Udana Vayu: localizare :gat si cap; centru ... - Dan Mirahorian

practices like rituals and visualizations are important, as well as sensory therapies involving
color, sounds or aromas.
desorder sympthoms: When this energy is not regulated one feels lazy, dull, heavy and
confused. It is color: yellow ;
characteristic: heaviness
color: yellow
movement: Generally Prana and Udana work opposite to Apana as the forces of
energization versus those of elimination; exhalation; downward movement,
outward(centrifugal); Apana, literally the "air that moves away," moves downward and
outward. Apana, which is aligned with the force of gravity, usually moves downward resulting
not only in disease and death but in the downward movement of consciousness. Prana, on
the other hand, tends to disperse upward through the mind and senses, as it is our
opening to the energies above. Yogic practices require bringing Apana up. Prana must be
brought down to unite with Apana. This helps unite and balance all the Pranas. In doing so the
inner fire or Kundalini gets enkindled in the region of the navel. Mula Bandha is an important
practice in this regard.
direction: downward
subtle energetic center(chakra): Muladhara;
gross element (bhuta tattva): Earth (prithivi);
element subtil(tanmatras tattva):smell(gandha);
sensory terminal (jnana indriya):smell(ghrana);
action terminal (karma indriya): reproduction(upastha);
prana vayus and the mind: Apana governs the elimination of toxic ideas and
negative emotions.
prana vayus and the breath: Apana governs exhalation and the release of carbon dioxide.
prana vayus on psychological level: Apana governs our ability to eliminate negative
thoughts and emotions. When deranged it causes depression and we get clogged up with
undigested experience that weighs us down in life, making us fearful, suppressed and weak.
prana vayus and spiritual aspects: Apana protects us from negative astral influences and
false teachers.
siddhis (divine, extraordinary or supernatural powers): gariman (the power to make
oneself heavy at will); deep groundedness and stability (subtle Apana);
The Connection between Breath, Prana, the Bodies (kayas, sharira) and sheaths
(koshas)
Cele cinci corpuri sau invelisuri (kosha)
We will first present three major yogic traditions of classifying the various bodies (kayas or
sharira) and sheaths (koshas). Here are disclosed the inter-relationships between these
systems; i.e., the kosha system, the kaya system, and the sharira system.
Kosha: Sheath. There are five or six classical koshas as presented in the Upanishads. Kosha
means sheath. Classically then there are five traditional koshas called the annamaya,
pranamaya, manomaya, vijnanamaya, and anandamaya koshas. In order to reach the inner
most heart, the anandamaya kosha has to be pierced. Some say that within that heart of
hearts is a further sphere reached when the Hiranyagarbha kosha (the golden egg) is pierced.
The Buddhist idea of Tathagatagarbha or innate Buddha nature or bodhi seed mind
corresponds to this inner most point which is indeed the doorway a holographic doorway into
any and all dimensions..
The Three Bodies (sharira)
Sharira: Body. There are three sharira,