HOW TO STOP SENSATION AND DESIRE OF SPECIFIC ORGAN

Atma namaste all the divine soul. Desire is endless. Our Soul become helpless by the bondage with the mind and sense organs. Desire is like grass it's infinite. Due to lots of thought our sankalp shakti become weak. By doing the simple process of Pranayam, and power of kumbhak you can stop the chitt vriti.

Vivek

How to stop sensation and desire of specific organ.

When a particular sense organ is very active, there is an excessive measure of prana supply given to that particular location of the organ which intends to fulfil itself.

There is the irritation of the senses or an itching of the particular organ due to the excessive flow of the prana there. It may be the eye, the ear, or any organ. We have ten organs, and one of the organs will start itching. This itching, or irritation, or craving of a particular organ is due to an abundant supply of prana in that particular part of the body, which implies a deprivation of other parts of the body from the requisite energy.

The prana shifts its centre of pressure from time to time according to the circumstances, and this should be prevented. The kumbhaka process is a technique by which this excessive emphasis which prana lays on any particular part of the body is obviated, and it is allowed to equally distribute itself in the whole system, which is another way of saying that the rajas of the prana is made to cease.

The excessive emphasis of the prana in any particular part of the system is due to rajas, which means there is movement. Without movement, how can there be any kind of unequal distribution of energy? This is prevented by the process of kumbhaka. The filling of the system with the pranic energy means distributing the energy equally in the whole system and making it felt everywhere equally, with equal intensity, and without the special favour it sometimes does to a particular limb or organ. This is what happens in kumbhaka. It can be done, as mentioned, either after exhalation or after inhalation. Either we breathe out and retain the breath, or we breathe in and retain it. These are the two types of kumbhaka mentioned as bahya vritti and abhyantara vritti.

Simple try to take breathing in rhythmic way, for example, on inhalation count 6, then stop for 3, then exhale counting 6, then stop counting 3. Here when the breath stop between the inhalation and exhalation, prana circulate and equally distributed in each parts of body. And you will feel balanced.

Vivek

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Infinite wisdom

BREATHING AND PRANA

Our reality it is qualitively proportional to the quality of the thought substance that we ‘inhale’. However, this thought is also the target of programmes that condition our minds.

A correct method of breathing is a useful procedure for the purification and detoxification of such conditioning. It is also a way to activate Prana channels and access a level of interaction with thought and the universal mind which is way above our current possibilities. By applying special awareness or breathing techniques, we can balance and regulate the flow of thoughts that pass through us along the temporal body flows, notably improving the quality of our elaboration. This process reflects upon how we interpret ourselves. The best way of breathing is breath from Hara centre ( two inch below navel). Then more you inhale from the centre the more you will feel connected with the divine.

Vivek

Infinite love

Infinite wisdom.

HOW TO INCREASE PRANA LEVEL

Atma Namaste all the divine soul, Hope you have read my previous article of Prana and its path of flow, now here is next article in this series how to increase the pran or universal life force energy of body.

Vivek

Increasing prana

You should not think that just by practising a little pranayama you are sending a lot of prana to the brain. The process of supply and assimilation of prana into the brain is very complicated. The brain is a subtle instrument and it can only be enriched by the subtle form of prana and not the gross form. Therefore, when you practise pranayama, you will have to convert the prana into a subtle force.

Deep breathing alone is not enough to stimulate prana. By breathing deeply, you stimulate your respiratory system and the blood circulation, but if you could examine the brain at that time, you would see that it is least affected. However, when you practise pranayama with concentration, as shown by scientific studies, the brainwaves undergo a significant change and the limbic system is also positively influenced.

Conscious and unconscious breathing

The brain can be split into two parts- the frontal brain and the posterior brain. The posterior brain is the instinctive brain which we have inherited through animal incarnations. The frontal brain is the seat of total consciousness. When you breathe without awareness, the breath is registered in the posterior brain, but when you are aware that you are breathing and you are consciously witnessing the whole process, then it is registered by the conscious brain, the frontal brain.

This difference seems to be very simple, but its effect is very great. Throughout life, you breathe unconsciously, just like animals, children and most other people do, excepting for the few who have started practising yoga. Now, in every case, the pranic flow is being registered in the posterior brain as if in a computer. The moment you become aware of your breathing and you begin to conduct and control the breath in a particular fashion, immediately the frontal brain registers the influence. This fact has been revealed by scientific experiments and has led us to the following conclusion. Conscious breathing has an entirely different effect on the brain than unconscious breathing. Through unconscious breathing we are definitely able to feed the whole body with prana, but we cannot supply the brain with sufficient prana for its evolution and growth.

Conducting prana to the brain

In order to alleviate sicknesses of the brain, in order to develop the latent capacities of the, brain or to initiate evolution of the brain, we cannot just depend on the way we have been breathing in the past. This is precisely the reason why the different forms of pranayama are practised.

When you practise pranayama, the pranas are stimulated in the lower region of the body, but you must have a means of forcing the pranic energy up. Somehow, you have to create a negative force which will push the pranic energy up through the spinal cord. For this reason pranayama should be practised in coordination with specific bandhas. The three bandhas which are incorporated into the practice of pranayama are jalandhara bandha, uddiyana bandha and moola bandha. They create a negative force like the ejecting force used to extract water from a well. There are two forces used for pumping water- the sucking force and the ejecti

ng force. When we practise pranayama with the bandhas, we put an ejecting force into action.

So, through pranayama you generate prana in the lower region of the body, then in order to conduct it up to the brain you must first practise moola bandha, then uddiyana bandha and finally jalandhara bandha. Moola bandha is contraction of the perineum, uddiyana bandha is contraction of the abdominal muscles and jalandhara bandha is the locking of the chin against the sternum. Prana is then conducted to the brain with the help of the subtle circulatory system.

The network of vessels through which the blood circulates is not just an arrangement of hollow tubes. It is a generator and distributor of prana as well. These vessels become charged and polarized as the bloodstream circulates throughout the body. It is as though the the whole arterial and venous circulatory trees become magnetized. The flow of blood through the vessels generates a bio-magnetic force just as a forceful flow of water is used to generate hydro electricity. This is how prana shakti is able to permeate and enliven even the most distant cells and tissues of the body.

Under normal conditions a certain quantum of prana is circulating, and this is responsible for our present level of health. However, the importance of pranayama is to enable us to consciously generate a higher voltage of prana and this greater quantum of prana can then be directed into the higher centres of the brain, via the cerebral blood vessels and the cerebrospinal fluid circulating and irrigating the brain's sleeping centres. In this way, pranayama brings a higher reality, experience and dimension to its practitioner. It boosts the level of consciousness by activating and awakening the dormant centres and capacities of the left and right hemispheres of the evolving brain.

Now, another means of conducting prana to the frontal portion of the brain is by the practice of shambhavi mudra. Shambhavi mudra is centralizing the pupils of the eyes at the point between the two eyebrows. This practice is also known as mid-eyebrow centre gazing. When you practise shambhavi mudra, the pranas are sucked up by force to irrigate the frontal area of the brain.

Vivek

Infinite love

Infinite wisdom

SCIENCE OF PRANA

Atma Namaste all the divine soul, Prana is the ultimate source of universal life in all organism. In the physical body we have two types of energies. One is known as prana and the other is known as mind or consciousness. That means, in every organ of the body there should be two channels supplying energy. Modern physiology describes two types of nervous systems - the sympathetic and the parasympathetic, and these two nervous systems are interconnected in each and every organ of the body. In the same way, every organ is supplied with the energy of prana and the energy of mind.

Vivek

In yoga, the concept of prana is very scientific. When we speak of prana, we do not mean the breath, air or oxygen. Precisely and scientifically speaking, prana means the original life force.
Prana is a Sanskrit word constructed of the syllables pra and an. 'An' means movement and 'pra' is a prefix meaning constant. Therefore, prana means constant motion. This constant motion commences in the human being as soon as he is conceived in his mother's womb. Prana is therefore a type of energy responsible for the body's life, heat and maintenance.

According to yoga, tantra and the science of kundalini, prana is supposed to originate in pingala nadi. Within the framework of the spinal cord, there are three channels known as nadis in yoga. One is called ida, another is pingala and the third is sushumna. Ida nadi represents the mental energy, pingala represents prana or pranic energy and sushumna represents spirit or spiritual awareness. These three nadis originate in mooladhara chakra, which is situated at the perineum or cervix. Pingala nadi flows to the right from mooladhara and continues to cross ida at each chakra all the way up to ajna.
There are six chakras through which pingala nadi passes. The first one is mooladhara chakra from which it originates. The second is swadhisthana where the nadi crosses to the left. The third is manipura chakra where the nadi crosses to the right. And the fourth is anahata where the nadi crosses to the left. The fifth is vishuddhi where the nadi crosses to the right and the sixth is ajna where the nadi terminates from the right. Similarly, ida nadi also crosses at each chakra but in the reverse order. Every sincere yoga aspirant should have a clear understanding of the pathway of these three major nadis.
Pingala nadi is the distributing channel for prana in the body, and from each chakra the pranas are disseminated to every organ of the body. From swadhisthana the pranic energy is distributed to the genito-urinary system. Manipura chakra supplies prana to the digestive system and anahata supplies the respiratory and cardiovascular systems. From vishuddhi, distribution takes place to the ears, eyes, nose and throat, and ajna chakra is the distributor of energy through which man's brain is fed.
The fuel of life

Prana is not merely a philosophical concept; it is in every sense a physical substance. Just as radioactive or electromagnetic waves exist even though we can't see them, in the same way, in this physical body, there are pranic waves and a pranic field. Now, each of us has a certain quantity of prana in our physical body and we utilize this in the course of our day to day activities throughout life. When our prana diminishes, sickness sets in, and when we have plenty of prana, every part of the body is in perfect health. If we have an excess of prana, it can be transmitted to others for healing or magnetism.
The inner prana can be stimulated by the practice of pranayama and thereby increased to a greater quantum. The brain requires maximum prana, and for the practice of meditation, it needs an increased supply. It is for this reason that we practise pranayama before commencing our meditation practice. If we are not able to supply plenty of pranic fuel to the brain, the mind becomes very restless and disturbed.
When the brain is receiving a deficient supply of prana, you suffer from nervous depression or nervous breakdown. Then the whole body perspires, there is trembling in every organ, you can't stand, your mind is unsteady and you are constantly thinking negative thoughts. You can't even sleep and you don't want to talk or think. This state indicates that the brain is only receiving a very small quantity of prana.

Vivek
Infinite love
Infinite wisdom

HOW DOES EMOTIONS AFFECT OUR HEALTH

Atma Namaste dear divine souls, Do you know that our Emotions affects directly the flow of Prana and can play a major role in our health too? Today sharing my older article about this.

Vivek

How does emotions affect our health??

Under normal circumstances, emotions are not a cause of disease.

For example, the death of a relative provokes a very natural feeling of grief. The emotions become causes of disease only when they are either long-lasting, or very intense.

If a family or work situation makes us angry and frustrated in an on-going way, this will affect the Liver and cause disharmony.

Emotions can become the cause of disease in a very short time if they are intense enough: shock is the best example of such a situation.

The 7 Human Emotions

• Anger affects the Liver

• Joy affects the Heart

• Pensiveness affects the Spleen

• Worry affects the Lungs

• Fear affects the Kidneys

• Sadness affects the Lungs and the Heart

• Shock affects the Heart

"Anger makes prana rise, joy slows down prana, sadness dissolves prana, fear makes prana descend... shock scatters prana... pensiveness knots prana.

"Worry and pensiveness agitate the Heart."

All emotions, besides affecting the relevant organ directly, affect the Heart indirectly because the Heart houses the Mind. The Heart alone, is responsible for consciousness and feeling and reacts to emotional tension.

"Worry agitates the Heart and has repercussions on the Lungs; pensiveness agitates the Heart and has repercussions on the Spleen; anger agitates the Heart and has repercussions on the Liver; fear agitates the Heart and has repercussions on the Kidneys. Therefore all the five emotions [including joy] affect the Heart

By balancing our heart chakra we can balance our emotions too, and emotional balanced leads us to a healthy life.

Vivek

Infinite love

Infinite wisdom