The study of yoga and yogic anatomy is a slowly evolving process of ever deepening understanding. There is a difference between “knowing” yogic anatomy on a visceral level and memorizing the vocabulary. Why is this relevant? Self-Mastery. As we explore these different modes of viewing ourselves through yogic anatomy, we open ourselves to new depths of understanding physically, psychologically, and spiritually. We gain an illumined understanding of ourselves, our purposes and our pathway. We become wise enough to navigate subtler realms as mapped in the concept of the sheaths or koshas (Yogic Anatomy – The Five Koshas,). The sheaths or koshas are interwoven and not distinct, like oxygen and helium molecules in the air – or dimensions as mapped by mathematics and science. Experiencing them is like opening a portal to a universe similar to the one we live in “normally” but, it’s different. . One moment we feel dull and confused and then an inner portal opens and we experience elevation – organically. We access wisdom, knowledge or subtle sensations of the body – and understand our wholeness differently. Last post we explored the concept of the food body or Anamayakosha. Today I’d like to open the portal to the pranamayakosha – the pranic or breath body. It’s near and dear to all of us, and we experience it all the time. We might not be aware of it. Exploring the pranamayakosha we step into the subtle realms of yoga. It’s the first of the subtle koshas that many practitioners experience, which tells us that it’s connected the food body. It’s impact on our psychological well-being tells us that it’s connected to knowledge, wisdom and bliss as well. Just as becoming aware and awake to our physical body requires some understanding and attention, becoming aware and awake to our pranic body requires some understanding and attention too. This is why the pranamaya kosha is so important in our yoga practices – it’s where we start to explore a world beyond our usual perceptions. When the pranamaya kosha is clear – not muddied – it’s easier to experience the other bodies or sheaths with clarity.
It’s hypothesized that prana (subtle energy – like human electricity) flows through the fascia. We don’t know for sure. We can’t yet measure it; we can only observe its effects. This could change – science moves towards understanding yoga all the time.
Within the pranamayakosha, the ancient yogis discerned a vast network of tiny channels which they called the nadis There are hundreds of thousands of nadis. One portal which opens the yogi’s perceptions of the pranamayosha is the breath. Consider how breath is processed by the physical body: an invisible substance – air travels through a physical network of tiny tubes and sacs in the lungs through which the invisible substance of oxygen is absorbed and the invisible substance of carbon dioxide is released. Prana is like this – it’s absorbed from the universe around us and it permeates and moves through the physical form –nourishing and cleansing it. When the prana moves we are awakened, energized and healed.
Within the pranamayakosha are numerous structures formed by the intersection of the nadis. The chakras are vortexes located at key junctures of the nadis and the physical nervous system. There are three primary nadis which bracket the chakra system– the ida, pingala and sushumna. The prana moving through these three nadis governs the process of spiritual evolution. When it moves clear and unobstructed we plug into knowledge, wisdom and bliss.
A first pathway to working with the pranamaykosha is to unclog the nadis and get the prana moving. All asana will unclog the nadis. Vinyasa yoga will get the prana moving quickly. .
A second pathway to work with pranamayakosha is pranayama. Pranayama is is a practice of restraining the breath in order to unclog the nadis. This is most effective when asana has been practiced consistently for a long time. Asana clears superficial levels of congestion – so the work of pranayama – deep and powerful breathwork – is not obstructed by more superficial congestion. Pranayama is a transformative healing practice. It’s best to prepare for it.
A third pathway to working with the pranamayakosha is sound. The familiar sound and symbol of OM is called the “nadam”. The ancient rishi’s or wise ones observed that Om purifies the whole system, like an ultrasound which accesses deep internal caverns of the body below the surface. My experience with this is that working with classical Indian sound practices is the most effective means of actually clearing the nadis. Yogi’s chant the sound of OM, they meditate on the sound of Om, they listen to the sound of Om. This would also include listening to or studying and learning Indian classical music which is designed around an understanding of OM. A fine experiment would be to explore different kinds of music when you practice. At first what you are used to listening to may prove to be very energizing, but as you grow more adept at working with prana and sound, you may notice that Indian classical music is a distinctly powerful complement to your yoga practice.
A fourth pathway for working with the pranamayakosha is ”managing your energy” and in the yoga practices this is accomplished through attention. A starting practice is focusing the breath or the gaze in your asana practice, with an intention to understand what your attention does to your energy and your postures. Too weak of a process of reigning in attention leads the energy to scatter. Too powerful of a restraint will be too harsh for the tender pranic channels.
Four modes of creating a relationship with the pranic body:
- Yoga Asana
- Pranayama (advised for well experienced practioners)
- Sound
- Attention
A last note about the pranic body – The ancient yogic texts speak of the adamantine body formed by the hatha yoga practice. This is distinctly related to and an outcome of the management and toning of the pranic body. When the pranic body is well cared for – clear and moving and strong we become incredibly resilient. The texts say all dis-ease is eradicated. As contemporary yogis we can say that our immune system becomes incredibly potent in response to the health of the pranic body. This, as the article included here indicates, is a result of consistent, well-done practice.
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Natalie Ullmann 