Theory 1 - December 20th, 2009

Kundalini, which is supposedly the prakriti is located at the base of the spine and she rises up the spine to the brain. What is Kundalini,is not much different from Prana. High potential prana should be Kundalini. In my experience, if prana is to be there even before in the body I couldnt experience it. However, when I had a Kundalini awakening - a process which involves the movement of the stored prana up into the brain then I could see/trace the movement of prana inside the head or in the brain. Hence, the very idea that I am able to sense pranic movements in the head now and not before showcases that Kundalini is high voltage prana.

Now, this prana has an ability to draw things inside. When there is activity in a theatre, a movie is being played, our attention goes outside. Similarly, when there is the pranic movement inside, our attention is drawn inside. The very beauty of this force makes our attention move inside and hence when we can sense pranic fluctuations in the head we are made to move inside. Our attention goes inside.

When the attention goes inside and then we start observing the prana, then we are controlling prana. Prana, breath and mind are related to each other.When one is controlled all the others are automatically controlled. Hence, once the attention goes inside and we start observing the prana then the mind is also controlled. The upanishads tell that the prana gives rise to mind and mind gives rise to prana. Hence, the mind is controlled with this observation of the movement of the prana. But the ultimate goal of pranayama is to control the prana itself. Prana as I experience in my head is in a continuos movement. One thought and prana dances in the body. It is said that prana acts upon the vasanas in the brain to create the mind. These vasanas are created according to once own karma. When prana is meditated upon by observation, then the mind stops. When the mind stops, prana settles - a chain reaction settles in. When the prana stops, then the breathing automatically stops and Kevala Kumbhaka pitches in. With kevala kumbhaka, prana enters into sushumna and then there is no more disturbances of the prana. When the disturbances of the prana stops it is like the ripples on a sea are settled. When the ripples on the surface stop, then the grand abyss of the ocean becomes visible. This grand abyss is nothing but the atman or the bramhan. However, except for a light in the forehead, I have not experienced anything of the Brahman till now. When the prana becomes still, the mind and body becomes still then one exists in the gap between the puraka and rechaka. This is the abidance in the atman. I often wonder, if I am able to observe the prana which is not visible to the naked eye and the physical body, then where is the observer ? The obvious answer is we are the Brahman.

The Yoga Vashishta tells that Prana and Brahman are like the two sides of a coin. If one is seen, it is easy to flip over and see the other side. Also, the upanishads tell that though Prana is from Brahman, prana is not brahmnan. The analogy is like the sun and its rays. The Brahman is the sun and the Prana are its rays. The Kathopanishad tells the analogy of the chariot, the horses and the charioteer. The Brahman is the charioteer, the reins are the Prana and the senses are the horses.

Symbolism also has played a great role in the upanishads. Indra is said to be the winner of the senses,the Indriyas. It is the Prana that drives the Indriyas and hence Indra is Prana. Aiteriya Aranyaka makes a similar comparison. Indra is supposed to ride upon the 4 tusked elephant - Airaveta. Isn't our senses a 4 tusked elephant - difficult to control ? Thus the elephant is nothing but the mind. Indra rides on the Airavata. The Prana rides on the senses.