Resultados

Prana, Tejas, and Ojas have various signs and symptoms within our psycho-physical complex through which we can monitor their condition.

As the practice of Yoga generally increases all three, there is a danger that if one is increased more than the others, side effects may arise. To practice Yoga safely and successfully all three must be kept in a dynamic balance.

It is possible for any of the three to fall into excess or deficient conditions temporarily. Many conditions which are regarded as meditational or Kundalini disorders are really imbalances of Prana, Tejas and Ojas. We should try to assess whether Prana, Tejas or Ojas are sufficient or whether their states are too high or too low. For this the following section has been divised.

SIGNS OF SUFFICIENT PRANA, TtyAS AND OJAS Prana

Prana is sufficient when the breath is deep and full, when the body feels light and clean, when the limbs are supple and movement is easy, when the capacity to listen is well-developed, when there is much vitality, capacity for action, and when one has the ability to comprehend many different points of view.

Tejas

Tejas is sufficient when the body is able to endure cold, when the skin has luster, when the eyes are bright, when speech and perception are clear, the power of visualization is good, when right judgment and discrimina­

tion prevail, when the power of reason is high, and when one is self-reliant, courageous and free from delusions, expectations, emotional clinging and fear.

Ojas

Ojas is sufficient when the immune system is strong, when there is adequate energy in the reproductive system, when the mind and emotions are calm and steady, when one has endurance, stability, equanimity and fearlessness, and when there is faith, love, devotion, surrender, and patience.

SIGNS OF EXCESSIVE PRANA, T^JAS AND OJAS Prana

Excess Prana causes loss of mental control and loss of sensory and motor coordination, with possible tremors or erratic movements. We feel spaced out, ungrounded, and may feel like we are losing our minds or sense of identity. Anxiety and palpitations may occur, along with insom­

nia, a general experience of disequilibrium or hyperventilation.

Tejas

Excess Tejas causes an overly critical and discriminating mind, with possible delirium, headache and burning sensation in the head and eyes.

Clarity is excessive or destructive and we may become trapped in doubt or negativity. Anger, irritability and enmity are possible. On the spiritual path, we can become manipulative, dominating, fault-finding with others, and may have delusions of our own power and knowledge along with paranoia.

Ojas

Excess Ojas causes heaviness and dullness in the mind, as well as too much self-contentment that causes us to be unwilling to change or grow.

Generally, high Ojas is much less a problem than high Prana and Tejas, which are the main factors in mental disorders. High Prana (excess air) dries out Ojas and high Tejas (excess fire) bums it up. Excess states of Prana and Tejas thus appear together with low Ojas.

SIGNS OF DEFICIENT PRANA, TtJAS AND OJAS Prana

When Prana is deficient the breath is shallow or rapid, the body feels heavy, we lack vitality and ability to work, and we are lethargic, apathetic, lazy, or sluggish. We lack in mental energy, enthusiasm and curiosity. Our life-force and healing energy is low and we allow no new energy into our lives. Our mind and senses become dull and without motivation. Our attitudes will be conservative and rigid and we will fall under the rule of the past.

Tejas

When Tejas is deficient the body is cold, the skin is pale, the eyes lack luster, speech and perception are cloudy or confused, judgment and discrimination are unclear, and one is irrational, gullible, or full of wrong imaginations. When Tejas is too low we lack in capacity to inquire or discern. We uncritically accept things and lose the power to learn from or digest our experiences. Mentally we become too passive and impression­

able and often come under the domination of others.

When Ojas is deficient the immune system is weak, the reproductive secretions are depleted, the mind and emotions are unstable, we are easily bothered by noises or lights, there is fear, anxiety, restlessness, and insomnia. When Ojas is low we lack in self-confidence, are unable to concentrate, have poor memory and lack in faith. There will be little consistency to our thoughts or balance to our emotions. Nervous exhaus­

tion or mental breakdowns become possible.

TANTRIC DEITIES FOR PRANA, TtyAS, AND OJAS

The Ten Great Wisdom Forms of the Goddess relate to the three principles of Prana, Tejas and Ojas, and can be used as tools to develop them. The Tantric system relates all three principles to the Goddess because the Goddess is the Yoga Shakti or power whereby Yoga proceeds.

PRANA is Kali who is also time, m ovem ent and transformation.

TEJAS or the root fire is nam ed Bhairavi owing to her fierce nature.

OJAS or the subtle nectar is named Sundari ow ing to her blissful nature.

The movement of Tantric Yoga is between the two triple forms of the Mother: THpura Bhairavi (the terror of the three worlds) who exists in the form of Kundalini in the Root Chakra (the supreme speech or Para Vak), and THpura Sundari (the beauty of the three worlds), who exists as Soma in the Crown Chakra (the supreme power of consciousness or Para Shakti).

Kali dwells in the heart, in the middle, allowing for their integration. These are three most important of the Ten Wisdom Goddesses. Their worship is another way to gain control of these three principles. The other forms of the Wisdom Goddesses relate to the processes of the subtle body as has been discussed in their location and function.

TANTRIC AND AYURVEDIC SECRETS