Why do you practice yoga? It was first believed that enlightenment comes from meditation; asana was originally systematized as a way to make the seated body and erect spine more comfortable. Over the last century, Western yogis have moved away from this towards a focus on perfecting the body. Of late, we’ve moved again, to using the body in various asanas to access the mind and spirit. The latter belief suggests that anyone can do yoga, that there is no such thing as a perfect yoga body, and that we alter asana to fit the individual. We’ve thus traveled in a circle; by making yoga accessible to everyone, we bring the focus back to all eight limbs of Patanjali’s path. Asana and mastering the body is once again a way to enter a meditative state.
In this spirit, we can use the various postures to access prana, the giver of vitality or life-force. Because breathing is so integral to life, prana is seen as deeply connected to the breath (note that breathing practices, called pranayama, are also part of Patanjali’s teachings). The metaphor of “breath-as-life” is further developed by the division of prana into five different vayus, or winds. Each vayu can be harnessed to help treat different conditions and to bring balance into an individual’s being.
Imagine Michaelangelo’s famous drawing of the anatomical human body. The person is standing; the navel is at the center of a circle created by the arms stretched out to the sides. The legs are separated in two parts of an imaginary tripod. Here, the erect spine allows the energy centers on the back to come into alignment, which then enables vitality to move in two ways: from the ground up and from the top of the head down. When we are in balance, each of the vayus find homes in at different parts of our bodies, each one responsible for a different function.
Starting at the third eye center, between the brows, pran vayu sits. As Jeanne Heileman notes in her excellent article on the Yoga International site, pran “shares the name of the prana vayus as a whole because it is considered the most fundamental of the five.” This wind is responsible for our ability to take nourishment into the body, mind, and spirit.
Moving down the back of the neck, we come to the center of the throat, where udana vayu resides. Udana governs the upward movements of our lives, including growth, goal-setting, and initiation. This wind allows us to move forward while at the same time keeping our egos in check.
The heart and lungs are home to vyana vayu, the wind responsible for circulation, connection, and the proper balance between all five vayus. When we acess the appropriate level of vyana, we allow ourselves balance and live from a center of love.
In the abdomen, we find samana vayu, which pulls energy inward. Samana allows us to immerse ourselves in and digest ideas, events, and processes. It governs our ability to process our lives and experiences.
Finally, apana vayu resides in the pelvic floor. Apana moves down and out; it’s responsible for our ability to use the bathroom, but also to let go of that which no longer serves us. When apana is balanced, we are able to take what works for us and leave the rest; we find relief from obsession and clinging.
Note the similarities between the vayus and chakras; each wind helps to move energy and thus supports the energy centers themselves. Each vayu has a particular motion: pran moves up, while apana moves down. Udana‘s energy is circular, while samana’s moves out from the center. Finally, vyana’s energy is regulative, helping all the other vayus to function together.
An imbalance in one or more of the vayus can lead to illness or disordered living. Disordered pran leads to depression, to problems with the heart and lungs, and to other energy depletions. Interrupted apana is responsible for issues with the elimination areas such as the colon, as well as problems with the reproductive systems. Udana disturbances manifest themselves in the nervous system and in one’s thoughts and speech. Samana disturbances can lead to constipation, diarrhea, or emotional clinginess. Disordered vyana leads to issues with the muscles, joints, and emotions.
Specific yoga positions are associated with each of the vayus, and are thought to strengthen the ways in which the vayus move energy throughout the body. Yogis interested in working with these energies would do well to start by experiencing each one as it currently exists in one’s body. In order to do this, stand in Tadasana, or Mountain Pose. An inhale will summon the force of pran, moving upwards to connect the body with the universe. Conversely, an exhale will highlight apana, moving downwards towards the earth. Inhale again, and note the energy moving around the head and neck to focus on udana. Feel the movement of the ribcage and diaphragm supported by the pelvis to emphasize samana. Finally, bring the arms out and focus on the navel center, noting vyana energy pulsing out into the circle circumscribed by the outstretched hands and feet.
Overwhelmed? Don’t worry – this is a juicy area of study for interested yoga practitioners, and I’ve only scratched the surface here. Once we understand the basic concept of vayus, we can study them one by one, looking more carefully into how each works. Further, we can fine-tune our asana practice to support each vayu in turn. In this way, we’re melding our asana practice with our mental understanding of yoga and seeing how the blend then changes our lives when off the mat. Sounds like one way to practice yoga in the way the ancients intended, yes?
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Yoga Cielo Stellato 