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The Bhuman is Brahman, because in the series beginning with name instruction is given about it subsequently to the individual Self. But how do we know that the instruction as to 'the True' is in addition to, and refers to something different from, the being called Prana?
Here dwell many regenerate and great Rishis observant of vows called 'Go' and emaciated with the recitation and study of the Vedas, and who, having suspended the vital air called Prana, have attained to heaven by force of their austerities.
There is friction between prakriti, between ether, between prana; but not between ether and prana, or ether and prakriti. Friction is a phenomenon confined to the matter of each plane separately. We live at the bottom of this gaseous ocean on its floor 21,000 miles from the surface and only 4,000 miles from the center.
And the internal heat is diffused over all the tissues of our system, and supported by these kinds of air, it transforms our food and the tissues and the humours of our system. The Prana and the Apana air are interposed within the Samana and the Udana air. And that portion of its seat extending to as far as the rectum is called Apana; and from that arteries arise in the five airs Prana, &c.
Compare also 'He, consisting of mind, having prana for his body, whose form is light, who realises his wishes, &c. Up. Although the one Brahman is different from all other beings and endowed with all powers, we yet infer from the text 'Of him there is known no effect and no instrument, that as it is destitute of instruments it cannot produce any effect. Up.
The mind should be united with Prana, and Prana should then be held within Brahma. By dissociating oneself from all attachments, one may obtain absorption into Brahma. There is no need of attending to any other thing. A Brahmana can easily attain to Brahma by the path of Renunciation. The indications of a Brahmana are purity, good behaviour and compassion unto all creatures.""
In the same way the Yogi by rhythmic breathing "catches the swing," as it were, and is able to absorb and control a greatly increased amount of prana, which is then at the disposal of his will. He can and does use it as a vehicle for sending forth thoughts to others and for attracting to him all those whose thoughts are keyed in the same vibration.
The conclusion from all this is that in the Chandogya the object of meditation is constituted by the pranava there termed udgitha viewed under the form of prana; while in the Vajasaneyaka the term udgitha denotes the whole udgitha, and the object of meditation is he who produces the udgitha, i.e. the udgatri, viewed under the form of prana. And this proves that the two vidyas are separate.
Nature has condensed one of its most powerful manifestations of prana into reproductive energy, as its purpose is to create. The greatest amount of vital force is concentrated in the smallest area.
Then picture the prana as leaving your mind with each exhalation of rhythmic breath, and traveling across space instantaneously and reaching the patient and healing him. It is not necessary to fix certain hours for treatment, although you may do so if you wish.
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