1 0 S p i r i t ua l i t y S t u d i e s 3 - 2 Fa l l 2 0 1 7 Different meanings and understanding of the term vāyu (Yoga Kosha 1991, Gorakshasatakam1974, Hathapradipika 1985): a) Breath (svāsa-prasvāsa) – the air (wind) breathed in and out during breathing; b) Prāna – energy moving to and fro inside the body and which could be taken to any part of the body including the head and held there for shorter or longer time; c) Autonomic reflex activities involved in sustaining life (vāyavāh dashadah, pleural); d) States of consciousness (chitta-avasthā) arising out of actions, activities and behavior patterns; e) Functions of five sensory and five motor organs (jnānendriyās and karmendriyās); f) Constituent material substance of the Nature (Universe) and the Individual (vāyu as mahābhuta); g) Area of the body (from naval to nose) under the influence of vāyu (vāyusthāna); h) Nourishment reaching all parts of the body/being (oxygen or something else?); i) Muscular action (contraction–relaxation); j) Constitution of individual (vāta prakruti), humor (vāta dosha) and behavioral tendency (rajo guna); k) Vāta dosha in Āyurveda. Different meanings and understanding of the termprāna (Yoga Kosha 1991, Yoga Sutra 2007, Gheranda Sanhita 1978, Gorakshasatakam1974, Hathapradipika 1985): a) Respiration; b) Breath or vital air that moves on continuously throughout the body; c) One of the five vāyus (other four being apāna, samāna, udāna and vyāna); d) Autonomic reflex functions involved in preserving life; e) Functions of the jiva (living being), jivana; f) Nerve currents, motor impulses; g) Something (nerve impulses related with the activity of the vertebral muscles) rising up the back; h) One of the ten vāyus supposed to be residing below the kanda (bulb). Different meanings and understanding of the termprānāyāma (Yoga Kosha 1991, Yoga Sutra 2007, Gheranda Sanhita 1978, Gorakshasatakam1974, Hathapradipika 1985, Bhagavad Gita 2014): a) Pause in breathing; b) Whole process of inspiration–expiration and suspension of breath in different ways; c) Practice that leads to supreme realization; d) Alternate nostril breathing using thumb to close one nostril and the ring and little fingers to close the other nostril and to use these three fingers to close both the nostrils; e) Inhalation (puraka), exhalation (rechaka) and suspension of breath (kumbhaka) during the of yoga; f) Contemplation on different aspects of goddess Gayatri – "a" during rechaka, "u" during kumbhaka, and "ma" or goddess Saraswati during puraka; g) Raising apāna, mixing it with prāna and carrying the blend to the head; h) Simultaneous cessation of prānagati and apānagati; i) Balanced state of prāna and apāna; j) Steadiness of vital air. In the absence of proper exposure and understanding, it is quite possible that anyone will get confused and disoriented after reading these descriptions and people will run away from the practices based on these concepts. Realizing the need to present such an important subject in simplified language, an attempt has been made to present some of the above-mentioned terms in modern medical language with the intention of using them in a practical class for the novice and the beginners in yoga. 2 Simple Basic Physiological, Psycho-physiological and Physiopsychological Mechanisms Since infancy, most of our psycho-motor learning and education takes place through three types of gross body movements, which are not related with breathing in a direct way: (1) loco-motor, e.g. movements of arms, legs, and vertebral column; (2) balancing, e.g. standing on one leg or toes, topsy-turvy positions, rail-walking, etc.; (3) movement against the force of gravity, e.g. lifting the leg/arm, high jump, etc. These movements can be seen and observed by other persons [3]. The performer can see them in a mirror as is done
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