By Annie Holcombe

Describe Yogic Physiology, including how it differs from western physiology and how it correlates. Discuss how knowledge of Yogic physiology supports the therapeutic application of yoga.

Yogic physiology displays an ancient, holistic depth that no other system of physiology seems to equal, even though we can learn much about the physical and chemical levels of the body from modern western physiology, yogic physiology offers us the science of the life force which sets it apart even from other natural healing methods.{frawley pg 35}
Yogic physiology as indeed yoga itself, developed as a path to lead us back toward divinity, directing us toward our true nature of selfless undying love, with the ultimate goal being no less than total freedom - liberation from suffering and the continual cycle of birth and death, leading us to an undying union with truth, with God, with the Self.
When we set out on the Yogic path, most of us are seeking some peace of mind, a little relief from the pains that arise from our bodies and minds in life, and with remembrance of that fact, and an understanding of yogic physiology{and consequently the nature of the mind, body and Soul} a solid base is created that underpins and totally supports yoga therapy.

Let us firstly grasp an understanding of Purusha, a Sanskrit word meaning the indwelling being, also known as Atman or the inner or higher self. This is totally distinct from the ego, or the idea that “I am the body”.Purusha is the underlying conciousness or pure conciousness through which the mind and body arise. .
The purusha is not a part of creation, it is not composed of any form of matter, gross, subtle or mental, and it is the substratum or inner light that allows the mind and body to function. {Frawley pg 22, 23}.
For some yogic paths, such as Jnana yoga, and schools of thought such as Advaita Vedanta- the teaching of non-duality, self realisation is direct experience of this consciousness or Brahmin-nature, there is no ego, no body, no mind, all these concepts are described as Maya, or illusion.
In the Ribhu gita an ancient Indian text, the Sage Ribhu describes to his disciple all that is non-brahmin, or forever unreal… ”In the absence of mind, there is no thinking: in the absence of the body, there is no ageing. With the conviction of there being only Brahman, be of the certitude that there is no non-self {Ribhu Gita}
So, we have Purusha or the inner self, then we have Prakriti, or Primodial nature, this is the basic substance of the universe, it is understood that Prakriti exists to provide experience for the Purusha,
Prakriti is composed of three qualities or gunas, which are Sattva, rajas and tamas; these are more subtle than the five elements of ether, air, fire, water and earth.
Sattva is the quality of harmony, stability and virtue, it is light and has an inward and upward motion. It brings about awakening and development of the soul, it is the principle of Intelligence.
Rajas is the principle of energy it is the quality of activity, it is mobile and motivated, and it possesses an outward motion.
Tamas is the quality of dullness, inertia and darkness; it is heavy and has a downward motion. It is the principle of materiality.{frawley , 1996, pg27}
Unmanifest Prakriti, or consciousness at rest has these qualities in equilibrium, in manifestation, they differentiate, with Sattva becoming mind, rajas the life force and tamas form or substance, the body.
THE COSMIC PRINCIPLES
In the Sankkhya system, which is the uderlying philosophy of the classical system of yoga, 24 cosmic principles or Tattwas are recognised. They are the responsible for the structure of the universe. Prakriti, the basic substance of the universe is the first .
2. Mahat/ cosmic intelligence. Mahat meaning the great, and refers to the great principles behind life, it transcends time, and is the noumenal as opposed to the phenomenal realm. Mahat is the divine mind, Mahat, in the individual becomes ‘buddhi’, the power of intelligence whereby we can discern truth from falsehood, the real from the unreal. In Avdaita vedanta, it is this mind that is developed by constant rememberance of what is real, always inquiring into the true nature of any thought or action or phenomena that arises in the phenomenal world, and thus leading us back to truth, or pure awareness, by direct experience.
3.Ahankara / Ego
The “I” fabrication, the ego is a process, not a true reality, it is the power of division inherent in nature, a stage in evolution, but does not represent the underlying truth.
From this point, the basic qualities of nature are able to diversify as 3 groups of five –the senses, the organs of action and the five elements
4.Manas / conditioned mind
manas means the formulating principle and is the principle of emotion or imagination, it is the underlying mind that allows for coordination of energy and activity.{Frawley, 1996, pg 18,19}
The five tanmatras- sensory potentials
The root energies of sound, touch, sight, taste and smell, they are neceassay for the coordination of the sense organs with the sense objects.They are emitted on a subtle level by all things.
1.Shabda tanmatra –sound
2.Sparsha Tanmatra- touch
3. Rupa Tanmatra – sight
4. Rasa Tanmatra – taste
5. Ghandha Tanmatra – smell

The five sense organs { Pancha Jnanendriyani}
Thes are the potentials for mental experience in the outer world , they become differentiated and sensitized through the process of evolution. Subtle versions of these organs also exist beyond the limitations of the physical body, as in ESP. these organs are receptive only, their activity is through there corresponding organ of action.
1.The ears, sense of sound, element of ether
2. The skin, the organ of touch, element of air
3.The eyes, the organ of sight, element of fire
4. The tongue , the organ of taste, element of water
5. The nose, the organ of smell, element of earth

The Five organs of action {Pancha Karmendriyani}
The five organs of action that correspond to the five sense organs and five elements, these organs are expressive only, not receptive.
1. The mouth, expression, ether and sound
2. The hands, grasping, air and touch
3. the feet, motion, fire and sight
4. the penis, emission, water and smell
5. the anus, elimination, earth and smell

The Five great elements { Pancha Mahabhutani}
Earth, fire, water, air and ether, which represent solid, radiant,liquid, gaseous and etheric forms of matter that make up the outer world of experience. These elements work on both gross and subtle levels
1. prithi,form, EARTH,solid,stable, gives resistance in action
2. Aap, life, WATER, liquidity, flowing motion, allowing for life
3. Agni, light,FIRE, allowing for perception and for movement
4. Vayu, time,AIR, subtle movement, manifesting ides of directions,velocity and change, giving the basis for thought
5. Akash, space, ETHER, manifests the idea of connection, allowing for interchange between all material mediums, communication and self expression.
Ether is thought to be the original element, through movement it becomes air, air through repeated movement becomes friction, then fire. Fire through densification becomes water, hence all the elements are different forms of the one great element which is ether, and the one great idea which is space or location. Modern scienific research has confirmed this ancient insight in its discovery that atoms are compose mainly of empty space, and that solid form is really an illusion, in fact only an energy or vibrational field.{ Frawley,1996, pg 19,20,21}

The three bodies and five sheaths

In the yogic system of physiology, there are three bodies that function as vehicles for the Purusha, they are commonly known as the mind, body and soul. Firstly there is a physical or gross body, the one that we are all aware of, next an Astral or subtle body, the energetic base of the physical body; this is where we will find the mind, the ego and Intelligence. These two bodies are encased in the Causal body ,or karmic sheath, an even subtler body, it is Egg shaped and is said to be the source of the other two bodies, it is said to store the seeds of karma that motivates our actions in this lifetime, and to the next birth, hence the name karmic sheath, it is the part that reincarnates.
The purusha is encased in five sheaths, and they are composed of subtle forms of the five elements that make up the manifest universe.
1. Annamaya kosha or the food sheath, otherwise known as the physical body/Earth
2. Pranamaya kosha or the breath sheath/Water
3. Manomaya kosha or the lower mental/emotional sheath/Fire
4. Vijnanamaya kosha or the sheath of Intelligence/Air
5. Anandamaya kosha or the bliss sheath/Ether
The three bodies and five sheaths interconnect, the Annamaya kosha makes up the physical body, the Manomaya kosha the Astral body, and the Anandamaya kosha or the bliss sheath makes up the causal body, the Pranayama kosha mediates between the Astral and Physical bodies, and the Vijnanamaya kosha between the astral and causal bodies.{course notes, frawley 1996}
In yogic physiology we recognise that there are three biological doshas or humors, being Vata-air, Pitta-fire and Kapha-water. These dosha’s manifest in the physical body and are different combinations of the five great elements, Ether, Fire, water, Earth and Air. They rule various organs and systems in the body and mind, and keeping these humors in equilibrium with there original levels which are unchangeable from the point of conception {An Individual’s prakriti} is a formative goal in Ayurvedic healing and yoga.

PRANA, OJAYS AND TEJAS
On a more subtle level, these doshas manifest as Prana, Ojays and Tejays, these three forms exist in the mind.They are the essence of their three forms in the brain and they fulfil similar functions but on a more subtle level.{Frawley,1992,pg 62} The mental form of Vata is Prana, the mental form of Pitta is Tejas, Tejas is the fire of the mind, and the mental form of Kapha is called Ojays, ojays is the essential vital fluid of the body in subtle form in the mind. These three forms function through the thirds eye or the 6th Chakra and regulate our mental nature. They also control Vata, Pitta and Kapha in the body, bbut unlike the doshas, which are factors in disease, they promote health, creativity and wellbeing and provide us with the support we need for deeper yoga practises.
Prana gives mental adaptability, capacity to communicate, coordination of ideas and breadth of comprehension. It provides the will to live, to grow and get well. It is the basic life force or vitality of the mind. Tejay gives intelligence, reason, passion to learn or discover, zeal, power of self-discipline and capacity to perceive. It is the basic clarity of the mind. Ojays gives mental strength, contentment, patience, fortitude, calm and the capacity for good memory and sustained concentration. It is our basic mental and psychological stability and endurance in life. Ojays is essentially our peace of mind {Frawley,1992,pg63,64,65}Ojays is not a physical substance a such, but is the essential energy reserve in the body, it is the subtle essence of the reproductive and all the vital secretions .It exists on a subtle level in the heart charka, when it is sufficient there is health, when not, there is dis ease, In today’s terms, we would say that it is the essential energy of the immune system. Many factors may cause imbalances in our Prana, ojays and Tejays, and basically all the excesses of modern culture and unregulated technology will lead to excesses or deficiencies, generally speaking too much Ojays is less of a problem than high prana or tejays, which are the main factor in many mental disorders. For Ojays, tejays and Prana, Yoga therapy practises like meditation, pranayama, mantras like Om, and sexual moderation are helpful,as are the right use of colors, aromas, insence and gems. As Ojays is essentially satvic in nature, purification of the heart and positive attitudes of faith, peace, love and compassion are strengthening, as well as proper rest and relaxation. Time spent in nature, and communion with the cosmic life force, will particularly strengthen Prana. . {Frawley, 1992,pg 44,45,46}
The Five types of Vata, Pitta and Kapha.
There are five forms of Vata, Pitta and Kapha in the body, through these we can understand the humors more specifically , of these, the five Pranas or forms of Vata are the most important , as Prana is the life force underlying all our activities.{Frawley,1992pg 53}
Prana has many levels of meaning from breath to the energy of consciousness itself.
“All that exists in the three heavens rests in the control of Prana. As a mother her children, Oh Prana, protect us and give us splendour and wisdom” {Prashna upanashad 11.13, cited in Frawley 1999 pg 119}.
Five types of Vata
1.PRANA
Prana governs the INTAKE of energy, via food, breath, impressions, emotions, thoughts and consciousness. It resides in the head and moves inward and downward allowing for the reception of all energy sources. The breath is the key action of Prana. In breathing we not only take energy from the air, we can also connect with subtler sources of energy through the consciousness. Conscious breathing feeds both energy and consciousness. What brings about right function of Prana is right receptivity in life, openness to the divine and the cosmic life.
2.UDANA
Udana means upward moving air. It is located in the chest and centred in the throat
Udana governs the output of energy via our expressions, through speech, through physical effort, emotional enthusiasm and mental judgements. It is responsible for our creative use of energy. Right aspirations in life and right values bring about right functioning of udana.At death it is said to rise up from the body and then directs us toward various subtle worlds according to the power of our will and karma that move through it. When fully developed it gives us the power to transcend the outer world, and can give psychic powers. In yoga, we are primarily involved with developing Udana.3.SAMANA
Samana governs the absorption of energy via the digestive system. If our minds and emotions are not in balance {sama}then we will not be able to absorb nutrients on any level. Samana means the equalizing air; it is centred in the small intestine, and is the nervous force behind the digestive system. What brings about right function of Samna is peace and balance, harmony and equilibrium within ourselves and within our natural environment.Samana also controls Tejays as not only the digestive fire, but all others fires in the body and mind.
4.VYANA
Vane governs the diffusion of energy via the circulatory system {physical body}, and through it the movement of joints and muscles and the discharge of impulses and secretions,Vyana mainly has a outward action and allows us to express ourselves in action.It also works diffusing the e energy through the breath, the senses, emotions, thoughts and conciousness.It is centred in the heart and distributed through the whole body

5.APANA
Apana governs the elimination of waste energy via all energy sources. These include sex, urination, defication and exhalation. Apana is like a plug on the energy in the body. It can be opened to let waste out, but if kept too open it will drain the prana from the body altogether. As Udana, the ascending air carries our life force upwards and brings about the evolution or liberation of consciousness, Apana as descending air, carries it down and brings about the devolution or limitation of conciousness.Apana supports and controls all other forms of vata, as it rules the large intestine. Derangements of Apana are the basis of most Vata disorders {Vata rules the large intestine}. We therefore must always consider normalizing Apana in the treatment of any disease. Apana is our natural tendency to decay as part of our connection to the earth. Apana also governs ojays, which develops through the reproductive tissue.

In ancient texts , such as the Upanishads, two primary forces of Prana are recognized, Prana and Upana , as inhalation and exhalation, with Samana in between as the balancing or metabolic factor, Udana develops as the positive side of exhalation, the capacity to extract energy that follows from inhalation. Vyana develops as our capacity to express energy, which usually follows exhalation. Hence the five pranas are different stages of the breathing process, Prana is inhalation, Samana the equalizing air is retention or the point between inhalation and exhalation.Udana, the upward moving air, is the first part of exhalation,Apana the downward moving air, is the second part of exhalation, Vyana , the outward moving air, is the retention between exhalation and inhalation. Through practising breath control, {Pranayama} at these different points we can strengthen the Pranas { Frawley 1992, pg 55,56,57}
FIVE TYPES OF PITTA {Agnis, forms of fire}
1.Sadhaka Pitta
- functions through the nervous system and senses, located in the brain and the heart and is the fire that helps us determine what is truth or reality

2.Alochaka Pitta
-governs visual perception, located in the eyes and is responsible for the reception and digestion of light from the external world, like Udana vayu, it has an upward movement and causes us to seek light, clarity and understanding. The quality of the soul is always visible through the eyes
3.Pachaka Pitta
This is the form of Pitta most of us are familiar with; our power of digestion, the primary source of heat is the digestive fire, Agni, to which this form of Pitta is intimately bound. It is located in the small intestine and from it come the bile salts and acids that digest our food, it also governs the regulation of our body temperature and helps maintain the power of circulation. Like Samana Vayu is has an equalizing/balancing action, it is responsible for destroying any pathogens that have entered the body with the food.
4.Bharajaka Pitta
This is the form of Pitta that governs the lustre or complexion; it is located in the skin and maintains skin color and complexion. It governs our digestion of sunlight and warmth, which we absorb through the skin, through it we can read the heat and warmth of the body generally, the glow of the Aura. Like Vyana Vayu it is involved in the process of circulation and has an outward moving energy.
5.Ranjaka Pitta
Ranjaka pitta is the form of pitta that imparts colour; it is located in the liver, spleen, stomach and small intestine and gives the colour to blood, bile and stool. It is like the warmth of the blood and the circulatory system. Like Apana Vayu it has a downward moving energy and colors the waste materials of the body, primarily urine and feces.

THE FIVE FORMS OF KAPHA
!. Tarpaka Kapha
Located in the brain and the heart as the cerebro-spinal fluid, it gives strength, nourishment and lubrication to the nerves. Yoga practises increase this mental form of Kapha as contentment and bliss, like Prana it has an inward motion and allows us to feel happiness in our own nature, meditation promotes its secretion, wher in it becomes soma, the nectar of immortality.
2.Bodhaka Kapha
The form of water which gives perception, located in the mouth as saliva, it is the first part of digestion, and it governs our sense of taste in life and like Udana has an upward moving action and gives us knowledge.
3. Kledaka Kapha
The form of water which moistens, located in the stomach, as the alkaline secretions of the mucous lining and the mucous lining of the digestive tract, it liquefies food for digestion. Like Samana it has a balancing action and mediates between the contents of the G.I tract and our internal tissues, it also regulates the moisture content in the digestive tract.
4.Sleshaka Kapha
the form of water that give lubrication, located in the joints as synovial fluid and is responsible for holding them together and affording ease of movement, like Vyana Vayu it has an outward moving action and affords us strength and stability in outer movement. Its impairment occurs in Arthritic conditions.
5.Avalambaka Kapha
This form of water gives support, located in the heart and lungs and gives lubrication to the chest. It is the storehouse of Kapha {phlegm} which corresponds to the basic plasma {rasa} of the body. Like apana it has a downward action and gives support but may render us heavy and attached, most forms of emotional clinging cause it to increase and it causes overweight and many pulmonary disorders. The dysfunction of Avalambaka kapha is behind most accumulations of phlegm in the body, and the main form of kapha to address in the treatment of dis ease.

Generally with yoga, we are trying to increase the power of the subtler forms of the humors and decrease that of the grosser forms, the mental and etheric forms, above all if exercised and nourished will help to regulate and harmonize the rest.{Frawley, 1992 pg 53-61}

KUNDALINI , THE CHAKRAS AND NADIS

Reverence to the Sushmna Nadi, to the Kundalini, to the nectar born of the moon, to the state in which the mind id dissolved, reverence to the Goddess, the great Shakti, who is the self of conciousness
{HATHA YOGA PRADIPIKA 1V.64 cited in Frawley 1996, pg 135}

Awakening Kundalini, the higher evolutionary force that is hidden within us, releases our spiritual potential, and Yoga in its deepest sense, with the ideal of liberation requires the activation of this serpent power. These latent energies exist as energy centres in the subtle body, or the seven charkas. Chakra is Sanskrit refers to a wheel or moving circle of energy. The awakening of Kundalini requires that Prana or life force enters into the sushmna nadi or central channel.{Frawley 1196,pg 140-143}
The seven Chakras originate in the etheric body; these charkas are connected to each other and to portions of the physical-cellular structure by fine subtle energetic channels called nadis, in our subtle anatomy.

{Frawley,1996,pg 140}
The above diagram shows the seven charkras and there relationships.

{Gerber,2001,pg130}
Dr Gerber in his book Vibrational Medicine, notes associations with major nerve plexus and endocrine glands of the physical body. being a medical doctor, his ground breaking research into the vibrational medicene brings yogic physiology and anatomy into the western medical arena. His recognition of these subtle high vibrational energies and the way they filter down through our various subtle energetic systems such as the Chakras and the nadis, to eventually affect the physical body creates the closest links I have managed to find between Eastern/Western medical physiologies.
The total balance and health of the human organism is a product of a balanced and coordinated functioning of both the physical and higher dimensional homeostatic regulatory systems if there is a system failure at any level of the physio energetic hierarchy, physical breakdown and illness may occur. Health is therefore a function of proper alignment, balance and co ordination of the higher subtle forms and forces with the physical vehicle. When energetic disturbances occur at the etheric and higher frequency levels of structure, pathological changes eventually manifest at the physical/cellular level.{quote Dr Gerber,2001,pg 420-421}

{Frawley,1999,pg 152}

{Gerber,2001,pg 420}
As illustrated by this diagram, we can see the intricate, interwoven system that the Chakra and Nadi system form integral parts of – a knowledge of yogic physiology therefore supports yoga therapy totally, it underpins the whole idea of using yoga as a therapy rather than a spiritual path to freedom or enlightenment. When we are dealing with yoga as a therapy, we can step out of the constraints of time and space and wellness as the end product. We can initiate what may be many lifetimes work towards the evolution of the soul, we can help to light the fire of inner knowledge that often indirectly leads to healing of various physical and emotion diseases we may manifest.
References

Gerber,Richard,2001,Vibrational Medicene, Canada
Frawley, David, 1999, Yoga and Ayurveda, lotus press, Wisconsin
Frawley, David, 1992,American Institute of Vedic studies, correspondence course material,Santa Fe N.M
Transaled by Dr Ramamoorthy.H, The Ribhu Gita, from Sivarahasaya,1995, Pondicherry, South India