KAA 103. Ayurvedic Psychology. Manasa Shastra

Transcription

1 KAA 103 Ayurvedic Psychology Manasa Shastra

2 KERALA AYURVEDA ACADEMY KAA 103: Ayurvedic Psychology Academy All rights reserved USA: 4210 Stone Way N, Seattle, WA Phone x1 Fax USA: 561 Pilgrim Drive, Suite B, Foster City, CA Phone Fax India: Athani, Aluva, Kerala KAA 103 Page2

3 Table of Contents Human Being... 5 The Mind... 7 The Definition of Mind... 7 Qualities of the Mind... 7 The Mind in relation to the Body and Soul... 9 Ahankara Buddhi Chitta The Mental Gunas (Qualities) The Doshas and the Trigunas Nourishment of the Mind The five Sheaths Annamaya Kosha Food Sheath Pranamaya Kosha Vital Air, Breath Sheath Manomaya Kosha Mental, Emotional Sheath Gyanamaya Kosha Intellectual Sheath Anandamaya Kosha Bliss Sheath The Three Bodies The Physical Body (Sthoola Sharir) The Subtle Body (Sukshama Sharir) The Causal Body (Karana Sharir) The Importance of Knowing the Three Bodies and Five Sheaths The Nadis The Energetic World of the Subtle Body Clinical Aspects of the Fourteen Nadis Balancing the Nadis Cleansing the Nadis Kundalini The Aura The Chakras: KAA 103 Page3

4 Secondary Mantras for the Chakras The Chakras and the Gunas The Chakras and the Doshas Psychology Related to the Chakras The Psychological Personality The Sattvic Life Style Sattvic Ahara Meditation Postures to Benefit Meditation: Preparing the Mind for Meditation How to Achieve a Calmer State of Mind Mantras Pranayama What is Prana? Diaphragmatic Breathing :2 Breathing Alternate Nostril Breathing (Nadi Shodhanam) Kapalbhati Bhasrika Bhramari Sheetali Be Here, In the Now Trinity KAA 103 Page4

5 Human Being Human being consists of Sattva (Mind), Atma (soul) and Sharir (physical body). The entire universe stands on these three pillars. When this triad is in harmony, there is health. To achieve complete health, A balance at all three levels is necessary. Physical health is not enough. As each level is connected to the other two, the balance of each depends upon other levels. Among the three, Sattva (mind) comes Sattva Atma shariram cha first. The Trayam etat tridandavat function of Atma and Sharir depends on the Sattva (mind). Lokastishthati samyogat tatra sarvam pratishthitam Healthy Person The individual whose Doshas, Agni and Dhatus are in balance, who eliminates Malas regularly, whose thinking is clear (the soul is content), Indriyas are sharp and mind is peaceful is called a Healthy Person. Balanced Doshas Sama Agni Sama Dhatus Sama Malakriyas Sharp Indriyas Peaceful mind Clear thinking Samadoshaha samagnicha samadhatu Mala Kriyaha Prasanna Atmendriya manah Swastha iti Abhidhiyate Health and disease have two locations: The physical body and the mind. KAA 103 Page5

6 icon key Valuable information Test your knowledge Workbook review Important note Shariram Sattvasoudnyam cha vyadhinam aashrayomatah In physical disease there is also a mental imbalance and mental imbalances also affect the physical body. In treatment, both levels have to be addressed. Otherwise, the disease will not be cured completely. Study Questions 1. How are Mind, Body and Atma involved in health? 2. Why does Mind come first? 3. Give an example of the connection of Body and Mind in the disease process. KAA 103 Page6

7 The Definition of Mind The Mind Manyate iti Manah: One which creates realization. Mind is responsible for our perception of the external world. Mind is the cause of Knowing. The sense organs receive vibrations from objects. The function of mind is to analyze these vibrations and use this information to make decisions and command action. The mind also guides the organs of action (Karmendriyas) to take action. Neither the Gynendriyas nor the Karmendriyas work without the association of Mind. Therefore the Mind is called Ubhayendriya. Qualities of the Mind 1. Ekatva Mind is the one and only. At any given moment the Mind can be associated with only one sense organ and we will receive information from that one sense organ. Because of its tremendous speed it seems that the mind is associated with many senses simultaneously. That said, we may live in multitasking world, but in reality we can only focus our awareness on one thing, object, or action at any given moment. Thus, single-pointedness is very important. 2. Anutva In Yoga, Vashishthya Mind is described as Chit Anu: The atom of consciousness. Ubhayendriya: Organ of both perception and action. The number of car accidents In every cubic millimeter of has increased since people etheric space there is enough have begun talking on the energy to furnish one million horse phone while driving. powers working continually for forty million years. Oliver Lodge The mind is atomic in size,. This is why it can permeate the whole body, and fuse with senses to get information. The atom is the smallest particle of the matter. It is the essence of all substances in the universe. Mind is the atom of consciousness. Thru mind we become conscious of all the things in the world. KAA 103 Page7

8 The mind is called Ateendriya. It is beyond the sense organs. The sense organs function only when Mind is associated with them. The function of each sense organ is limited; the ears can only hear and the eyes can only see, but the Mind is limitless, without boundaries. The mind is the essence of all the sense organs and organs of action. The mind can function without the sense organs (as in sleep or meditation). Mind makes Mind is an ear of an ear Mind is the energy behind the ears. Mind is an eye of an eye Mind is the energy behind the eyes. Hearing Listening Touching Feeling Seeing Watching, Observing Eating Savoring Smelling Fragrance The mind can pervade the entire field of perception. It does not have one location. It pervades the entire body. The Field of Action The mind is dualistic in nature. It oscillates like a pendulum between two extremes: Desire (Itcha) and Aversion (Dwesha) for anything. The mind makes you happy, excited, joyful and eager or sad, depressed, anxious, frustrated, stressed, angry, greedy and delusional. The Location of Mind KAA 103 Page The Pranavaha Nadis emerge from this location of the mind and circulate Prana and Consciousness throughout 8 The mind resides in the Heart, in the Chest, in between the lungs. It is the seat of Consciousness (Atma).

9 the body. When these nadis are blocked, psychological diseases result. Manovaha Srotas is centered in the heart and functions through the brain. Its field of action is the entire body. The Mind in relation to the Body and Soul The Mind has many names identified by its varied functions. Sattva: That which gives existence Manas: Mind Chit: Consciousness, Chetas: That which is instrumental to special knowledge. Hrut, Hridyam: That which grasps or captures Although we are addressing the three pillars of Body Mind and Soul individually, the human being is a highly synchronized being with instruments that operate inter-dimensionally from the physical plane to the most subtle realms. The Sharir (Physical Body) provides the structural Gyanendriyas (sense organs of perception ) and Karmendriyas (Organs of actions), to facilitate inter-action between the jivatman (individual soul entity) and the external world. Sattva: When the Mind conjugates with the five senses, it changes the impulse brought in by the sense organs into an experience for the soul. This registration lends the object of the senses an existence, and reality. In this role, the mind is called Sattva as it is due to the mind that objects gain existence in our lives. External actions are a reactive outcome of sensory perception. If the mind is not with the Gyanendriyas, then one will not take action. If the Mind is too much with the senses, then one develops an attachment. Pain is felt at the Mind level.hypnosis blocks the conjugation of the mind with the senses. Manas: The mind has its own functions and abilities, unrelated to the sharir or atman. Here it does not need to be conjugated with Satyam or Chit. When it is functioning within its own faculties, it is called Manas. It is the faculty of Manas that decides whether a sensory impulse should go deeper into the soul /atman, or to refrain. The Triguna attributes of Sattva Rajas and Tamas come into play here. A Sattvic state is very important here for Manas to function properly. KAA 103 Page9

10 Functions of Manas are: 1. Receiving vibrations from the sense organs for decision-making. 2. Controlling the sense organs from overuse or misuse. 3. Self control: Slowing down the oscillations of different thoughts and focusing on one. 4. Chintana: Meditating on various choices and deciding whether to accept a choice or not. The thought process 5. Vichara: Thinking about the pros and cons of any action. Analysis 6. Uha: Speculation. Accepting a choice. 7. Dhyeya: Setting goals and objectives. 8. Sankalpa: Developing an action plan to achieve a goal. Setting actions. If Manas is not pure, Rajas or Tamas gunas become excessive and this can lead to Doshic imbalances in the physical body. In the body Manas travels through Rasa. When Rasa is vitiated, Manas is vitiated. eg. cold hands when alarmed or dry palms etc. Manas is the part of mind that perceives the senses. For example: Seeing, hearing. When the mind functions at this level, a person becomes full of desire and tries constantly to fulfill those desires, causing them to become a sensate being. At this level the individual is constantly riding on a wave of emotions: Joy and sadness, happiness and unhappiness, passion and anger. The flow of energy is outward. Manas is Rajasic in nature. Chit, Chetas: When the mind conjugates inward with the Soul it is called Chit (Consciousness) The soul or Jivatman is indefinable, and said to be nirguna (Without any definable qualities). It is in a witness and experiential state. It is this state, which when the mind conjugates with it, allows for self awareness AND awareness of being self aware. Hrdyam: Although the Mind is in the entire body its seat is the heart (hridaya). Actions or modifications of the Mind are known by examination of the heart. Eg. Pulse shows racy pulse during nervousness. etc. Atman: The Atman is passive - nirguna (experiential and a witness). Purusha is also called Paramatman (Supreme Being) and the individuated soul entity is called the Jivatman or Atman It is understood by 6 parameters when the Mind Chit is conjugated with it. These are referred to as the 6 adhyatmic gunas, or the 6 parameters of the Soul. They are: KAA 103 Page10

11 Ichcha: Desire Dvesha: Repulsion/hatred Prayatna: Effort Sukha: joy Dukha.: sorrow/discomfort, grief. Chetana: The Jivatman is the soul faculty that is beyond the realm of the five senses and mind. Its experiences are navigated through deeply seeded vasanas (first impression) either as desirable or repulsive impulses. Its mode of experience is either one of pleasure or discomfort and sorrow. According to its Vasanas and Samskaras, (deep imprints) that propel it, it discerns through its active faculty called Buddhi. It experiences either through the fulfillment of its desires or through the experience of disappointment and grief and is ever increasingly imbued with the Light of Consciousness Chetana. The Human Being s destiny is closely linked to Light. Ahankara Dualism begins at this level The experiences of the soul entity Jivatman, form an ever steadying cloak we call a personality - all of the attributes the entity believes itself to possess. These are the strongest points of the anchoring of the soul forces on the physical plane. This is called Ahankara or the ego. A stable ego provides a steady ship for the soul to experience and evolve through its Buddhi. Ego: A world of division between you and me. A thick wall between inner and outer worlds. Decisions are personal. Controlling, dominating, always on guard If used rightfully, Ahankara helps us see oneness in many forms. Ahankara is Rajasic in nature. Buddhi Discriminating aspect. Holds the power of decision. Represents oneness in different forms. Helps us to stay on the right path, hold on to good values and control Manas and Ahankara. Individualized Mahat (cosmic Intelligence and principles) is represented by Buddhi (Individualized intelligence) KAA 103 Page11

12 Connects us to the inner self (Purusha, Soul, Spirit). Human beings are the only beings whose Buddhi aspect is fully embodied and evolving. Buddhi helps us be free from the outside world of desires and disappointments and become one with Sat Chit Ananda. Emotionally, a person operating from the Buddhi is calm, content and eternally happy. Buddhi is Sattvic in nature. There are three aspects to Buddhi: Dhi, Dhriti, Smriti Dhi: grasping perception Dhriti: Dual Role - Retention and Control. Memory has to be retained and it has a controlling effect on Manas. Smriti: Power of recall in Atman. Samskaras are imprints on the dhriti, only then smriti can recall the memory. Chitta Memory. Chitta stores all memories from our current and past lives. Represents our conditioned consciousness. Chitta is Sattvic, Rajasic or Tamasic in nature Manas carries vibrations, Buddhi makes decisions, Ahankara gives identity and Chitta stores as memory. For Example The connection between the keyboard and the CPU is Manas. The CPU is Buddhi. File name is given by Ahankara. Storing of file in memory is Chitta. KAA 103 Page12

13 The Mental Gunas (Qualities) Nature functions through conscious forces. These conscious forces are represented by three primal qualities, or Gunas: 1. Sattva: Purity 2. Raja: Action 3. Tamas: Inertia The three gunas of Prakriti are defined as three intertwined strands of the binding cord of nature. Through this medium, Prakriti binds together all embodied beings. Guna Sattva Rajas Tamas Description Sattva is a quality of intelligence, harmony, balance and stability. Directing inward and upwards, it brings about the awakening of the soul. Sattva creates peace, everlasting happiness and contentment. Raja is the quality of change, activity, stimulus and turbulence. Raja is the motivation for action, ultimately to achieve power, control and dominance. It is directed outward causing egoistic actions. Raja makes person fulfill his desires, which at the end causes pain and suffering. Most of the people live in this state for the whole life. Tamas is the quality of darkness, inertia, obstruction, heaviness, ignorance, lack of awareness, excessive sleep. It functions as a force of gravity, retarding things. It directs downwards and causes decay, death and disintegration. Mind Qualities Kind, compassionate, loving, forgiving, truthful, intelligent, strong Harmony, balance, clarity, purity so doesn t cause disease. Egotistic, self centered, greedy, angry, lustful, violent, anxious Movement, action, turbulence. Causes racing, restless, agitated mind, anxiety, stress, tension. Fearful, depressed, dull, miserable, delusional Inertia, darkness, dullness, heaviness Causes depression, fear, nervousness. Among the three, Raja and Tamas are called mental doshas, because if imbalanced, they may cause disease (Sattva does not cause disease). KAA 103 Page13

14 The Doshas and the Trigunas Guna Vata Pitta Kapha Sattvic Inspired, enthusiastic, genuine, divine love and arts Perceptive, clear view, leadership. Guides and Nurturing and unconditionally loving spiritual teachers. Rajasic Nervous, fearful, anxious, worrisome Angry, resentful, jealous, controlling and judgmental. Attached to things or objects, stubborn and possessive Tamasic Living Sattvically Depressive, addicted, psychotic and suicidal Faith being the antidote to fear Hateful, violent, vindictive. Compassion and abstaining from judgment To live Sattvically, we must go through the following stages: Stage 1. The move from Tamasic to Rajasic (increase agni) 1. Steps to support this stage Join a satsang Eat more spices Exercise Read spiritual books Set goals and work to achieve them Stage 2. The move from Rajasic to Sattvic (increase akasha) 1. Steps to support this stage Learn to transcend ego Do selfless actions Help others Feel other peoples pain and suffering Eat Sattvic foods Stage 3. The process of transcending Sattva 1. Steps to support this stage Increase the awareness of spirit beyond Prakriti and Sattva. Intensely attached to pleasure, self-isolating, lethargic Non materialism and non attachment KAA 103 Page14

15 Nourishment of the Mind Foods (with all six Rasas) which nourish the body also nourish the Mind. Food should feed all of the sense organs, so it should sound, taste, look and smell pleasing to these senses. The essence of food after Dhatu digestion is Ojas. This subtle aspect of food nourishes the Mind and makes it strong, happy, calm and energetic. Along with food, herbs also affect the mind. Pungent herbs remove the Tamasic quality of the mind and make it more active (Rajasic). Nervine herbs such as Jatamansi and Shankhapushpi remove the Rajasic quality of the mind and support a sense of mental calmness and contentment (Sattvic). Herbs such as Brahmi and Vacha create a Sattvic state of mind. Pranayama and meditation directly feed the mind and make it Sattvic. It is ideal to eat fresh and natural food, be surrounded by people with positive attitudes and be at the Buddhi level of the mind, which helps us to focus inward towards the truth and reality rather than outward in search of momentary pleasures and happiness. Study Questions 1. What are the four states of mind? 2. How do you differentiate between Manasa, Ahankara, Buddhi and Chitta? 3. What is the difference between Chit and Chitta? 4. Briefly explain Sattva, Rajas and Tamas. 5. How could you help a Tamasic person be more Sattvic? 6. How do you differentiate between Sattvic and Rajasic Pitta? 7. How do you differentiate between Rajasic and Tamasic Kapha? KAA 103 Page15

16 The five Sheaths Atman and/or Purusha is covered by 5 koshas or sheaths, but remains untouched by these veils: 1. Annamaya Kosha (Food Sheath) 2. Pranamaya Kosha (Vital Air, Breath Sheath) 3. Manomaya Kosha (Mental, Emotional Sheath) 4. Gyanamaya Kosha (Intellectual Sheath) 5. Anandamaya Kosha (Bliss Sheath) Annamaya Kosha Food Sheath Consists of the 5 sense organs and 5 organs of action Represents a physical body The name is Annamaya Kosha because this sheath is emerged from the food (earth element). See right Anatomy of the body Grossest of all, limited by space and time Metabolizes the earth element We are born from the result of the food our parents ate (Shukra Dhatu). While in the womb we grow on the food our mother eats. After birth we eat food and upon our death we become food for other beings. Pranamaya Kosha Vital Air, Breath Sheath The Physiology of a Human Being The Panchapranas (5 Vayus) correspond to the 5 physiological systems o Prana Vayu: Nervous system o Samana Vayu: Digestive system o Vyana Vayu: Circulatory system o Apana Vayu: Excretory system o Udana Vayu: Respiratory system, acquiring new knowledge Pranamaya Kosha functions as long as the person breathes Regulates the Annamaya Kosha Goes beyond the boundaries of the physical body Metabolizes the water element Manomaya Kosha Mental, Emotional Sheath Represents the continuous flow of emotions Regulates Pranamaya Kosha Can make contact with distant realms Works in the realm of known KAA 103 Page16

17 Metabolizes the fire element Gyanamaya Kosha Intellectual Sheath Responsible for discrimination Stabilizes the oscillations of the mind Directs the mind (Banks of the river) Metabolizes the air element Reaches the realm of the unknown Anandamaya Kosha Bliss Sheath The most pervasive sheath Metabolizes the ether element Controls other 4 sheaths Experienced in deep sleep (I know nothing, complete ignorance) Ignorance is because of this sheath between us and the reality The goal in life is to transcend all five sheaths and unite with pure, limitless, all pervading self. KAA 103 Page17

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19 The Three Bodies The three bodies from the outside in are: 1. The Physical Body (Sthoola Sharir) 2. The Subtle Body (Sukshma Sharir) 3. The Causal Body (Karana Sharir) The Physical Body (Sthoola Sharir) 1. The physical body is comprised of the 5 elements, 5 sense organs and 5 organs of action. 2. It controls the anatomy and physiology through Vata, Pitta and Kapha. 3. It is a tool to take in impulses and perform or act as a reaction to these impulses or senses. 4. It helps us stay in contact with our outer world and gather stimuli. 5. Without the sense organs we cannot perceive anything in and about the world, or there is no world. 6. It is a medium thru which Purusha reflects itself in various forms. 7. Vata Pitta Kapha work at this level 8. Is limited by time and space 9. Is very important but we should not get caught up only at this level 10. When the self (soul or Jivatma) identifies with the physical body it manifests itself as the Waker. The Subtle Body (Sukshama Sharir) Represents the energetic field behind a physical body. Is comprised of the 5 subtle senses, 5 subtle karmendriyas, 5 pranas and manas, ahankara, buddhi and chitta. All four aspects of the Mind work at this level. This is called Antahkaran. The seven Chakras are located in the subtle body. At this level there are no limitations of time and space. When the pure self identifies itself with the subtle body, it manifests as the Dreamer. The subtle energies Prana, Tejas and Ojas work at this level. KAA 103 Page19

20 Prana, Tejas and Ojas Prana, Tejas and Ojas are the subtle aspects of Vata, Pitta and Kapha. They promote health, vitality, clarity and endurance. Subtle Energy Function Description Results of Deficiency Prana Life Force Governs higher state of consciousness through Mind. It is Depression responsible for the coordination of the senses, the mind and the breath. It maintains emotional harmony and creativity Tejas Inner Radiance Represents the fire which digests thoughts and impressions. Helps to perceive choice and make an appropriate decision. Lack of clarity and Gives courage and vigor to accomplish extraordinary actions. determination. Ojas Primal Vigor Represents a vital energy reserve. Creates calmness, contentment and nourishes all higher states of consciousness. Provides emotional stability. Mental fatigue and lethargy. Prana, Tejas and Ojas are nourished by the food, water and air we take in. Their quality depends on shukra dhatu, the end product of the digestion of food. Without the proper reserve of Shukra Dhatu, Prana, Tejas and Ojas will be deficient. A deficiency in the subtle energies may cause further physical and psychological diseases. At the subtle levels we replenish these energies through the impressions we receive from the five sense organs. The Causal Body (Karana Sharir) Represents the seed potential of all the bodies. Is the subtlest medium, inside the body as well as around the body Stores Vasanas (impressions of our past experiences) in their unmanifest forms. Represents the state of no apprehension. At this state we know neither the higher reality nor the lower plurality At this level the pure self manifests as a Deep Sleeper, who goes through homogeneous experiences of nothingness (complete ignorance). The causal energies Vayu, Agni and Soma work at this level Normally we are only aware of the physical body. We employ the astral body in our dreams, while experiencing strong emotions and inspiration but are not usually conscious of it. We touch upon the causal in deep sleep, profound perception or deep silence of the mind. KAA 103 Page20

21 The Importance of Knowing the Three Bodies and Five Sheaths We live in a state of the Waker, the Dreamer or the Deep Sleeper and try to achieve bliss. In return, we ride the waves of joy and sorrow, happiness and unhappiness, hope and disappointment. To remove such a false superimposition, we have to detach ourselves from the influence of the lower worlds and transcend them. The only solution is to analyze and discard the five layers that wrap or ensconce us (the sheaths) and realize that the self is different from the Waker, the Dreamer and the Deep Sleeper. When the identification with these lower three states falls away, we experience pure consciousness and pure bliss (Sat, Chit and Ananda). For Example: Dress Physical Fabric Subtle Thread Causal Cotton Consciousness Once we have the vision of the underlying reality of things, name or form doesn t remove our understanding. Multiple names and forms merge into one reality. When we begin to think beyond Ahankara (the ego), we begin to see the oneness between the cosmos and ourselves. Study Questions 1. What are three bodies? How physical body is limited by space and time? 2. Describe the dreamer state. 3. Describe in short Prana, Tejas and Ojas KAA 103 Page21

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23 The Energetic World of the Subtle Body The energetic world is made of Nadis, Chakras and Kundalini. The Causal Body Spiritual Brain Brahma Nadi 7 Spiritual Centers Causal Nadis The Subtle Body 1000 Petal Chakra Sushumna 7 Chakras Nadis The Physical Body Brain Spinal Cord Nerve Plexuses Nerves The physical, subtle and causal bodies are knitted together at the Chakras, uniting the three bodies to work in unison. The physical body is empowered by subtle energy and causal consciousness, giving the power to cognize, think and feel. The causal brain is the reservoir of cosmic consciousness which descends through the causal (or spiritual) centers. The Causal Brain Location The Causal Brain Manifests As Sahasrara (or 1000 Petal) Chakra Wisdom Agya (or Third Eye) Chakra Intuition Vishuddha (or Throat) Chakra Calmness Anahata (or Heart) Chakra Love and life force Manipura (or Navel) Chakra The power of self control Swadhisthan (or Sacral) Chakra The power of adherence to good deeds Muladhara (or Root) Chakra The power of restraint from evil The Nadis Nadis are the subtle energy channels through which Prana flows in the subtle body. There are 72,000 nadis, among which 14 are important: 1. Sushumna 6. Kuhu 11. Varuni 2. Ida 7. Saraswati 12. Alambhusha 3. Pingala 8. Pusha 13. Vishvodhara 4. Gandhari 9. Shankhini 14. Yashaswini 5. Hastijivha 10. Payaswini KAA 103 Page23

24 Sushumna Sushumna is the main nadi in the subtle body through which Prana flows to the other nadis. It is the central nadi arising from the Muladhara Chakra and ascending to the Sahasrara Chakra. Awakened Kundalini rises through this nadi. The Chakras are strung around the Sushumna Nadi (see drawing on following page). Ida and Pingala Ida Starts on left side Chandra (Lunar) Cooling White (Kapha) Feminine energy Promotes emotion, feeling, love and attachment. Pingala Starts on right side Surya (Solar) Heating Red (Pitta) Masculine energy Promotes reason, perception, analysis and discrimination. The Ida and Pingala arise at the Muladhara Chakra and go around Sushumna like a snake and end at the left (Ida) and right (Pingala) nostrils. The nostril through which we breathe alternates roughly every two hours. To balance the energy in both nostrils, Nadi Shodhanam (alternative nostril breathing) is performed. As breath and mind are connected together (Pranamaya and Manomaya Kosha), breathing becomes imbalanced due to negative emotions such as grief, anxiety, tension, hysteria, manic depression, etc. Pranayama balances the breathing and helps to calm the Mind. Processed foods, canned foods, negative emotions, too many medicines and illegal or manufactured drugs block the nadis and affect the flow of Prana. Alambhusha Function: Supplies energy to the organs of elimination. Location: From the Muladhara Chakra to the anus; from the base of the spine and back to the tip of the rectum. Kuhu Function: Supplies energy to the genital organs. KAA 103 Page24

25 Location: From the Muladhara through Swadhisthan Chakra; from the base of the spine forward through the end of the penis or vagina. Vishvodhara Function: Supplies energy to digestive system. Location: From the Muladhara through the Manipura Chakras; from the base of the spine up through the stomach. Hastijivha and Yashasvati Function: Supply energy to the left and right limbs (both legs and arms) respectively. Location: From the Muladhara through the Manipura Chakras. Varuna Function: Supplies energy to the whole body through the circulatory system. Location: From the Muladhara through the Anahata Chakras. Sarasvati Function: Supplies energy to tongue, mouth and throat. Location: From the Muladhara through the Vishuddha Chakras. Gandhari and Pusha Function: Supply energy to the eyes (both left and right). Location: From the Muladhara through the Agya Chakras. Shankhini and Payaswini Function: Supply energy to the ears (both left and right). Location: From the Muladhara through the Agya Chakras. KAA 103 Page25

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27 Clinical Aspects of the Fourteen Nadis There are orifices on the physical body related to each nadi. Massaging the area surrounding these orifices with oil or applying herbs helps cleanse the Nadis and improves the flow of Prana. Sushumna Massage top of the head apply Calamus powder Payasvini and Shankhini The channels to the ear. Press the lobes of the ear or massage around the ear with Brahmi oil. Put a few drops of oil in each ear. Pusha and Gandhari The channels to the eyes. Massage around the eyes and put a few drops of Triphala ghee in each eye. Perform Netra Basti. Ida and Pingala The channels to the nose. Massage the points immediately to the right and left of each nostril. Perform Nasya with Vacha Oil (Calamus). Pranayama is also recommended in the form of Nadi Shodhanam (Alternate Nostril Breathing). Saraswati The channel to the tongue. Apply sandalwood paste to the throat and neck. Yashasvati and Hastijivha The channels to the feet and hands. Massage soles of the feet and palms with oil. KAA 103 Page27

28 Vishvodhara The channel to the stomach. Massage the whole abdomen and apply ginger paste & oil to the navel. Varuna The whole body channel. Massage the whole body with oil (sesame/coconut). Kuhu The reproductive channel. Massage around the perineum and apply oil to the urethra or vagina. Alambhusha The elimination channel. Massage with oil around the anus. Perform Basti. Balancing the Nadis The key to the health of the subtle body is in balancing the flow of energy through the nadis. Therefore Nadi Shodhanam or Alternate Nostril Breathing is very important. Just like the channels of the physical body, the nadis can be vitiated by excess or deficient flow, blockage of flow or flow outside of their proper course. Imbalance Excess flow Deficient flow Blockage Flow outside proper channels Manifestation Hyperactivity of the mind, hysteria, dizziness, vertigo, insomnia, vivid dreams, hallucinations. Hypoactivity of mind and emotions, dullness of the senses, fatigue. Emotional blockage, nervous tension, difficulty in self-expression, severe emotional pain. Hallucinations, severe mental emotional or nervous pain, inappropriate and extreme emotional outbursts, neurosis, insanity Illegal drugs act by first increasing the flow of prana through the nadis by over stimulating nadis and then nadis become weak, causing deficient flow. So the final effect is weak flow of prana. KAA 103 Page28

29 Causes of Derangement Unhealthy attitudes Negative emotions Egoism Poor intake of impressions Physical factors such as improper diet (too heavy or Ama-forming food), lack of exercise (or shallow breathing) and excess sex. Causes of Blockage Suppression of emotion Drugs Forceful exercise, breathing or meditation practices Cleansing the Nadis Meditation (of a more formless or silent nature) Pranayama Mantra chanting and using gems or gem therapy Yoga asanas, sattvic diet, herbs such as Vacha, Brahmi and Sandalwood KAA 103 Page29

30 Kundalini Kundalini is the dormant spiritual energy residing at the Muladhara Chakra in a coiled serpent shape. By yogic or Mantra practices the Kundalini Shakti can be awakened. Once active, it ascends through the Sushumna nadi towards the Sahasrara Chakra and the realization of the different planes of consciousness occurs, revealing the Siddhis of yoga sadhana. We can be perfectly healthy even if the kundalini is not awakened. Kundalini Shakti is an important part of the spiritual process. The Aura 30 The aura represents the radiant energy emitted by the five sheaths. It is the energy field of the astral body. Clean flow through the nadi causes the aura to appear clear and intact. A weak aura is reflected in a weak immune system. The aura is the first line of defense against psychic disease. The aura s strength is directly related to Ojas. Strengthening the aura involves building Ojas. KAA 103 Page

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32 The Chakras: The Chakras are part of the subtle body. These are the subtle centers of vital energy and centers of consciousness. Each Chakra has control over and functions in relation to a particular center in the gross physical body. For example: The Anahata Chakra is related to the cardiac plexus. Each Chakra is related to the Panchabhoutic Tattvas as well as certain emotions and mental qualities. When Kundalini awakens, it passes from the Muladhara to the Sahasrara and through all the Chakras. At each center the yogi experiences different Siddhis (psychic powers) and acquires knowledge. He or she enjoys supreme bliss when the Kundalini rises to the Sahasrara Chakra. In super consciousness, the body takes on a new dimension composed of energy, light and thought combinations of currents that emanate from the elementally creative vibrations of earth, water, fire, air and ether. Each Chakra has a beej mantra, a seed vibrational sound represented by the Sanskrit alphabet. It also has a particular number of petals representing the number of Nadis originating from that particular Chakra. The Chakras express themselves in the external world through their respective orifices. Hence listening is the highest art and is able to free the consciousness. At these sites we can apply various gems or oils to help harmonize the respective Chakra s energy or perform various types of bodywork. The first five Chakras control the corresponding sense organs and organs of action and have related orifices on the physical body. 1. Muladhara Chakra The Root Center The seat of earth element. Has four petals. Color: Red Seed Syllable: Lam Located at the base of the spine. Muladhara means root support. Rules the sense organ of smell: The nose and its organ of action, the anus (elimination). KAA 103 Page32

33 The seat of Apana Vayu, the downward moving air. On a physical level, it relates to the coccyx and to the excretory system. In the endocrine system, it works through the adrenals. On a psychological level, it is the site of ignorance and fear (chitta). 2. Swadhisthana Chakra The Sacral Center The seat of water. Has six petals. Color: Dark blue Seed Syllable: Vam Located just above the root center in the region of the sex organs. Swadhisthana means self abode, as it is here where the Kundalini energy resides when coiled or hidden. Controls the sense organ of taste: The tongue and its organ of action - the urethra and/or penis. The seat of Apana Vayu or downward moving air. On a physical level it relates to the sacral plexus and to the urogenital system. In the endocrine system it relates to the testes in men and the uterus in women. On a psychological level it is the site of desire and the desire mind (kama manas). 3. Manipura Chakra The Navel Center The seat of fire. Has ten petals. Color: Dark blue Seed Syllable: Ram Located behind the navel. Manipura means the city of gems. Rules the sense organ of sight: The eyes, and their organ of action, the feet (movement). Seat of Samana Vayu, the equalizing air. On a physical level it relates to the solar plexus and to the digestive system (particularly the liver and small intestine). Of the endocrine glands it relates to the pancreas. On a psychological level it relates to the ego (ahankara). 4. Anahata Chakra The Heart Center The seat of air. Has 12 petals. Color: Deep red KAA 103 Page33

34 Seed syllable: Yam Located at the level of the heart. Anahata means unstruck sound; it is from here that the inner sounds of the subtle body arise. It rules the sense organ of touch: The skin and its organ of action, the hands (grasping). It is the seat of Vyana Vayu, the outward moving air On a physical level it relates to the heart plexus and to the circulatory system. In the endocrine system it works through the thymus. On a psychological level it is the site of the intelligence (buddhi) and is the source of aspiration. 5. Vishuddha Chakra The Throat Center The seat of ether. Has sixteen petals. Seed Syllable: Ham Located in the region of the throat. Vishuddha means very pure, as this center is very subtle. It rules the sense organ of sound: The ears, and the organ of action, the mouth (expression). The seat of Udana Vayu, the upward moving air. On a physical level it relates to the throat and larynx and to the respiratory system. In the endocrine system it works through the thyroid. On a psychological level it is the site of the individual soul (Jiva) and is the source of inspiration. 6. Ajna (Agya) Chakra The Third Eye The seat of mind (antahkarana), as well as the primary prana or life-force. Has two petals. Seed Syllable: Ksham, meaning patience, peace and fortitude. Ajna means command and this is called the center of command, as from here the other Chakras are guided. On an outer level, it rules the mind as both a sense organ and organ of action. On a physical level it relates to the cerebellum and medulla oblongata, and governs the involuntary nervous system. In the endocrine system it works through the pituitary gland. On an inner or psychological level it is the site of the universal soul (atman). KAA 103 Page34

35 7. Sahasrara/ Sahasra Padma Chakra The Crown Center as it is the same as The Astral Brain; The Thousand-Petaled Lotus The seat of the spirit (Atman or Purusha). Has one thousand petals. Seed Syllable: Om. As the seat of the true Self it is the source and guide of all the energies of the body, the essence of life itself. On a physical level it relates to the cerebrum and governs the voluntary nervous system. In the endocrine system it functions through the pineal gland. At the psychological level it is the location of the supreme Self (paramatman). Chakra Number of Petals Location Around Beej Mantra Vayu Relationship Maha Bhuta Sense Organ & Color Organ of Action Orifice and Emotion. Muladhara 4 Perineum Lam Apana Earth Smell, Red Organ of excretion Anus Restrain Swadhish- than 6 Genitals Vam Apana Water Taste, Dark blue Organ of urination and Reproduction Urethra Adherenc e to good values Manipura 10 Umbilicus Ram Samana Fire Vision, Dark blue Feet Naval Self Control Anahata 12 Center of the chest Yam Vyana Air Touch, Deep Red Hands Nipples Love Vishuddha 16 Throat Ham Udana Ether Hearing, Smokey gray Vocal chords Mouth Calmness Agya 2 In between eyebrows Ksham Prana Subtle Ether Silver white n/a Eyes Intuition Sahasra Padma 1000 Top of the head Om All. Causal aspect of Ether No color n/a Ears Wisdom KAA 103 Page35

36 Secondary Mantras for the Chakras Chakra Agya Chakra Vishuddha Chakra Anahata Chakra Manipura Chakra Swadhisthan Chakra Muladhara Chakra Secondary Mantra Ham, Ksham Am, aam, im, eem, um, oom, rlm, rloom, lm, loom, em, eim, om, oum, am, ahm Kam, Kham, Gam, Gham, Cam, Cham, Jam, Jham, Nam, Tam, Tham Dam, Dham, Nam, Tam, Tham, Dam, Dham, Nam, Pam, Pham Bam, Bham, Mam, Yam, Ram, Lam Vam, Sam, Sam, Sam The Chakras and the Gunas The Sattvic person has his consciousness centered in Agya Chakra (spiritual chakra). He/she rises continually in spiritual understanding. The Rajasic person is centered in the Anahata Chakra (dorsal center), the midpoint between the higher spiritual and lower sensory Chakras. He/she has a power to turn his consciousness upwards toward the spiritual centers or downwards to the infernal spheres of delusion. The Tamasic person s mind is confined to the three lower Chakras. His mind dwells in sensory habits and becomes a prisoner of Maya in the world of duality, inertia and suffering. The Chakras and the Doshas Most physiological functions occur mainly through the three lower Chakras. They govern most of the processes in the physical body. The higher Chakras work on the subtle bodies. The Muladhara Chakra is related to Vata. Many Vata disorders are due to imbalanced energy at this Chakra. The Swadhisthan Chakra is related to Kapha. Many Kapha problems are due to an imbalance at this Chakra. The Manipura Chakra is related to Pitta. Most Pitta problems involve a dysfunction of the Manipura Chakra. KAA 103 Page36

37 Psychology Related to the Chakras Chakra Relates to Location Notes Muladhara The power to stay away from evil. The active power of resistance. Swadhisthan Adherence power to obey beneficial rules. Vibratory earth element in coccyx center. Vibratory water element in sacral center. Manipura Self control. Vibratory fire element in Lumbar center Anahata The power of vitality or prana Vibratory air element in dorsal center. Vishuddha Divine calmness. Vibratory ether element in cervical center. Adnya The state of cosmic consciousness. Located in the medulla, guiding divine intelligence to the lower self n/a n/a The Manipura Chakra holds the body upright and causes a purification of the body and mind. It also makes meditation possible. It is the turning point of the devotee s life from gross materialism to finer spiritual qualities. From the lumbar to the sacral to the coccygeal center, the life and consciousness flow downward and outward to a materialistic, sense-bound body consciousness. In meditation, when the devotee assists life and consciousness to be pulled to the higher dorsal centers, the power of this fiery center upholds the spiritual work of the devotee through the power of the higher centers. The power of this center helps the devotee in the practice of healthy techniques of Pranayama to calm the breath and control the mind and sensory desires. It represents the power to still the internal and external organs and destroy the invasion of passion (sex, greed, anger). It is the destroyer of disease and doubt. This is the center of divine love and creativity. Represents the power of intuitive imagination; the ability to imagine or visualize a truth until it manifests. n/a Study Questions 1. What are nadis? Briefly describe Ida and Pingala. 2. What is the clinical importance of knowing about Ida and Pingala? 3. What are Chakras? Name the seven Chakras. 4. What are the beej mantras for each Chakra? Which senses are attached to each Chakra? 5. Which emotions are related to each Chakra level? KAA 103 Page37

38 The Psychological Personality Ayurveda recognizes individual differences in psychological states: Dosha Vata Pitta Kapha Personality Nervous, anxious, changes mind, creative, imaginative, expressive. Determined, confident, aggressive, outgoing. Calm, content, happy, lazy, prone to attachment. Mental Tendency Confused, spacey, scattered, restless. Irritable, jealous, angry Dull, heavy, refuse to change. Decision-Making Changes mind, decision not well-considered. Easy to make decision, gets good results Hard to make decisions, likes to follow others. Hobbies Planning Memory Dancing, traveling, flying (action). Never plans, does things spur-of-moment. Remembers but quickly forgets; Poor memory. Politics, sports (winning). List makers, always organized. Always remember (selective memory); Sharp. Reading, gardening, walk in nature, knitting (joy). Relies on other people s plan. Slow learner, takes time but never forgets, remembers minor things. Career Sales, marketing Presidents, CEO, directors Administrators, teacher Mind In the future In the present In the past Study Questions 1. Describe Vata decision making, planning, mind related to time and hobbies. 2. Describe Pitta decision making, planning, mind related to time and hobbies. 3. Describe Kapha decision making, planning, mind related to time and hobbies. KAA 103 Page38

39 Sattvic Ahara Diet The Sattvic Life Style Organic, light and mildly spiced foods. Milk, nuts, fresh vegetables and fruit. Less in quantity. No alcohol. Daily Routine Meditation Pranayama Reading spiritual scriptures, books Attending support groups Listening to calming music Regular exercise Herbs Gotukola Vacha Sandalwood Shankhapushpi Malkangoni Jatamansi Jyotishmati Licorice KAA 103 Page39

40 Meditation Meditation is a process of directing mind inwards, towards pure awareness. (The symbol may be used for concentrating the mind and making it single pointed. By meditation we experience: Peace or calmness within Clarity of mind Single-pointedness, which sharpens thought processes Increased concentration Increased power of discrimination More energy Everlasting happiness Things Required for Meditation Proper environment (see below) Specific position Proper state of mind The Proper Environment for Meditation Calm and comfortable spot in a quiet room Picture of the deity you prefer Incense and calming music to create the spiritual environment Praying before meditation always helps as it gives us the power to attain and sustain all the necessary requirements for meditation. Anybody or anything which guides your mind to follow the divine path is your guru. It can be a person, a book, or a simple thought. KAA 103 Page40

41 Postures to Benefit Meditation: As your mental condition affects your physical posture, your physical posture also affects your mental attitude. So proper positioning helps achieve proper mental condition, develops a devotional mood and helps slow down the restlessness. Step 1. Sit comfortably on a flat cushion or folded blanket with legs folded (lotus pose) or on a chair. Step 2. Keep the back straight and shoulders pulled backwards (so there are no kinks in the Nadis). Step 3. Keep the hands in the middle of the lap with the fingers of the right hand interlocked with those of the left. This helps to put your weight down on your base and it completes the circle of nadis through which the energy flows. Step 4. Relax all of the muscles of your body. Relaxing these muscles revitalizes the cells. To do this, close your eyes and concentrate on each part of your body and relax the muscles, one by one. For example, start by relaxing only the facial and neck muscle and then concentrate on the chest and abdomen and relax them as well. Concentrate on and relax your upper arm, lower arm, hands up to the fingertips and in the same way, relax your hips and legs down through each individual toe. This relaxed pose is beneficial to divert attention inwards. Preparing the Mind for Meditation The human mind functions on three levels: 1. Conscious: The present or surface mind containing thoughts, fully realized. 2. Subconscious: Contains unfinished thoughts, undigested experiences and buried emotions. 3. Unconscious: Contains unknown instincts, impulses and emotions which show up suddenly and unexpectedly in various circumstances. Whenever the conscious mind is quiet, the subconscious floats up. You see dreams. So dreams are your subconscious mind coming to the surface. That is why some times dreams are suggestive, they guide us. While meditating, you have to calm your conscious mind by withdrawing it from your senses and directing it inwards or focusing on a symbol. For this purpose, Prayer or Japa helps. It rids the mind of thoughts and makes it lighter to enter the subtler fields of meditation. KAA 103 Page41

42 How to Achieve a Calmer State of Mind Purification of the mind is necessary for meditation. If the mirror is oily, the face reflected in it will look oily. No matter how clean your face is, it will not look clear until the mirror is clear or clean. For this: 1. Observe your each and every activity. 2. After self-analysis, try to find any weaknesses, faults or negative thoughts if you have those in you. 3. When you are aware of all the negative emotions, you will automatically rid yourself of them through your awareness. (this is like pulling off weeds from your garden) 4. The next very important step is to fill your mind with good, positive and constructive thoughts. (This like planting rose bushes, in your garden). The flow of thoughts is to the mind as the flow of water is to the river. The nature of water defines the nature of the river. In the same way, the nature of thoughts defines the nature of the mind and the individual is a mirror image of their mind. If their thoughts are positive, their mind is positive and if their thoughts are agitated, their mind is agitated. In order to take control of the mind, we must control our thoughts. To do this, we can either change the quantity, quality or direction of flow of these thoughts. Decreasing or controlling the quantity of thoughts is achieved by dedicating or surrendering all the activities to the energy behind all things Called by some to be the lord, the creator or the matrix. When you surrender these thoughts to an ideal, your mind automatically becomes peaceful and is ready for remolding. This path is called Karma Yoga. The quality of your thoughts depends on the object from which they are originated. In the company of good books, noble people, inspiring ideals, one s devotion to god or a higher power will control or change the quality of their thoughts. This path is called Bhakti Yoga. KAA 103 Page42

43 The direction of thoughts is changed by following path of knowledge. For example: Reading spiritual books or listening to yogis, etc. This path is called Gyana Yoga. Japa is important as in Japa all three come into full play at once. Japa Japa is the continuous chanting of mantras. It allows the busy mind to behave with order and rhythm. It increases single-pointedness or concentration of the mind necessary for meditation. It also increases the mental discipline necessary for spiritual progress. Step 1. Sit in a quiet and calm place comfortably, preferably in folded leg position. Step 2. Keep the picture of the Lord in front of you at such a height, that when you sit, the feet of lord will be at the level of your eyes. Step 3. Have a mala of 108 beads ready for Japa near you. Step 4. Look at the Lord s face, body, legs and feet. Slowly gaze up from feet, legs, and body to the face of the Lord. Close your eyes and try to feel the presence of god in you and visualize the Lord exactly as in the picture, to the right side of physical heart. This is the spiritual heart center in you and if you meditate on it, your success will be doubled. Step 5. Repeat chosen mantra few times slowly and steadily with love. This gives you the feeling of devotion to start Japa. Step 6. Take mala, and search for the off bead or meru. Start Japa from that bead. The mala rests on the ring finger and move the bead by your middle finger and thumb towards you after each repetition of mantra. Allow index finger to stand apart. (We use index finger to express bad qualities. Also it is used to express duality.) Step 7. When you have repeated mantra for 108 times, turn the mala and start again to finish second mala. KAA 103 Page43

44 Mantras Mantras are the symbols expressing particular views of God and the Universe. Every Mantra has a certain deity. Some examples of mantra are: Tat Tvamasi Aham Brahmasmi Om Namah Shivaya Om Shri Rama Jaya Rama Jaya Jaya Rama Of all the mantras, Om or Aum is the most powerful and significant mantra. It is also called pranava. Om is the symbol of the infinite. Each mantra begins with Om. In Sanskrit O is composed of A and U. So Om is also written as AUM. Aum has 4 aspects: 1. A is the beginning 2. U is the existence 3. M is the decline 4. The moment of silence Om represents both the manifest and unmanifest which together constitute the entire gross and subtle worlds. The Final Thoughtless State of Meditation After practicing chants, slowly reduce the tone and begin whispering until your whispers become echoes in the cavern of your mind. Slowly allow the whisper to dissolve and disappear into the silence. When you reach this thoughtless state, stay here as long as you can. Questions about Meditation 1. What do you do in Meditation? 2. Why sit on the floor with folded legs? 3. Why sit straight? 4. Why chant Mantra? KAA 103 Page44