The Hindu Prana in oral tradition with reference to the Aramaic Rouhah.
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The object of this dissertation is to illustrate the significance of Prana (life breath):- -As it obtains in the oral tradition -With reference to the Aramaic Rouhah -In Pranayama (breath control) -In Surya Namaskar (Obeisance to the sun) The role of Prana in man was recognised and venerated since time immemorial. In the introduction, Prana is perceived as a global, anthropological phenomenon. Chapter one provides a theoretical framework linking Pranato Oral Tradition by focusing on Marcel Jousse and his teachings; the Orality Perspective and the Orality - Literacy interface. Since the earliest record of the terms; yoga, Prana and Pranayama appear in the Vedas, the significance of the Vedas, especially as they exemplify oral expression, is mentioned. Chapter two focuses on: firstly, Prana within the context of yoga and secondly, Prana and its relation to the Aramaic Rouhah. The congruency of thought on the breath suffices to entrench Prana as a global entity. In chapter three, the enhancement of the quality and quantity of Prana via Pranayama (control of the breath) is discussed. Pranayama sets out with the purpose of achieving complete harmonisation of the body-mind axis, and thereby proceeding to the divinisatlon of energy. A cohesive whole is established by three essential and integrated elements; the breath (Prana), the physical gesture (asana) and the spoken gesture (mantra) in Surya Namaskar. Oral features in these elements are analysed in chapter four. The conclusion serves to emphasize that the wealth of oral tradition is amply evident in the concepts of Prana, Rouhah and Prananayama.