Prana The Science Of Vital Feelings
Pin nature, for in its chosen object, steadiness alone is the predominant factor. You are taking prana's help every moment of your daily life. Just as you feel the heat or coldness of things through tactual inference, similarly you know their hardness and softness through prana. Suppose there is cotton and gold of equal temperature. The eye sensory organ will see them, the skin sensory organ will feel their heat or coldness and prana will feel the hardness of the gold and softness of the cotton. The ears will hear the scandal and prana will receive its harshness and severity; and thus hearing it, will become hurt and feel pain- it will hold anguish in the mind.This capacity of prana to hold feelings, we call the vital core or marma. The terms "hard" or "soft" that you apply toaperson on the Dasis of your knowledge of the hardness of iron orthe fluidity of water are also derived from your prana-bodha or vital awareness. What is prana-bodha? If the eyes could apprehend form-waves uniformly and continuously, or form-waves were themselves continuous and uninterrupted, then due to their lack of division, the objectto be "held" by prana could not have a place in the sthirabhúmi-aperceptive plate of the citta-ectoplasm, mind-stuff. In order to bring about breaks in the waves they have to be pulsative and the stream of waves also has to be interrupted by pauses.Energy in motion is not continuous butflows in definite littlejumps; thus the stream of energy has been called systaltic or pulsatory in the scriptures. This applies equally to all inferential flows, and these currents are received during their phase of contraction in citta with the help of prana. So the moresteadiness one can create in prana, the firmer and stronger shall be one's power of receptivity. The receptive power of prana finds great scope for expression in a calm mind, with calm body and organs; and its retentive power wanes tremendously during physical or mental restlessness. That is why a restless-minded student cannot memorise his lessons-he can not retain them in this prana. It is only due to the interim motionlessness in the course of movement that a unit entity can comprehend anything. If one becomes restless, one cannot experience an object in the proper perspective. But there may be at least indistinct knowledge of the object due to a relatively slight calmness that stillremains in the restlessness. Aperson inthis state is generally called "bewildered", in a state of doubtful comprehension.The shorter the period of the interim motionlessness, the greater the speed of motivity and thus, also, the degree of bewildermerSo you see, allforces, whether receptive or rejective, must be pulsaWhen they are not pulsative, then, their entities are outside the range ocomprehension, and are therefore sensorily untenable and intellectualeither untenable or quiescent. The pause period of the systalticmovement is theopportune momentthe acceptanceof any sensation or icSimilarly, the greater the composurein the prana, the stronger and keenethe power of receptivity. That is whysadhakas take pains to keep their praunder restraint and control. In thepof sadhana or intuitional practice there are two ways to control the prapranayama or breath-controland dharana or concentration.
DISCLAIMER:
The views expressed in the Article above are Shri Shri Anandamurti kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Shri Shri Anandamurti Speaking Tree,Times of India
Prana The Science Of Vital Feelings
Pin nature, for in its chosen object, steadiness alone is the predominant factor. You are taking prana's help every moment of your daily life. Just as you feel the heat or coldness of things through tactual inference, similarly you know their hardness and softness through prana. Suppose there is cotton and gold of equal temperature. The eye sensory organ will see them, the skin sensory organ will feel their heat or coldness and prana will feel the hardness of the gold and softness of the cotton. The ears will hear the scandal and prana will receive its harshness and severity; and thus hearing it, will become hurt and feel pain- it will hold anguish in the mind.This capacity of prana to hold feelings, we call the vital core or marma. The terms "hard" or "soft" that you apply toaperson on the Dasis of your knowledge of the hardness of iron orthe fluidity of water are also derived from your prana-bodha or vital awareness. What is prana-bodha? If the eyes could apprehend form-waves uniformly and continuously, or form-waves were themselves continuous and uninterrupted, then due to their lack of division, the objectto be "held" by prana could not have a place in the sthirabhúmi-aperceptive plate of the citta-ectoplasm, mind-stuff. In order to bring about breaks in the waves they have to be pulsative and the stream of waves also has to be interrupted by pauses.Energy in motion is not continuous butflows in definite littlejumps; thus the stream of energy has been called systaltic or pulsatory in the scriptures. This applies equally to all inferential flows, and these currents are received during their phase of contraction in citta with the help of prana. So the moresteadiness one can create in prana, the firmer and stronger shall be one's power of receptivity. The receptive power of prana finds great scope for expression in a calm mind, with calm body and organs; and its retentive power wanes tremendously during physical or mental restlessness. That is why a restless-minded student cannot memorise his lessons-he can not retain them in this prana. It is only due to the interim motionlessness in the course of movement that a unit entity can comprehend anything. If one becomes restless, one cannot experience an object in the proper perspective. But there may be at least indistinct knowledge of the object due to a relatively slight calmness that stillremains in the restlessness. Aperson inthis state is generally called "bewildered", in a state of doubtful comprehension.The shorter the period of the interim motionlessness, the greater the speed of motivity and thus, also, the degree of bewildermerSo you see, allforces, whether receptive or rejective, must be pulsaWhen they are not pulsative, then, their entities are outside the range ocomprehension, and are therefore sensorily untenable and intellectualeither untenable or quiescent. The pause period of the systalticmovement is theopportune momentthe acceptanceof any sensation or icSimilarly, the greater the composurein the prana, the stronger and keenethe power of receptivity. That is whysadhakas take pains to keep their praunder restraint and control. In thepof sadhana or intuitional practice there are two ways to control the prapranayama or breath-controland dharana or concentration.
DISCLAIMER:
The views expressed in the Article above are Shri Shri Anandamurti kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Shri Shri Anandamurti Speaking Tree,Times of India