter which has been placed
movements and gently open the eyes. close to a fire.
The practice is now complete. Watch it slowly lose its form and disperse.
Gradually let it melt or dissolve completely.
Hari Om Tat Sat
Actually feel your big toe dissolving.
Now practise melting or dissolving each of the toes on
the right foot.
Once you can do this, begin to dissolve the other parts
of the body in sequence.
Progressively imagine each and every part of the body to
be melting and dissolving totally.
From the toes, the whole right foot dissolves with the
awareness.
Continue to melt the body from the right ankle up the
right leg to the right hip.

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 The whole right leg melting and dissolving. Feel the sensation of the breath at the nostrils, the
Melt the physical notion of the body into nothing. coolness of the breath on the inhalation and the warmth
Shift the awareness to the left foot and the toes. of the breath on the exhalation.
Begin to dissolve each of the toes one by one. Deepen the breath slightly and become aware of the
In the same way, continue to dissolve the whole left fool movement of the breath in the chest and abdomen.
and leg up to the left hip. Feel the slight expansion of abdomen and chest on
If streaks of brilliant blue-white light appear it means inhalation and the relaxation on exhalation.
that prana is manifesting. Expand the awareness of the physical body to include
The awareness of the physical body is dissolving into the arms, legs, the whole torso, neck and head.
awareness of the pranic body. Be aware of the whole body.
Continue this until the form of pranamaya kosha is Feel the weight and solidity of the physical body.
spontaneously experienced. Feel the solidity of the ground beneath the body,
Shift the focus to the pelvic region and begin to dissolve supporting the body in shavasana.
the whole pelvis, the abdomen and the chest, both righ1 Have a sense now of the space surrounding the physical
and left side. body.
The whole torso melting and dissolving with th<.· Remember the room in which you are lying, and your
awareness . place within the room.
From the right shoulder, begin to dissolve the whole Listen to the sounds, inside and outside the room.
right arm down to the right hand. Allow these sounds to externalize the awareness completely.
Systematically dissolve the fingers one by one until the Draw the awareness back into the physical body and
whole right hand and arm have disappeared. prepare mentally to move the body.
Shift the awareness to the left shoulder and again Become aware of the toes and the fingers and begin to
gradually melt the whole left arm down to the fingers of move them slowly.
the left hand. Move the head from side to side, and stretch the arms
Move now to the neck and the head, and experience up overhead.
them dissolving in a wave of warmth, like wax melting When you are ready slowly sit up.
in the heat of the candle flame. If you wish, practise palming and then gently open the
For a few moments experience the pranic body, free eyes.
from the limitations of the physical body, the physical The practice is now complete.
structure. Hari Om Tat Sat
The whole pranic body glowing with particles of light,
the vision of prana shakti. Practice note: This practice can be commenced at any part
Stage 3: Ending the practice of the body, although usually it starts with the right hand
Release the vision of prana shakti and connect with the thumb or big toe. The practice is best done over a few
natural breath. days or weeks. It has to be practised step by step and the
Experience the sensation of the incoming and outgoing psychic sensation controlled. Each and every part of the
breath. body is progressively dissolved.

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Ultimately a light body is realized. It can happen at an)
time. For a small fraction of a second it is possible to
view the luminous body of prana shakti. At this point
the awareness has moved beyond both the physical am I
the psychic dimension and into the pranic dimensio11
directly. The vision of prana shakti can come to certai11 15
sensitive people as soon as they start dissolving the toes.
It can happen to anyone at any stage in the process ol
dissolution. Once this vision is successfully achieved the Self-Healing
distribution of prana becomes more effective.

FORMING OR STRENGTHENING
A HEALING SANKALPA

Practice 1: Yoga nidra for a healing sankalpa

GENERAL HEALTH: WHOLE BODY DISTRIBUTION

Practice 2: Expansion and relaxation

Practice 3: Expansion and contraction

HEALING DAMAGED PARTS OR SYSTEMS

Practice 4: Awakening prana for healing

Practice 5: Awakening prana for healing (variation)

For healing practices to be effective, it is necessary to have

awakened the vision of prana shakti. Charging one's own
body or that of another with prana should only take place
once the healer or practitioner has experienced genuine
pranic awakening. Healing can only happen through
the pranic body; visualization at the mental level is not
sufficient. Prana must be visualized easily, and at will, as
a flow of light particles. Thus for healing to be successful,
each stage must be performed effortlessly with one-pointed
concentration.

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 This chapter contains a specialized yoga nidra thal Stop all physical movement and be aware of the
guides the awareness into a more subtle exploration ol complete stillness of the body.
the illness or pain, and facilitates the creation of a holisti< Do this with the attitude of a witness, a silent observer
healing sankalpa. The overall healing sankalpa may be a observing the stillness of the body.
positive resolve to be fit and healthy, to be full of vitality 01 Become aware of all the different external sounds
to experience complete wellbeing. However, this practic(' around you.
also aims at discovering any physical, mental or emotiona l For a few minutes move your awareness from one sound
factors that may prevent healing and to make a series ol to the next without analyzing the sounds intellectually.
practical sankalpas, giving a practical direction for health. Be a witness only.
This practice can be repeated until the ideal sankalpa has Now mentally visualize the environment around you
been formed and achieved. and see your body as though you are looking at it from
Also contained in this chapter are practices for self- outside.
healing, divided into two sections. The first section is Focus your attention on the natural and spontaneous
for maintaining or restoring general health. In thesl' flow of breath for several minutes.
practices, prana is distributed to different parts of the body Carefully follow its path from the opening of the nostrils,
systematically and then to the whole body. The second down the throat, into the lungs and out again.
section awakens prana for healing physical injuries or Maintain unbroken awareness of each and every breath
illnesses such as broken bones, sprains, slipped disc, arthritis, without even a fraction of a break.
weak or diseased organs. Prana is consciously directed to the Be a witness to your effortless, spontaneous breathing.
relevant part again and again. The specific area is saturated After a few minutes tell yourself mentally, "I will not
with prana and then it is distributed to the whole body. sleep. I will remain awake throughout the practice."
Stage 2: Sankalpa
If you already have a healing sankalpa, resolve, repeat it
FORMING OR STRENGTHENING
three times with faith and conviction.
A HEALING SANKALPA
If you have not yet made a sankalpa, keep an open mind
PRACTICE I: YOGA NIDRA FOR A HEALING SANKALPA
throughout the practice so that you can formulate one
for the next time.
Stage I : Preparation Stage 3: Rotation of awareness and prana
Lie down in shavasana; ensure that your head, neck, Now rotate your consciousness through the body.
spine, trunk and legs are in a straight line. Let your awareness flow from one part of the body to the
The feet are about 45 ems apart; the arms are slightly next as it is named, feeling the energy moving with the
away from the sides of the body with the palms facing awareness.
upwards. Take your awareness to the right side of the body, the
Allow the fingers to curl naturally in towards the palms. right hand thumb, first finger, second finger, third
The eyes and the mouth are gently closed. finger, fourth finger, palm of the hand, back of the hand,
Completely relax the whole body; check that there are wrist, lower arm, elbow, upper arm, shoulder, armpit,
no points of tension. waist, hip, right thigh, knee, calf muscle, ankle, heel,

192 193
 sole, top of the foot, right big toe, second toe, third to(', Visualize the exact shape and size of the affected part.
fourth toe, fifth toe. When you have a clear picture of it, start to move your
Now bring your awareness to the left side, left hand awareness slowly around and inside it, seeing it in as
thumb, first finger, second finger, third finger, fourt Ii much detail as possible; see the related muscles and
finger, palm of the hand, back of the hand, wrist, lowe1 bones, the tissues, nerves, cells and blood; see what
arm, elbow, upper arm, shoulder, armpit, waist, hip, lelt colour it is.
thigh, knee, calf muscle, ankle, heel, sole, top of tlw Examine the particular organ or area from all possible
foot, left big toe, second toe, third toe, fourth toe, fiftl1 angles .
toe. tage 5: Exploring the disorder
Move the awareness and energy now to the back of th(' Now become aware of any pain emanating from the
body, moving from part to part: right shoulder, left injured or diseased part; be very aware of the extent,
shoulder, right shoulder blade, left shoulder blade, right depth and quality of the pain.
buttock, left buttock, the spine, the whole of the back, Focus your full attention on it as you visualize this part.
the back of the neck and the back of the head. Examine whether the pain is continuous or intermittent,
To the front of the body: the top of the head, forehead, dull or sharp.
right eyebrow, left eyebrow, the eyebrow centre, right Is the pain static or moving?
eyelid, left eyelid, right eye, left eye, right ear, left ear, Does it throb in one specific place or shoot through the
right cheek, left cheek, nose, tip of the nose, right body?
nostril, left nostril, upper lip, lower lip, chin, jaw, Take a careful note of all related feelings and sensations.
throat, right collarbone, left collarbone, right side of th(' Examine the pain carefully, noticing it as a witness.
chest, left side of the chest, middle of the chest, navel, Next, try to find out the underlying cause of the pain.
abdomen, lower abdomen, pelvic region. Relax and take your time.
Whole of the right leg, whole of the left leg, both legs Assess the extent of the problem deep within the body and
together. mind; be fully aware of any underlying weakness or illness.
Whole of the right arm, whole of the left arm, both arms Be aware also of the cause which was the catalyst for
together. creating it.
Whole of the back, whole of the front, whole of the head, As well as you can, ascertain which system or systems
and all together. of the body are involved from among the digestive,
Legs, arms, back, front, head; the whole body, the whok cardiovascular, respiratory, immune, endocrine, nervous,
body, the whole physical body. reproductive, limbic, excretory, lymphatic and skeleto-
Be aware of yourself as the witness of the whole body. muscular systems.
I am not this body, I am not this mind, I am the witness. Go on intensifying your antar trataka, or inner concen-
Stage 4: Visualization of the part to be healed tration, on the physical part or organ, on the pain, and
Begin focusing your awareness on the exact location or on any associated sickness or damage.
the part or parts to be healed. Stage 6: Contemplating healing
Go right inside the body mentally and see the area or Once antar trataka has been firmly established, begin
organ. to focus on the change you wish to occur in your body.

194 195
 Be fully aware of which systems you need to bring in111 For example, an adjustment of diet, attitude or friends.
balance in order to affect a cure. Once you have succeeded with that, proceed to the
If necessary, establish a system and schedule of repair. second.
Now begin to examine your desire for a cure. In this way your faith in the practice will increase until
Do you sincerely wish to be healed? you have absolute faith that the process will succeed.
Perhaps part of your suffering has its origin in your think If you have already formulated your resolve, repeat it
ing pattern or maybe you need to change your lifestyle. three times.
Maybe you are negative about yourself or have .1 tage 8: Ending the practice
negative approach to life in general. Having made your sankalpa, bring your awareness back
Be completely honest with yourself. to the body and to its position in the room.
Sometimes sickness or pain can be a means to avoid Develop homogeneous awareness of the whole body
situations we find too unpleasant to face. lying in shavasana.
Try to be aware if this is the case. Become aware of the whole body in relation to the
If it is, your healing resolve will need to incorporate thi floor.
aspect of your suffering. Feel all the meeting points between your body and the
To heal fully you must come to terms with the psychic floor.
or emotional patterns that keep you ill before you cc111 Become aware of the meeting points between the back of
successfully approach the physical symptoms. your head and the floor, shoulder blades and the floor,
As the mind thinks, so the body reflects. the elbows and the floor, backs of the hands and the
Try to assess your own willingness to change. floor, the buttocks and the floor, calf muscles and the
Is your mind currently willing to bring about a cure, 01 floor, the heels and the floor.
must you heal the mental level first? Be aware of all these meeting points between the body
Know how strong your desire for a cure actually is. and the floor simultaneously, a line of contact, a plane
If you realize that your physical health is undermined by of contact between the body and the floor, between the
negative psychological patterns, add the healing of thi floor and the body.
deeper dimension to your system of repairs. Extend the awareness beyond the body and recall the
Basically, your sankalpa, your resolve, needs to be whole room you are m.
heartedly positive and sincere; only then will the heali11J.( Mentally visualize all the details of the room and your
work begin to take deep and speedy effect . . position within it.
Stage 7: Healing sankalpa Listen to the sounds in the environment and allow these
You should take time to carefully formulate a healinlo( sounds to bring you into the present moment.
sankalpa or resolve based on your system of repairs. Know that you have been practising yoga nidra and the
The resolve in yoga nidra is powerful and comes true i11 practice is now complete.
your life. Be aware fully of the physical body.
This sankalpa should be simple, practical and precise. Begin to make small movements.
If you realize several adjustments have to be made, he· Move the fingers and the toes, arms and the legs.
practical and begin with the first. Move the head gently from side to side.

196 197
 Stretch the arms up overhead and give the whole bo1 h Synchronize the breath with the movement of prana and
a good stretch. consciousness in pingala nadi.
When you are ready, gradually sit up and open the eye' T he form of the breath is ujjayi and the tongue is folded
gently back into khechari mudra.
Hari Om Tat Sat As you breathe in, the prana rises from mooladhara to
ajna along pingala nadi.
As you breathe out, the prana descends in a straight line
GENERAL HEALTH: WHOLE BODY DISTRIBUTION down sushumna from ajna to mooladhara.
tage 3: Raising prana to ajna
PRACTICE 2: EXPANSION AND RELAXATION Now begin to experience the movement of prana flowing
Stage I : Preparation up pingala nadi.
Assume a comfortable posture. Visualize prana in the form of a stream of blue-white
The prana will be distributed internally so it is reco111 light moving like an electric current.
mended that you either sit with the legs outstretched 111 On the ujjayi inhalation, move the breath and awareness
lie down in shavasana. along with the prana curving up through pingala from
If you are sitting up, make sure your body weight i mooladhara to ajna chakra.
equally distributed on both sides. Retain the breath at ajna for five seconds repeating
Relax the whole body completely. mentally, 'ajna, ajna, ajna, ajna, ajna'.
Begin to observe your breathing process. Then, while exhaling, just bring the awareness back
As you breathe in and out, totally relax the body. down to mooladhara through sushumna nadi; the prana
Remember that you should not move the body at all remains at ajna.
during the practice. Continue the practice until the actual awakening of
The flow of awareness should not be broken, so tell prana is experienced.
yourself firmly, 'I shall remain awake and attentive until Continue awakening the prana along pingala nadi with
~bsolute concentration, feeling the movement of energy
the practice is complete. I shall not sleep.'
Stage 2: Tracing pingala nadi mtensely and visualizing the prana vividly.
Become aware of the body as a hollow shell and observl' In the beginning you should practise 49 rounds.
the inner space. Later, when you have mastered the practice, you will
Within the space, visualize the spinal passage and thl' not have to count the rounds because you will feel the
chakras. awakening of prana.
Develop an intense awareness of pingala nadi and Stage 4: Distributing prana to the whole body
visualize it curving from mooladhara to the right, from Now, when you reach ajna chakra, remain there in antar
swadhisthana to the left, from manipura to the right, kumbhaka for a few seconds without strain.
from anahata to the left, from vishuddhi to the right and Then exhale, not down sushumna, but through every
coming to ajna. pore of the body, like a sponge releasing water, and relax
From ajna, bring your awareness straight down sushumna your whole body.
to mooladhara and begin the next round.

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Again with the inhalation, breathe in through every P°' Continue with awareness of ajna chakra, the storehouse
and cell, and feel the whole body expand like a balloo11 from where the prana is being distributed to the entire
Go on experiencing relaxation with every exhalation a11cl body with the help of ujjayi, and to which prana is
expansion with every inhalation. withdrawn back again.
Remember you are breathing in ujjayi pranayama. Ujjayi pranayama should become spontaneous and natural
The ujjayi breath is experienced throughout the body a so that during the process of distribution and withdrawal of
if every pore and cell is sucking in prana. prana, the breathing goes on by itself, effortlessly.
When you inhale, every pore and cell breathes in and 1hc You must be able to apply your concentration totally to
whole body expands like a balloon. the vision of prana, to the movement of prana and to the
When you exhale, your whole body breathes out a11cl experience of distribution and expansion, withdrawal
relaxes totally, like a rag doll. and relaxation.
Increase this awareness of the whole body breathing, ol Although you are breathing in and out, there is only the
the whole body expanding upon inhalation and relaxi11)( awareness of distribution and expansion, withdrawal and
upon exhalation. relaxation.
Bring your awareness back to ajna chakra, the ston· Continue this practice with total awareness, total mental
house for the distribution of prana. alertness.
Ajna is now the focal point for the entire breathing proccs , When you inhale, distribute the prana from ajna in all
the beginning and the end of the process of inhaling a11el directions, filling the entire body with luminous light
exhaling, expanding and relaxing, is at ajna chakra. streaks, and experience expansion.
Inhalation expands out through the body from ajna ancl When you exhale, withdraw the prana from all parts of
exhalation withdraws back to ajna. the body back to ajna and experience relaxation.
Inhale from ajna and distribute the prana througho111 The breathing is natural and spontaneous.
the body from the top of the head to the tips of the toe Your awareness follows the rhythmic process of distri-
Experience the whole body as if it were an inflatahl bution and expansion, withdrawal and relaxation.
balloon. Inhaling, extend the pranic force to all parts of the body.
During exhalation withdraw the prana back to ajna a111l Exhaling, bring it back to its source at ajna.
experience complete relaxation. At the time of distribution, feel that your whole body is
Inhale, distribute and expand; exhale, withdraw ancl saturated inside and outside with dynamic pranic energy.
relax. As you withdraw, feel the body relaxing.
This is the process and form of your awareness now. Develop the experience of total void, shoonyata, in the
Be totally alert. body.
With absolute concentration, continue with this stead Within this void, see the light force shooting rapidly
rhythm; inhale, distribute and expand; exhale, withdraw throughout the body.
and relax. tage 5: Distribution to individual body parts
Maintain ujjayi, and from time to time you may nct'cl Now focus on the individual body parts.
to relax khechari mudra for a few moments and tht'll As you inhale, direct the prana from ajna to the right
return to it. arm and feel it expand.

200 201
 Extend your awareness into the right arm only.
Feel the prana permeating each and every part of the
Feel the prana entering into each and every cell of 1lie
right leg both inside and out.
right arm from the shoulders down to the fingert i I'
Next become aware of the left leg.
filling up each and every part of the right arm.
Localize the awareness of prana to the left leg.
Visualize the right arm as luminous and bright; feel 11
Distribute prana throughout the left leg from the hip
expanding with light.
down to the toes; distribute and expand, withdraw and
As you exhale, withdraw the prana from the right a1111
relax.
back to ajna.
Be aware of the left leg only.
Experience the right arm relaxing.
Intensify the awareness of expansion and relaxation.
Continue for some time, filling up the right arm wi1'1
Feel prana permeating each and every part of the left leg,
prana and expanding the energy psychically, tlw11
both inside and outside, see it glow with luminous energy.
withdrawing the prana back to ajna and relaxing tl11
Continue for some time.
right arm.
Now focus your attention at the lower abdomen, from
The processes of expansion and relaxation are entin-h
the navel down to the perineum.
pranic; there is no actual, physical movement.
The process of breathing is gentle, sponta~eous ujjayi.
Feel the prana flowing from ajna to the right arm a11cl
Begin to supply prana to all the organs. m t~e lower
back again intensely.
abdomen: the small intestine, the large mtestme, the
Now take your awareness to the left arm.
bowels, the bladder, the urinary organ and the excretory
Distribute the prana throughout the left arm from the
organs. Feel the prana pervading the whole lower
shoulder to the fingertips.
abdomen and expanding.
As you distribute the prana, feel the expansion of 1'11
Withdraw the prana and relax, bringing your awareness
left arm.
back to ajna chakra.
Fill the whole arm, both inside and outside, wi1 h
Concentrate on the upper abdomen where many
dazzling light.
important organs are situated.
Feel that each and every cell, tissue, muscle and bo1 II'
Inhale, supply and expand; exhale, withdraw and relax.
is pervaded with awareness of prana, the experience c11
Use the full power of your awareness; feel the prana
prana.
filling each and every cell, tissue, nerve a~d organ, see
As you exhale, withdraw the energy and relax.
the stomach filling with prana and expandmg.
With every supply and withdrawal of prana you a11
Visualize the spleen, the liver, the pancreas and the
expanding and relaxing the vital force, the energy 111
kidneys filling with prana and expanding. .
the left arm.
With each exhalation, withdraw the prana back to aJna
Now bring your awareness to the right leg.
and relax totally.
Distribute prana throughout the right leg, seeing it fi II
Now become aware of the chest from the diaphragm to
up with pranic energy. Distribute and expand; withdra\\
the throat and continue the same process: inhale, supply
and relax.
and expand; exhale, withdraw and relax. .
Be totally aware of the right leg only.
Visualize the lungs filling with prana and expandmg, but
Intensify the awareness of expansion and relaxation.
do not supply prana to the heart directly.
202
203
 Expand the whole chest with prana, see both inside a11cl Experience white light radiating from ajna and pervad-
out becoming luminous and bright with pranic energ\, ing the whole body inside and out.
then exhale and withdraw the prana back to ajna. Stage 7: Withdrawal of prana to mooladhara
Finally, supply prana to the head. Bring the awareness back to ajna chakra.
Experience the sensation of the prana radiati11~ Withdraw all the pranic energies back to aJna and
from ajna chakra throughout the brain and head 011 become aware of the ujjayi breathing.
inhalation. Inhale and pause, holding the breath and awareness at
With exhalation, feel the prana again moving back 111 aJna.
ajna chakra. Exhale and take the breath, awareness and prana back
Inhale and distribute prana within the head to each and down to mooladhara via sushumna nadi.
every part of the brain, to the sensory organs: the eyes, Continue to take the prana down to mooladhara very
the ears, the nose and the tongue; to the face and all tlu carefully and with absolute awareness.
facial muscles; to every cell and tissue within the head. When you reach mooladhara, deposit the prana there,
Distribution happens at the time of inhalation and then inhale and bring the awareness straight back up
relaxation at the time of exhalation. sushumna to ajna.
Stage 6: Light body Hold the breath at ajna for a few seconds, exhale
Ajna is the storehouse of prana, experienced as infinill' and take more prana down to mooladhara through
light streaks. sushumna.
Each time you inhale, streaks oflight particles issue forth Continue this practice until you are quite sure all the
with lightning velocity like molten lava shooting forth prana has been returned to mooladhara.
during a volcanic eruption. Stage 8: Ending the practice
Make the experience vivid and intense. Release khechari mudra and ujjayi pranayama. Allow the
Experience white light radiating from ajna inside tht breath to return to normal.
head at the time of distribution and on exhalation Then, slowly and carefully begin to externalize your
experience the withdrawal of energy back to ajna. awareness .
Develop this awareness to the maximum. Become aware of the outside sounds.
Now become aware of the whole body. Mentally reconstruct the environment around you.
Begin to distribute prana to the whole body and feel tht' Focus on your breathing for a few minutes and come
pranic body expand. back fully into your physical body.
Visualize white light emanating from ajna like light At this point your body should feel light and your
streaks shooting forth from fireworks and pervading tht' awareness should be fully grounded in the present,
whole body. physical moment.
Relax and withdraw, again experiencing the white light Become aware of the position of your body either sitting
returning to ajna. or lying down.
Maintain complete awareness of the pranic energy Do not move the body immediately, just be aware of its
pervading the whole body; each and every organ, position and the fact that you are about to move or sit up.
muscle, atom and cell is illumined with energy. For a few seconds check that your awareness has

204 205
 returned to normal and that you are in conscious control Then ~ynchro~ize the awareness of pingala with ujjayi
breathmg, foldmg the tongue back into khechari mudra.
of your faculties.
Begin to awaken and raise the prana.
Check the senses: sense of smell, taste, touch and hearing .
As you breathe in, the prana rises from mooladhara to
If, however, you find that you are not fully back in yot11
ajna along pingala.
physical body and in your normal state of functioning
As you breathe out, only the awareness descends straight
awareness, again take the awareness back to ajna.
down sushumna from ajna to mooladhara.
Using ujjayi pranayama, repeat a few rounds ol
On inhalation, move the prana with your breath and
descending with the prana back down to mooladhara.
awareness along pingala nadi from mooladhara to ajna.
Once your awareness is fully externalized, slowly sit up.
Visualize it in the form of a rapid stream of light.
or release your asana, and open your eyes.
Retain the breath at ajna for five seconds repeating
Hari Om Tat Sat mentally, 'ajna, ajna, ajna, ajna, ajna'.
Then, while exhaling, bring just the awareness back
down to mooladhara through sushumna nadi.
PRACTICE 3: EXPANSION AND CONTRACTION Continue awakening the prana along pingala nadi.
Practise up to 49 rounds.
Stage I : Preparation
When you have mastered the practice, the actual
Come into a comfortable sitting position or lie down in
awakening of prana will be felt intuitively and counting
shavasana.
the rounds will not be necessary.
Make yourself completely comfortable.
Stage 3: Expanding and contracting the whole body
If you are sitting up, make sure your body weight 1s
Now, when you reach ajna chakra remain there m
equally distributed on both sides.
kumbhaka for a few seconds.
Once you've made the final adjustments, let the body
Then exhale through every pore of the body, and feel
become still and steady.
your whole body contract psychically.
Allow both the body and the mind to become calm and
With every inhalation, breathe in through every pore
peaceful.
and cell, and feel the whole body expand.
Begin to observe your breathing process.
Go on experiencing contraction with every exhalation
As you breathe in and out, relax the body even further.
and expansion with every inhalation.
Complete stillness of body and mind.
~eel the incoming ujjayi breath throughout the body, as
Tell yourself mentally, 'I shall not move throughout tlw
if every pore of the skin is gently drawing in air.
duration of the practice. I shall remain aware and alert.'
When you inhale, every pore and cell of the body
Stage 2: Awakening prana
breathes in, and the whole body expands like a balloon.
Become aware of the inner body space.
When you exhale, your whole body breathes out and
Within the space visualize the spinal passage and thl'
contracts.
chakras.
Be aware of the body breathing as a single dynamic unit.
Develop an intense awareness of pingala nadi.
The whole body expands and contracts as one living
Move the awareness up and down tracing the path ol
organism.
pingala nadi.
207
206
 Take your awareness back to ajna, the storehouse for tl11· As you inhale, direct the prana to the right arm and
distribution of prana. feel it expand energetically and psychically; extend your
Ajna is now the focal point for the entire breathing awareness to the right arm only.
process. Feel the prana entering into each and every cell of the
The beginning and end of the inhalation and exhala right arm from the shoulder down to the finger tips.
tion, expansion and contraction process is at ajna. See the right arm glow with light.
Inhalation extends throughout the body from ajna whi lt' As you exhale, withdraw the prana back to ajna and be
exhalation withdraws back to ajna. aware of the right arm contracting.
From ajna, inhale and distribute prana throughout th<· Continue for a short time seeing the prana in the right
body from the top of the head to the tip of the toes . arm becoming brighter and brighter.
Experience the whole body expanding uniformly. Inhale, distribute and expand; exhale, withdraw back to
During exhalation, withdraw the prana back to ajna and ajna and contract.
experience psychic contraction; inhale, distribute and Distribute the prana inside the arm and also experience
expand; exhale, withdraw and contract. the prana extending outside the arm in an aura of
This is the form of your awareness now. warmth and light.
When you direct prana throughout the body, mentally Feel the movement of prana from ajna to the right arm,
feel it expanding in all directions . then return it back to ajna.
It is a pranic and psychic expansion. Now go to the left arm and as you inhale, distribute the
The whole body from head to toe is saturated with prana throughout the left arm from shoulder to fingertips
brilliant pranic force on the inhalation; feel and visualize and be aware of the energy in the left arm expanding.
this intensely. Feel the whole left arm, both inside and out, being
Simultaneously, imagine that your psychic body is pervaded with pranic light.
expanding extensively in all directions. As you exhale, withdraw the prana back to ajna and
When you exhale, consciously withdraw your prana from experience contraction.
all parts of the body and direct it back to ajna chakra. With every supply and withdrawal of prana, the energy
Just as the water of the ocean recedes when the tidal field expands and contracts.
flow is reversed, so prana recedes during exhalation and Move the awareness to the right leg.
contraction takes place. Begin to distribute prana within the body; from ajna
During this pranic and psychic contraction, body down the right side body to the hip, throughout the
consciousness is transcended. right leg and down to the toes.
The body is expanded and contracted as one homo- Inhale, distribute and expand; exhale, withdraw and
geneous unit. contract.
Inhale, distribute, expand; exhale, withdraw, contract. Be aware of the right leg only, to the exclusion of the rest
Be totally alert and continue for some time. of the body.
Stage 4: Distributing prana to individual body parts Intensify this experience of expansion and contraction.
Now we shall do the same practice focusing on indivi- The prana saturates each and every part of the right leg
dual body parts. both inside and out.

208 209
See the right leg full of light. See the whole chest, inside and out, becoming luminous
Next, localize your awareness of prana in the left leg. and bright.
Distribute prana throughout the left leg, from the hip Exhale and withdraw the prana to ajna, but do not
down to the toes, and expand it. contract the chest psychically.
Withdraw the prana and feel the left leg contract. Finally, take your awareness to the head.
Increase your awareness of expansion and contraction. As you inhale, experience prana radiating from ajna chakra
Feel the prana permeating each and every atom of th<' throughout the brain and head as the whole head expands.
left leg both inside and out. With exhalation, feel the prana again returning to ajna
Focus now on the lower abdomen, from the navel dow11 chakra.
to the perineum. Inhale and distribute prana within the head to each and
Supply prana and expand; withdraw prana and contract. every part of the brain and sensory organs: the eyes,
Remember the whole process is psychic and pranic. the ears, the nose and the tongue, to the face and facial
The breathing is spontaneous ujjayi pranayama. muscles, to every cell and tissue within the head.
Supply pranic energy to all the organs in the lower Experience expansion at the time of inhalation and
abdomen: the large intestine, the small intestine, th(· contraction at the time of exhalation.
bowels, bladder, urinary organ and excretory organ. Stage 5: Light body
Feel the whole lower abdomen vibrating with pranic light Become aware of the whole body.
and expanding; then withdraw and contract, bringing Begin to distribute prana to the whole body and feel the
your awareness back to ajna chakra. pranic body expand.
Visualize the upper abdomen between the navel and the Visualize light streaks shooting forth like they do from a
ribcage, and see it being energized by prana. big sparkler and pervading the whole body.
Inhale, supply and expand; exhale, withdraw and Exhale and again experience the white light returning
contract. to ajna.
Intensify this awareness. Maintain complete awareness of the pranic energy
Feel the prana energizing each and every cell, tissue, permeating the whole body; each and every part being
nerve and organ. flooded with a stream of white light.
See the stomach, the spleen, the pancreas, the liver, the Stage 6: Returning prana to mooladhara
kidneys all glowing with the vital energy of prana. Bring the awareness back to ajna chakra.
Exhale and contract; withdraw the prana back to ajna. Withdraw all the pranic energies back to aJna and
Now concentrate at the chest area, from the diaphragm become aware again of ujjayi pranayama.
to the throat. Inhale and retain the breath for a short time, concentra-
Inhale, supply and expand; exhale, withdraw and ting the awareness at ajna.
contract. Exhale and take the prana back down to mooladhara via
Do not supply prana directly to the heart. sushumna nadi.
Visualize the lungs shining with prana and expanding. Take the prana down to mooladhara very carefully and
Expand the whole chest area, except the heart, with with absolute awareness.
prana.

210 211
 When you reach mooladhara deposit the prana thert', HEALING DAMAGED PARTS OR SYSTEMS
then inhale and bring the awareness straight back up
sushumna to ajna. PRACTICE 4: AWAKENING PRANA FOR HEALING
Retain the breath at ajna for a few seconds, exhak,
and take more prana down to mooladhara through Stage I : Preparation
sushumna. Assume a comfortable meditation posture.
Continue this practice until you are quite sure all tlw Practise kaya sthairyam, body stillness, for five minutes
prana has been returned to mooladhara. or so.
Stage 7: Ending the practice Then move inside the body and begin to develop unified
Shift the awareness to the breath. awareness of the whole body space as if you are totally
Release khechari mudra and the UJJaYI pranayama; empty; nothing inside but space, the only physical part
return to normal breathing. of you is the organ of skin, otherwise, you are hollow like
Experience the rhythmical flow of the inhalation and a rubber balloon.
exhalation. Intensify this feeling of inner space.
Be aware of the breathing process occurring naturally Stage 2: Visualizing prana and apana
within the body. Within the inner space become aware of prana, the
Feel the breath entering the nostrils and filling the lungs upward movement of energy that occupies the region
with air on inhalation. between the throat and the diaphragm.
On the exhalation, feel the lungs deflate and the breath Focus on the awareness of this pranic field for some
exiting through the nostrils. time.
As you observe the breath allow the awareness to Now become aware of apana.
gradually externalize. Apana flows down from the navel to the perineum.
Feel the whole physical body in the chosen posture. Maintain the awareness with apana.
Be aware of the weight and solidity of the physical structure. Now be aware of both prana and apana.
Recall your position within the room and know that you Notice that prana and apana move m opposite
have been practising prana vidya. directions.
Check that the senses are operating normally; sense of Become physically aware of the natural flow of prana
smell, taste, hearing and feeling. and apana moving in opposite directions.
If necessary repeat the process of returning the prana to Go on for some time developing the awareness and
mooladhara. experience of prana flowing in this way.
Do this for several rounds and once more check the senses. Allow yourself time to become established in the rhythm
Once the senses ;:ire functioning normally, slowly move and movement of prana and apana.
and stretch the body. Stage 3: Merging prana and apana at manipura
When ready, slowly open the eyes. Now bring in the component of the breath.
The practice is now complete. With inhalation visualize apana moving upwards and
prana moving downwards.
Hari Om Tat Sat On the exhalation the flows are reversed.

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 As you exhale, visualize prana and apana meeting at the· Intensify this awareness.
navel centre, manipura chakra. At the time of inhalation and distribution, experience
Experience this for some time, prana and apana moving streams of white light emanating from ajna throughout
away from each other on the inhalation and merging al the head.
manipura on the exhalation. See this light streaming back to ajna at the time of
Count up to 27 breaths in this way. exhalation and withdrawal.
Stage 4: Pingala nadi This is direct experience of prana.
Now release the visualization of prana and apana and Become aware of the whole body.
visualize pingala nadi. As you inhale, visualize white light radiating from ajna
See the chakras, the concentrated centres of energy, shining and pervading the whole body, then withdrawing back
like jewels along the curving passageway of pingala. to ajna as you exhale.
Intensify this awareness and begin to move the breath As you inhale, develop complete awareness of the
and awareness up and down pingala nadi. fluid movement of pranic energy pervading every cell,
On inhalation, the breath and awareness ascend, and 011 tissue and organ as it radiates outwards from ajna and
the exhalation, the breath and awareness descend. illumines the whole body inside and out.
Continue for some time, allowing your breath and Be aware that this body of light pervades your physical
consciousness to curve up and down the pranic passage. body, but is quite distinct from it.
Stage 5: Raising prana This subtle, powerful sheath or body of energy is called
Prepare now to raise prana from mooladhara to ajna. the pranamaya kosha, the body composed of prana.
Inhale, visualize and experience streaks of light It puts life in your physical body, but extends beyond it
spiralling up through pingala while synchronizing the and is experienced in a different dimension.
breath with ascending awareness. Experience the white light withdrawing back to ajna with
Pause at the end of the inhalation, and visualize the light every exhalation then expanding out, again and again,
of prana being stored at ajna. with every inhalation.
On exhalation, return only the awareness to mooladhara Stage 7: Distribution of prana
via sushumna. Saturate the weak, painful or damaged part of the body
Go on like this, raising the awakened prana to ajna. with prana.
Once sufficient energy has accumulated, maintain the The sensation is similar to that of immersing the part in
awareness at ajna. warm water and experiencing the warmth soaking right
Stage 6: Deepening experience of pranamaya kosha through to every molecule.
View ajna as the storehouse of glowing prana in the form Take the prana again and again within each cell and
of light streaks. tissue of that part.
These streaks of light are moving like a myriad of Inundate it with light energy that you visualize streaming
shooting stars or the tail of a comet. out directly from ajna.
As you concentrate intensely at ajna, visualize eruptions Intensify the practice, using the technique of expansion
of light or streaks of light particles shooting forth from and contraction.
ajna with lightning velocity. Withdraw and distribute 27 times or until you feel the

214 215
 healing dose of prana is sufficient for this session. Ensure that you are in possession of your normal
In the case of a widespread disorder, you can satura11· faculties and have complete awareness of your external
any parts showing symptoms during the first 27 round' surroundings.
and then to the whole body 27 times. Stretch the body, move the head from side to side.
In order for the practice to be effective, concentrate 011 The practice is now complete.
the target intensely, visualizing the part or parts to lw If you feel slightly unbalanced, repeat the practice of
healed as clearly as possible. bringing prana from ajna to mooladhara a few times
Stage 8: Returning prana to mooladhara before again externalizing your awareness in the
To end the practice, bring the awareness to ajna and prescribed manner.
slowly and carefully return all the pranic energies to thal When you are ready, slowly sit up and open your eyes.
chakra.
Become aware of your ujjayi breathing. Hari Om Tat Sat
Inhale and retain the breath with your concentration al
ajna for a few seconds.
PRACTICE 5: AWAKENING PRANA FOR HEALING
Exhale and take the breath and awareness back down
(VARIATION)
sushumna nadi to mooladhara, returning the prana to
mooladhara. Stage I : Preparation
Inhale and bring the breath and awareness up pingala, Assume a comfortable meditation posture or lie in
but just the awareness, do not carry any prana with it. shavasana.
Exhale and take the breath, awareness and prana from Practise kaya sthairyam, body stillness, for five minutes
ajna to mooladhara via sushumna. or so.
Continue until all the prana has been returned to Commence ujjayi pranayama and khechari mudra and
mooladhara. allow the quality of stillness to deepen.
Stage 9: Ending the practice Complete stillness and steadiness of body and mind.
At this point the body should feel very light, the Shift the awareness to the inner space, the space within
consciousness should be intact and the understanding the structure of the physical body.
present. Intensify this feeling of inner space.
Release khechari mudra and the ujjayi pranayama; Stage 2: Pingala nadi
return to normal breathing. Now, visualize the silvery-white sushumna passage and
Gradually externalize your awareness. the shining chakra jewels.
Be aware of the physical body, its shape and form, and Bring the weaving, luminous pingala nadi clearly before
its position within the room. the mind's eye, criss-crossing from mooladhara up to
Check the senses; the sensation of the floor beneath the ajna chakra.
body, the clothing on the skin, the air on the face. Move your awareness up and down pingala nadi.
Be aware of the sense of smell, of taste. Visualize and experience streaks of light spiralling up
Be aware of sounds, sounds within the room, and sounds through pingala while synchronizing the breath with
from outside. ascending and descending awareness.

216 217
 Continue, allowing your breath and consciousness I 11 Experience the white light withdrawing back to ajna with
curve gently up and down the pranic passage. every exhalation then expanding out, again and again,
Stage 3: Awakening and raising prana via pingala with every inhalation.
Now, leave pingala and visualize ida nadi curving in tl1t• Once established in the rhythm of distribution, begin to
opposite direction to pingala. send prana to the specific areas of the body that require
Then see both passages together. healing.
With inhalation and consciousness of pranic movemenl, With the inhalation, flood that part of the body with
direct your awareness and prana up pingala nadi to ajna. healing energy, saturating it with warmth and light.
Hold the awareness for a few seconds at ajna and see the On exhalation, withdraw the energy back to ajna.
prana glowing brightly. Intensify the practice, using the technique of expansion
Then bring only the awareness back down through ida and contraction.
to mooladhara as you exhale. In the case of widespread disorders affecting specific
Continue for several minutes, watching the prana systems of the body, such as the nervous or circulatory
glowing brighter and brighter at ajna chakra as ii systems, send prana to the affected parts first and then
accumulates. to the whole body.
Continue in this way for a maximum of 127 rounds. Continue until you know the healing dose of prana to
Stage 4: Awakening and raising prana via sushumna the affected area is sufficient for this session, or for 27
Now focus your attention at sushumna. rounds.
Visualize and feel the ascent of pranic energy moving Stage 6: Returning prana to mooladhara
like white light between mooladhara and ajna through To end the practice, bring the awareness to ajna and
the sushumna nadi. slowly and carefully return all the pranic energies back
With the breath direct this pranic stream up via to that chakra.
sushumna nadi, from mooladhara to ajna. Become aware of your continuous ujjayi breathing.
At ajna, hold the breath for a few seconds with complete, Inhale and hold the breath with your concentration at
unbroken concentration. ajna for a few seconds.
Leave the prana at ajna and return only the breath to Exhale and take the awareness back down sushumna
mooladhara via sushumna. nadi to mooladhara, returning the prana to mooladhara.
Continue in this way for a maximum of 27 rounds. Inhale and bring the awareness up pingala, but just the
Stage 5: Distribution of prana breath and awareness, do not carry any prana with it.
Focus the awareness for a few moments at ajna. Exhale and return the breath, awareness and prana from
See this storehouse of prana in the form of glowing white ajna to mooladhara via sushumna.
light. Continue until all the prana has been returned to
As you inhale, visualize streaks of light radiating from mooladhara.
ajna and pervading the whole body, then withdrawing Stage 7: Ending the practice
back to ajna as you exhale. Once all the prana has been returned to mooladhara,
As you inhale, prana pervades every single cell of the release khechari and ujjayi pranayama; become aware
body. of the natural breath moving with the body.

218 219
 /

Be aware of both the inhalation and the exhalation.

Notice the breath moving parts of the body: Ll11
abdomen, the chest, parts of the b~ck.
Feel the whole physical body in the chosen posture.
Be aware of the contact points of the body with the flooi .
Feel the sensation of touch this creates. 16
Notice the feeling of air on the face, the clothing on Liu·
skin.
Notice any smells surrounding the body, any taste in tlw Healing Others
mouth.
Become aware of the space surrounding the body, tlw
space of the room.
Recall the details of the room in your mind's eye and Practice 1: Self-purification
your position within the room. Practice 2: Healing using a mental image
Be aware of sounds coming from the external environ Practice 3: Healing using a photograph
ment, near and distant sounds. Practice 4: Healing using an object
Allow the awareness to externalize completely. Practice 5: Healing by touch -whole body
Recall the time of day and know the practice is now Practice 6 : Healing by touch- specific disorders
complete.
Check that all the senses are in functioning normally. T his chapter offers a variety of techniques for healing
If not, become aware once more of ajna and complett' others and includes distance healing. The basic stages of the
three more rounds of returning the prana to mooladhara healing practices are consistent:
and on completion, check the senses in the same way. L. Settling the body
Once satisfied that the awareness is completely extern- 2. Visualizing a protective yantra
alized, begin to make small movements starting with 3. Raising and storing prana in ajna
the fingers and toes, and then gradually extend th(' 4. Transmitting prana from ajna in the form of healing light,
movements to the whole body. and to end the healing
If in shavasana, keep the eyes closed and come into a 5. Withdrawing prana and returning it firstly to ajna and
sitting position. finally to mooladhara.
Practise palming and gently open the eyes.
Hari Om Tat Sat PRACTICE I: SELF-PURIFICATION

Stage I: Preparation
Sit in a comfortable meditative posture, preferably
siddhasana, siddha yoni asana or padmasana.
Practise kaya sthairyam for five minutes or so.
Commence ujjayi pranayama and khechari mudra.

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Stage 2: Awakening and raising prana At the time of distribution, experience light particle
Now, become aware of the inner body space. shooting forth from ajna with lightning velocity.
Visualize the spinal passage and the chakras along thi s See this light streaming back to ajna at the time of
passage. withdrawal.
Develop an intense awareness of pingala nadi. This is direct experience of prana.
Then synchronize the ujjayi breath with awareness ot As you inhale, develop complete awareness of the fluid
pin gala. movement of pranic energy pervading every cell, tissue
As you breathe in, the prana rises from mooladhara l• 1 and organ as it emanates from ajna and illumines the
ajna along pingala, and as you breathe out, only tlw body inside, and even for some distance beyond the skin
breath and awareness descend straight down sushumna in an aura of light.
from ajna to mooladhara. Be aware that this body of light pervades your physical
Experience the movement of prana moving upwan I body, but is quite distinct from it.
along pingala on inhalation; visualize it as a rapid This subtle, powerful sheath or body of energy is
stream of brilliant light. pranamaya kosha, the body composed of prana.
Retain the breath at ajna for five seconds repeating It is the life force in your physical body, yet extends
mentally, 'ajna, ajna, ajna, ajna, ajna'.Then, while beyond it and is experienced in a different dimension.
exhaling, bring the breath and awareness back down lo Prana is distributed throughout the whole body on the
mooladhara through sushumna nadi. inhalation and purifies the cells of the body.
Inhale and move the prana with your breath and Experience the white light withdrawing back to ajna with
awareness along pingala nadi from mooladhara to ajna. every exhalation then exploding out through the body,
Continue awakening the prana along pingala nadi with again and again, with every inhalation.
absolute concentration, feeling the energy movement Feel that the whole body is being saturated with prana
intensely. and that any illness or disease is released into the white
Proceed with this practice until the actual awakening of light of prana.
prana is experienced. Stage 4: Returning prana to mooladhara
Stage 3: Deepening awareness of pranamaya kosha When you feel yourself to be totally cleansed, end the
Now view ajna as the storehouse of infinite light streaks. practice firstly by returning the prana to ajna.
These streaks of light are moving like fireworks or a Bring the awareness to ajna once more, then slowly and
sparkler. carefully begin to return the pranic energies back to
As you concentrate intensely at ajna, visualize eruptions mooladhara chakra.
of light or streaks of light like a myriad of shooting stars Become aware of your ongoing ujjayi breath.
or the tail of a comet. Inhale and retain the breath with your concentration at
Intensify this awareness. ajna for a few seconds.
Become aware of the whole body. Exhale and take the breath, awareness and prana back
As you inhale, visualize white light radiating from ajna down sushumna nadi to mooladhara, returning the
and pervading the whole body, then withdrawing to ajna prana to its original source.
as you exhale.

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 Inhale and bring breath and awareness up pingala, bul PRACTICE 2: HEALING USING A MENTAL IMAGE
do not carry any prana with it.
Exhale and return breath, awareness and the remaining Stage I : Preparation
prana from ajna to mooladhara via sushumna. Sit in a comfortable meditative pose, preferably
Continue until all the prana has been returned to siddhasana, siddha yoni asana or padmasana.
mooladhara. The head and spine should be straight, hands on the
Stage 5: Ending the practice knees in chin or jnana mudra.
To end the practice, release khechari mudra and ajjayi Commence ujjayi breathing and khechari mudra.
pranayama. Practise kaya sthairyam for 5-10 minutes making sure
Shift the awareness to the natural breath. the body is totally relaxed and completely still.
Focus on the breath at the nostrils and be aware of the Visualize your chosen symbol, either a triangle, cross or
sensation of the breath there. circle.
Feel the coolness of the breath entering and warmth as This protective and supportive yantra surrounds the
the breath exits. body.
Tune in to the rhythm and sensation of the breath. Stage 2: Creating the image
Be aware now of the flow of the breath and the Bring your awareness to ajna chakra and focus it there
movement this creates in the abdomen and chest. for a few minutes.
Connect once more to the whole physical body in the Then visualize the person you wish to help as clearly as
chosen posture, its position within the room and all the possible and meditate upon him or her for a short time.
details of the room you are in. Stage 3: Spontaneous prana visualization
Become aware of the senses; the sense of touch, of taste, Hold a distinct image of the person at ajna.
of smell and of hearing. Simultaneously and quickly experience the five pranas
Be aware of all the sounds in the environment. within your own body: vyana pervading the whole body;
Ensure that you are in full possession of your faculties. udana spiralling down the legs, arms and up the head;
Gradually externalize your awareness. samana travelling side-to-side in the abdomen; apana
When you feel fully grounded, slowly open your eyes. moving downward between the navel and perineum;
If you feel at all unbalanced, close your eyes and repeat and prana moving upward between the diaphragm and
the practice of returning prana from ajna to mooladhara throat.
a few more times before again externalizing your Stage 4: Pingala/sushumna rotation
awareness in the prescribed manner. Retaining the image of the person at ajna, leave the
When you are ready, slowly begin to move the body and awareness of the pranas and visualize the silvery-white
open the eyes. sushumna nadi with ida and pingala criss-crossing each
other on either side.
Hari Om Tat Sat
Inhale with ujjayi and direct your breath, awareness and
the pranic light up pingala nadi to ajna.
Practice note: This self-purification may be incorporated at Bring only the breath and awareness back down through
the end of any healing practice. sushumna with the exhalation.

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 At the end of each inhalation, retain the breath and Inhale and retain the breath with your concentration at
awareness at ajna; see the prana glowing brighter ancl ajna for a few seconds.
brighter each time. Exhale and take the breath, awareness and prana back
Be totally alert and maintain unbroken awareness down sushumna nadi to mooladhara, returning the
throughout this practice. prana to its original source.
Practise a maximum of 49 rounds. Inhale and bring breath and awareness up pingala, but
Stage 5: Transmitting prana to the image just breath and awareness; do not carry any prana with it.
Now focus your awareness on the mental image of the Exhale and return the breath, awareness and the
person to be healed. remaining prana from ajna to mooladhara via sushumna.
As you breathe in with ujjayi, visualize shafts of light Continue until all the prana has been returned to
emanating from ajna and penetrating the whole body mooladhara.
of the image. Stage 7: Ending the practice
Then, with exhalation, the prana contracts back to the Release ujjayi and khechari mudra and return to normal
storehouse at ajna. breathing.
With each successive contraction, the emissions of prana Become aware of the physical body.
become more powerful. Be aware of the placement of the body in the chosen
Now focus your awareness on the part to be healed. posture; the arms, legs, head, neck and trunk. .
Completely saturate the sick or damaged part of the Be aware of the solidity of the body and the shape it
visualized person with healing pranic light. creates.
Send the prana out again and again so that it penetrates Feel the support of the floor or chair beneath the body.
each and every cell and tissue of the part being healed. Be aware of the space surrounding the body and
Inundate it with light energy which you visualize remember the room and your position within it.
streaming out directly from ajna. Listen to any sounds in the environment and allow the
Intensify the practice using the technique of expansion awareness to externalize completely.
and contraction. Bring the awareness back fully into the body.
Withdraw and distribute up to 27 times or until you When you feel fully grounded slowly open your eyes.
know intuitively that the healing dose of prana is If you feel at all unbalanced, close your eyes and repeat
sufficient for this session. the practice of returning prana from ajna to mooladhara
Allow the image of the person to fade. a few more times using ujjayi, before again externalizing
Stage 6: Returning prana to mooladhara your awareness in the prescribed manner.
To end the practice, bring the awareness to ajna once
more, then slowly and carefully begin to withdraw the Hari Om Tat Sat
pranic energies back to ajna. Practice note: If it is too difficult to maintain the mental
Let go of the symbol and become aware of the body and image throughout the practice, you can let it fade
the breath moving inside. after the initial visualization and recall it at the time
Become aware of the ongoing ujjayi breathing. of distributing the prana. In the case of widespread
disorders affecting more than one system of the body,
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 prana should be transmitted to the whole body 27 Leave this visualization and lastly, concentrate on prana,
times more after distributing prana to the affected part the upward moving light waves from the diaphragm to
or parts the initial 27 times., Intense and unbroken the throat.
concentration on the image of the person to be helped Be aware of the energy gently building in the body.
is necessary for healing to take place. Stage 3: Pingala/sushumna rotation
Leave the awareness of the pranas and refresh your
awareness of the person's image at ajna.
PRACTICE 3: HEALING USING A PHOTOGRAPH
Bring to the mind's eye the luminous sushumna nadi
Practice note: For this practice, it is helpful if you can use a with ida and pingala on either side, criss-crossing each
photo that contains the part or parts of the body affected other in the middle.
by the illness. Focus the awareness on pingala nadi and commence
Stage I : Preparation and trataka ujjayi pranayama and khechari mudra.
Assume a comfortable meditative asana. With the next inhalation, direct your awareness and the
Place a photograph of the person to be healed an arm's pranic light up pingala nadi to ajna.
length away from you with the eyebrow centre at the Retain the breath for a few moments and allow the prana
same level as your own. to build at ajna.
Place your hands on your knees in chin or jnana mudra. On the exhalation, return only the breath and awareness
Practise kaya sthairyam for five to ten minutes making back down through sushumna to mooladhara.
sure the body is totally relaxed and completely still. Continue in this way increasing the storehouse of prana
Mentally draw around yourself a protective circle, at ajna.
triangle, cross or your own symbol. See the prana glowing brighter and brighter with every
Make it glow with energy. inhalation until ajna is full of energy or for a maximum
Let it remain, but let go of it mentally. of 49 rounds of practice.
Now, open your eyes and perform trataka on the Stage 4: Transmitting prana to the photographed image
photograph, gazing at the person's eyebrow centre, Again, perform trataka on the photograph. This time,
ideally without blinking, for a minimum of ten minutes. focus your full attention for some time on the relevant
Stage 2: Visualizing the five pranas part of the person to be healed.
Now start to see clearly and feel vyana darting rapidly in Then, as you breathe in with ujjayi and khechari,
lightning streaks throughout your body. visualize streaks of light emanating from ajna chakra and
Leave this visualization and next, visualize udana penetrating the image.
spiralling down the legs and arms and up the head. With exhalation, the prana contracts back to the
Leave this visualization and experience samana as waves storehouse at ajna.
of electric current travelling side-to-side, across the area Keep performing trataka on the photograph; maintain
between the diaphragm and navel. steady and unbroken concentration.
Leave this visualization and become aware of apana, the Keep sending out the prana so that it penetrates every
downward moving light waves between the navel and the atom of the part or person being healed.
permeum.

228 229
 prana should be transmitted to the whole body 27 Leave this visualization and lastly, concentrate on prana,
times more after distributing prana to the affected part the upward moving light waves from the diaphragm to
or parts the initial 27 times., Intense and unbroken the throat.
concentration on the image of the person to be helped Be aware of the energy gently building in the body.
is necessary for healing to take place. Stage 3: Pingala/sushumna rotation
Leave the awareness of the pranas and refresh your
awareness of the person's image at ajna.
PRACTICE 3: HEALING USING A PHOTOGRAPH
Bring to the mind's eye the luminous sushumna nadi
Practice note: For this practice, it is helpful if you can use a with ida and pingala on either side, criss-crossing each
photo that contains the part or parts of the body affected other in the middle.
by the illness. Focus the awareness on pingala nadi and commence
Stage I : Preparation and trataka ujjayi pranayama and khechari mudra.
Assume a comfortable meditative asana. With the next inhalation, direct your awareness and the
Place a photograph of the person to be healed an arm' pranic light up pingala nadi to ajna.
length away from you with the eyebrow centre at the Retain the breath for a few moments and allow the prana
same level as your own. to build at ajna.
Place your hands on your knees in chin or jnana mudra. On the exhalation, return only the breath and awareness
Practise kaya sthairyam for five to ten minutes making back down through sushumna to mooladhara.
sure the body is totally relaxed and completely still. Continue in this way increasing the storehouse of prana
Mentally draw around yourself a protective circle, at ajna.
triangle, cross or your own symbol. See the prana glowing brighter and brighter with every
Make it glow with energy. inhalation until ajna is full of energy or for a maximum
Let it remain, but let go of it mentally. of 49 rounds of practice.
Now, open your eyes and perform trataka on the Stage 4: Transmitting prana to the photographed image
photograph, gazing at the person's eyebrow centre, Again, perform trataka on the photograph. This time,
ideally without blinking, for a minimum of ten minutes. focus your full attention for some time on the relevant
Stage 2: Visualizing the five pranas part of the person to be healed.
Now start to see clearly and feel vyana darting rapidly in Then, as you breathe in with ujjayi and khechari,
lightning streaks throughout your body. visualize streaks of light emanating from ajna chakra and
Leave this visualization and next, visualize udana penetrating the image.
spiralling down the legs and arms and up the head. With exhalation, the prana contracts back to the
Leave this visualization and experience samana as waves storehouse at ajna.
of electric current travelling side-to-side, across the area Keep performing trataka on the photograph; maintain
between the diaphragm and navel. steady and unbroken concentration.
Leave this visualization and become aware of apana, the Keep sending out the prana so that it penetrates eve ry
downward moving light waves between the navel and the atom of the part or person being healed.
permeum.

228 229
 Intensify the practice using the technique of expansion Feel the weight and solidity of the body.
and contraction. Allow the breath to deepen and feel the movement of
After some time you may notice that the photograph is the body with the breath.
surrounded by a blue healing light or glow. Externalize the awareness and notice sounds in the
Withdraw and distribute prana up to 27 times. environment.
Once complete, close the eyes and allow the afterimage Check the other senses; the sense of taste and smell.
of the photograph to fade from chidakasha. Once you feel grounded and senses intact, slowly move
Stage 5: Returning prana to mooladhara the body and gently open the eyes.
To end the practice, bring the awareness to ajna once If you feel at all unbalanced, before again externalizing
more. your awareness, close your eyes and repeat the practice a
Check that you are aware, then slowly and carefully few more times, returning prana to mooladhara until the
begin to withdraw the pranic energies back to ajna. physical body feels completely grounded and the senses
Become aware of your physical body and the ongoing are functioning normally.
ujjayi breath. Hari Om Tat Sat
Feel yourself back inside the body.
Let the protective yantra fade.
Inhale and retain the breath with your concentration at PRACTICE 4: HEALING USING AN OBJECT
ajna for a few seconds.
Exhale and take the breath, awareness and prana back Stage I: Preparation
down sushumna nadi to mooladhara, returning the Take an object or piece of clothing that the sick person
prana to its original source. has used or worn recently, preferably something they
Inhale and bring the breath and awareness up pingala; have frequent contact with.
do not carry any prana with it. If it is a piece of clothing, it should be unwashed.
Exhale and return the breath, awareness and the Ensure there are no draughts in the room.
remaining prana from ajna to mooladhara via Light a candle and place it on the north side of the
sushumna. object.
Continue until all the prana has been returned to Place some burning incense on the east side and a cup
mooladhara. of water on the west side.
Stage 6: Ending the practice Then sit down on the south side, facing the candle, in a
Prepare to end the practice. comfortable meditation posture, preferably siddhasana,
Release khechari mudra and ujjayi pranayama. siddha yoni asana or padmasana.
Shift the awareness to the physical body. Place the left hand on the left knee.
Be aware of all the sensations within the body. With the right hand hold or touch the object.
Be aware of the movement of the breath, the different Practise kaya sthairyam for five to ten minutes or until
parts of the body touching each other, the floor or chair the body and mind become steady, calm and peaceful.
beneath the body. Draw around yourself the luminous circle, triangle, cross,
Be aware of the whole body in the chosen posture. or other protective symbol of your choice.

230 231
 The right hand should maintain contact with the obje< I
send the prana from ajna through the right arm and
throughout the practice.
Stage 2: Visualizing the five pranas hand into the object.
As you breathe out with ujjayi, bring your awareness
Commence ujjayi pranayama and fold the tongue into
khechari mudra. from the object up through the right hand and arm to
ajna. .
Follow the sound of ujjayi pranayama and becom<'
Then again inhale, sending prana through the n~ht arm
sensitized to the movement of prana within the pranir
body. into the object, and visualize it being satura~ed with rays
of pure, white light streaming down from ajna chakra.
Now begin to visualize and experience the pancha
pranas. When you exhale, once more bring only. yo~r breath .and
awareness back to ajna; the prana remams m the object.
Be aware of the location and distinct movement of each
Perform up to 49 rounds or breaths, visualizing the
of the five pranas progressively.
object glowing brighter and brighter as it becomes
Experience vyana ... udana ... samana ... apana ...
prana ... infused with prana.
Stage 3: Pingala nadi Stage 5: Short meditation .
When you have completed up t? 49 rounds, . remam
Release this experience and visualize the curving
sitting quietly, still holding the object, and meditate for
pathway of pingala nadi weaving through sushumna.
a minimum of ten minutes on the health of the person
Begin to trace the path of pingala nadi with the
awareness. you wish to help.
Mentally repeat your guru mantra at this time or, if you
Move the awareness up and down pingala nadi in
do not have one, the Mahamrityuajaya mantra.
rhythm with the ujjayi breath.
Stage 6: Returning prana to mooladhara .
Deepen the experience of pingala and visual prana as
To end the practice, bring the awareness to ajna once
streams of light flowing with the breath.
more.
The breath, awareness and prana move up and down the
psychic passage. Slowly and carefully begin to withdraw the pranic
energies to that chakra. .
On the next inhalation, begin to raise the prana from
mooladhara to ajna. Become aware of the physical body inside the protective
symbol.
At ajna, retain the breath for a few seconds, allowing
Allow the protective symbol to fade.
prana to be deposited at ajna.
Become aware of the body.
Return only the breath and awareness to mooladhara.
Become aware of your ongoing ujjayi breath. .
Go on for some time raising prana in this manner.
Inhale and retain the breath with your concentrat10n at
Once adequate prana has been awakened and raised,
ajna for a few seconds.
maintain the awareness at ajna for a few moments and
Exhale and take the breath, awareness and prana back
experience the bright light of prana stored there.
Stage 4: Flooding the object with prana down sushumna nadi to mooladhara returning the prana
to its original source. .
Still keeping the eyes closed, focus your full attention on
Inhale and bring the breath and awareness up pmgala,
the cloth or object and with the next ujjayi inhalation,
without carrying any prana with it.
232
233
 Exhale and return the breath, awareness and th<' PRACTICE 5: HEALING BY TOUCH - WHOLE BODY
remaining prana from ajna to mooladhara via sushumna.
Continue until all the prana has been returned to Practice note: A short yoga nidra may be given before or after
mooladhara. to supplement healing. The visualization may include
Stage 7: Ending the practice seeing their whole body glowing with perfect health and
Once the prana has been returned to its source, shift the vitality. However, this may not be appropriate for every
awareness to the body and the breath. person and thus discrimination must be applied carefully.
Release khechari mudra and ujjayi pranayama. Stage I: Preparation
Be aware of the natural process of breathing and the The person to be healed should lie in shavasana and
stillness and steadiness of the body in the chosen posture. be prepared as for yoga nidra so they are mentally and
Be aware of the whole body from head to toe. physically relaxed.
Be aware of the form and structure of the physical body. Sit behind their head, preferably in siddhasana, siddha
Extend the awareness outwards and visualize the room yoni asana or padmasana. Visualize a luminous circle,
in which you are sitting. triangle, cross, or other symbol of your choice surround
Be aware of sounds in the environment, inside and your physical body. See your physical body within this
outside the room. protective yantra.
Check the other senses systematically; notice any smells Now place the palms of your hands on the temples of
or odours, any taste in the mouth, feel the touch of the person with your fingers gently touching the cheeks
clothing on the skin and air on the face. and jawbone.
Ensure that you are in full possession of your faculties, While the person relaxes and watches the breath, you
that all the senses are intact, and gradually externalize have to go through the following stages 2 to 4.
your awareness. Stage 2: Visualizing the five pranas
Bring the awareness back into the body. Commence ujjayi breathing and khechari mudra.
The practice is now complete. Focus on the soft, subtle sound of the psychic breath.
If you wish, practise palming, then slowly open your eyes. Allow ujjayi to refine the awareness and tune in to the
pranic body.
Hari Om Tat Sat Become aware of vyana . . . udana . . . samana ...
apana ... prana ...
Stage 3: Pingala nadi
Leave the five pranas and visualize ida and pingala
crisscrossing through sushumna nadi.
See the chakras, studded along the sushumna nadi,
radiating energy and light.
Concentrate the awareness at pingala and begin to move
the awareness up and down pingala.
Synchronize the ascent and descent with the inhalation
and exhalation.

234 235
 Be aware of ujjayi, the subtle psychic breath. Exhale and bring your awareness back to your aJna
Establish a rhythm, the breath and awareness united. chakra.
Stage 4: Building prana at ajna Inhale and distribute prana through both hands, exhale
Prepare to raise prana through pingala using the breath and return the awareness to your ajna chakra.
and concentrated awareness. This should be repeated a maximum of 49 times.
With inhalation and consciousness of pranic movement, Stage 7: Self-purification
direct your awareness up pingala nadi to ajna. Return the awareness to your ajna chakra and rest there
Retain the breath, awareness and prana for a few seconds for a few breaths.
at ajna and see the prana glowing brightly. Be aware of your own guru or the source of light within
Then bring only the breath and awareness back down to you.
mooladhara as you exhale. Let go of any feeling of doership and connect with the
Continue for several minutes, watching the prana inner source.
glowing brighter and brighter at ajna chakra as it Be aware that a body of vital energy pervades your
accumulates. physical body, yet is quite distinct from it.
Stage 5: Cleansing the pranic body This subtle, powerful sheath or body of energy is
When you are sure you have awakened your prana, open pranamaya kosha, the body composed of prana.
your eyes and kneel or stand beside your patient. It puts life in your physical body; however it extends
Begin to make downward sweeping passes with the beyond it and is experienced in a different dimension.
hands held at a distance of about three inches from the Feel that your whole body is composed of prana and
body, palms facing downwards . any weakness or illness is dispersed by the white light
This movement goes right down from the head to the ofprana.
feet and should be performed eleven times. Stage 8: Returning prana to mooladhara
Stage 6: Treating general disorders or illnesses of the body When you feel yourself to be totally cleansed, end the
Position yourself on the right side of the patient's body practice by returning the prana.
at about the waist. Bring the awareness to ajna once more, then slowly and
After making the sweeping passes, place your left hand carefully begin to withdraw the pranic energies to that
on the person's forehead, over ajna chakra. chakra.
Then place your right hand at the person's manipura When you have finished withdrawing the prana to ajna,
chakra, just over the navel. withdraw your hands from the person.
Hold your awareness at your ajna chakra for a few Be aware again of the protective symbol surrounding
seconds, with full awareness of the prana stored there. your physical body and allow it to fade .
Inhale and send prana through the left hand with ujjayi Become aware of the body and the ujjayi breathing.
and khechari, and see the brilliant light stored at your Inhale and retain the breath with your concentration at
ajna chakra charging the ajna chakra of the patient. ajna for a few seconds.
Simultaneously, send energy streaming through the Exhale and take the breath, awareness and prana back
right hand and see the person's manipura chakra being down sushumna nadi to mooladhara, returning the
saturated by white healing light. prana to its original source.

236 237
 Inhale and bring only the breath and awareness up PRACTICE 6: HEALING BY TOUCH - SPECIFIC DISORDERS
pingala leaving the prana at mooladhara.
Exhale and return the breath, awareness and the Practice note: The following variation for stage 6 can
remaining prana from ajna to mooladhara via sushumna. supplement or substitute the general healing outlined in
Continue until all the prana has been returned to the previous practice (Practice 5). In that practice, prana
mooladhara. was distributed to the ajna and manipura chakras of the
Stage 9: Ending the practice patient in order to heal the whole body. The following
Once all the prana has been returned to its source, technique heals specific areas of the body in order to
release khechari mudra and the ujjayi breathing. facilitate healing.
Become aware of the natural breath. Stage 6: Treating localized disorders
Focus on the natural ingoing and outgoing breath. After making the cleansing, sweeping passes, place the
Notice the rhythm and flow of the breath within the right hand on or just over the specific area to be treated,
physical body. palm facing downwards.
Be aware now of the whole body and its position. Focusing your attention there, breathe in with ujjayi
Be aware of the placement of the limbs, the head, neck while visualizing the white light at your ajna chakra
and trunk. being projected to the affected area through your right
Feel the floor beneath the body and become aware of the arm and hand.
surroundings. Exhale and let the awareness return to ajna but leave the
Be aware of all the senses; sense of touch, taste, smell, prana in the area being treated.
and hearing. Perform up to 49 rounds or breaths, visualizing that part
Ensure that you are in full possession of your faculties of the person's body glowing with pranic light.
and that the senses are all operating normally.
Check that the awareness is fully externalized.
When you feel fully grounded, slowly open your eyes.
If you feel at all unbalanced, close your eyes and repeat
the practice of returning prana from ajna to mooladhara
three more times before again externalizing your
awareness in the prescribed manner.
Hari Om Tat Sat
Practice note: After you have withdrawn your hands from
the person you are healing, they should continue to lie in
shavasana with eyes closed. When you are fully externalized
yourself, guide the person to externalize their awareness.

238 239
 Continue practising in this way.
In the beginning you have to complete 49 rounds, but
when you become used to the practice, then you no
longer need to count the number of rounds because you
17 feel the awakening of prana instinctively.
When the awakening of prana has commenced from
mooladhara to ajna, and you feel the movement of the
Advanced Prana Vidya pranic force, only then can you commence your further
JOUrney.
with the Masters Stage 3: Raising prana
Start raising the prana from mooladhara to ajna in the
same way as you have been practising, but leave the
PRACTICE I: PRANA VIDYA WITH SWAMI SATYANANDA prana at ajna, do not take it back to mooladhara.
SARASWATI (INTERNAL DISTRIBUTION) Commence your journey with watchful awareness from
mooladhara to ajna. Let your mind and consciousness,
Stage I: Preparation with psychic and pranic energies, keep on rising in and
Close your eyes as gently as possible and get ready to through the spinal cord.
practise prana vidya. Go on diligently with your practice.
In order to avoid distractions, it is very important that The kundalini is to be awakened at mooladhara.
the eyes should remain closed. Let it rise gradually to ajna, then pause briefly at ajna in
You may sit in any comfortable pose, in an easy chair or the form of kumbhaka.
even recline on your bed, but please remember that your Here ends our first round, only to step into the second.
position should not cause any discomfort. Recommence your journey from mooladhara; stop at
Stage 2: Awakening prana ajna with a brief kumbhaka.
As far as the awakening of prana is concerned, remember Continue with absolute concentration, intensely feeling
distinctly the spiral movement of prana (along pingala the movement of prana.
nadi) from mooladhara to ajna. Keep on awakening the pranic force along the psychic
Start from the right side and then proceed carefully, route (of pingala) from mooladhara to ajna.
keeping pace with your breath. When you reach ajna chakra, remember to remain there
From mooladhara turn to the right, make a curve and in kumbhaka for some time.
reach swadhisthana. Stage 4: Expansion and relaxation
Move upwards to manipura along the left side curve. After performing kumbhaka at ajna, exhale and relax
From manipura to anahata rise along the right curve. your whole body.
From anahata to vishuddhi ascend along the left curve. You are not exhaling through the spinal cord; you an·
From vishuddhi to ajna follow the curve along the right. exhaling through the body like a balloon releasing 11i1.
Thus takes place the spiral movement (along pingala) With inhalation the body expands, breathing in thrn11gl1
from mooladhara to ajna, and the awakening of prana. every pore of the skin.

240 241
Relaxation comes with every exhalation, and expansion Ujjayi breathing is to be practised in in the following way:
with every inhalation. From ajna, inhale and distribute the prana throughout
The form of breathing will be ujjayi pranayama. the whole body right to the toes.
Don't feel it in the spinal cord, but feel it in the body. During exhalation, withdraw the prana back to ajna and
Now this ujjayi becomes all-pervading in the body, as if relax.
every pore of the body is breathing in ujjayi. It is natural to relax when you exhale.
When you inhale, every pore in the body assists you in This exercise is much easier to follow than the previous
inhalation and the body expands like a balloon. one.
When you exhale, your whole body exhales and becomes In the previous exercise you were breathing in through
as light as cotton; it is the time of relaxation. the pores of the body and also breathing out through
Total body awareness and synchronization of breath the same pores, but here the whole breathing process
consciousness with body consciousness. is to be carried out through the agency of ajna chakra.
Complete awareness of the whole body. Ajna chakra may be considered as the storehouse of
Now inhale, and with the inhalation the whole body prana from where prana is distributed to the entire
is breathing in through the pores, through the skin, body system with the help of ujjayi breathing. During
through every part of the body. exhalation, prana is withdrawn from all directions back
Your whole body is expanding with inhalation. to ajna chakra.
Exhale and with the exhalation every pore of the body Remember that relaxation follows exhalation.
is breathing out. During relaxation, both consciousness as well as prana
Now the body relaxes . withdraw themselves from the body to ajna.
Remember that the entire process of inhalation and There is relaxation and not contraction of the body.
exhalation takes place through ajna chakra behind the You should become so used to ujjayi that during the
centre of the eyebrows. process of prana vidya your entire consciousness, im-
Ajna is the focal point; it is the main distributing agency agination, feeling, thinking and also your physical
of the entire respiratory system. system should expand with inhalation and relax with
It is from ajna chakra that the inhaled prana proceeds exhalation.
to the entire body; the prana to be exhaled first returns You should become so indifferent to the breathing
to ajna chakra, and from ajna the exhaled prana is process that not even a fraction of your consciousness
expelled. should be aware of it.
During inhalation there is expansion of the body. The prana is expanding your astral body during inhala-
During exhalation there is relaxation of the body. tion and relaxing your astral body during exhalation.
When you inhale from ajna chakra and expand Your total awareness should be focused on the whole
the whole body, feel that it is from ajna chakra, the process of expansion and relaxation.
storehouse of prana, and that prana is being distributed Your centre of gravity should shift from the processes of
to the entire body. breathing to the processes of expansion and relaxation.
During exhalation, the prana is withdrawn back to ajna, In short, you must transcend the breathing con -
not through any psychic passage, but directly. sciousness.

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Stage 5: Expansion and contraction Similarly, when you exhale, consciously withdraw your
Now we shall proceed to the next stage, where there is a pranas from all parts of the body and direct it to ajna
slight variation. chakra.
Here there will be expansion with every round of inhala- Just as water in the ocean recedes when the tidal flow is
tion as in the previous stage, but during exhalation, reversed, so also prana recedes during exhalation, and
instead of relaxation, there will be contraction. contraction takes place.
Expand with inhalation, and distribute the prana from In contraction, body consciousness is transcended.
ajna chakra to the entire body. But remember that contraction and expansion are not to
That is, during inhalation prana moves from ajna to be effected in parts, but as a whole.
various parts of the body and the body expands at the The body, as one homogeneous unit, is to be expanded
same time. on inhalation and contracted on exhalation as the case
When you exhale, prana returns to ajna chakra, causing may be.
contraction of the astral body. When you inhale, distribute prana from ajna to all parts
You can understand the whole exercise if you remember of the body, and when you exhale bring the expanded
two rules. pranic force back to the source, ajna.
On inhalation, there is distribution of prana and Stage 6: Distributing prana to individual body parts:
expansion of the body. expansion/relaxation
On exhalation, there is withdrawal of prana and This time we will do the exercise in parts.
contraction of the body. We shall start with the right arm; inhale and supply the
The process of expansion and contraction of the body is pranic force to the right arm from ajna.
not physical but mental. Expand your right arm, not physically but mentally.
You have to stretch your imagination to its possible Now exhale, withdraw your prana from the right arm
limits. back to ajna and relax your right arm.
When you direct your prana to any part of the body, for When you distribute prana to the right arm, feel the
example the foot, then feel mentally as if your foot is prana there permeating every pore of the limb right
expanding in all directions. down to the fingertips.
It is not physical expansion, but psychic and pranic Feel the movement of prana.
expansion. Come back to ajna; retain your breath for a short time .
Thus, when you inhale, distribute your prana in all Go to the left arm; supply prana to the fingertips of the
directions, so that prana which has started from ajna left hand.
extends and covers the entire body. Now withdraw the prana back to ajna.
Your whole body from top to toe is saturated with pranic Prana proceeds from ajna to the left arm and returns Io
force. ajna from the left arm.
Feel this intensely. You are expanding and relaxing your arms alternttl(·ly
Simultaneously, you must imagine that your psychic with every supply and withdrawal of prana.
body is expanding extensively in all directions, and it has Come back to ajna; retain the breath there.
assumed cosmic form. Exhale and relax.

244 245
 Now inhale, and with the inhalation supply prana to the Withdraw your prana back to ajna; retain it in ajna for
right leg through the right side of the back. some time .
Mentally feel the expansion of your right leg. Mentally relax your left arm, then go to the right leg.
Now exhale, withdraw your prana from the right leg Supply prana from ajna to the whole right leg, down to
back to ajna.
the tips of your toes, through the right side of the back,
With the withdrawal of prana relax your right leg. and now expand.
Now supply prana to the left leg, right to the tips of the Withdraw prana, exhale, and contract your right leg
toes; expansion follows every round of supply. mentally.
Withdraw prana from the left leg back to ajna and relax. Return to ajna, retain your breath, mentally release your
Now repeat.
right leg.
Supply - expand; withdraw - relax.
Supply prana to the left leg with expansion.
Supply- expand; withdraw- relax. Withdraw prana from the left leg back to ajna with
Bring your prana back to ajna and listen. contraction.
From ajna, supply prana to your right chest, and Retain the prana in ajna, and mentally release your left
withdraw the prana back to ajna during exhalation.
leg. .
Inhale - supply - expand; exhale - withdraw - relax. Supply prana to the right side of the chest with
Now bring your prana back to ajna and retain the breath. expansion, withdraw with contraction, come back to
Inhale, supply prana to your left chest and expand your ajna.
chest mentally, avoiding the heart muscles. Relax the right side of the chest.
Exhale, withdraw prana from the left chest, then relax Now supply prana to the left side and expand the chest
your chest.
mentally, avoiding the heart.
Supply - expand; withdraw - relax.
Withdraw prana with contraction; come back to ajna and
Stage 7: Distributing prana to individual body parts: retain the prana for some time.
expansion/contraction
Stage 8: Vision of prana shakti
Now come back to ajna, retain the breath and listen to Now you should have a vision of prana shakti.
the instructions.
Supply the prana directly to the whole of your body.
This time during the withdrawal of prana, instead of Then withdraw the prana back to ajna: no contraction,
relaxation you will have to contract.
no expansion, no retention.
First of all, supply prana to the right arm and expand. If they take place on their own, well and good, but don't
Withdraw prana from the right arm back to ajna and worry if these processes do not accompany the supply
contract.
and withdrawal of prana.
Come back to ajna, and maintain awareness of prana in The most important thing is to get a vision of light
aJna.
streaks proceeding from ajna to the body during the
Inhale, supply prana to the left arm and expand it.
period of supply. . .
Exhale, withdraw prana and contract.
During withdrawal of prana, shafts of hght must with-
Both the processes of expansion and contraction are to draw back to ajna.
be done mentally.
Just as from a charcoal fire you find little sparks shootin g
246 247
 forward with a hissing noise, or you see light streaks PRACTICE 2: PRANA VIDYA WITH SWAMI
shooting forth from fireworks, or during the welding NIRANJANANANDA SARASWATI (EXTERNAL DISTRIBUTION)
process sparks are seen, in the same manner, where
prana is supplied to the various limbs, visualize the Stage I : Preparation
pranic energy in the form of light particles issuing from In this practice the prana is distributed externally.
ajna to the part where prana is directed. It is therefore recommended that you sit comfortably or
Imagine ajna to be the storehouse of infinite light lie down in shavasana so that you can be still.
streaks, like a volcanic bed, and as soon as eruption takes Make the body and mind calm and peaceful.
place, streaks of light particles issue forth with lightning If you are sitting up, make sure your body weight is
velocity. equally distributed on both sides.
These streaks of light permeate the whole body and Begin to observe your breathing process.
when the eruption stops, the energy in the form of light As you breathe in and out, totally relax the body.
sparks withdraws to the source, only to reappear at the Become perfectly motionless.
next explosion. Tell yourself mentally, 'I shall not move throughout the
Stage 9: Returning prana to mooladhara duration of the practice. I shall remain aware and alert.'
Now withdraw your prana back to ajna. Remember that you should not break the flow of awareness;
Inhale and retain the breath, concentrating at ajna. there should be no wavering of your concentrntion.
Exhale and let the prana descend from ajna to Stage 2: Awakening prana
mooladhara via sushumna passage. Become aware of the inner body space.
Continue this practice until you are sure all the prana Within the space, visualize the spinal passage and the
has been returned to mooladhara. chakras.
Then slowly and carefully become aware of your external Develop an intense awareness of pingala nadi.
environment. Then synchronize the ujjayi breath with awareness of
Once your awareness is fully externalized, slowly move pingala and fold the tongue back into khechari mudra.
your body and open your eyes. As you breathe in, the breath rises from mooladhara to
ajna along pingala.
Hari Om Tat Sat
As you breathe out, the breath descends straight down
sushumna from ajna to mooladhara.
Experience the movement of prana in pingala nadi.
Visualize it in the form of a rapid stream of light.
Move the prana with your awareness and breathe up
along pingala nadi from mooladhara to ajna.
Retain the breath at ajna for five seconds repeating
mentally, 'ajna, ajna, ajna, ajna, ajna'.
Then, while exhaling, bring the awareness back down to
mooladhara through sushumna nadi, leaving the prana
at ajna.

248 249
 Continue awakening the prana along pingala nadi with Watch this process for some time.
absolute concentration, feeling the energy movement Then see it stretching beyond to fill the room in whi ·h
intensely. you are practising.
Continue this practice until the actual awakening of See the whole room being saturated with rays of bright
prana is experienced. light every time you inhale. Then, on the exhalation, this
In the beginning practise 49 rounds. light concentrates back to ajna chakra.
When you have mastered the practice, however, you will Next, the prana extends still further to encompass the
feel the awakening of prana instinctively. environment around you and the whole neighbourhood.
Stage 3: Distribution of prana Go on experiencing this.
Once you have raised the prana to ajna chakra, With perseverance it will become an actual experience.
concentrate your awareness there and visualize the Continue developing your awareness of the prana
dynamic, glowing light of the prana you have stored. engulfing wider and wider areas; the city, the state,
Feel the throbbing sensation of this accumulated force . the whole country, and, with each exhalation, draw the
Then visualize a luminous circle or an upward pointing prana back to ajna.
triangle around your body, or a luminous cross that See the great pranic force spreading out over the whole
passes through your body. continent, saturating everyone and everything in healing
Once one of those shapes has been clearly perceived and light.
you can see it shining brightly, begin to stretch the prana There is absolutely no limit to the distance you can
outward in one or all directions. stretch this healing power.
Visualize pranic light expanding outside your physical Imagine the prana being sent out to encompass the
body. entire world and then the universe.
If you have not yet developed the technique beyond In this way, merge your prana with universal prana.
imagination, the experience will be mental only. Stage 4: Ending the practice
However, if you have actually awakened the prana, To end the practice, withdraw the prana back to ajna and
the streaks of light emanating from the body will be hold the awareness at that chakra for some time while
dazzling, clear and sharp. practising ujjayi pranayama.
Now, inhaling with ujjayi, stretch the prana out from Check that you have returned all your prana to ajna.
ajna chakra using your willpower. Become aware of the luminous circle, triangle or cross
Visualize light energy expanding in all directions, pervading that you have defined around your physical body.
the whole body and then stretching beyond the body. Visualize your body enveloped by this luminous shape.
Then, with the exhalation, withdraw the prana back to When this awareness is quite clear, begin to dissolve the
the storehouse at ajna and relax. luminous shape.
Visualize the pranic glow increasing as it is concentrated. Again, concentrate at ajna and begin to return the prana
As you continue inhaling and exhaling in ujjayi, see the to mooladhara via sushumna nadi as you exhale, until all
prana stretch out further and further on each inhalation. the prana has been returned to its source.
First it fills and encompasses the circle, triangle or cross Sl?wly and carefully come back to normal body con -
around your body. soousness.

250 251
Become aware of the physical environment and your
sensory perceptions.
Feel the contact of the body against the floor, feel the air
on the face, the hands and the feet, be aware of any taste
within the mouth and any subtle smells or fragrances
that fill the air.
Be aware of the surrounding environment and listen to
the sounds coming from all directions.
Allow these sounds to externalize the awareness
completely.
Remember the time of day, your position within the
room.
The practice is now complete.
Slowly begin to move the body and when you are ready,
Appendices
open the eyes.
Hari Om Tat Sat

252
 Appendix A

The Pranic Body

~
udana
prana

~
samana
apana

vyana (pervades
the whole body)

255
Appendix B Appendix
Internal Organs Location of Chakras

Sahasrara

Bin du

18 ---

Ajna

Vishuddhi

Anahata

Manipura
----------------- ----- 16

BSY ©

Swadhisthana
I. Brain 10. Spleen 18. Right Lung
2. Cerebellum I I. Pancreas 19. Diaphragm
3. Spinal cord 12. Transverse colon 20. Liver
4.Trachea (large intestine) 21 . Gall Bladder Mooladhara
5.Aorta 13. Descending colon 22. Ascending colon
6. Left Lung 14. Small intestine 23 . Cecum
7. Heart 15. Sigmoid colon 24. Appendix
8. Diaphragm 16. Anus 25. Rectum
9. Stomach 17. Oesophagus

256 257
 Glossary

Abhisheka - ceremonial bath; consecration

Abhyasa - constant and steady practice without any
interruption; to remain established in the effort of sadhana
Achara - conduct; good behaviour; custom; an established
rule of conduct
Acharya - one knowing or teaching the acharas or rules;
teacher, preceptor, spiritual guide
Agama - historical sacred literature; the philosophy and
scriptures of tantra where Lord Shiva teaches his consort
Parvati
Ajapa japa - continuous, spontaneous repetition of mantra;
meditation practice in which mantra is coordinated with
the breath
Ajna chakra - psychic centre situated at the medulla
oblongata on the top of the spinal column, corresponding
to the pineal gland; seat of intuition; psychic centre where
guru's commands are received
Akasha - ether, space
Anahata chakra - psychic centre situated in the region of the
cardiac plexus
Anandamaya kosha - sheath or body of bliss
Annamaya kosha - sheath or body of matter; the physical
body
Antar - internal

259
Anushthana - a resolve to perform a mantra sadhana with Dharma- the natural role one plays in life; ethical law; duty ;
absolute discipline for a requisite period of time; a fixed religion
course of sadhana Dhyana - meditation; seventh limb of Sage Patanjali 's
Apana - one of the pancha pranas moving downwards from ashtanga yoga
the navel to the perineum in the lower abdominal region, Drishti - faculty of seeing
responsible for elimination and reproduction Ganga - the river Ganges; the most sacred river in India
Asana - a steady and comfortable meditative pose; third step Gayatri - a vedic metre of 24 syllables; a most famous and
of ashtanga or raja yoga sacred mantra
Ashram - hermitage, hut, cell, dwelling or abode of asceticism Granthi - psychic knot; three granthis along sushumna nadi
or spiritual practice hinder the upward passage of kundalini
Atmabhava - feeling of unity with all; seeing the atman (soul) Guru - preceptor; one who dispels the darkness caused by
equally in all beings avidya or ignorance
Avahana - invocation using mantras so the deity manifests Hatha yoga- system of yoga for attaining physical and mental
during the time of worship purity, and balancing the pranas in the body
Bahiranga - external limb or stage Homa - sacrificial fire which symbolizes the divine light on
Bhava - feeling, emotion earth; ritualistic process in which oblations are offered
Bhrumadhya - trigger point for ajna chakra located at the into the fire
eyebrow centre Hridayakasha - psychic space of the heart centre, experienced
Bindu chakra - psychic centre situated at the top of the back between manipura and vishuddhi charkas, associated with
of the head; centre or source of individual creation from anahata chakra
where psychic vibrations first emanate Ida- major nadi beginning on the left side of mooladhara and
Brahmamuhurta - the time between 4 am and 6 am, best twisting up the spine through the chakras to ajna, through
suited to spiritual sadhana whic~ manas shakti or lunar energy flows; governing the
Chaitanya - consciousness left side of the body and right side of the brain; associated
Chakra - a psychic/pranic centre in the subtle body; circle, with internalized awareness
wheel or vortex; congregation point of nadis Japa - continuous repetition of mantra
Chhandogya U panishad - name of the U panishad from the Jnana- true knowledge; wisdom
Sama Veda teaching the origin and significance of the Jnana mudra - psychic gesture of knowledge
mantra Om Kaya sthairyam - practice of absolute steadiness and
Chidakasha - inner space visualized in meditation behind awareness of the physical body often performed as a
the closed eyes or in the region of ajna chakra preparation for pranayama or meditative states
Chin mudra - psychic gesture of consciousness Khechari mudra - tongue lock; a hatha yoga practice in
Chitta shakti - mental force whic~ the elongated tongue passes back into the pharynx
Darshan - a glimpse, seeing, observing; sight, VlSlon; to st1mulat.e the flow of life-giving nectar; a milder r~ja
knowing, understanding yoga practice where the tongue is inserted in, or fold ·d
Dharana - concentration or complete attention; sixth limb backwards towards the upper cavity of the palate
of Sage Patanjali's ashtanga yoga

260 261
Koorma - the minor prana responsible for opening and Mouna - silence, measured speech; remaining silent for <1
closing the eyes, blinking, and controlling the movement specified span of time
of the eyelids Mudra - literally 'gesture'; physical, mental and psychi ·
Kosha - body or realm of experience or existence; covering attitude which expresses and channels cosmic energy
of the self which limits manifestation of the ultimate reality Murti - body, solid part of the body; form, shape, figure,
Kriya - action; motion; action leading to perfection of statue, person; symbol; idol
knowledge Nada yoga - the yoga of subtle sound
Kriya yoga - practices of kundalini yoga designed to speed Nadi - flow, subtle channel of energy in the pranic body
up the evolution of humanity Nidra - deep sleep; isolation from mind and the senses;
Kumbhaka - breath retention unconscious state; shutting off; sleepiness; one of the five
Kundalini shakti - also referred to as 'kundalini'; potential vrittis listed in Sage Patanjali's Yoga Sutras
energy lying dormant in mooladhara chakra, often Nirvana- cessation of suffering, final liberation or emancipa-
referred to as the 'serpent power' tion in Buddhist thought; higher state of existence or
Kundalini yoga - path of yoga which awakens the dormant awareness
spiritual force Niyama - rule; the second limb of ashtanga or raja yoga
Mahaprana - cosmic, universal prana; prana in its cosmic comprising of five rules of personal discipline or observances
unmanifest aspect of behaviour, viz. shaucha, purity; santosha, contentment;
Mahamrityunjaya - a form of Shiva; 'the great one who is tapas, austerity or penance; swadhyaya, self-study and Ishwara
victorious over death' pranidhana, dedication to the highest principle
Mahamrityunjaya mantra - mantra that purifies, heals, Nyasa - practice of assigning the various parts of the body
transforms and brings 'great victory over death' to different deities, which is usually accompanied with
Mahasamadhi - final liberation experienced by an elevated mantras and corresponding mudras or gestures
soul on the departure of the spirit from the body Om - or 'Aum', bija mantra of ajna chakra; the universal
Manas - finite, rational mind, concerned with senses, thought cosmic sound representing the four states of consciousness
and counter-thought Ojha - traditional healer
Manas shakti - mental or lunar energy Pancha kosha - the five sheaths, bodies or realms of
Manipura chakra- psychic and pranic centre situated behind the experience and existence
navel in the spinal column, corresponding to the solar plexus Pancha prana - five major divisions of pranic energy located
Manomaya kosha - sheath or body of mental experience in the physical body, viz. apana, prana, samana, udana,
Mantra - subtle sound or combination of sound vibrations vyana
revealed to sages in deep meditation, used for liberating Pancharatra - system of tantra originated from the Vaishnava
consciousness from the limitations of mundane awareness sect
Moolabandha - contraction of the perineum in the male and Paramatma- cosmic soul or consciousness, supreme self; th ~
cervix in the female body; perineal lock atma (soul) of the entire universe, of the individual as well
Mooladhara chakra - lowest psychic and pranic centre in the as the cosmos; liberated state of the inner self
human body; situated in the perineum in the male and Patanjali - author of the Yoga Sutras and propoundt'r of'
cervix in women; base storehouse of prana shakti ashtanga yoga; contemporary of Lord Buddha
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Peeth - seat; often used to denote a place of divine power Sadhana - spiritual practice or discipline performed regularly
Pingala nadi - major nadi beginning on the right side of for the attainment of inner experience and self-realization
mooladhara and spiralling up the spine through the Sahasrara - abode of superconsciousness; highest psychic
chakras to ajna, conducting the dynamic prana shakti; centre which symbolizes the threshold between the psychic
governs the right side of the body and left side of the and spiritual realms, located at the crown of the head,
brain; associated with externalized awareness; also called associated with the pituitary gland
surya nadi Samadhi - culmination of meditation; state of unity with the
Pooja - worship; honour; respect; rites object of meditation and the universal consciousness; final
Prakriti - cosmic energy; manifest and unmanifest nature; step of raja yoga
nature or primordial matter Samana - one of the pancha pranas; sideways moving prana
Prana - vital force, essence of life permeating the whole of situated between the navel and the diaphragm, pranic
creation, both the macrocosmos and the microcosmos; force of manipura
one of the pancha pranas which operates between the Samskara - mental impression stored in the subtle body as
diaphragm and base of the throat in the region of the heart an archetype
and lungs, also referred to as 'sthula prana' Sanatana dharma - system of eternal values underlying the
Prana nigraha - control of prana vedic civilization
Prana pratishtha - tantric ritual by which an image or symbol Sankalpa - will, volition; positive resolve; purpose, aim,
of God or any deity is vitalized intention; determination, conviction; desire, wish
Prana shakti - the force of prana; vital or solar energy Sanskrit - original vedic language in which most Indian
Pranamaya kosha - sheath or body of pranic energy scriptures are written
Pranayama - a series of techniques for controlling and Shakti - primal energy; manifest consciousness; subtle
expanding the dimension of prana; fourth limb of creative and vital energy; counterpart of Shiva
ashtanga or raja yoga Shanti - pacification, peace, calmness, tranquillity, quiet,
Pratishtha - reputation; awareness of identity; base, ground, ease, rest
support Shaktipat - higher energy or experience transmitted by
Pratyahara - sense withdrawal; fifth limb of ashtanga or raja the guru to a worthy disciple; descent of power through
yoga worship
Purusha Sukta - a hymn from the Rigveda which praises Shastras - sacred book; department of knowledge; science
creation and the creator who pervades it Shatkarma - 'six actions'; chiefly, group of six purificatory
Raja yoga - 'the royal yoga'; yoga of awakening the psychic practices of classical hatha yoga, viz. dhauti, basti, neti,
awareness and faculties through meditation nauli, trataka and kapalbhati
Rigveda - oldest of the four Vedas and the most ancient sacred Shavasana - corpse pose; pose of relaxation
book of the Hindus Sheshanaga - name of a scriptural serpent said to have one
Rudra granthi-literally 'knot ofRudra'; psychic knot in the thousand heads, represented as forming the couch on
vishuddhi and ajna chakras symbolizing attachment to which Vishnu (preserver of the universe) reclines, or a
siddhis or higher mental attributes supporting the entire universe on his head
Sadhaka - one who practises sadhana; spiritual aspirant

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Shiva - 'auspicious one' or 'good'; name of the god of the Tantric - pertaining to tantra
sacred Hindu trinity who is entrusted with the work Tara - a goddess; a star
of destruction; destroyer of ego and duality; cosmic Tattwa- 'that-ness'; an element; primary substanc ; 'SS 'n
consciousness, counterpart of Shakti; the first or original truth; reality; principle
yogi Tattwa nyasa - a tantric practice in which the essence or th '
Shivalingam - black oval-shaped stone worshipped as symbol basic elements is invoked and placed in different parts or
of Shiva; symbol of consciousness the body
Shodhana - purification Trataka - to gaze steadily; a concentration practice
Shoonya - void; state of absolute nothingness U dana - one of the pancha pranas located in the extremi ti
Sri Yantra - geometric symbol representing the divine 'female' of the arms, legs and head
energy; designed for concentration or meditation in order U gra - fierce, violent, ferocious, savage, cruel, fearful,
to unleash hidden potential within the consciousness powerful, strong, intense, sharp, hot
Shuddhi - purification U.ijayi pranayama - often referred to as 'psychic breathing' as
Siddha - perfected being; accomplished soul particularly it is so successful in internalizing awareness and inducing
characterized by eight supernatural faculties called siddhis meditative states. Performed by focusing the breath in the
Siddhi- perfection; paranormal or supernormal accomplish- throat, contracting the epiglottis and producing a light
ment; control of mind and prana snoring sound
So-Ham - literally 'I am That'; mantra used in ajapa japa; Upanishad - 'to sit close by and listen'; ancient vedic
the unconscious repetitive sound produced by the breath, texts, conveyed by sages, rishis or seers containing their
the inhalation sounding 'So' and the exhalation 'Ham' experiences and teachings on the ultimate reality
Sthulakasha - space pervading the physical body Vedas - most ancient scriptural texts of India, composed
Sthula prana - see prana before 5,000 BC, revealed to the sages and expressing
Sushumna nadi - main nadi in the centre of the spinal cord knowledge of the whole universe; the four Vedas are: Rig,
through which kundalini shakti passes Yajur, Sama and Atharva
Sutra - thread, string, line; condensed statements strung Vibhooti - sacred ash; psychic glory and power
together to give an outline of a philosophy Vidhi - doing, performance, practice, an act or action,
Swadhisthana chakra - literally 'one's own abode'; psychic/ method, manner, way, means, mode, sacred precept or
pranic centre situated at the base of the spinal column, rule, ordinance, injunction law, sacred command, rite
associated with the sacral plexus Vidya - higher knowledge, spiritual knowledge, science,
Swami -'master of the self'; title of poorna sannyasins lore, learning
Tantra - ancient universal science, philosophy and culture Vijnanamaya kosha - astral or psychic (higher mental) sheath
which deals with the transcendence of human nature from or body
the present mundane level of evolution and understanding Vishnu granthi - literally 'Vishnu's knot'; psychic knot in
to the highest attainment of transcendental awareness, manipura and anahata chakras symbolizing the bondag '
knowledge and experience; process of expansion of mind of personal and emotional attachment
and liberation of energy; one of the six classical Indian Vishuddhi chakra- psychic/pranic centre located at the level
philosophies of the throat-pit or the thyroid gland; associated with t Ii('

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 cervical plexus and particularly connected with purification
and communication
Vyana - one of the pancha pranas pervading the whole body;
reserve pramc energy
Yama - first limb of Patanjali's ashtanga yoga, the five Index of Practices
self-restraints or rules of conduct pertaining to ethical
perfection: ahimsa, non-violence; satya, truth; asteya,
non-stealing; brahmacharya, continence and aparigraha
non-covetousness Chapter 9. Developing the Foundations
Yantra - geometric symbol designed for concentration or
meditation in order to unleash the hidden potential 1: Yoga nidra for developing inner body awareness 67
within the consciousness; visual form of mantra used for 2: Developing awareness of psychic passages 78
concentration and meditation 3: Developing awareness of chakras 81
Yashaswini - one of the seven minor nadis, flowing from the 4: Developing awareness of pancha prana 84
right big toe to the left ear 5: Developing awareness of pranamaya kosha 88
Yoga Vasishtha - monumental work on Vedanta in the form of
a dialogue between Sri Rama and his guru, Sage Vasishtha Chapter 10. Prana Nidra
Yogi-· an adept in yoga; one connected or endowed with yoga 1: Awareness of pranamaya kosha 95
2: Awareness of pancha prana 104

Chapter 11. Awakening and Circulating Prana

AWAKENING PRANA IN MANIPURA
1: Merging prana and apana 115
CIRCULATING PRANA
2: Circulating prana in chakras and psychic passages 120
3: AJapajapa with prana visualization 124
4: Circulating prana in pingala nadi 128
5: Circulating prana in ida and pingala 132

Chapter 12. Raising and Storing Prana

1: Mooladhara to manipura rotation 140
2: Manipura to ajna rotation 143
3: Mooladhara to ajna (via pingala nadi) J4()
4: Mooladhara to ajna (via sushumna nadi) I l!l

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 Chapter 13. Expansion, Relaxation and Chapter 16. Healing Others
Contraction of Prana
1: Self-purification 221
INTRODUCING EXPANSION WITH UJJAYI 2: Healing using a mental image 225
1: Expansion and relaxation 155 3: Healing using a photograph 228
2: Expansion and contraction 158 4: Healing using an object 231
5: Healing by touch -whole body 235
AWAKENING AND EXPANDING PRANA
6: Healing by touch - specific disorders 239
3: Expansion and relaxation (with chakra awareness) 160
4: Expansion and contraction (with pancha prana Chapter 17. Advanced Prana Vidya with the Masters
awareness) 164
1: Prana Vidya with Swami Satyananda Saraswati
Chapter 14. Distribution of Prana (internal distribution) 240
2: Prana Vidya with Swami Niranjanananda Saraswati
INTERNAL DISTRIBUTION
(external distribution) 249
1: Expansion and relaxation 171
2: Expansion and contraction 176
EXTERNAL DISTRIBUTION
3: Expansion and relaxation 180
4: Expansion and contraction 183
VISION OF PRANA SHAKTI
5: Vision of prana shakti 187

Chapter 15. Self-Healing

FORMING OR STRENGTHENING A HEALING SANKALPA
1: Yoga Nidra for a healing sankalpa 192
GENERAL HEALTH: WHOLE BODY DISTRIBUTION
2: Expansion and relaxation 108
3: Expansion and contraction 206
HEALING DAMAGED PARTS OR SYSTEMS
4: Awakening prana for healing 213
5: Awakening prana for healing (variation) 217

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