When we as a Baby,the first thing we do is crying that's we say the beginning of the breathing . another meaning is "A life was coming" .
After that ,we start to use our lips to find a breast (nipple) and suck ,which meaning we learn to get energy and keep the organ and whole body growing. From this time, the digestive system started operation.to we doing every day repeated this movement from the mouth to anus.By time to time developed all other senses to contact with the world .Without all this human can't know the cooked food could be good to eat ,or absorb what is beneficial or harmful to the human body.
However, this matter can be pushed through a little earlier.
We rely on an umbilical cord tied to nutrient that we are in the womb; the structure in the middle of the belly has to deal with our energy.We know that when the umbilical cord blood are basically conveying the opposite direction and the mother is conceived as a living body .Although we have not eat any thing.but our bodies and organs are already mature in the process of learning to explore and practice of new skills to digest . Amazing is the lungs have not really started in the maternal environment.
Take the experience or the development of our digestive system seems to know more than we know.It seems we can say the digestive system is closely tied and link with our life.so these impact of intangible on human health.But as our "appetite"is not satisfy only by milk ,also will be invisible force pulling to go when we know more .And even thought the our energy intake by the amount of nutrition knowledge or alternative on emotions to like it or not . it gradually being "trained"as a "sensitive" organization could be silently to know some things you do not know
These we do not know maybe is energy, emotional or stress......etc.
Physical education to us
If we looking back , put aside of the modern anatomical or neurological.
This is a culture devoted to sense pleasures - .Pratyahara is a Sanskrit word that means "to hold back". Simply put, the practice requires you to detach your normal outwardly directed awareness from the world around you, retract it, and redirect it inward toward the self.
vayu -wind, to involves fixing your awareness and your breath sequentially on 18 vital points, calledmarmans, in your body. Varying sources highlight different points (traditional Ayurvedic sources name 107), but Yajnavalkya's 18 marmans are the big toes, ankles, midcalves, "roots of the calves," knees, midthighs, perineum, "center of the body," generative organs, navel, heart center, "throat well," root of the tongue, root of the nose, eyes, spot between the eyebrows, forehead, and crown of the head. Yajnavalkya suggests following the sequence from the crown to the toes, but many of my students prefer climbing from toes to crown.
To experience vayu pratyahara, take any comfortable seated yoga pose or your favorite reclining position, such as Savasana (Corpse Pose). Start with a simplified version of the practice by limiting yourself to just a dozen points: the big toes, ankles, midcalves, knees, midthighs, perineum, navel, heart center, throat well, middle of the eyebrows, forehead, and crown. You can add more later.
If you like, touch each marman so that each energy center is clearly anchored in your awareness. You could even imaginatively invest each point with a favorite deity, teacher, or mantra, which is another traditional practice. Then pinpoint your awareness in your big toes for the ascending sequence (or the crown of your head if you're descending) and imagine you are breathing into and out of them.
Consciously climb the 12-rung marman ladder to your crown. You can run through the points rapidly, spending just a breath or two at each one, or if you have the time and inclination, you can linger at each point for several breaths or longer. The former version of the practice challenges your ability to quickly and decisively direct both your awareness and breath; the latter challenges your ability to concentrate both awareness and breath over time.
This sequence in a number of ways;what ever, interestingly, according to Chinese medicine meridian theory of them like the toward the liver, stomach, spleen line and central of the Ren-Du.
"Awaking our senses "is another reason for us to practice.It is more accurate to compare control of the senses through the Pratyahara with control but not suppress or fooled.
In any case, the significance of this is that we now face the fact of the sensory deprivation caused by media addictions.
For all our high tech equipment, our senses are getting dulled and depleted, taking in a progressively smaller range of impressions. We are losing our sensory acuity to bright screens, loud music and artificial perfumes.
No matter how great the resolution in our computer or television screen, it remains limited and two dimensional, inferior to what our senses can easily perceive if we but go out into nature. It keeps us in a two dimensional world in which our experience lacks depth, originality and substance.
This is a fact we have to face - people do not value the process only focus on results,but often the process is more important than results. This is what we can not ignore the fact that the environment is now so often does not allowed.
In classical literature,the VAYU just kind of the GUNA ,pratyahara was kind of practice. But however, where the adjectives the digest as kind of sensory perception and transformation process of digestion. That "vayu pratyahara" in a broad sense but the chaff , regardless of the complexity of the sound or smell a lot of stimulate through this process will let the body dealing with the energy and increase the fine for the more delicate;and this kind of energy is easy on the body.
If we looking back , put aside of the modern anatomical or neurological.
This is a culture devoted to sense pleasures - .Pratyahara is a Sanskrit word that means "to hold back". Simply put, the practice requires you to detach your normal outwardly directed awareness from the world around you, retract it, and redirect it inward toward the self.
vayu -wind, to involves fixing your awareness and your breath sequentially on 18 vital points, calledmarmans, in your body. Varying sources highlight different points (traditional Ayurvedic sources name 107), but Yajnavalkya's 18 marmans are the big toes, ankles, midcalves, "roots of the calves," knees, midthighs, perineum, "center of the body," generative organs, navel, heart center, "throat well," root of the tongue, root of the nose, eyes, spot between the eyebrows, forehead, and crown of the head. Yajnavalkya suggests following the sequence from the crown to the toes, but many of my students prefer climbing from toes to crown.
To experience vayu pratyahara, take any comfortable seated yoga pose or your favorite reclining position, such as Savasana (Corpse Pose). Start with a simplified version of the practice by limiting yourself to just a dozen points: the big toes, ankles, midcalves, knees, midthighs, perineum, navel, heart center, throat well, middle of the eyebrows, forehead, and crown. You can add more later.
If you like, touch each marman so that each energy center is clearly anchored in your awareness. You could even imaginatively invest each point with a favorite deity, teacher, or mantra, which is another traditional practice. Then pinpoint your awareness in your big toes for the ascending sequence (or the crown of your head if you're descending) and imagine you are breathing into and out of them.
Consciously climb the 12-rung marman ladder to your crown. You can run through the points rapidly, spending just a breath or two at each one, or if you have the time and inclination, you can linger at each point for several breaths or longer. The former version of the practice challenges your ability to quickly and decisively direct both your awareness and breath; the latter challenges your ability to concentrate both awareness and breath over time.
This sequence in a number of ways;what ever, interestingly, according to Chinese medicine meridian theory of them like the toward the liver, stomach, spleen line and central of the Ren-Du.
"Awaking our senses "is another reason for us to practice.It is more accurate to compare control of the senses through the Pratyahara with control but not suppress or fooled.
In any case, the significance of this is that we now face the fact of the sensory deprivation caused by media addictions.
For all our high tech equipment, our senses are getting dulled and depleted, taking in a progressively smaller range of impressions. We are losing our sensory acuity to bright screens, loud music and artificial perfumes.
No matter how great the resolution in our computer or television screen, it remains limited and two dimensional, inferior to what our senses can easily perceive if we but go out into nature. It keeps us in a two dimensional world in which our experience lacks depth, originality and substance.
This is a fact we have to face - people do not value the process only focus on results,but often the process is more important than results. This is what we can not ignore the fact that the environment is now so often does not allowed.
In classical literature,the VAYU just kind of the GUNA ,pratyahara was kind of practice. But however, where the adjectives the digest as kind of sensory perception and transformation process of digestion. That "vayu pratyahara" in a broad sense but the chaff , regardless of the complexity of the sound or smell a lot of stimulate through this process will let the body dealing with the energy and increase the fine for the more delicate;and this kind of energy is easy on the body.
