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Navel centre. Manipura - governs the larger vital. [1]



Fixing in concentration. [2] Fixed contemplation, the absorbed dwelling of the mind on its object. [3]


Regulating moral habits. [4] The Niyamas are a discipline of the mind by regular practices of which the highest is meditation on the divine Being, and their object is to create a sattwic calm, purity and preparation for concentration upon which the secure pursuance of the rest of the Yoga can be founded. [5]


The subtle nervous organisation of the psychic body. [6] Nerve-channels. [7] Nāḍī-śuddhi or nerve-purification. [8]

Navel Centre

The Navel centre (Nābhipadma) commanding the larger life-forces and passions and larger desire-movements is the main seat of the centralised vital consciousness (dynamic centre) which ranges from the heart level (emotional) to the centre below the navel (lower vital, sensational desire centre). [9][10]

The navel is the vital centre in the physical body but the natural seat of the vital is in the vital sheath of the subtle body, which sheath it pervades; but for action through the gross body it is centred at the navel and below it. [11]



Faith [12]. Concentrated will in devotion.


The name of the Divine is usually called in for protection, for adoration, for increase of bhakti, for the opening up of the inner consciousness, for the realisation of the Divine in that aspect. As far as it is necessary to work in the subconscious for that, the Name must be effective there. Repetition of the name. [13]



Repressive contraction of the nature; [14]

Nigraha (coercion and suppression) is a violence done to the nature by the will, which in the end depresses the natural powers of the being. [15]

Nigraha means holding down the movement, but a movement merely held down is only suspended—it is better to reject and dismiss, detaching yourself from it. [16]

The difference between suppression (nigraha) and self-control (saṁyama) is that one says, “I cannot help desiring but I will not satisfy my desire”, while the other says, “I refuse the desire as well as the satisfaction of the desire”. [17]

The difference between nigraha and saṁyama is that in the first process there is a violent struggle to put down, coerce and, if possible, crush the tendency, the reality of which is not questioned, but in the second process it is envisaged as a dead or dying force, its occasional return marked with disgust, then with impatience, finally with indifference as a mere ghost, vestige or faint echo of that which was once real but is now void of significance. [18]



The physical nerves are part of the material body, but they are extended into subtle nerves in the subtle body and there is a connection between the two. [19]

The nerves are distributed all over the body—but the vital physical action is concentrated in its origin between the Muladhara and the centre just above it. [20]


Nirvana or Moksha is a liberated condition of the being, not a world—it is a withdrawal from the worlds and the manifestation. [21] Nirvana is the cessation of all phenomenal activity. [22]

Nirvana is nothing but the peace and freedom of the Spirit which can exist in itself, be there world or no world, world-order or world-disorder. [23]

Nirvana is extinction of the ego-limitations, but not of all possibility of manifestation, since it can be possessed even in the body. [24]

In orthodox Buddhism it does mean a disintegration, not of the soul—for that does not exist—but of a mental compound or stream of associations or saṁskāras which we mistake for ourself. In illusionist Vedanta it means not a disintegration but a disappearance of a false and unreal individual self into the one real self or Brahman; it is the idea and experience of individuality that so disappears and ceases,—we may say a false light that is extinguished (nirvāṇa) in the true Light. In spiritual experience it is sometimes the loss of all sense of individuality in a boundless cosmic consciousness; what was the individual remains only as a centre or a channel for the flow of a cosmic consciousness and a cosmic force and action. Or it may be the experience of the loss of individuality in a transcendent being and consciousness in which the sense of cosmos as well as the individual disappears. Or again, it may be in a transcendence which is aware of and supports the cosmic action. But what do we mean by the individual? What we usually call by that name is a natural ego, a device of Nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possible; but the individual self or soul is not this ego. The individual soul is the spiritual being which is sometimes described as an eternal portion of the Divine but can also be described as the Divine himself supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative sense of individuality, realise our oneness with the transcendent and cosmic Divine and with all beings. It is this which makes possible the Divine Life. Nirvana is a step towards it; the disappearance of the false separative individuality is a necessary condition for our realising and living in our true eternal being, living divinely in the Divine. But this we can do in the world and in life. [25]

In Integral Yoga the Nirvana is the beginning of the higher Truth, as it is the passage from the Ignorance to the higher Truth. The Ignorance has to be extinguished in order that the Truth may manifest. [26]