I have been reading Swami Niranjanananda Saraswati’s book “Prana Pranayama Prana Vidya” and am wondering if anyone has thought of these sort of disciplined Prana Vidya practices as possible companion practices to AYP.
These are definitely very advanced practices, but not, I don’t think, beyond the reach of a serious AYP practitioner.
I realize in reading through the book that a lot of what he describes are, in fact, very similar to things I have been doing all along, albeit spontaneously and in an undisciplined and (relatively speaking) disorganized manner.
Anybody have thoughts/experience/insight?
Juliet
Hi Juliet, Little Turtle
Yes indeed, you have found the crown jewel of yogic purpose in this wonderful book, in my opinion.
This book presents the central teaching that we develop conscious control of the movement of prana in the body, learn to store and accumulate prana at Ajna, and from there, learn to distribute the prana to different parts of the body and learn the skill of directing this prana for healing others. I do not claim to have full mastery of this art, but I am quite sure that the AYP practice of “spinal breathing” and the other practices as well, are an excellent foundation from which to springboard into the mastery of control of prana, through the techniques outlined in this book. Thereby we learn about directing the prana and eventually, of being a healer.
Traditionally, and I believe the author of this book, Swami Niranjananda, makes this point, that one needs a skilled teacher to assist one in this art. But as is true in the AYP paradigm, we are truly our own guru, so I feel we can do no harm to ourselves or others with Prana Vidya practices, but much good. I recommend this book emphatically. Glad you found it. This book takes you right along, further, on the journey you have begun, with spinal breathing.
Hi John,
Thanks for the confirmation on that instinct.
On the live guru/teacher vs. “Guru in you” issue: Have you been working directly with anyone on these practices? Google (and the inherently esoteric nature of the practices) tells me that there are few teachers out there, save those directly connected with Bihar. There is one group however, with teachers around the US called “TriYoga.” Know anything about them? It had a bit of a McYoga feel, but that could just be the surface.
There were a couple of serious “don’t try this at home” type warnings (e.g. expansion/contraction of the heart area) that gave me pause–particulary as I have a premature kundalini history.
Also, can you offer something on how you are proceeding? Did you start at the beginning with the first exercise and work steadily forward in a methodical manner as suggested? If so, did you feel comfortable moving more quickly through the initial practices which may have been similar to practices already in your regime?
The power of the material is palpable, literally. I can feel a profound difference in my pranic body simply having read through the material (and having imagined doing the exercises while reading). It’s like pranamaya kosha is kind of “eager” for it…
Juliet
Just wanted to add a note of thanks and gratitude to Yogani–it is due to his straightforward and elegant work in AYP that I was able to finally sort out nagging energy imbalances manifested in connection with the kundalini symptoms mentioned above. For that I am eternally grateful…
Many thanks!
Juliet
Hi Juliet, I posted a reply to you but deleted it. I think i felt a little odd talking about Prana Vidya because I know so little about anything and defer to the greater great guys around like Yogani, who I also appreciate. But in any case, here are some answers to your questions however meaningless my answers may be.See bold type.
In addition I am interested if any others have resonated with the practices mentioned in this book. So Juliet, you are well aware of the prana during your spinal breathing, right? If so are you not able to go with all the other practices in the book to develop other voluntary control of prana, already? What do others think?
Hey, John.
My concern was more with maybe winding up with some sort of imbalance again–but perhaps that is not so much of an issue at this point. There is, however, something important to be said for approaching things “systematically” (one of Swami Rama’s favorite terms) in these types of practices, as I have discovered… so I am less cavalier now than in the past, having both experienced life from the perspective of the Sorcerer’s Apprentice–and also benefited from seeing the sometimes profound and surprising results of effecting mind through ritual (whose synonym can also be “protocol”). The logic you sometimes simply can’t see until afterwards.
Anyway, let me do some experimenting and post back–I have some ideas.
Interesting you mention Gayatri, I just “found” it about 6 months ago, and perhaps it helped prepare my system for this response to the prana vida material. I guess it is really a key. I have also experienced a kind of automatic ajapa japa with it–not, perhaps, the most subtle kind possible, but at least for example “finding” it there daily upon waking, as though it had been present through out sleep.
Also, another little thing that was interesting: I was fairly astonished to find that I understood effortlessly practically every one of those fairly obscure references and bits of esoteric terminology. I can remember a time when I would have picked up a text like that and it would have been totally Greek. “In another life!” I would have said to myself, before tossing it aside in frustration. A little reality check on how far I’ve come. Now it was, like: “ketchari mudra?” “check!” “ajapa japa?” “check!” “siddha yoni asana?” “check!”
I think the only terms that were really foreign to me were “chidakasha dharana,” and “tattwa shuddi,” and “chakra shuddi.” I do know that shuddi is purification, but do you know what specific practices he refers to? They are mentioned in the section on “prerequisites” in the prana vidya intro. I also don’t know what the kriyas are he recommends.
I also wonder if you have done much in the way of focused work with chakras (as he recommends as preliminary). I have not, with the exception of ajna.
Juliet
Hi Juliet,
See my comments below interspersed amidst your comments and concerns. Mine are in bold letters.[quote=“Juliet”]
Hey, John.
My concern was more with maybe winding up with some sort of imbalance again–but perhaps that is not so much of an issue at this point. There is, however, something important to be said for approaching things “systematically” (one of Swami Rama’s favorite terms) in these types of practices, as I have discovered… so I am less cavalier now than in the past, having both experienced life from the perspective of the Sorcerer’s Apprentice–and also benefited from seeing the sometimes profound and surprising results of effecting mind through ritual (whose synonym can also be “protocol”). The logic you sometimes simply can’t see until afterwards.
Approach it systematically then, and follow the book sequence.No reason not to. However, you are experiencing your prana flow during spinal breathing practice so you don’t need to start from scratch at the very beginning, though it wouldn’t do any harm to do so if you like.Anyway, let me do some experimenting and post back–I have some ideas.
Interesting you mention Gayatri, I just “found” it about 6 months ago, and perhaps it helped prepare my system for this response to the prana vida material. I guess it is really a key. I have also experienced a kind of automatic ajapa japa with it–not, perhaps, the most subtle kind possible, but at least for example “finding” it there daily upon waking, as though it had been present through out sleep. .
I think the only terms that were really foreign to me were “chidakasha dharana,” and “tattwa shuddi,” and “chakra shuddi.” I do know that shuddi is purification, but do you know what specific practices he refers to? They are mentioned in the section on “prerequisites” in the prana vidya intro.
1. Chidakasha dharana is meditation with your awareness maintained upon the visual reality at Ajna, called chidakasha, i.e. the gold ring or dot.
2. Chakra shuddhi, is the practice of the 52 bija petal sounds that is recited daily as part of your practice. This info is available to you to learn as the audio CD of Harish Johari intoning the 52 sounds(available on Amazon.com called “Sounds of the Chakras”. I love that practice.
3.Tattwa shuddhi, see the book by Swami Satyasangananda, which is likewise available on Amazon.com. Each chakra represents a particular element. This is done by using color cards of symbols of the elements or tattwas(called yantras), which are the psychic symbolic-reality of each chakra. We become them. These are stared at, using the technique of Trataka during mantra meditation.
4.Regarding kriyas, See the book called “Kriya Yoga, It’s Mystery and Performing Arts” by Swami Sadhanananda Giri for pertinent information if interested.
I also wonder if you have done much in the way of focused work with chakras (as he recommends as preliminary). Yes,see 2. above regarding that.
Juliet
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Chidakasha! That’s what that thingy is called? Wow! That’s been bugging me forever!
Then, would “deep meditation” AYP style (using one of the AYP mantras), but with chidakasha as the object of the drishti (which Yogani leaves deliberately uspecified) constitute valid chidakasha dharana, you think?
Or would the chidakasha alone need to be the object of meditation, without mantra?
[b]
Yes, agreed. Thanks for the clarity and insight.
Here’s another good resource for related material:
http://www.atmacenter.com/store/shop-cds.htm
And Vyaas Houston (American Sanskrit Institute) has a gorgeous Bija Mantra Chakra tuning audio as well.
Hi Juliet,
Thanks for that link. Have you purchased any of the audio CD’s and if so, how do you like them? Would you mind describing any of them that you like a lot and what they consist of? Are they melodious and can you chant along with?
thanks,
John
P.S. Why haven’t we heard form anybody else on this topic? Are Prana Vidya practices of no general interest to AYP readers? Or are they just on summer vacation?
Actually, I just ordered today the Prana Vidya CDs, I will tell you how they are when I get them!
I think we are the only ones posting because this is (still) fairly obscure. Also, we may have mis-characterized the practice early on as being useful mainly as a healing modality.
Here is another view:
The aim of prana vidya
“The immediate aim of prana vidya is to awaken and manipulate prana consciously. By developing subtle awareness the practitioner is able to perceive and gain knowledge of the nature of prana, which in turn leads to new dimensions of awareness. Prana vidya is concerned with both the expansion of consciousness and the awakening of prana that eventually leads to meditation and perfect union–yoga. Healing is, in this light, only of secondary importance. In fact, prana vidya involves the awakening of the total personality and leads to self-realization or moksha, its ultimate goal.” http://padma.org.uk/tiki/tiki-read_article.php?articleId=17&highlight=vibration&PHPSESSID=e56db8f2e232b5853995398b581f8efd
I’m adding this other bit from the same site:
Benefits of prana vidya
“The benefits of prana vidya are felt on the physical, psychological and spiritual levels. The first benefit is a complete charging of the body. You will feel that you have been reborn because you will be so fresh, relaxed and full of vitality. There is an improvement in the functioning of all the inner organs, the digestion, endocrinal system, respiratory system, circulatory system, heart, brain, muscles, nerves, etc. Prana vidya creates the expansion of consciousness in terms of attaining mental clarity, developing greater awareness and the ability to cope with all the situations of life. It gives finer control over the fluctuations of emotions, and increased rationality. The state of one pointed concentration or dharana is achieved spontaneously. However, it should be kept in mind that the ultimate goal of prana vidya is enlightenment.”
Hi Juliet,
Thanks for the nice quotes. I like those. I agree absolutely.
Keep us posted on further explorations of Prana Vidya.
I am also reading this book. It is FASCINATING and HIGHLY VALUABLE information – I have not gotten to the practices yet… I am still reading (and re-reading) the first few chapters.
This book is such a wealth of riches.
Can’t wait to hear what you think about the prana vidya section, in the 2nd half…
Let us know!
Juliet
Many of the books of Yoga Publications Trust of the Bihar School of Yoga are excelent.
I recommend you Kundalini Tantra and Hatha Yoga Pradipika.
OM SHANTI
Hi All:
I too have found the excellent Satyananda and Bihar books to be very helpful over the years, even though they take a somewhat different angle than AYP on unfolding human spiritual transformation – more hatha and sannyasin oriented and less deep meditation, samyama, hatha and tantra in-the-world oriented.
Whatever works. All paths lead home, as long as we can stay on one. 
The guru is in you.
Thanks again for keepin’ us on the “straight and narrow,” Yogani!
Point well taken…
I find that “spinal breathing” is a Prana Vidya practice… in so far as “spinal breathing” brings the circulation of prana under conscious control. And this is indeed deep meditation. So for me, I see this all as the same process. It’s all yoga, and human transformation is a single process. That’s my take on it.
I like the combination of alternate nostril breathing, followed by dynamic chin pump, followed by spinal breathing, and continue the spinal breathing/circulation of prana going for longer and longer periods of time, like an hour at a time. This leads into a very deep meditative state indeed, and has a dramatic transformative effect.
Is this not Prana Vidya, I ask, rhetorically?
Hi John:
While I agree that spinal breathing may be considered to be part of prana vidya, by whatever definition, I do not agree that any form of pranayama can be rightly called meditation. While some systems take this approach, it is not what we are teaching in AYP, and not consistent with the yoga sutras of Patanjali either, which clearly delineate the practices of pranayama and meditation as two of the eight limbs of yoga. Nevertheless, many systems combine them in practice, at the risk of missing the full benefit of both practices, deep meditation in particular.
This is an important point, and is at the heart of distinguishing paths that tend to be hatha-oriented from those that are broader in approach and address deep meditation as a separate and distinct practice. I’m sure the debate will go on, and all I am saying here is that we should make the distinction between the two approaches, so we might someday know the truth about it, hopefully by the benefit of our own experience.
The discussion about pranayama not being meditation, or visa versa, has occurred several times before in the forums in relation to various Yoga and Buddhist systems of breath awareness. It is covered in the AYP lessons also. The essence of the debate from this side is that, while the breath can provide an object for meditation up to a point, it ceases when the breath naturally suspends, thus curtailing the opportunity for “deep meditation” leading to the full cultivation of abiding inner silence (samadhi). As you know, in AYP deep meditation we use an inward sound as the object (mantra), and the inevitable natural suspension of breath presents no limitation in this. In AYP, we do our spinal breathing pranayama as a separate practice before deep meditation. This provides for the full benefit of both practices.
On a related point, which is often asked about, favoring breath awareness at the same time while using the mantra is not recommended, because it divides the mind and waters down the effect of deep meditation. The breath is treated like any other thought, sensation or experience that may come up during deep meditation – the mantra is easily favored again when we notice that we are not on it.
Pranayama, depending on the technique used (practiced separate from deep meditation in AYP), can deliver a settling of the nervous system, the balanced awakening of ecstatic conductivity, and the introversion of sensory perception (pratyahara). This is both a preparation for deep meditation and an important component of human spiritual transformation. But it is not samadhi, which requires systematic means to go much deeper to inner silence. In the end, it is the natural joining of these two cultivated qualities (ecstatic conductivity and abiding inner silence) that enable the enlightened condition to flower in ordinary life – stillness in action, which is an endless outpouring of divine love.
Well, not to belabor the point, but it usually gets me going when pranayama is called meditation, or visa versa, because blurring the lines can blur the practice, and there is no telling how far off we might wander. That is from the AYP point of view, of course, which I am obliged to present. Everyone must make their own distinctions and choices about these things. When in doubt, check the yoga sutras, where the benefits of integrated yoga practice are beautifully expressed. Or maybe check the AYP lessons? And, by all means, continue to explore the possibilities … rhetorically, or otherwise… 
All the best!
The guru is in you.