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Monthly Archives: February 2012
Yoga Psychic Breathing & Pranayama
With the exception of the instructions in the Yogi Rhythmic Breathing, the majority of the exercises heretofore given in this book relate to the physical plane of effort, which, while highly important in itself, is also regarded by the Yogis as in the nature of affording a substantial basis for efforts on the psychic and spiritual plane. Do not, however, discard or think lightly of the physical phase of the subject, for remember that it needs a sound body to support a sound mind, and also that the body is the temple of the Ego, the lamp in which burns the light of the Spirit. Everything is good in its place, and everything has its place. The developed man is the “all-around man,” who recognizes body, mind and spirit and renders to each its due. Neglect of either is a mistake which must be rectified sooner or later; a debt which must be repaid with interest.
We will now take up the Psychic phase of the Yogi Science of Breath in the shape of a series of exercises, each exercise carrying with it its explanation.
You will notice that in each exercise rhythmic breathing is accompanied with the instructions to “carry the thought” of certain desired results. This mental attitude gives the Will a cleared track upon which to exercise its force. We cannot, in this work, go into the subject of the power of the Will, and must assume that you have some knowledge of the subject. If you have no acquaintance with the subject, you will find that the actual practice of the exercises themselves will give you a much clearer knowledge than any amount of theoretical teaching, for as the old Hindu proverb says, “He who tastes a grain of mustard seed knows more of its flavor than he who sees an elephant load of it.”
(1) GENERAL DIRECTIONS FOR YOGI PSYCHIC BREATHING.
The basis of all Yogi Psychic Breathing is the Yogi Rhythmic Breath, instruction regarding which we gave in our last chapter. In the following exercises, in order to avoid useless repetition, we will say merely, “Breathe Rhythmically,” and then give the instruction for the exercise of the psychic force, or directed Will power working in connection with the rhythmic breath vibrations. After a little practice you will find that you will not need to count after the first rhythmic breath, as the mind will grasp the idea of time and rhythm and you will be able to breathe rhythmically at pleasure, almost automatically. This will leave the mind clear for the sending of the psychic vibrations under the direction of the Will. (See the following first exercise for directions in using the Will.)
(2) PRANA DISTRIBUTING.
Lying flat on the floor or bed, completely relaxed, with hands resting lightly over the Solar Plexus (over the pit of the stomach, where the ribs begin to separate), breathe rhythmically. After the rhythm is fully established _will_ that each inhalation will draw in an increased supply of prana or vital energy from the Universal supply, which will be taken up by the nervous system and stored in the Solar Plexus. At each exhalation will that the prana or vital energy is being distributed all over the body, to every organ and part; to every muscle, cell and atom; to nerve, artery and vein; from the top of your head to the soles of your feet; invigorating, strengthening and stimulating every nerve; recharging every nerve center; sending energy, force and strength all over the system.
While exercising the will, try to form a mental picture of the inrushing prana, coming in through the lungs and being taken up at once by the Solar Plexus, then with the exhaling effort, being sent to all parts of the system, down to the finger tips and down to the toes. It is not necessary to use the Will with an effort. Simply commanding that which you wish to produce and then making the mental picture of it is all that is necessary. Calm command with the mental picture is far better than forcible willing, which only dissipates force needlessly. The above exercise is most helpful and greatly refreshes and strengthens the nervous system and produces a restful feeling all over the body. It is especially beneficial In cases where one is tired or feels a lack of energy.
(3) INHIBITING PAIN.
Lying down or sitting erect, breath rhythmically, holding the thought that you are inhaling prana. Then when you exhale, send the prana to the painful part to re-establish the circulation and nerve current. Then inhale more prana for the purpose of driving out the painful condition; then exhale, holding the thought that you are driving out the pain. Alternate the two above mental commands, and with one exhalation stimulate the part and with the next drive out the pain.
Keep this up for seven breaths, then practice the Cleansing Breath and rest a while. Then try it again until relief comes, which will be before long. Many pains will be found to be relieved before the seven breaths are finished. If the hand is placed over the painful part, you may get quicker results. Send the current of prana down the arm and into the painful part.
(4) DIRECTING THE CIRCULATION.
Lying down or sitting erect, breathe rhythmically, and with the exhalations direct the circulation to any part you wish, which may be suffering from imperfect circulation. This is effective in cases of cold feet or in cases of headache, the blood being sent downward in both cases, in the first case warming the feet, and in the latter, relieving the brain from too great pressure. In the case of headache, try the Pain Inhibiting first, then follow with sending the blood downward. You will often feel a warm feeling in the legs as the circulation moves downward. The circulation is largely under the control of the will and rhythmic breathing renders the task easier.
(5) SELF-HEALING.
Lying in a relaxed condition, breathe rhythmically, and command that a good supply of prana be inhaled. With the exhalation, send the prana to the affected part for the purpose of stimulating it. Vary this occasionally by exhaling, with the mental command that the diseased condition be forced out and disappear. Use the hands in this exercise, passing them down the body from the head to the affected part. In using the hands in healing yourself or others always hold the mental image that the prana is flowing down the arm and through the finger tips into the body, thus reaching the affected part and healing it. Of course we can give only general directions in this book without taking up the several forms of disease in detail, but a little practice of the above exercise, varying it slightly to fit the conditions of the case, will produce wonderful results. Some Yogis follow the plan of placing both hands on the affected part, and then breathing rhythmically, holding the mental image that they are fairly pumping prana into the diseased organ and part, stimulating it and driving out diseased conditions, as pumping into a pail of dirty water will drive out the latter and fill the bucket with fresh water. This last plan is very effective if the mental image of the pump is clearly held, the inhalation representing the lifting of the pump handle and the exhalation the actual pumping.
(6) HEALING OTHERS.
We cannot take up the question of the psychic treatment of disease by prana in detail in this book, as such would be foreign to its purpose. But we can and will give you simple, plain instructions whereby you may be enabled to do much good in relieving others. The main principle to remember is that by rhythmic breathing and controlled thought you are enabled to absorb a considerable amount of prana, and are also able to pass it into the body of another person, stimulating weakened parts and organs and imparting health and driving out diseased conditions. You must first learn to form such a clear mental image of the desired condition that you will be able to actually feel the influx of prana, and the force running down your arms and out of your finger tips into the body of the patient. Breathe rhythmically a few times until the rhythm is fairly established, then place your bands upon the affected part of the body of the patient, letting them rest lightly over the part.
Then follow the “pumping” process described to the preceding exercise (Self-Healing) and fill the patient full of prana until the diseased condition is driven out. Every once in a while raise the hands and “flick” the fingers as if you were throwing off the diseased condition. It is well to do this occasionally and also to wash the hands after treatment, as otherwise you may take on a trace of the diseased condition of the patient. Also practice the Cleansing Breath several times after the treatment. During the treatment let the prana pour into the patient in one continuous stream, allowing yourself to be merely the pumping machinery connecting the patient with the universal supply of prana, and allowing it to flow freely through you. You need not work the hands vigorously, but simply enough that the prana freely reaches the affected parts.
The rhythmic breathing must be practiced frequently during the treatment, so as to keep the rhythm normal and to afford the prana a free passage. It is better to place the hands on the bare skin, but where this is not advisable or possible place them over the clothing. Vary above method occasionally during the treatment by stroking the body gently and softly with the finger tips, the fingers being kept slightly separated. This is very soothing to the patient. In cases of long standing you may find it helpful to give the mental command in words, such as “get out, get out,” or “be strong, be strong,” as the case may be, the words helping you to exercise the will more forcibly and to the point.
Vary these instructions to suit the needs of the case, and use your own judgment and inventive faculty. We have given you the general principles and you can apply them in hundreds of different ways. The above apparently simple instruction, if carefully studied and applied, will enable one to accomplish all that the leading “magnetic healers” are able to, although their “systems” are more or less cumbersome and complicated.
They are using prana ignorantly and calling it “magnetism.” If they would combine rhythmic breathing with their “magnetic” treatment they would double their efficiency.
(7) DISTANT HEALING.
Prana colored by the thought of the sender may be projected to persons at a distance, who are willing to receive it, and healing work done in this way. This is the secret of the “absent healing,” of which the Western world has heard so much of late years. The thought of the healer sends forth and colors the prana of the sender, and it flashes across space and finds lodgement in the psychic mechanism of the patient. It is unseen, and like the Marconi waves, it passes through intervening obstacles and seeks the person attuned to receive it. In order to treat persons at a distance, you must form a mental image of them until you can feel yourself to be en rapport with them.
This is a psychic process dependent upon the mental imagery of the healer. You can feel the sense of rapport when it is established, it manifesting in a sense of nearness. That is about as plain as we can describe it. It may be acquired by a little practice, and some will get it at the first trial. When rapport is established, say mentally to the distant patient, “I am sending you a supply of vital force or power, which will invigorate you and heal you.” Then picture the prana as leaving your mind with each exhalation of rhythmic breath, and traveling across space instantaneously and reaching the patient and healing him.
It is not necessary to fix certain hours for treatment, although you may do so if you wish. The receptive condition of the patient, as he is expecting and opening himself up to your psychic force, attunes him to receive your vibrations whenever you may send them. If you agree upon hours, let him place himself in a relaxed attitude and receptive condition. The above is the great underlying principle of the “absent treatment” of the Western world. You may do these things as well as the most noted healers, with a little practice.
Article taken from “The Hindu-Yogi Science Of Breath” by Yogi Ramacharaka
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Tagged Alternative, Breathing, chakras, distance healing, healing, Health, kundalini, kundalini yoga, meditation, Prana, pranayama, Yogi, Yogi Rhythmic Breath
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Yoga Prerequisites To Practice
Can everybody practice Yoga? No. But every well-educated person can prepare for its future practice. For rapid progress you must have special capacities, as for anything else. In any of the sciences a man may study without being the possessor of very special capacity, although he cannot attain eminence therein; and so it is with Yoga. Anybody with a fair intelligence may learn something from Yoga which he may advantageously practice, but he cannot hope unless he starts with certain capacities, to be a success in Yoga in this life. It is only right to say that; for if any special science needs particular capacities in order to attain eminence therein, the science of sciences certainly cannot fall behind the ordinary sciences in the demands that it makes on its students.
Suppose I am asked: “Can I become a great mathematician?” What must be my answer? “You must have a natural aptitude and capacity for mathematics to be a great mathematician. If you have not that capacity, you cannot be a great mathematician in this life.”
But this does not mean that you cannot learn any mathematics. To be a great mathematician you must be born with a special capacity for mathematics. To be born with such a special capacity means that you have practiced it in very many lives and now you are born with it ready-made. It is the same with Yoga. Every man can learn a little of it. But to be a great Yogi means lives of practice. If these are behind you, you will have been born with the necessary faculties in the present birth.
There are three faculties which one must have to obtain success in Yoga. The first is a strong desire. “Desire ardently.” Such a desire is needed to break the strong links of desire which knit you to the outer world. Moreover, without that strong desire you will never go through all the difficulties that bat your way.
You must have the conviction that you will ultimately succeed, and the resolution to go on until you do succeed. It must be a desire so ardent and so firmly rooted, that obstacles only make it more keen. To such a man an obstacle is like fuel that you throw on a fire. It burns but the more strongly as it catches hold of it and finds it fuel for the burning. So difficulties and obstacles are but fuel to feed the fire of the yogi’s resolute desire. He only becomes the more firmly fixed, because he finds the difficulties.
If you have not this strong desire, its absence shows that you are new to the work, but you can begin to prepare for it in this life. You can create desire by thought; you cannot create desire by desire. Out of the desire nature, the training of the desire nature cannot come.
What is it in us that calls out desire? Look into your own mind, and you will find that memory and imagination are the two things that evoke desire most strongly. Hence thought is the means whereby all the changes in desire can be brought about. Thought, imagination, is the only creative power in you, and by imagination your powers are to be unfolded. The more you think of a desirable object, the stronger becomes the desire for it. Then think of Yoga as desirable, if you want to desire Yoga. Think about the results of Yoga and what it means for the world when you have become a yogi, and you will find your desire becoming stronger and stronger.
For it is only by thought that you can manage desire. You can do nothing with it by itself. You want the thing, or you do not want it, and within the limits of the desire nature you are helpless in its grasp. As just said, you cannot change desire by desire. You must go into another region of your being, the region of thought, and by thought you can make yourself desire or not desire, exactly as you like, if only you will use the right means, and those means, after all, are fairly simple.
Why is it you desire to possess a thing? Because you think it will make you happier. But suppose you know by past experience that in the long run it does not make you happier, but brings you sorrow, trouble, distress. You have at once, ready to your hands, the way to get rid of that desire. Think of the ultimate results. Let your mind dwell carefully on all the painful things. Jump over the momentary pleasure, and fix your thought steadily on the pain which follows the gratification of that desire. And when you have done that for a month or so, the very sight of those objects of desire will repel you. You will have associated it in your mind with suffering, and will recoil from it instinctively. You will not want it. You have changed the want, and have changed it by your power of imagination.
There is no more effective way of destroying a vice than by deliberately picturing the ultimate results of its indulgence. Persuade a young man who is inclined to be profligate to keep in his mind the image of an old profligate; show him the profligate worn out, desiring without the power to gratify; and if you can get him to think in that way, unconsciously he will begin to shrink from that which before attracted him; the very hideousness of the results frightens away the man from clinging to the object of desire. And the would-be yogi has to use his thought to mark out the desires he will permit, and the desires that he is determined to slay.
The next thing after a strong desire is a strong will. Will is desire. transmuted, its directing is changed from without to within. If your will is weak, you must strengthen it. Deal with it as you do with other weak things: strengthen it by practice. If a boy knows that he has weak arms, he says: “My arms are weak, but I shall practice gymnastics, work on the parallel bars: thus my arms. will grow strong.” It is the same with the will. Practice will make strong the little, weak will that you have at present.
Resolve, for example, saying: “I will do such and such thing every morning,” and do it. One thing at a time is enough for a feeble will. Make yourself a promise to do such and such a thing at such a time, and you will soon find that you will be ashamed to break your promise. When you have kept such a promise to yourself for a day, make it for a week, then for a fortnight.
Having succeeded, you can choose a harder thing to do, and so on. By this forcing of action, you strengthen the will. Day after day it grows greater in power, and you find your inner strength increases. First have a strong desire. Then transmute it into a strong will.
The third requisite for Yoga is a keen and broad intelligence. You cannot control your mind, unless you have a mind to control. Therefore you must develop your mind. You must study. By study, I do not mean the reading of books. I mean thinking. You may read a dozen books and your mind may be as feeble as in the beginning. But if you have read one serious book properly, then, by slow reading and much thinking, your intelligence will be nurtured and your; mind grow strong.
These are the things you want–a strong desire, an indomitable will, a keen. intelligence. Those are the capacities that you must unfold in order that the practice of Yoga may be possible to you. If your mind is very unsteady, if it is a butterfly mind like a child’s, you must make it steady. That comes by close study and thinking. You must unfold the mind by which you are to work.
Taken From “An Introduction To Yoga” by Annie Besant
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Tagged Annie Besant, chakras, Hatha Yoga, Introduction To Yoga, kundalini, Mind, Religion and Spirituality, Thought, willpower, Yoga, Yogi
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