Introduction

There are two basic principles of the universe: prana shakti and chitta shakti, energy and consciousness.
They are separate entities existing in duality, yet they are the opposite poles of the same principle. Thus,
changes in the state of consciousness can be brought about by changes in the level of prana and vice
versa.

Tantra works on the principle that expansion of consciousness is specifically brought about by the
liberation of energy. Therefore, even if one 'meditates' for one thousand years, if there is no liberation of
energy then evolution of consciousness is not possible. Although modern psychology cannot explain this
process, the science of tantra has always known that the awakening of prana or the liberation of energy is
the key to superconscious states.

Science of prana vidya

At the level of the individual, prana is the vital energy flowing within the body to keep every organ alive
and active. This individual life force is a part of universal prana, just as individual consciousness is a part
of universal consciousness. Vidya means meditation or knowledge. Thus, prana vidya means knowledge
of the life force, mediation on the life force, or realization of the life force - first at the individual level
and eventually at the cosmic level. Prana powers the body and mind in the same way that electricity
powers machinery.

Just as the voltage of electricity can be increased, the store of prana in the body can be increased. A low
voltage of electricity will run small machines, light bulbs and heaters, and so on. That same electricity,
however, when circulated many times through armature, winding or rotating coils, can create an
enormous amount of energy. It can generate electricity of 10,000 volts and have the capacity to power big
generators and illumine whole cities. This same electricity can, under certain conditions, be converted
into the most powerful laser beams. The power and capacity found in laser beams 'is nothing other than a
higher state of ordinary electricity. In prana vidya, a similar method is used. Using intense concentration,
one-pointed awareness and visualization, psychic energy is circulated through specific pranic channels in
the body. After some time, this generates vast amounts of prana shakti. In fact, prana vidya progressively
develops awareness and control over the field of prana to such an extent that it brings about an awakening
of that great potential which lies dormant within the depths of one's being.

The pranic body

According to yoga, a human being is capable of experiencing live dimensions of existence, which are
called pancha kosha or five sheaths. These are: i) annamaya kosha, the physical body ii)pranamaya kosha,
the pranic body iii) manomaya kosha, the mental body iv) vijnanamaya kosha, the psychic body, and v)
anandamaya kosha, the bliss body. In prana vidya, one is concerned with the pranic body, which consists
o f chakras, energy plexuses, and nadis, energy channels. There are six chakras: mooladhara, at (lie
perineum (men), cervix (women); swadhisthana, at die coccyx; manipura, at the navel; anahata, at the
heart; vishuddhi, at the throat; and ajna, behind the eyebrow centre. There are two other energy centres
which are often grouped with chakras: bindu, at the top back of the head; and sahasrara, at the crown of
the head. Nadis number at 72,000 or more. Out of these, there are three major ones that are frequently
utilized in tantric practices. These three nadis run within the framework of the spinal column and are
named ida, pingala and sushumna. Sushumna nadi is the central energy channel and is associated with
spiritual energy. Ida nadi and pingala nadi spiral around sushumna in opposite directions, converging at
each chakra from mooladhara to ajna. They represent the dual forces of mental energy and vital physical
energy. At ajna, the nadis converge and flow together up to sahasrara.
There are various techniques that facilitate and expand one’s ex- perience of the pranic body. Initially,
subtle sensations such as heat or tingling indicate the presence of prana in different parts or regions of the
physical or pranic body. As one becomes more proficient in prana vidya, pranic awareness becomes more
and more refined until the pranic flow is experienced as currents of energy and visualized as particles of
light flowing through the nadis. When perception becomes completely attuned to the pranic body, a body
of light may be seen in which there are thousands of delicate, wire-like structures conducting shakti or
energy. These are the nadis. There are thousands upon thousands of nadis within the substructure of the
gross body and they distribute consciousness and prana to every atom.

Basis of practices

Prana vidya is an exceptionally subtle, yet powerful practice that requires patience, intense concentration
and refined perception. It begins with techniques that awaken prana lying dormant within the pranic body.

In prana vidya, pingala nadi is the main nadi used for raising prana, as it represents the more extroverting
vital energy within the pranic body. Circulating prana through pingala awakens and expands this solar
energy. Therefore, one should aim to become proficient in du• techniques incorporating pingala nadi. One
may also use sushumna, either as a preliminary technique or as an advanced technique, depending on how
the teacher guides one. However, a beginner should not use ida nadi to raise prana, as it is the pranic
channel for the introverting flow ol mental and lunar energies. If ida is utilized prematurely II m e is a risk
that the mental forces will become dominant and could subjugate the pranic vitality. This potentially I on
Id lead to physical and mental instability.

Pranayama to prana vidya

Pranayama acts as a stepping stone that leads one naturally to the practice of prana vidya. The numerous
pranayama techniques available develop awareness and control of the breath, which indirectly awakens
and expands prana. During pranayama, a certain amount of creative force is generated throughout the
entire body, influencing the existing quantum of prana. In the Yoga Sutras of Sage Patanjali, pranayama
is said to activate the psychic centres and to create a condition in the brain by which the inherent psychic
faculties are released. As a result, the mind becomes fit for concentration. With regular practice,
pranayama cultivates a deeper, longer breath and the ability to retain the breath effortlessly. This quality
of breath is necessary for prana vidya, as the breath and prana move as one force slowly up and down the
psychic and pranic pathways. Breath retention is required at the end of the inhalation while storing prana
at ajna. The flow of breath and breath retention need to become effortless so the awareness can be focused
exclusively on prana. Ujjayi pranayama is a tranquillizing pranayama used throughout prana vidya.
Tranquilizing pranayamas pacify I he body and mind while simultaneously increasing the pranic capacity
and conscious control of the mind, body .ind pranic interactions. Ujjayi pranayama is known as ilir
psychic breath since it leads to very subtle states of mind and psychic sensitivity.

Mapping the body

To fully understand and direct the flow of prana, it is necessary to have a thorough knowledge of the inner
functioning of the body. Prana can be directed along a |>articular path (for example, the alimentary canal)
if one lias a detailed knowledge of the particular path. The prana may then be directed through the power
of imagination. To give another example, prana can be circulated through any of the bones of the body if
the practitioner has a detailed knowledge of the inner body structure. This detailed knowledge of the body
is essential for a successful practice of prana vidya. For instance, if one were asked right at this moment
to touch the kidneys mentally, one would probably find it very difficult. Therefore, before beginning the
practice of prana vidya, the kidneys, bladder, !»ones, blood vessels and other relevant parts of the body
should be located, visualized and then touched by the mind with hill awareness. Prana vidya can still be
practised without ibis thorough knowledge; however, the practice will not be as successful. In this
context, yoga nidra is a helpful preparation for ilie practice of prana vidya. In fact, one may do a specific
yoga nidra to develop awareness of different internal organs