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James Bailey, LAc, Dipl OM, Dipl. Ayu., ERYT Marma

Having drawn the prana from one point to another, holding in the 18 marmasthanas is spoken of as pratyahara. The Ashwini Kumaras, who are the best among the physicians of the devas, have spoken thus of the vital points in the body, for the attainment of liberation through yoga. Yoga-yajnavalkya, VII. 2-7

Marma Shastra
By Anupama Bhattacharya

Marma shastra, the ancient Indian martial art form that manipulates vital points in the body, can be used both for self-defense and healing. Healing has always been an important part of martial arts. You cannot be a fighter without knowing how to heal your wounds. But nothing connects the two better than marma shastrawhere the difference between life and death is just a matter of pressure. The word 'marma' was used for the first time in Atharva Veda (ancient Indian scripture). During the Vedic period of India, this martial art was known to kings and warriors and was used in battlefields. It is said that marmas are constituted of six vital elementssoma (sleshma, phlegm), marutha (vata, air), teja (pitta, bile) and the three mental types: rajas, tamas and satva. Marma adi is the science of manipulating marmas or vital points. These are nerve junctures usually close to the skin surface. According to Susruta, author of Susruta Samhita, the ancient treatise on ayurveda, human body contains 107 marma points which, when struck or massaged, produce desired healing or injurious results. Like acupressure, marma adi functions by pressing these points through which the prana (chi in Chinese) flows. The highest stage of kalarippayat, Kerala's ancient and potent martial art form, marma adi is now a near-extinct science, existing in a few remote corners of the place of its origin. Even in this age of websites and rediscovering of ancient wisdom, marma adi has remained a tradition shrouded in mystery.

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According to marma adi, our body is crisscrossed like irrigation channels with meridians, a closed interconnecting system through which prana flows in the body. While acupressure, or shiatsu, follows a 14-meridian theory (with 361 marma or tsubo points), marma shastra believes there are 26 meridians in all. Of these, 12 are located in pairs on the left and right sides. Marma points, supposed to be located on these meridians, boost the prana each time it flows through, resulting in a stronger life force energy. Marma points are also divided on the basis of their pancha bhautic (five elements) constitution into sadya pranahara (fire), kalanthara pranahara (water), vishalaya ghunam (air), vaikalyakara (earth) and rujakara (space). While six of the 12 pairs of meridians have negative polarity (Shakti, yin, ida), six are of the positive polarity (Shiva, yang, pingala). The negative meridians begin from the toes or the middle of the body and go upward to the head. The positive meridians begin at the head and go down. The intensity of prana flow varies according to the time of the day, peaking and diminishing in a 12-hour cycle. A marma point is most vulnerable when prana is flowing through it. The prana leaves the lungs at dawn between 1.00 a.m. and 3.00 a.m. and returns after flowing through 13 other channels within 24 hours. When the flow of prana is disturbed, the corresponding organ is affected. A study of the exact location of prana is imperative for marma adi to be effective, for it works only if the blow is precisely on the marma point. The hit should also be vertical. This excessive stress on a precise hit and the years of practice it demands has stymied the popularity of this martial art form. Two kinds of weapons can be used in marma adi: natural and artificial. The natural weapons include various hand and finger strikes including snake strike, dart strike, mantis strike and dragon fist strike. The metamorphosis of your hand from a wobbly five-fingered prong to a deadly weapon requires much practice, including jabbing your fingers on leather strips, wood, wall or even a bucketful of sand. But before doing any of these, make sure that you massage your palms, fingers and wrists with oil to regulate the blood circulation. Usually these exercises are recommended three days a week, with a gradual increase in the strain. If martial arts remind you of Bruce Lee gracefully slashing the wind with lightning strikes, marma adi will revise your opinion. You might use a stick, your house keys, a spoon, or even a corner of War and Peace to hit an assailant on the marma points. Each item works as well. You strike the marma points to hit, and press with your thumb or the index finger to heal. For example, if lohit, a marma point on the leg, is struck, it results in paralysis. But the same marma is treated with moderate circular and deep pressure to treat paralysis. Similarly, marma vipat near the groin, when struck, can cause impotency while the same marma, when massaged, cures impotency. When somebody hits the marma, the flow of prana is disturbed and can be treated either by marma itself or acupressure. Those who have watched the Tamil hit movie Indian, or its Hindi version Hindustani would get an inkling of marma adi through those intricate jabs the hero Kamal Haasan uses to kill or maim his enemies, and which are later used by a marma master from Kerala to heal one of the victims. Marma adi, unlike some other martial art forms, cannot be learnt in regular schools. The technique, handed down from one generation to the next within a family, is taught only to the most exceptional and dedicated students. It is possible to find marma masters in some gurukkals (teachers) of kalarippayat in Kerala. What makes marma adi even more difficult to practice, especially as a form of defence, is the inaccessibility of many marma points. You can hardly pull out the shoes of an assailant to hit at his soles. Or trace the exact marma point up his spine. As a healing technique, however, marma adi is potent. And since that, in essence, is its function, marma has been, and continues to be, one of the most revered traditions of Indian healing systems. "The effectiveness of marma healing is almost 100 per cent," It takes six weeks for a fracture to be healed through marma. Paralysis can be treated in three months. Other ailments such as spondylosis, nervous disorders, sciatic and rheumatic problems can also be treated with marma." It is, however, important to study the patient first, find out whether he is a vata (air), pitta (bile) or kapha (phlegm). "Vata type of people respond best to marma," says Sudhakaran, a student of marma. "Kapha and pitta types require medication as well as marma." At present, marma treatment is available only in Kerala. The system takes 8-10 years to learn and is used for three basic purposes: healing, massaging and increasing physical flexibility. A student can heal independently after he completes his course

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and works as an apprentice with his guru for two to three years. Though this ancient art is gradually finding its way into the mainstream of life, it has retained its exclusivity through a strong guru-disciple tradition. Says Sunil Kumar: "The first thing we are taught is to respect our elders, our guru being the foremost. Marma is not only a technique but a way of life." Marma are the sensitive, vital points in the body, which result in death if they are traumatized.

Marma Shastra Marma Shastra is an ancient art of healing before Ayurvedic time. Maha Rishi Agasthya described 108 energy amplification points in the human body which are directly connected to the chakra system to facilitate the circulation of vital force energy all over the body. These points are known as Marma points. These points direct and control Prana to the functional level of the body. Marma Shastra shows us how to balance this energy in Chakras and the circulatory system via the Marma points. It also shows us how to get the body and mind in balance. Any disease can be cured accurately by knowing the affected Marma Points. Our finger tips which are used to point the way, discharge a great deal of energy. In Marma Shastra, finger tips are used to channel energy from the chakra system through the Marma points. There are many miracles related to the sensation of touching, and the transference of energy through the fingertips from one man to another. Many modern drugs while easing the symptoms, without eradicating the disease, produce many side effects. The patient already crippled with induced chronic side effects can turn to Marmaki for relief. Many people come to the Marmaki Center after modern medicine has 'given up' on them. They are more often searching for miracle cures and are goaded by sensational reports of successful healings. The earliest reference to marma is traced to the Rigveda when Lord Indra defeated the demon Vrtra, by using his vajra weapon against ma r m a. Many other similar references in the vedas and epics reveal that the masters of war, in the vedic period knew the importance of the vital spots called marma. The concept of marma is rudimentary in the vedas and epics, but is integrated in the descriptive anatomy of the classical medical treatises, especially the one attributed to Acharya Sushruta. He identified one hundred and seven marma points and cautions that direct injury to these vital spots can be fatal and classifies them from different view points of nature, of structures underlying, response to the injury and anatomical positions etc. which is as follows

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Arrangement in body tissues Region Number 11 41 27 8 20

Muscular (the soft parts) The blood vessels

Ligament (the tendons and ligaments) Bones Joints

Effect of injury (Prognostic evaluation)

Region

Number 19 33 44 14 3

Immediately (Sadhya Pranahar marma) fatal Belatedly fatal (Kalantar Pranahar marma)

The post-extraction fatal (Vishalyaghan marma) The debilitating (Vaiakalyakar marma) The painful (Rujakar marma) Location Region

Number 22 22 9 3 14 37

Upper extremities Lower extremities Thorax

Abdominal

In back of the trunk Head and Neck

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Upper and Lower Extremity Marmas

Note: Angula is the measurement from the tip of thumb's joint to the tip of the thumb.

Talahridya Measure: 1/2 angula. Number: 4 Location: Center of palm and sole of feet. Special reference to location: Upper extremity: Palm with its nerves, vessels and snivel sheaths. Lower extremity: Sole with its nerves, vessels and snivel sheaths. Structure: Muscular. Effect of Injury: Early death (sadhyapranahar marma).

Kshipra Measure: 1/2 angula. Number: 4 Location: Between thumb and index finger and big toe and first toe. Special reference to location: Upper extremity-First interposes space of the hand with its contents. Lower extremity- First interposes space of the foot with its contents. Structure: Tendon Effect of Injury: Belatedly fatal (kalantarpranahar marma).

Kurcha Measure: 4 angula. Number: 4 Location: 2 angula above Kshipra base of thumb and toes. Special reference to location: Upper extremity: Ligaments of the carpo-metacarpal and intercampus joints. Lower extremity: Ligaments of the tarso-metatarsal and intertarsal joints. Structure: Tendon Effect of injury: Disability (vaikalyakar marma)

Kurchashira Measure: 1 angula. Number: 4 Location: At the end of the palm just above the wrist and at the end of the sole just below the ankle. Special reference to location: Upper extremity: Side or lateral ligaments of the wrist. Lower extremity: Side or lateral ligaments of the ankle joints. Structure: Tendon. Effect of injury: Pain (rujakar marrita).

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Manibandha Measure :2 angula. Number: 2. Location: Both hands [wrist joints]. Structure: Joint. Effect of Injury: Pain (riijakar marma). Gulpha Measure: 2 angula. Number: 2. Location: Ankle joints [both legs]. Structure: joint. Effect of Injury: Pain (rujakar marma).

Indravasti Measure :1 /2 angula. Number: 4. Location: Middle of the forearm and middle of the lower leg. Special reference to location: Upper extremity-Arteries and nerves of the apex of the cubital fossa. Lower extremity- Arteries and nerves of the middle of the calf. Structure: Muscle Effect of injury: Belatedly fatal (kalantarprana har niarma). Kitrpara Measure: 3 angula. Number: 2. Location: Elbow joint (both arms). Structure:joint Effect of Injury: Disability (vaikalyakar marma)

Janu Measure: 1 angula. Number: 2. Location: On the knee joint (both legs). Structure:Tendon. Effect of Injury: Disability (vaikalyakar marma).

Ani Measure :1 /2 i Number: 4 Location: Three inches above kurpara and three inches above janu. Special reference to location: Upper extreinity- Triceps tendon and articular capsule. Lower extremityQuadriceps tendon and suprapatellar bursa. Structure: Tendon, Effect of Injury: Disability (vaikalyakar marma).

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Urzi Measure: 1 angula. Number: 4 Location: Middle of upper arm and middle of thigh. Special reference to location: Upper extremity- Brachial vessels and its branches in the middle of the arm. Lower Extremity- Femoral and profound vessels in the middle of the thigh. Structure: Blood vessels. Effect of Injury: Disability (vaikalyakar marma).

Lohitaksha Measure: 1/2 angula. Number: 4. Location: In the thigh socket and above the armpit. [both knee sockets and both sides above the armpits]. Special reference to location: Upper extremity- Third part of the maxillary and upper portion of the brachial vessels, with branches of the brachial plexus. Lower extrenmity- Femoral triangle and its contents. Structure: blood vessel. Effect of Injury: Disability (vaikalyakar marma).

Kakshadhara Measure: 1 angula. Number: 2 Location: 2 angula above lohitaksha of the armpit. Special reference to location - First and second part o the maxillary vessels and Brachial plexus. Structure: Tendon. Effect of Injury: Disability (vaikalyakar marma).

Vitapa Measure :1 angula. Number: 2 Location: 2 angula below lohitaksha of the groin [in the middle of both legs]. Special reference to location: Medial portion of the groin where spermatic cord descends. Structure: Blood vessel. Effect of Injury: Disability (vaikalyakar marma).

Abdominal Marmas
Guda
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Measure: 4 angula. Number: 1. Location: Around the anus. Special reference to location: Rectum. Structure: Muscle. Effect of Injury: Fatal (sadhyapranahar marma).

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Basti Measure: 4 angula. Number: 1 Location: Between pubic bone and the navel. Special reference to location :Urinary bladder. Structure: Ligament. Effect of Injury: Fatal [sadhyapranahar marmal.

Nabhi Measure :4 angula. Number: 1. Location: Around navel. Special reference to location: Deep vital structures corresponding to the umbilical region. Structure: Ligament. Effect of Injury: Fatal [sadhyapranahar marmal. }

Thorax Marmas
Hridya Measure: 4 angula. Number: 1 Location: Centre of the breast bone [diaphragm] Special reference to location: Heart Structure: Blood vessel. Effect of Injury: Fatal (sadhyapranahar marma).

Stanamula Measure: 2 angula. Number: 2. Location: Below nipples [2 inches below each breast]. Special reference to locator Part of the pleural sac or of the lung below the nipple. Structure: Blood vessels. Effect of Injury: Premature death (kalantarpranahar niarnia).

Stanarohita Measure :1/2 angula. Number: 2. Location: 2 angula above Stanamula marma. Special reference to location: Part of the pleural sac or of the lung below the nipple. Structure: Muscle. Effect of Injury: Belatedly fatal (kalantarpranahar marma).

Apasthambha Measure :1 /2 angula. Number: 2. Location: Centre point between nipples and collar bone.
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Special reference to location: Bronchus. Structure: Blood vessels. Effect of Injury: Belatedly fatal (kalantarpranahar marma). Apalapa Measure :1 /2 angula. Number: 2. Location: On both side of the stemuin. Special reference to location: Upper part of the lung and pleural sac. Effect of Injury: Belatedly fatal [kalantarpranahar marmal.

Back of the Trunk Marmas

Katikataruna Measure: 1/2 angula. Number: 2. Location: On both sides of the spine near the hips [lions]. Special reference to location: Ischium of the hip bone. Structure: Bone. Effect of Injury: Belatedly fatal (kalantarpranahar marma)

Kukundara Measure :1 /2 angula. Number: 2. Location: Both sides of the coccyx. Special reference to location: Greater sciatic notch and dorsum ischii with sciatic nerve in relation to them. Structure: joint. Effect of Injury: Disability (vaikalaykar marma).

Nitamba Measure :1 /2 angula. Number: 2. Location: 4 angula above and lateral to Kukundara. Special reference to location: Ala of the ileums (portion just above and in front of the sciatic notch.) Structure: Bone. Effect of Injury : Belatedly fatal (kalantarpranahar marma).

Parswasandhi Measure :1 /2 angula. Number: 2. Location: 2 angula above Nitamba marma. Special reference to location: Sacro iliac joint (common internal and external iliac vessels lie in front of the joint.) Structure: Blood vessels. Effect of Injury: Belatedly fatal (kalantarpranahar marma).

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Brihati Measure :1 /2 angula. Number: 2. Location: Between each breast and the spine. Special reference to location: Anastomosis around the scapula. Sturcture: Blood vessels. Effect of Injury: Belatedly fatal [kalantarpranahar marma].

Ansaphalaka Measure :1 /2 angula. Number: 2. Location: Shoulder blade. Special reference to location: Portion of the brachial plexus in relation to the scapula. Structure: Bone Effect of Injury: Disability (vaikalyakar marma).

Amsa Measure :1 /2 angula. Number: 2., Location: 4 angula above ansaphlaka marma. Special reference to location: Cora co armorial arch, Acromio clavicular joint and sub acromial bursa. Structure: Ligament. Effect of Injury: Disability [vaikalyakar marmal.

Neck Marmas
Manya Measure :4 angula. Number: 2. Location: Both sides of the throat. Special reference to location: Hypoglossal nerve. Structure: Blood vessels. Effect of Injury: Disability Ivaikalyakar marmal.

Nila Measure: 4 angula. Number: 2. Location: Near the manya marma on the inner side of the jaw. Special reference to location: Lingual nerve. Structure: Blood vessels. Effect of Injury: Disability [vaikalyakar marmal.

Matruka Measure :4 angula. Number: 8. Location: 4, on both sides of the tubular vessels of the throat and 4, around the vessels of the tongue and nose.

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Special reference to location: (1)Common carotid artery. (2) External carotid artery.(3) Internal carotid artery. (4) Internal jugular vein. Structure: Blood vessels. Effect of Injury: Fatal (sadhyapranahat marma). Krikatika Measure: 1/2 angula. Number: 2. Location : On both sides of the joint of the head and the neck. Special reference to Location : Sterna mastoid muscle (upper portion with accessory nerve). Structure: joint Effect of Injury: Disability (vaikalyakar marma).

Head Marmas
Vidhura Measure :1 /2 angula. Number: 2. Location: Below both the ears. Special reference to Location : Mastoid portion of the temporal bone. (Macewan's triangle). Structure: Tendon. Effect of Injury: Disability (vaikalyakar marma). Loss of hearing.

Phana Measure: 1/2 angula. Number: 2. Location: Both sides of the nose [on both nostrils near the eyes). Special reference to Location: Nasal conchae. Structure: Blood vessels. Effect of injury: Disability (va4kalyakar marma). Loss of sense of smell.

Apanga Measure :1 /2 angula. Number: 2. Location: Comer of both the eyes (a little below the eye brows). Special reference to Location : Area near the outer can this or frontozygomatic suture. Structure: Blood vessels. Effect of Injury: Disability (vaikalyakar marma). Loss of the sight.

Avarta Measure: 1/2 angula. Number: 2 Location: Little above at the end of the eyebrows centre. Special reference to Location: Paterson. Structure: Bone Effect of Injury: Disability a[vaikalyakar marma]. Loss of the sight.

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Shankha Measure :1 /2 angula. Number: 2. Location: Between each ear and the end of the eyebrows of each side. Special reference to Location: Temple. Structure: Bone. Effect of Injury: Fatal (sadhyapranahar marma).

Utkshepa Measure:1/2 angula. Number: 2 Location: Above shankha marma near the hairline. Special reference to Location: Parietal eminence. Structure: Ligament Effect of Injury: The post extracfion fatal (vishalyaghan niarma).

Sthapani Measure :1 /2 angula. Number: 1. Location: Between both the eyes (at the root of the nose). Special reference to Location: Glabella. Structure: Blood vessels. Effect of Injury: The post extraction fatal (vishalyaghan marma).

Shringataka Measure: 4 angula. Number: 4. Location: Palate. Special reference to Location: Median portion of the floor of the middle cranial fossa, with petrous portions of the temporal bones and with. the parts of the floors of anterior and middle cranial fossae, formed by the both wings of the sphenoid,tlmportant vessels and nerves of the nose, eye, tongue and ears are related to this area). Structure: Blood vessels. Effect of Injury: Fatal (sadhyapranahar marma). Simanta Measure :1 angula. Number: 5. Location: Centre of the Skull. Special reference to Location (1) Coronal suture, (2) Sagittal suture, (3)Lambdoid suture, (4 )Left parietosquamous suture, and (5) Right parietosquamous suture. Structure: joint Effect of Injury: Belatedly fatal (kalantar pranahar marma)

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Adhipati Measure :1 /2 anguIa. Number: 1 Location: Centre of the back side of the head. Special reference to Location: Conflueus sinum. Structure: joint. Effect of Injury: Fatal (sadhyapranahar marma).

Angula is the measurement from the tip of thumb's joint to the tip of the thumb. The knowledge of Marma is very beneficial if kept in mind during massages; applying incisions, cauterization, operations etc. These are the vital points where pranas (vital force) reside, according to the great Indian surgeon Acharya Sushruta and hence the knowledge of these marma could be utilized during the processes of external massage and sudation to eliminate the disease of the specific areas or parts of the body.

Kalaripayat and Kalarichikilsa

Classical literary works (like Dhanurveda, Agnipuranam, Natyasastra, Hasthangastham and Srakraneeti) say that a legendary warrior named Parasuram was the first Guru (Master). It is believed that he and his warriors taught their secrets to four of the most aristocratic Brahmins. These in turn trained others and picked 21 experts from among those trained warriors. These 21 warriors established 21 Kalari's to protect the land and maintain peace. Kalari became an integral part of the socio-political system of medieval Kerala. Medieval Principalities and chieftain families maintained a military group of their own. It is believed that Bodhidharma, the Buddhist monk from South India (a prince from Tamil Nadu) introduced Kalari to China and Japan after incorporating changes. There Kalari evolved into modern day Karate and Kung Fu. The golden age of Kalaripayat was from the 13th century to the 18th century. In the 19th century, the British Colonialists outlawed the its practice and teaching and it gradually became extinct. The development of physical culture is an important task of every community. In physical culture, strength of mind is the driving power. The aim of Kalari is not only self defense and offense, but also strength of mind through physical exercises. The strength of mind is the strength of body. This enables oneself to stand up to the challenges in life and discipline mind and body. Kalaripayat is a unique blend of physical, mental and spiritual practices. The training follows strict rituals and guidelines. The Gurukkal (or 'master') gives physical as well as moral training to the students. He guides his students in such a way that they are ready to face anything on earth. The concept of Kalari develops from 3 levels : * Meythari (physical exercise) Sequences of exercise including twists and turns of the body, leaps and poses. They enable the student to master balance and co-ordination, the principles of movement in space and to understand the continuous flow of energy in the body. * Kolthari (physical coordination) It involves training with wooden weapons. Practice enables the student to gain control. Even a small wooden object can become an efficient instrument in the hands of practitioner. He can overpower even a heavily armed adversary. * Ankathari (complete fighting) This is combat training with weapons like the Kadaras (dagger), Udaval and Paricha (Sword and Shield), Kuntham (Spear), Gadba (Mace) , Mazhu(Axe), and Urumi (a long flexible Sword). It is the final phase of training

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Learning requires ritual stretching and flexing exercises to achieve balance and concentration. From the unarmed kicks and punches, Kalaripayat warriors graduate to use sticks, swords, spears and daggers and study the marmas (the 107 vital spots on the human body where a blow can kill). The place of practice and training is called a Kalari. It has the elements of a school, gymnasium and temple. To train the student's character a series of symbolic rituals are practiced every day. Verum Kaythari (Unarmed combat) is a postgraduate course in Kalaripayat. Here an unarmed combatant fights with an armed enemy and puts him down through various techniques like Ozhivukal (skipping), lrrakkam (stepping back), Kayattam (stepping forward), Thada (blocking) Pidutham (catching) and marmam (blows and hitting at the vital points) of the body. Thus the entire body becomes a weapon. 'Kalarichikilsa' is based on identifying 'vital spots' ('marmas') which are treated with massages and Ayurvedic oils and herbs.

Marma Shastra Meditation

Marma knowledge is the mother of all Chi/Prana information. The martial arts aspect of this ancient knowledge, going back to the beginning of the fifth root race, has been said to be more lethal than far eastern martial arts. What is known is that the cleansing and energizing of the marmas results in more physical, emotional and mental poise with a more sonorous voice. Esoterically, when energized on the Tantric and non-dual paths, the marmas can act much like the mitochondria of the cells and that they are focal points of power. Ashramically, the disciple (once enough of the samskaras are transformed and transpersonal Love, the soul Love of presence) can receive real help and direction in service. The energies can be both outgoing and ingoing, in other words, the inbreathing of energies through the marmas can provide very accurate information to the ashram. This operates analogously to digital information. Traditionally, there are 107 marma points in the body with the 108th being at region of the brahmarandra. The marma points can be energized for purposes of healing. There is a way of applying healing to another via their marma points. It is not until the disciple has been sufficiently cleared of the samskaras, and enough time in consecrated service that the hierarchical functioning begins to impact the life. Below we have presented a form of meditation and Pratyahara using marma points according to this yogic teaching, as Vasishta Samhita states, One should practice concentration by drawing ones Prana by the power of attention from each of these marma regions. To do this practice the following method carefully, using inhalation and exhalation at each marma region, much like flexing and relaxing of the muscles. It is important to prepare by following the breath foce, and doing the following through any awareness practice through the sense of presence. 1. Direct your attention to your toes. On inhalation, gather your energy there. On exhalation, release it. Visualize this region of your body energized, healed and relaxed. 2. Move your attention to your ankles. On inhalation, gather your energy there. On exhalation, release it. Visualize (intend or feel) this region of your body energized, healed and relaxed. 3. Move your attention to the middle of your calves. On inhalation, gather your energy there. On exhalation, release it. Visualize this region of your body energized, healed and relaxed. 4. Move your attention to the base of your knees. On inhalation, gather your energy there. On exhalation, release it. Visualize this region of your body energized, healed and relaxed. 5. Move your attention to the middle of your knees. On inhalation, gather your energy there. On exhalation, release it. Visualize this region of your body energized, healed and relaxed. 6. Move your energy to the middle of your thighs. On inhalation, gather your energy there. On exhalation, release it. Visualize this region of your body energized, healed and relaxed.
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7. Move your energy to the root of your anus. On inhalation, gather your energy there. On exhalation, release it. Visualize this region of your body energized, healed and relaxed. 8. Move your energy to the middle of your hips. On inhalation, gather your energy there. On exhalation, release it. Visualize this region of your body energized, healed and relaxed. 9. Move your energy to the root of your urethra. On inhalation, gather your energy there. On exhalation, release it. Visualize this region of your body energized, healed and relaxed. 10. Move your energy to your navel. On inhalation, gather your energy there. On exhalation, release it. Visualize this region of your body energized, healed and relaxed. 11. Move your energy to your heart. On inhalation, gather your energy there. On exhalation, release it. Visualize this region of your body energized, healed and relaxed. 12. Move your energy to the root of your throat. On inhalation, gather your energy there. On exhalation, release it. Visualize this region of your body energized, healed and relaxed. 13.Move your attention to the root of your tongue. On inhalation, gather your energy there. On exhalation, release it. Visualize this region of your body energized, healed and relaxed. 14.Move your attention to the root of your nose. On inhalation, gather your energy there. On exhalation, release it. Visualize this region of your body energized, healed and relaxed. 15.Move your attention to your eyes. On inhalation, gather your energy there. On exhalation, release it. Visualize this region of your body energized, healed and relaxed. 16. Move your attention to the point between your brows. On inhalation, gather your energy there. On exhalation, release it. Visualize this region of your body energized, healed and relaxed. 17. Move your attention to the middle of your forehead. On inhalation, gather your energy there. On exhalation, release it. Visualize this region of your body energized, healed and relaxed. 18.Move your attention to the top of the head. On inhalation, gather your energy there. On exhalation, release it. Visualize this region of your body energized, healed and relaxed. In this practice one concentrates both mind and Prana in each of these regions starting with the feet. Gather your attention from one marma region to another like climbing a series of steps from the bottom of the body to the top of the body. Finally, you can hold your awareness at the top of the head in the space of the Supreme Self beyond birth and death and all suffering. However, you can also direct your breath and attention to any of these marma sites to heal that area or for specific therapeutic purposes.

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