AURA
It depends on which angle we are coming from as to how we might define the word `aura`.
One definition is `An aura is a collection of electro-magnetic energies of varying densities which are exiting from the physical, vital, etheric, mental, emotional and spiritual bodies.` From `You and Your Aura` by Joseph Ostrom, The Aquarian Press, 1987.
The science of aura interpretation is a complex one, and one which I do not claim to know anything about. For detailed study I suggest you consult authorities more appropriate than me. However, briefly, we are told that the colour and quality of the aura reflects the state of being of the individual. Whether disturbed, happy, ill or healthy our aura will show the condition. Spiritually enlightened individuals are said to show particular auras. In tradition the saints of Christianity were shown with an aura surrounding their heads.
I prefer to go back to the Upanishads, and to think where this `aura` might be coming from. In general we can think of an aura as being that field of energy which surrounds all things in one form or another. The aura of a candle in a darkened room can easily be seen by anyone. We know from our school day physics lessons that the Earth has a gravitational field. We may not be able to see it but it is a subtle field surrounding a physical mass.
In the same way the human body also has a field of energy associated with it, which brings in the subject of `prana`. Prana is the vital life force or energy which pervades everything, and from which everything is made. Rather than calling it an electromagnetic energy, I prefer to think of it as an electro-spiritual energy. For yogis the whole of creation is a manifestation of that energy and brings into consideration the question of who/what is God/the Divine/the Ultimate/the Creative Force etc.
If we think of a river slowly flowing towards the sea, within the water of the river may be small movements, tiny whirlpools. I like to think of each whirlpool as being briefly separate and identifiable from the main body of water, but still water. The centre of the whirlpool is easily seen, but as we look beyond the centre it becomes impossible to see where it finally ends and becomes once again a part of the river.
In the same way we can think of the whole of creation as one infinite field of energy. At the time of the `Big Bang` the energy which forms the universe expanded and within the whole of space `whirlpools` of energy condensed to form the stars, the planets and eventually all objects of creation. If we think of each human being as an individual whirlpool, then we too will have a centre, a focus of energy. Close to that centre we can identify the physical body, but beyond that we move to those more subtle bodies mentioned above right through to the spiritual body.
The energy which forms the aura of the physical body extends only a short distance beyond the skin, and of all the levels of aura is the one which the eye can most easily be trained to see. But as we become more subtle, so our aura also becomes more subtle, and like the whirling water extends further and further from the centre of our being. The spiritual aura finally extends outwards until it too merges with the infinite field of energy.
In yoga we are aiming to `realise` that source of creation, or God. It is our human tendency to look beyond our self, perhaps to look for the white haired figure sitting on a cloud! Thinking of the analogy of the whirlpool should perhaps suggest to us an opposite search. The Upanishads (ancient writings of yoga), tell us `There is a light that shines beyond all things on earth, beyond the heavens. This is the light that shines in our heart.` And in the Chandogya Upanishad `Then in the small palace of the shape of a lotus that stands in this city of Brahman, there is a small space. That which is inside that (heart space) is to be sought for.` This small space in Sanskrit is known as the `dahara akasa`, and is the source of all our levels of existence and the radiating auras which are associated with them.
Thus we should think of our aura not being simply a field of energy that `surrounds` us, but as being an expression of the energy that pervades every part of our being. Then when we practise our yoga, and focus on the energy which is experienced, we can come into an understanding of pranic force that we are made of.
It depends on which angle we are coming from as to how we might define the word `aura`.
One definition is `An aura is a collection of electro-magnetic energies of varying densities which are exiting from the physical, vital, etheric, mental, emotional and spiritual bodies.` From `You and Your Aura` by Joseph Ostrom, The Aquarian Press, 1987.
The science of aura interpretation is a complex one, and one which I do not claim to know anything about. For detailed study I suggest you consult authorities more appropriate than me. However, briefly, we are told that the colour and quality of the aura reflects the state of being of the individual. Whether disturbed, happy, ill or healthy our aura will show the condition. Spiritually enlightened individuals are said to show particular auras. In tradition the saints of Christianity were shown with an aura surrounding their heads.
I prefer to go back to the Upanishads, and to think where this `aura` might be coming from. In general we can think of an aura as being that field of energy which surrounds all things in one form or another. The aura of a candle in a darkened room can easily be seen by anyone. We know from our school day physics lessons that the Earth has a gravitational field. We may not be able to see it but it is a subtle field surrounding a physical mass.
In the same way the human body also has a field of energy associated with it, which brings in the subject of `prana`. Prana is the vital life force or energy which pervades everything, and from which everything is made. Rather than calling it an electromagnetic energy, I prefer to think of it as an electro-spiritual energy. For yogis the whole of creation is a manifestation of that energy and brings into consideration the question of who/what is God/the Divine/the Ultimate/the Creative Force etc.
If we think of a river slowly flowing towards the sea, within the water of the river may be small movements, tiny whirlpools. I like to think of each whirlpool as being briefly separate and identifiable from the main body of water, but still water. The centre of the whirlpool is easily seen, but as we look beyond the centre it becomes impossible to see where it finally ends and becomes once again a part of the river.
In the same way we can think of the whole of creation as one infinite field of energy. At the time of the `Big Bang` the energy which forms the universe expanded and within the whole of space `whirlpools` of energy condensed to form the stars, the planets and eventually all objects of creation. If we think of each human being as an individual whirlpool, then we too will have a centre, a focus of energy. Close to that centre we can identify the physical body, but beyond that we move to those more subtle bodies mentioned above right through to the spiritual body.
The energy which forms the aura of the physical body extends only a short distance beyond the skin, and of all the levels of aura is the one which the eye can most easily be trained to see. But as we become more subtle, so our aura also becomes more subtle, and like the whirling water extends further and further from the centre of our being. The spiritual aura finally extends outwards until it too merges with the infinite field of energy.
In yoga we are aiming to `realise` that source of creation, or God. It is our human tendency to look beyond our self, perhaps to look for the white haired figure sitting on a cloud! Thinking of the analogy of the whirlpool should perhaps suggest to us an opposite search. The Upanishads (ancient writings of yoga), tell us `There is a light that shines beyond all things on earth, beyond the heavens. This is the light that shines in our heart.` And in the Chandogya Upanishad `Then in the small palace of the shape of a lotus that stands in this city of Brahman, there is a small space. That which is inside that (heart space) is to be sought for.` This small space in Sanskrit is known as the `dahara akasa`, and is the source of all our levels of existence and the radiating auras which are associated with them.
Thus we should think of our aura not being simply a field of energy that `surrounds` us, but as being an expression of the energy that pervades every part of our being. Then when we practise our yoga, and focus on the energy which is experienced, we can come into an understanding of pranic force that we are made of.
Coming soon
The KOSHAS
In the west we have been traditionally concerned only with our physical body and the conscious thinking mind of the intellect. Thus we tend to see answers for our health problems in the form of drugs and treatments which treat the symptoms but do not necessarily address the causes. Mental illness is also often seen as the outcome of external or self reactive stresses to the demands of our daily lives. Indian traditions of ayuvedic and spiritual healing methods see the individuall in a much more subtle and multi-dimensional way.
The Koshas are sometimes described as `sheaths` surrounding the body. This concept may lead our tidy minds to think of them rather as separate skins surrounding our centre. Instead we should perhaps view the koshas rather like the flame of a candle which displays the wick, the hottest part of the flame and the aura of light surrounding. All of the light comes ultimately from the centre of the candle and radiates in an ever increasing halo of light. So when we speak of the various koshas we should try to think of them in the same way – radiating energy coming from our very centre. In typical fashion different teaching ascribe different names and values to each kosha. The following description is one such approach.
Accepting the concept of our inner Self – the spark of the Divine, the first sheath is that of the physical body called the `annamaya kosha`. This annamaya kosha includes all our physical organs from the skeleton to the finest nerve endings and all physical tissues. It also includes the first subtle aspect of the etheric or ghost body. This the first layer of the aura which radiates from the physical body and is said to extend for about 3 to 12cms from the surface of he skin. It is this aura which most people with some training can be taught to see. Looking at a candle flame it is seen as the first aura of light surrounding the physical flame. Personal awareness of this kosha can help to give us a feeling of lightness in our activities, as opposed to the leaden feeling so often experienced by those who are tired or physically exhausted.
The second layer of aura is known as the `pranamaya kosha` or vital sheath extending up to 20cms from the skin . We are aware in yoga, as in acupuncture, shiatsu etc, of the concept of energy – prana – flowing throughout the body. The pranamaya kosha is the radiation of this pranic energy beyond the physical body. This level of the aura is responsible for radiating energy from our self, and also of drawing energy in to the chakras. When this kosha is healthy and well balanced we might have feelings of being larger than the physical body; almost of operating in an energy ball.
The third layer is the `manamaya kosha`or astral body. This level of our existence is related to our emotional state. Weakness at this level may lead to us feeling exposed, raw in our responses to emotional challenges or depressed. Strength at this level allows us to cope with challenges that come to us through relationships and in dealings with the world.
The forth layer, the `vijnanamaya kosha` is also known as the intuitive body, the lower mental body or the sheath of wisdom. We here speak not of knowledge but of applied knowledge going beyond factual learning. At this level we are becoming much more aware of the world around us rather than being preoccupied with ourself. As we develop this level of our being we become sensitive to energies which are much more subtle than mere physical sensual responses. We can sense when something is `right`, and pick up on atmospheres` in our environment and among the people we are in contact with. We increasingly find it comfortable to live within the rules of `dharma` - the essential truths of life.
All the sheaths so far are described as surrounding the body like layers of an onion. The final kosha - `anandamaya kosha`, known as the higher mental or spiritual sheath is described as hovering above the head, sometimes described as being attached to the body by a silver thread which is only broken at the death of the physical body. Realisation of this kosha occurs when we achieve the final stage of spiritual enlightenment, bliss, nirvana, heaven or Samadhi – union with God.
The koshas are each affected by those above and below with the higher kosha being more relevant to our well being. As we lose our spiritual awareness and sense of belonging in a greater scheme of things, we become isolated and weakened, prey to psychological and mental problems. Swami Sivananda said that `all disease begins in the mind`. Loss of emotional strength leads to loss of vitality and depression, in turn leading to dis-ease and degenerative conditions. Conversely just as all buildings need to rest on strong foundations, so we must ensure physical and pranic vitality to sustain our outer journey to the ultimate experience of the Divine.
In the west we have been traditionally concerned only with our physical body and the conscious thinking mind of the intellect. Thus we tend to see answers for our health problems in the form of drugs and treatments which treat the symptoms but do not necessarily address the causes. Mental illness is also often seen as the outcome of external or self reactive stresses to the demands of our daily lives. Indian traditions of ayuvedic and spiritual healing methods see the individuall in a much more subtle and multi-dimensional way.
The Koshas are sometimes described as `sheaths` surrounding the body. This concept may lead our tidy minds to think of them rather as separate skins surrounding our centre. Instead we should perhaps view the koshas rather like the flame of a candle which displays the wick, the hottest part of the flame and the aura of light surrounding. All of the light comes ultimately from the centre of the candle and radiates in an ever increasing halo of light. So when we speak of the various koshas we should try to think of them in the same way – radiating energy coming from our very centre. In typical fashion different teaching ascribe different names and values to each kosha. The following description is one such approach.
Accepting the concept of our inner Self – the spark of the Divine, the first sheath is that of the physical body called the `annamaya kosha`. This annamaya kosha includes all our physical organs from the skeleton to the finest nerve endings and all physical tissues. It also includes the first subtle aspect of the etheric or ghost body. This the first layer of the aura which radiates from the physical body and is said to extend for about 3 to 12cms from the surface of he skin. It is this aura which most people with some training can be taught to see. Looking at a candle flame it is seen as the first aura of light surrounding the physical flame. Personal awareness of this kosha can help to give us a feeling of lightness in our activities, as opposed to the leaden feeling so often experienced by those who are tired or physically exhausted.
The second layer of aura is known as the `pranamaya kosha` or vital sheath extending up to 20cms from the skin . We are aware in yoga, as in acupuncture, shiatsu etc, of the concept of energy – prana – flowing throughout the body. The pranamaya kosha is the radiation of this pranic energy beyond the physical body. This level of the aura is responsible for radiating energy from our self, and also of drawing energy in to the chakras. When this kosha is healthy and well balanced we might have feelings of being larger than the physical body; almost of operating in an energy ball.
The third layer is the `manamaya kosha`or astral body. This level of our existence is related to our emotional state. Weakness at this level may lead to us feeling exposed, raw in our responses to emotional challenges or depressed. Strength at this level allows us to cope with challenges that come to us through relationships and in dealings with the world.
The forth layer, the `vijnanamaya kosha` is also known as the intuitive body, the lower mental body or the sheath of wisdom. We here speak not of knowledge but of applied knowledge going beyond factual learning. At this level we are becoming much more aware of the world around us rather than being preoccupied with ourself. As we develop this level of our being we become sensitive to energies which are much more subtle than mere physical sensual responses. We can sense when something is `right`, and pick up on atmospheres` in our environment and among the people we are in contact with. We increasingly find it comfortable to live within the rules of `dharma` - the essential truths of life.
All the sheaths so far are described as surrounding the body like layers of an onion. The final kosha - `anandamaya kosha`, known as the higher mental or spiritual sheath is described as hovering above the head, sometimes described as being attached to the body by a silver thread which is only broken at the death of the physical body. Realisation of this kosha occurs when we achieve the final stage of spiritual enlightenment, bliss, nirvana, heaven or Samadhi – union with God.
The koshas are each affected by those above and below with the higher kosha being more relevant to our well being. As we lose our spiritual awareness and sense of belonging in a greater scheme of things, we become isolated and weakened, prey to psychological and mental problems. Swami Sivananda said that `all disease begins in the mind`. Loss of emotional strength leads to loss of vitality and depression, in turn leading to dis-ease and degenerative conditions. Conversely just as all buildings need to rest on strong foundations, so we must ensure physical and pranic vitality to sustain our outer journey to the ultimate experience of the Divine.
