Philosophy Study, ISSN 2159-5313 December 2013, Vol. 3, No.

12, 1061-1070

D
Hae-Young Won
Korea University

DA VID

PUBLISHING

Study on the Organic Correlation of Pra Energy

Since Indias philosophical discussion on the correlation between the mind and the body, the goal achieved through practice has been imbued with much meaning under the influences of yoga. Self-transcendence can be reached through self-discipline that is founded upon the fundamental change and potential for existential practice. The mind and the body do not comprise a binary relationship but instead maintain an intimate relationship bound by the medium of organic energy of breathing, breath, and pra. Of these medium that form the relationship, the pra has a natural healing tendency, which has been well documented within classics such as Upaniads and Bhagavad Gt. Classic yoga explains that pra imbues within it a vivacious passion and energy that will connect the human body with the human mind. Thus, the pra functions as bio-energy. From ancient Indian philosophy to Buddhism, yoga therapy actively utilizes practice as a main element. In particular, the Patajali yogas methodology details the organic correlation within its eight limbs () yoga practices. The pra is breath. This is the only sense in which Patajali has used this word. Breath is called pra because it moves on continuously throughout the body and reaches the basic circle of the individual self. It pervades mouth, nostrils, heart, navel region and toes. As a result, it is a healing method that achieves far more than the scientific healing methods common in society. Keywords: Indias philosophical, between the mind and the body, fundamental change, eight limbs () yoga practices, healing method, the organic energy of breathing, breath, pra

1. Introduction
In Indian philosophy, yoga has existed as a philosophical and religious tradition with its own unique metaphysics and practice. Yoga, on the other hand, has also expanded to the general public through its abstemious methods and meditation practices. A central topic within the discussion of yoga would be the manner in which the practice perceives the relationship between the mind and the body. A psychological perspective on this topic would be useful. Yoga has existed well before the establishment of a scholarly system of depth-psychology, in which various conditions of human existence is analyzed in detail. Indian sages of the past were able to delve into the human unconscious and analyze the incompleteness of human conditions. Such works were possible because the sages completely believed in the fundamental changes and potentials of the manner of human existence, as well as in the effects of the practices that would achieve these changes (Koller 1982, 172-173). Success is achieved through practice. The practitioner gains absolute freedom through practice. Complete consciousness comes from practice. Yoga is completed through practice (iva Samhita 4.9-11).

Hae-Young Won, Ph.D., Post-doctor, Research Institute of Korean Studies, Korea University, Korea; main research fields: Early Buddhism, Indian Philosophy, Buddhist Logic, the Feminine Gender, Literature, Aesthetic, and Codicology. Email: tiben@hanmail.net.

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The common element within various forms of yoga is that, regardless of all the differences that exist among the various types of yoga, each of the yoga types fully developed the varying methodologies to the fullest. Yoga believes that self-transcendence is achieved through self-discipline (Koller 1982, 170-177). Eliade professed that yoga has a religious meaning because it opened up the potential for the human to overcome the practical conditions imposed on them (Eliade 1988, 7). If the dualistic perspective of the human mind and the human body is the notion of the Western philosophy, the philosophy of yoga practices is founded on that there is no intrinsic discrepancy between the human mind and the human body. Yoga emphasizes the daily life that is experienced by the composite form that the mind and body comprise. Senart claimed that Buddha, rather than rejecting the Indian traditions of abstinence and meditation, actually embraced it and completed it. He stated that, the birth of Buddha was made possible through the soil of yoga. He was able to apply any and all innovation within the frames of yoga. Therefore, it can be said that Buddhism was founded within the boundaries of yoga (Eliade 1973, 162). Ancient yoga emphasized the mind over the body, so it can be described as being restrictive towards the body. The Hatha yoga was centered around the body so the physical discipline introduced by the Hatha yoga actively engages the human body. The body is a container that shelters the atman, with its unbounded possibilities (Atharva Veda 10.2; Jean Varenne 1989, 90). Yoga in no way rejects or undermines either the human mind or the human body. Yoga instead, uniquely embraced the importance of the interconnected relationship between the human mind and the human body and was founded upon this intimate connectivity of the two elements. However, based on the different types of yoga, there were different personalities of the yoga practice. Yoga was treated as a single ecological system and based on this unified foundation, it emphasized that the mind and the body cannot be distinguished as two parts. The various practices of yoga help the human mind and the human body. In this discussion, the breathing, breath will be the thesis that connects the passionate energy between mind and body. Breathing, breath heals the stresses imposed on the human and allows the rediscovering of the human equilibrium. Pra has a natural healing characteristic and therefore this paper will delve into the discussion of pra.

2. The History and Characteristics of Pra 2.1. Pra in Ancient Periods

We are interested in breathing, breath or pra, which is the academic term widely used in India, it is the living energy that freely interweaves the mind and the body. It is undoubtedly impossible to narrate the full historical chronology of the development of yoga from a mystical story to a scientific philosophy. Among the four elements that include the earth, the water, the fire, and the wind, pra has an interesting position within the development of Indian philosophy. Swami Vivekananda (1955) professed that, breath is like the mechanical wheel of the human body. The most detailed and delicate mechanic movement is transferred from one finder to the other finder, [] breathing is moved by a very regular force and therefore is the controlling wheel of the mechanical cycle of the human body (39-40). This type of mechanical interpretation of breathing, breath can be well fused into the current scientific interpretation. Breathing, breath and pra are past interpretations that were mystical and classical. Maitr-upaniad classified pra into five distinct categories that were referred to as the five wind (vyu).

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Prajpati created various existences and when he saw that all that he had created had no consciousness decided that he must enter into them to awaken them. He transformed into a form similar to the wind and entered into his existences. But he could not do all that he wished by himself so he split his own self into five different forms. The form that ascended was pra, the form that descended was apna, the form that integrated the pra and the apna and maintained this composition was the vyna, the form that was delivered to all as the nutrients spread through apna was the samna, and the form that swallowed and digested was udna (Maitr-upaniad 2.6). The functions and concepts of the 5 vyu are organically explained within the Maitr-upaniad. The pra is the entering breath. It is the breath that enters the body through the nose and the mouth and is thus the inhalation. Apna is the descending breath or the exhalation. When breath is exhaled, it is a strength that leaves the body through the anal passage. In this instance, bodily secretion, bodily excretion, semen, and menses all function as exiting the body. Samna is the breath that divides. It exists within the heart and acts to control the inhaling and exhaling breaths. Externally, it acts by forming the bond with the other. Udna is ascending breath and is therefore the strength that ascends to the head. It is materialized as language and can act as self-pride. Vyna is the omnipresent breath. Because it is omnipresent throughout the body it vitalizes the bodys strength. It acts as the origins of intimacy and unity. Among the forces that act upon the body, pra is the weakest and vyna is the strongest. The analyses of the 5 vyu in the Maitr-upaniad are extremely detailed. Pra can be found in any living thing, from the most basic single cell organism such as an amoeba to the most intricate and complex living organism such as the human. It exists within every atom. Even those things that seem to have no life are simply manifested by the lack of this fundamental force. Ancient Indians were therefore extremely interested in the subject of the pra. Bhagavad Gt (4.29) notes that, some offered the exhaling breath apna to the inhaling breath pra. Also, by offering the exhaling breath to the inhaling breath, they tried to restrict the inhaling and exhaling breaths and ultimately regarded the control of breathing as the fundamental goal. Indians treated the foundational force, which is pra, as the universal origin of all phenomenological energy and forces. As the origin of all energy existing within all living things, pra can be distinguished into that which has life and that which does not have life. Also, this can be treated as the origin of living activities and the energy to sustain life. Yogananda (2006), which can be classified as an ancient yoga, notes the following, Kriya yoga is a simple and mental-physiological methodology. It converts the air brought into the body into the vivacious flow of pra to enliven the chakra of the brain and spin centers. An expert yoga practitioner can convert ones cells into pure energy. These experts utilize this skill to dematerialize their own bodies at will (307),. Body, mind, and pra are treated as the essential elements crucial to the human existence. The vivacious energy is introduced to the body in order to express the mind. Each of the bodys institutions and organs has an intellectual existence, and a very strong determination can cleanse and heal a specific part of the body. In order for every part of the body to function properly and maintain the desired balance, the unwavering determination of the mind is vital. The pra energy, which definitely has a mystical quality, plays a significant role within yoga. Pra is an energy that embraces all just like fresh air, but it is not air. It is absorbed into the body with air. Many reasons are continuously interested in the essence and utility of the pra is because it is a crucial element in controlling the most fundamental force that sustains the human body. Pra is an absolutely necessary essential force that allows life.

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2.2. The Organic Composition of Patajali 8 Limbs

Numerous yoga types affiliate themselves with the Patajali yoga, but it is not often that these yoga families imply the Raja yoga. In many instances, there are implications behind why this can be stated. These are mainly an issue of seeking cultural legitimacy (Larson 2008, 435). There are various traditions that have been influenced by Patajali yoga but there are also those that are very distant from it. These traditions often blatantly reject the philosophies upheld by Patajali yoga or frequently use a very different set of terminologies and definitions from those used in Patajali yoga. All yoga families that affiliate themselves with the title of Patajali yoga, are all undoubtedly non-denominational religious traditions (Larson 2008, 136). The Patajali yoga professes that there are eight intricately related steps. These are termed the 8 limbs of the Patajali yoga. Human is regarded as a single unified body and an organic body. It is not possible to split a human form into separate parts. That is why there is the discussion of the wholeness. No part can be left out when one delves into the topic of the human. The eight limbs that are described in the Yoga Stra need to be actively utilized in order to apply clean energy. One must always be consciously striving to be awake in daily life. As the ugly and the beautiful are paired, it is not possible to consume only a specific part. If there is something ugly, it must be converted and delved into as a whole. Nothing should be restrained and all should be achieved through change. The eight limbs of yoga is the energy that makes this possible. YamNiyamasanaPraymaPratyhraDhraaDhynaSamdhi (Yogastra-Bhya 2.29). The yam that is discussed in Patajali implies restraint. It does not mean that one should restrict oneself but rather to give oneself direction in life. Instead of restricting the provided energy, it utilizes that energy in the right direction. There are countless orientations in the way of life. From these possibilities, one should orient ones energy in the proper direction. To delve in with an awakened mind is yam. Only a harmonious unified body can orient oneself properly and justly use ones energy. Niyama is the practice of following a set commandment with self-admonishment. As a practitioner, one must not be a slave to ones instincts and to avoid these natural tendencies one must set up a guiding commandment that can conduct ones life. This way one can reign over as the owner of ones life. sana is the sitting position. That which is rigid and comforting is sana (Yogastra-Bhya 2.46). That which is rigid does not falter and leads to comfort. It is to sit in a certain manner. It is to sit peacefully without doing anything. It is very challenging but also very beautiful. sana is a relaxed state of the body and is therefore followed by rest. The state of relaxation within this context does not imply passing time or sitting thoughtlessly, but rather maintaining a stable and comfortable state of mind. Relaxation will allow a great sense of vivacity and strength. Absolute relaxation allows rest that will reveal the original process. A partial and mechanical act will convey the universal energy. According to the description from Yoga Stra, the uniformity in breathing interrupts the process of inhalation and exhalation once sana is set (Yogastra-Bhya 2.49). This is similar to the notion in Yogananda, which teaches that breathing methods is the works of the mind through the control of pra. However, rather than putting the meaning in the control of pra, there is a need to achieve voluntary breathing termination (Rukmani 1989; Jai-Min 2010, 206). When the body knows how to rest then naturally one can control the breathing. Prayma shows that through an individuals uniformity in breathing it can be seen that every persons breathing and rhythm is different. As a state that follows sana and precedes the restraint of the feelings, it is the mind that is appropriate for dhraa, and the breathing is long and fine to remove the external

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and internal boundaries (Yogastra-Bhya 2.50-51). Breathing is an individualistic phenomenon that the individual must find ones own rhythm to soothe the mind and maintain the bodys peaceful state. The exhalation of breath and termination of it can comfort the mind (Yogastra-Bhya 2.53). One needs to accept the diversity of breathing and feel the moment that one aligns and unifies with the universe. Through the continued training of breathing, an internal journey can be traveled. The outside and the inside can be connected in order to move on to the next phase. Pratyhra is to enter the internal by restraining the feelings. Through breathing an individual returns to the rightful place of existence. By giving an orientation to the conscious, the individual allows the mind not to wander and spread but to gather to one place. This is dhraa, or the gathering and sustaining of the mind at a specific position. To gather to one specific point is dhraa. Dhyna is the state of not being wavered and maintaining stability. It is gathering the mind to one point. To concentrate the mind means to stop the flow of thought. When there are thoughts it means that the individual no longer exists alone but exists as two. To even lower the target is to achieve dhyna. Everything has fallen away to allow a brightly awakened state of mind. Everything has ceased to exist. The eight limbs in yoga have unlimited energy. The eight limbs in yoga seek balance. It strives for the harmony between the mind and the body. If the psychological mechanism is all coiled up, one must listen to the internal voice. Deep sympathy may direct towards a target, but it must also focus on the self. Only through self-motivation to practice can one truly be able to deeply understand life. To maintain the intimacy with the whole universe, the individual must focus on the body, the mind, and the pra. When ones surrounding does not waver, one can find peace and positive, and passionate energy will flow through the individual. Because pra is omnipresent, it exists wherever there is life. Pra is the original force that gathers the material and the energy to embrace the sacred mind. Relaxation and healing undergoes specific steps through pra in order to complete the body and mind.

2.3. Communication Between Pra and the Universe

Within the modern scientific theories, breathing is only limited to the absorption of oxygen and its usage through a cyclical machine. On the other hand, yoga practitioners go further to describe that breathing implies the absorption of both air and pra that will ultimately be manifested through the nervous systems of the body (Ramacaraka 2011, 217). Those who think of their body as impure are not welcoming of how a particular bodily function takes part in their daily lives. For those that are still consumed with outdated notions that certain parts of the body are impure, it is unexpectedly difficult to inform them of the important functions that each and every part of the body implements. The reason that ancient yoga practitioners designated the body as the tunnel to the mind is because they were able to convince their peers through defining the vivacious energy of pra as the medium that communicates with the universe. The universe is extensive and is comprised of countless great universes. Based on the professing of Nirva-Tantra, all that exists within the first extensive universe also exists within the second great universe. Within the great universe, there are bigger worlds and the small universe that reflects on the great universe like a mirror is home to all the earthly bodies and existences (Woodroff 2004, 35). The ancient yoga practitioners discovered that the secrets of the universal consciousness lie in breathing. Within the worlds intellectual consciousness, Indias such unique perspective is an indelible contribution (Yogananda

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2006, 309). Through a rhythmic breathing practice, greatly increased pra can be absorbed and controlled. Breathing notices the external world and serves as the windstorm that stirs the minds calm waters. This effect on the emotions creates bodily consciousness and relaxation ultimately achieving unification and removing self-consciousness (Yogananda 2002, 501). Our body follows the rhythmic rule like the stars that revolve around the sun. Thus, one must be stimulated by the natural rhythm that exists everywhere to achieve balance and harmony within ones body. Through rhythmic breathing and movement the pra circulated within the body can be increased. Pra selects an independent path. The free pra continues to undergo changes. The active development of pra integrates with the institutions of the mind. Even though the physical body may disappear, it is only the beginning of the creation of a new body. Flexible and active healing can be achieved. To submit to nature is to understand the theory of yoga. Even though it may appear simple, the body cannot find any liveliness without the pra. With the addition of the vivacity of the pra, the bodily decay can be prevented and through the energy flow of apna, the body will grow and the changes with growth will eventually halt. By finding stability within the heart, the yoga practitioner can learn how to control the lively energy (Yogananda 2006, 308). The origin of all activity, vigor, life can be found. This fact has been present in the teachings of numerous yoga practitioners throughout the centuries. In order to avoid misunderstandings and confusions due to the various theories that discuss the control of the original force, the original forces are all referred to as pra and it implies complete energy (Ramacaraka 2011, 212-213). The practice of yoga allows the mind to move every time the body moves. As our mind wanders to anything that one is naturally attracted to, the practice of yoga allows the mind to concentrate. By imbuing determination, every instance of forming a certain pose, the flow of pra is dispersed throughout the body. The advantages of the body and mind are increased. The pra system is the communication between the self and the universe. The relationship between the mind and the body is founded on a communication much like the universe. Only when the mind is moved does the body also work. The concentrating process in yoga trains the body and epitomizes an individuals determination. Ancient yoga methodologies transformed breathing into the mind. Through a spiritual development, the practitioner will be able to perceive breathing as the breathing as dream (Yogananda 2006, 310). Pra also additionally supplies energy. That is why the body and the mind can be healed and revitalized. To concentrate on the determination through training is the way the yoga practitioners implement their teachings. It is stern and certain when it comes to control a specific part of the body in a simple manner. It is effective when one strongly evokes each part of the body to carry out their respective functions. The practitioner will therefore send the vivacious pra to strengthen and stimulate a specific part of the body. When the practitioner gathers ones mind and focus on the aga, it will be possible to achieve physical completeness. With every breath, the pra is spread throughout the body. The pra can strengthen and stimulate every cell, muscle, atom, nerve, artery and vein, and enliven it.

3. The Healing Power and Directivity of Pra

The significant point within the discussion is that one systematically categorizes oneself through the eight limbs of yoga. This practice overtakes the minimal innate habits. Character is formed by habit, and habit is formed by repetitive behavior. Mental confusion is caused by lethargy from the lack of training. For example, entertainment, distraction, interruption, lethargy, jealousy, and neglect are behaviors and attitudes that can be

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overruled through the unification of breathing, which is the most important bodily function. Unity can be referred to as the human effort towards universalization. The transformation from chaos to universe can be foreseen through all mental physiological methods of yoga, starting from sana to ekgrat. Ekgrat collects and stabilizes the flow of consciousness, establishes an emotional condition that is not segmented, and unifies thoughts. It allows continuous perception of the wholeness of the body and therefore allows the feeling of oneness and unity. This will allow the diversity sought by life and reunite all by eliminating division. Breathing is an important element related to life. The forceful suppressing or terminating of breath is an evil act against life. Natural breathing is the actualization of the rhythms to all levels of organic life. Pra connects the body and the mind, and in order to maintain all the organic institutions within that flow pra withholds a complex networked corridor called ndi. The humans body is a sacred force, and the dynamic energy, or pra that fuels all the forces needed by the body, is much more intricate than the electrical energy. One cannot know of all the diverse fields related to the mysteries of life. However, breathing, or pra should not only be ascribed to animals and humans. The idea related to an organic life form should be expanded to the universe. If it is applied to plants as well, one can profit from gaining seeking comfort within the embraces and wealth of plants. In addition to understanding oneself, one can conceive of other existences as well as the universe itself. Botanical forms of life imply wealth in life within Indian ideologies. The legends or Indian contexts shown in Pura often borrow root plans and water lilies to symbolize the incarnation of the universe. The water lilies represent creation. Plants always evoke notions of wealth, fertility, and germination of all species. However, just as humans are materialized within the front of botanical life it cannot imply retreat, in terms of the bounded and repetitive organic cycle of life. Discovering botanical congruity within yoga positions, breathing, and pra allows one to be pious. Pra and botanical conformity can be fully described within the frames of classic symbolism of restoration. In Indian paintings, similar to the frescoes of the Ajanta caves, the peoples gestures are soft like the branches of water plants and this depiction conveys the general sense of joy. It is as if the figures within such paintings have bodies flowing with liquid rather than thick blood (Eliade 1985, 67-68). The lack of distinction between the plants and the human implies a strong symbolism within ancient works. However, there is a strong discrepancy between the plants and the human and that is related to pain. There is no specific answer to whether a plant can or cannot feel pain or show signs of expression. Still, it is indisputable that humans know pain and suffering. The human cannot be freed from pain. There is an origin to all pain and every human desires to be freed from the reigns of pain. Pain, however has a regenerative nature. So, although one may feel freed of one certain pain one soon finds the beginning of new pain. Buddhism professes that one should eliminate desires and greed that cause pain. Everything can lead to pain and no human can be freed from it. But, there is also happiness and joy. Upon being exposed to pain, Buddhism moved deeper within it. It did not deny pain. It is important to limit or prevent the creation of pain. So, Buddhism identifies the factors that cause pain and provides ways to eliminate these factors. Pain is a significant matter in Skhya philosophy. The physical body is pain, because it is the physical location of pain. Senses, perceptions, and subjects are pain. This is because these factors lead to pain (Skhya-stra 2.1). The mind and body are even more interdependent than one assumes. Most illnesses are a physical manifestation of mental and emotional confusion. Yoga-stras unveils the deep implications of

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breathing. The respiratory function precedes all functions of the body (Yoga-stras 1.34). There is always a relationship between the condition of the mind and breathing. Those that are amidst anger have irregular and excited breathing, whereas those that are focused show rhythmical and quiet breathing. Breathing has been used as a tool that unifies the conscious mind. The physical health is generally dependent on mental health. A peaceful state of mind, that is, a mind that can control the mental health is vital. Harmonized breathing or the smooth operation of the pra energy is to understand and control the powers of emotions. By controlling emotions, one can lead a creative and successful life. One can escape pain and one can gain the greatest joy. The ultimate mental state only unfolds once one establishes true humility. Through the practice of breathing or pra, the bodys overall chi that is established by the positive and negative forces flowing within the body reaches a stable state. This means that an overly passionate and excited state of life will calm to establish a peaceful way of life and the nervous system will be cleansed. Pain comes from the senses. Senses spreads and wastes the energy of the mind. Even if it is for a short moment, one must always remember that the mind only engages in one subject at a time. When the mind settles on multiple subjects, the mind becomes dissipated and the level of concentration will weaken. When the mind flows naturally without interruption, the concentrated flow of mind will travel inwards. Here, the body is stagnant and breathing becomes quiet and peaceful. The human mind is a storage facility of unlimited creative potential. Because pain can change depending on this state of mind, it is crucial to utilize the energy of breathing or pra. Ones life not only resides within the body but also exists within breathing. The energy of breathing or pra implies the circulation of chi. The circulation of chi is even more intricate than the physical body and is a bridge that connects the body and the mind. The practice of yoga merges the mind and the body so that the two elements cannot be disconnected. Once the appropriate condition of breathing is achieved, there is a sense of unity, rhythm, lyrical satisfaction as well as a sense of stabilization of the physiological discords that cannot be described with words. Once this phase has passed, an unclear sense of presence emerges within ones body. Then, one ultimately comes to realize ones true potential. Through this process, happiness replaces pain. Anyone who has experienced the preliminary levels of breathing will know the true meanings of these experiences. Stcherbatshy described that, such pleasant feelings can be compared to the music that he plays (Stcherbatsky 1978, 15). Upon learning of breathing or pra energy, one can realize the higher dimension of life and ultimately learn to control ones own mind. This has led to Buddhist traditions. There are differences in the perspective of resolving pain, but it is indisputable that pra contains healing powers.

4. Conclusion
The pra is internally aroused cutaneous sensation. A series of them is experienced by the yogis who perceives them as something rising up their back. This plays a leading part in the dhras explained by Bhagavadgt and Gheraashit, because the yogi has to direct pra in this sense, to the dhynasthna prescribed for each of these dhras. Though no object actually moves, when the yogi tires to move the kind of object he has previously perceived as moving, he experiences the sensations wherever he takes this object (Bhagavad Gt 61, 69-73, 94). It is important not to confuse pra with ego even if pra is treated as a mystical energy. Ego is the sacred piece of the mind that exists within all spirits, and that by gathering all the materials and energy it forms a chunk of sacred intentions around the mind. Pra is only one energy form that

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can materialize the ego (Ramacaraka 2011, 213). When death begins, the vivacious energy of pra will disappear eventually. Breathing, breath and pra are used to treat the free body and mind within Indian philosophy, Buddhism, and modern yoga. Inhaling breath, exhaling breath, and breathing all function to form a lively body and mind. The mystical quality and significant nature of this activity has been stressed since the ancient times. The individual who is distanced from external exposure, can maintain the balance in the middle of the forehead, can main the peaceful state of the inhaling and exhaling breaths, can control the emotions and the mind, and who treats transcendence as the ultimate goal in life to avoid all desires, fear and anger is the true sage that is free (Bhagavad Gt 5.27, 28). Transcendence can be achieved by the process of separating the inhaling and exhaling breaths (Yogananda 2006, 308). It is inevitable that masses adhere to the religious and free method. No extreme physical strain is necessary. Accept everything that is as it is, let go of all suspicions, and even let go of the resistance from the unconscious. Then, the pra can be supplied to the point in the mind where the conscious states are all collected and blood circulation will become smooth. Expand the exhaling breath and let the pra flow. Gradually allow it to expand. Even without extreme exercising, provide all bodily institutions with vivacity through relaxed movement. The practitioner can achieve a lively and harmonized new state of the body by finding the breathing rhythm and letting the pra flow to all the bones, the muscles, the nerves, the cells, the organs, and everything within the body. Imbue the whole body with the newly created body, the organic relationship implied through pra and that transcends the relaxation of the body and mind, is the unification of the universe and the individual. The body and the mind are not conflicting factors but are paired and responsive to one another through the medium of pra.

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