Chapter 15 - Pranayama - The Art of Breathing
"A more useful science than the science of respiration, a more beneficial science than the sciene of respiration, a greater friend than the science of respiration has never been seen nor heard." So says Indian wisdom through the mouth of Shivagama. And Mazda, the supreme God of the Zoroastrian religion twenty-five hundred years or more ago has said: "Breath is Life." And this is true in both a narrower and a larger sense. Of this life we are all invited to partake, but only a few take full advantage of the invitation. A famous Yogi visiting western countries for the first time was astonished to find that few people knew how to breathe well.
Without breath there is no life. From the lowest degree of organic life up to the highest form of its manifestation, man, breathing is an indispensable requirement. The newborn baby takes one deep breath and therewith begins an uninterrupted series of breaths, until, with the last one, he renders his soul to his creator.
A man can live for weeks without solid food, for days without water or other fluid, but only a few minutes without air. The connection between life and breath is extremely close and breathing is the most important biological function of the body. All other activities of the human organism are closely connected with breathing, which exercises a decisive effect on our state of health, our mental condition and even on our life span. According to Indian philosophy, every man for each incarnation is given a certain number of breaths. He who breathes hastily, rapidly, will soon exhaust the supply of breath which he was provided with at birth and die long before the one who lives peacefully and breathes slowly.
Civilized man has forgotten how to breathe well. One of the consequences of the unnatural life of man is that he has forgotten the age-old rhythm of sound breathing. Anxiety has taken him by the throat so that he hardly dares breathe deeply any more. An Indian Yogi said that the way a child of the twentieth century breathes is barely sufficient to vegetate, just sufficient for the child to stay alive. This is so because we do not understand any more the truth that only conscious control of breathing will give us the resistance which insures a long and healthful life.
Primitive man, living under natural conditions, did not have to learn how to breathe. Continued movement, fresh air, the stimulation of the chase, the fight with the elements, all prepared him instinctively to be a good breather. In this he had the help of the third lung, the skin. Every irritation of the skin, cold, heat, mechanical influences, all affect the rhythm of lung breathing.
We must make here a little excursion into the realm of applied biology and recall to mind a few facts, all of which you probably know, or may have known. A short recapitulation of the process of breathing is necessary in order to understand the importance of correct breathing. Breathing has a double goal: through inhalation it provides the blood circulation with a regular supply of oxygen; at the same time it elminates, through exhalation, a residue of combustion called carbonic acid. Oxygen is introduced into the body through the nasal channels, pharynx, larynx, and the bronchials, all of which contribute to its preparation for absorbtion by the organism. The nostrils filter the air of dust particles. The mucuous membrane of the nose secretes a liquid called mucus which exercises a bactericidal action, one of the reasons for the importance of nose breathing. The filtered and tempered air is carried directly to the lungs by the bronchial tubes. These tubes divide into a great many cells around which radiate a system of capiallary blood vessels which absorb the fresh oxygen and eliminate the carbonic acid. The freshly oxygenized blood goes from the lungs to the heart, from where it is sent to all parts of the body, to return finally to the lungs charged with carbonic acid ready to be eliminated. A continuous circulatory movement is thus established.
It is self-evident that the thoroughness of the exchange of oxygen and carbonic acid, of absorbtion and elimination conditions the circulation of the blood. In the so-called normal respiration, the cells of the lungs do not work sufficiently to insure a complete change. This is true particularly regarding the expulsion and elimination of carbonic acid, especially with advanced age when lungs and thorax lose some of their original elasticity. For this reason alone, not to speak of the influence of respiration upon the heart and upon metabolism in general, correct breathing is vitally important.
There is nothing new or original in these considerations. Western scientists, physicians and educators more and more recognize their value. And as a rule, they counter with the remark that the practice of some sport will go a long way towards the elimination of the breathing deficiencies of the average western man and woman.
Now there is no doubt that the correct and regular practice of some sport such as golf, tennis, baseball, hockey, basketball and especially swimming is of great help in the acquisition of a correct breathing technique. It is particularly encouraging that a majority of young people in most countries have the opportunity of practising one or several of these sports regularly in and out of school. But even to them the following remarks will be of great help. As for the grand old army of men and women who have left school and college to work in office, laboratory or factory and who play an occasional game of golf or tennis on a weekend and during their annual vacation, they can be invaluable. It is during the years when the care of our health, the elasticity of our muscles should be our greatest concern that most of us are more or less slaves of our occupation. But, however little time we may have to devote to physical exercise, we still must breathe if we want to live and so we might just as well breathe well; it does not take any more time and the benefit will be great.
It has been calculated that man in repose breathes about fifteen times a minute. With each breath he exchanges about a pint of air. With stronger respiration he exchanges approximately three pints of reserve air and if he increases respiration still more he adds another three pints to his exchange of air. The lungs of an adult have, therefore, a possible content of about three and one half quarts of air. Normally, therefore, we exchange only a fraction of the possible air content of our lungs. During a leisurely walk, the amount of air exchanged is increased to two and a half times the lung content, in mountain climbing to ten times, in swimming to twenty times.
Thousands of years ago, wise men in the east have recognized the astonishing results achieved in the maintenance and restoration of health through proper regulation of breathing. Certain postures connected with breathing exercises were elevated to the rank of religious ceremonies in order to insure regular practice. Before we examine the Yoga breathing method, we must consider another reason why Yoga attaches so great an importance to this function and this leads us to a consideration of the composition of air.
One of the few chemical formulas that the average high school student has not forgotten two years after graduation is that of water, H2O and possibly that of air: "The gaseous fluidd which we breathe and which envelops the earth ... Air is inodorous, invisible, insipid, colourless, elastic, posessed of gravity, easily moved, rarefied and condensed. It is composed of mechanically mixed oxygen and nitrogen in the relative volume of twenty-one to seventy-nine or twenty-three to seventy-seven by weight. It contains also small percentages of carbon dioxide, aqueous vapour, nitric acid, ozone and organic matter ..." according to Webster. According to Indian tradition, air contains yet another substance that can neither be weighed nor measured. It is, nevertheless, no mere theoretical assumption or fragment of mystic lore and you need not accept the existence of this mysterious substance in the air as you would a dogma, on mere faith. After all, even purely materialistic science accepts the existence of certain natural forces, the presence of which can only be proven through their demonstratable effects. Electricity is one of them, certain enzymes are others, not to speak of viruses and other micro-organisms science knows exist, because of their mostly destructive effects.
For eastern wisdom, every force, every energy that makes itself felt in the universe has an inner kernel, a nucleus, a first cause producing all life, all movement, all action. This absolute potential force, of which we have already spoken in another connection is called PRANA. Mystically speaking, Prana, before the beginning of creation, was in the Absolute as the spirit or idea behind all the forces. We think in this connection of the first lines of the Gospel according to St John: "In the beginning was the Word and the Word was with God ... all things were made by Him ; and without Him was not anything made that was made."
Indian philosophy looks upon Prana as a Christian would upon the Word, Logos, the beginning of all things, the absolute idea, the causative force or, as Vivekananda expresses it: "A manifestation of the universal power, indefinite and omnipresent."
The beginning of creation means that Prana becomes active and that all forces emanate from it. In the same way all matter emanates from primary matter, - if it may be permitted to use this paradoxical turn of phrase, - which its latent condition is the idea or spirit of matter. In oriental philosophy, this is known as Akasha. With the beginning of creation, Prana starts to act on Akasha to form it, thus originating the manifold variations of force and matter. In all forms of life, Prana is present as a vital force. All energy is based on Prana: weight, gravity, electricity, radioactivity, and without Prana there is no life, since Prana is the sould of all life and energy. This primary principle is found everywhere; it is in air without being air; it is in food without being a food; it is in water but is not identical with the chemical elements of water, which are only the carriers of Prana.
The air is filled with free Prana and we can assimilate it through respiration. It is "respiration plus X", something more vital than the air itself. Since Prana is a non-physical force, we must learn to feel it penetrating our being. Prana nourishes the mind and body.
Prana is probably the source of electricity and other radiations. Electricity is not created by a dynamo, as some people naively think.
Western science has partly confirmed the existence of a non-chemical component in the air. There are the experiences of Dr Curry, who has discovered in air an isotope of ozone which he calls "Arane" and which seemed to him to be indespensable to the maintenance of life. It may be asserted, in any event, that the hypothesis of the existence of Prana in air is not essentially in opposition to western scientific tenets. Science held that the universe is filled with "ether". Exactly what the composition of this hypothetical substance is has thus far not been defined. Then there are the cosmic rays which are supposed to flood the earth and which are said to be of decisive importance for the maintenance of life on our planet.
Indian though holds than wherever there is life or movement in the universe, there is also Prana and that without Prana, all would be dead matter, that Prana is the mother of all spiritual, physical and chemical force, the innermost meaning of the so-called natural forces and their form of manifestation. And Yoga believes that between Prana and the mind there exists a mysterious relationship, that animal organisms are only the form in which mental force manifests itself, (note the similarity of this conception with the Christian Science belief) the mechanism of the mind. In order to manifest itself on the material plane, the mind develops the appropriate organs with the aid of Prana. It is, therefore, the life radiation which fills the universe.
All this goes to explain why Yoga lays such stress on breathing, ie. correct breathing. Since air is filled with Prana and since the human organism can absorb Prana by the process of respiration, it is evident that we should profit to the utmost by this beneficial force.
Through normal, ordinary breathing, we absorb a certain amount of Prana, but through Yoga breathing we lay up a considerable amount of reserve Prana in our brain and in our nervous centres, to be used in case of need. When we are called upon to furnish an unexpected mental or physical effort, we draw upon this reserve. People who possess the faculty of storing Prana are said to have great vitality.
More important still is: Should we be able to direct the flow of Prana, which enlivens our material body, and subject it to our will, we shall be in harmony with the universal stream of Prana. Thought is the agent which directs this stream. Thought, mind, is the key to the door of life. As false thought can make us ill, so can right thought make us well agian.
The most evident manifestation of Prana in the human body is that it forces us to breathe. In order to collect more Prana in our nerve centres, we must, first of all, learn to discipline the movements of our lungs, our respiration. This means that each breath should be taken consciously and that the Prana absorbed should be conducted into the storehouse of the nerve centres. The conscious practice of controlled breathing and concentration of thought is called Pranayama. This is the most important part and basis of the whole system of Hatha Yoga.
To breathe through the nose is an elementary rule of correct breathing and should scarcely need any further comment. Mouth breathing, however, is such a frequent bad habit, while sleeping or awake, in children and adults that we may be excused in insisting upon this point. The door to the air conduits is the nose. It has been provided by nature with all sorts of protective devices so that neither cold air nor dirt can deeply penetrate. Inside the nose are the guardians of the inner door, the glands which finish off any bacteria that have succeeded in getting this far. The smelling organism, this admirable instrument warns immediately of fermentations and poisonous gases that could endanger health. But the most important task of this organ is the absorbtion of Prana from the air. Everybody has experienced the exhiliration and feeling of increased energy which accompanies the inhalation of a deep breath of fresh air when the air is inhaled through the nose. The same quantity of air inhaled through the mouth loses the refreshing and invigorating quality which is due to Prana absorbed through the nose. The mouth lacks an instrument for the absorbtion of Prana. The habitual mouth-breather will automatically suffer from a lack of Prana with a corresponding decrease in power of resistance against infection, quite apart from the fact that he loses the bacteria-filtering protection of the mucous membranes of the nose.
The Complete Yoga Breath
Basis and point of departure of the breath regulation exercises is the Complete breath, consisting of the composition and co-ordination of three methods of breathing, high breath, medium breath and abdominal breath. In order to understand complete breathing we must first acquaint ourselves with its component parts.
High breath: The high breath is the habitual breathing method of most women. In this method which lifts shoulders, collar-bone and ribs, only the upper part of the lungs is being used. Since this is the smallest part, only very little air reaches the lungs. It is the method which wastes the most energy for the least result. Most illnesses of the respiratory organs are due to faulty breathing, whith high breathing as a contributory factor.
The reson why so many women use this method is not due to any anatomical difference between the thorax of women and men, but to the obstructions produced by the wearing of corsets, girdles etc., together with the unnatural manner of living of many women who spend most of their time in a sitting position, be it at home or at the office. In this position, bent over a work table, a typewriter or at a hand of bridge, any other breathing method is a practical impossibility. But not only women, many professional and business men also use this faulty breathing method.
Medium or Intercostal breath: The second component of the complete breath is medium or intercostal breathing. This is somewhat better than high breathing, but is still far from satisfactory. Only the middle part of the lungs here is filled with air. This is the way most men breathe, standing or sitting. This sort of shallow, superficial breathing is done quite unconsciously, only occasionally interrupted by a deep breath more like a yawn which resembles a desperate reflex of air thirsty lungs.
Abdominal (diaphragm) breath: This is a method used by many men and the one recommended by most American health specialists. It is no doubt better than the other two methods mentioned, because it fills both the lower and middle parts of the lungs with air.
From what we have said, we inevitably arrive at the conclusion that the most perfect method of breathing would be one which combines all three methods in one perfect, complete breathing technique. The entire breathing apparatus, every cell of the lungs and all the muscles participating in the breathing process would thus be brought into action. The thorax would then expand to its full breadth, the diaphragm would function regularly, softly massaging the internal organs of the abdomen.
The Complete Yoga Breath is the simplest varation and the indispensable basis of the Yoga art of breathing. This fundamental Pranayama exercise is performed as follows: We stand straight, legs slightly apart. We exhale completely. We then inhale through the nose beginning with the abdominal breath, activating the diaphragm, pushing the abdomen outward, without consciously taking a breath. The pushing out movement will, by itself, fill the lower part of the lungs with air. if we are not sure of ourselves, we can lay the palms of our hands upon the abdomen, in order to control the mvement. Men will find this easy since every healthy man is a natural belly breather. Women might find it a little more difficult a the beginning, especially those who do not practise some physical exercise or sport, but a little patience will soon bring the desired result.
In the second phase of the complete breathe we expand the lower ribs and the middle part of the thorax, gradually taking over the air from the lower part of the lungs.
The third stage of inhalation is the complete expansion of the thorax. We take in as much air as we can find room for in our expanded lungs. In this last phase, the abdomen is drawn in so that it can serve as a support for the lungs.
It would seem at first glance that the complete Yoga breath consists of three separate and distinct movements, but in practice the three movements glide one into the other in a rhythmically flowing wave. A little practice, directing our attention to each of the three phases will soon give us the knack of this smooth, wave-like, non-jerky movement.
With inhalation completed, we begin to exhale slowly through the nose so that the air leaves the lungs in the same succession we have followed on the intake. We, therefore, first draw in the abdomen, then contract the ribs and finally relax the collar-bone and shoulders without forcing, but so as to retain as little air as possible. Immediately afterwards we inhale again.
The simplest form of Pranayama, the complete breath, should be practised for a few minutes before the three principal meals. We begin with a minute's practice on the first day and a minute more every day up to the fifth day. Only then should we begin to practise other variations of Yoga breathing. The effects of the complete breath, such as they have been determined at the Yoga Research Institute at Lonawala, India are manifold and entirely beneficial. Daily practice of this simple form of Pranayama is said to make one immune against tiberculosis and other affections of the lungs. One who practises Pranayama regularly will never suffer from a catarrh and from colds because good solid lung tissue, fortified by correct breathing resists bacterial invasion. Pranayama broadens the chest and permits the lungs to develop properly. Narrow-chested people should immediately start to practise Pranayama consciously and gradually, in order to overcome an acquired or hereditary tendency to illness of the lungs. Grippe and colds can be nipped in the bud by frequent short periods of Pranayama far more efficiently than by the proverbial hot toddy.
Yoga is of the opinion that the quality of the blood depends to a great extent on the quantity of oxygen and Prana absorbed by the lungs. Faulty breathing, therefore, has a direct influence upon the quality of the blood which, in turn, affects all the organs of the body. Especially the stomach and the digestive organs are affected by insufficient, faulty breathing, because the digestive process uses oxygen for its proper functioning. Correct breathing prevents these ills; incorrect breathing affects not only the lungs and the stomach but also the nervous system and the brain.
The diaphragm which, as we have seen, plays an important role in correct breathing, thereby becomes strengthened and assumes proper functioning. It exercises a mild pressure upon the liver, stomach and digestive tract which acts like a mild massage, promoting the natural functions of these organs. It is evident that the mere exercising of the surface muscles, as is done by the western systems of physical culture, is not enough. The inner organs need to be exercised as well and this is done in a most natural manner by correct breathing.
It is true that the practice of all kinds of sports promotes the functioning of the lungs. But this increased activity is unsystematic, jerky and spasmodic. Moreover, the greater quantity of oxygen thus obtained by the lungs is immediately consumed in consequence of the perpetual loss of energy. Yoga breathing is rhythmical and is accompanied by a far smaller loss of energy. Western sport, western physical exercises are active and dynamic. Yoga exercises are passive. Western exercises are trying since they are connected with a loss of energy, while through Yoga exercises we not only conserve, but store new energy, create reserves of force. This is the reason why Yoga exercises never tire, but on the contrary, refresh and tonify.
Many of the beneficial effects of regulated breathing are due to this economy of oxygen and Prana, to the creation of reserve-prana in the organism. Sometimes inhalation is followed by a short pause, a stoppage which increases the storage of prana in the nerve centres. Some other breathing exercises are intended to regulate the positive and negative currents of the body. Breathing itself is an alternation between a positive and a negative state. Exhalation is the positive state during which the energy absorbed is distributed in all parts of the body; with inhalation we are in the negative, receptive state. If we are able to regulate consciously the uniformity of our breathing, we establish a balance between the positive and negative currents. The principal variations of the Complete Breath are all based, as we shall see, on this principle of the stabilization of the pisitive and negative body currents. The regular practice of Pranayama is a powerful aid to health, the simplest and certainly by far the least expensive cure of any number of ills, so simple that, alas, it is practically ignored.
"Breath is Life, and if you know how to breathe you shall live long on this earth."
Other Breathing Exercises
As we have mentioned, all the Yoga breathing exercises are really only variations of the Complete Breath. It should also be noted that while we describe these variations here separately, they are usually practised in connection with other Yoga exercises, the Asanas or Postures. We must, therefore, always remember that while the breathing exercises are valuable when practised alone, they are even more beneficial when practised in connection with the rest of the Yoga exercises. These form a whole consisting of three elements:
(a) Direction of Consciousness
(b) Regulation of Breath (Pranayama)
(c) Postures (Asanas).
Logically the three should be practised together. It is hardly possible to practise the direction of consciousness without assuming a certain posture or without breathing. On the other hand, it is impossible to breathe or to assume a body posture without placing the consciousness somewhere in the body, if nowhere else but in the head. The Yoga exercises prescribe how the three are to be connected in order to obtain the best results.
It will be noted that it is this mental element, the emphasis laid on the direction of the mind to a certain spot in the body which so greatly distinguishes Yoga exercises from western style physical culture. For the Yogi, mind is first, ever and always. The main goal of all the Yoga exercises is to make the body conscious, to direct the consciousness to all parts of the body uniformly, to revitalize the body entirely until we reach a state of development which enables us to produce currents of force consciously with a simple command to the mind.
The seat of our consciousness lies in certain cells of the brain. The theory is that if we place our consciousness, by an act of will, into other nerve centres, they will begin to develop and can become supports of consciousness like the cells of the brain. There are many examples which show that the tasks of a disabled nerve can be taken over by another nerve. Yoga claims that adequate, long and patient practice of concentrating the consciousness will develop any nerve centre thus treated. This much is certain: Concentration of the mind upon the nerve cells of any part of the body will immediately result in a reaction of warmth due to increased blood circulation in that part. It seems plausible, therefore, that long and regular practice should lead to higher development of the nervous centres thus treated.
It is a well known fact that theere are Yogis who are able to exercise astonishing control over functions of the body not ordinarily subject to conscious will, such as the functions of digestion and even of the heart.
The quickening of consciousness, apart from its significance for health has yet another great advantage. It makes it possible for us to realize that consciousness can exist independently from the brain, that is, it is not the product of the brain, such as materialistic philosophy proclaims. It would prove that the "I", the self, has an existence independent from matter. According to Yoga it is the eternal, immortal Self which is the master of the body, and the highest purpose of the Yoga exercises is to lead us to the realization of this immortal self. This realization cannot be outwardly demonstrated. It is an inner experience which everyone must achieve for himself. The Self is invisible and there is no instrument which can prove its existence. Only in its emanations can we feel the self of another person. In developing our consciousness we can learn to know our own Self. All that Yoga can do to prove this truth is to show the way.
There are, however, more immediate and more practical advantages to be gained from the practice of consciousness. We can prevent a cold by concentrating on our feet, if we have to go out in humid weather. We can thus create a positive energy and warmth. In the same way we can produce increased blood circulation in any desired part of the body. Strong concentration on the intestinal tract, for example, will produce a strong influx of blood and accelerate the action of the tract. The body follows the imagination and adapts itself to it. The direction of the consciousness is not easy. Perseverance is necessary. But regular and repeated attempts will inevitably bear fruit and there is no greater thrill than the victory of the personality over the body.
The various Pranayama exercises and Asanas which we shall describe are a great help in the awakening of the body. Especially important here is the regulation of the breath. In inhaling we should concentrate ourselves on the idea that we are accumulating more Prana consciously to all all parts of the body, or to the part that we have consciously selected. This directing or leading of Prana to a selected part of the body is accomplished by concentrating all our attention on the organ we want to investigate, as though our whole personality were transferred to that part, at the same time "pumping" Prana to that organ with each exhalation. Prana gathers where our consciousness is concentrated. This systematic and prolonged direction of attention upon a particular organ or function with the persistent thought that Prana is flooding that organ - this alone will immediately invigorate and develop that organ or that function. This is the secret of all development, all growth, all life in plant, animal and man. Prana automatically follows consciousness. We have it in our power to profit from this natural law to direct the flow of Prana in a conscious manner.
In turning respiration from an unconsciuos into a conscious act, we gradually develop and increase our perceptive faculties until wel can feel the fine pulsation of Prana.
In regard to the principal variations of the Yoga complete breath we shall describe now, it should be mentioned that the most important condition of the regulation of breath is rhythm. It is, therefore, expedient to breathe in accordance with a certain measure, in other words to keep time. Ofr this reason we can use, most naturally, the heartbeat as a masure. This time keeping should, however, not absorb our attention but should become an unconscious habit. Remember also that each Pranayama exercise begins with a vigorous exhalation.
Kumbhaka - This breathing exercise can be practised in a sitting position (Sidhasana) or standing, legs slightly apart. We concentrate attention upon the heart. We inhale rhythmically through the nose, according to a selected beat, six or eight for instance, the same as in the Complete Breath. At completion we hold the breath for a pause of four - six - eight beats, beginning with four beats and gradually increasing to six, eight, twelve etc. With practice we can can increase the holding of the breath which constitutes Kumbhaka up to thirty-two beats. This increase must be very gradual and always without forcing. We exhale through the nose rhythmically on the same beat as that chosen for inhalation.
This exercise, really the practice of the retention of breath (Kumbhak = retention) regulates the positive and negative body currents and quiets the nerves. Repeat three times.
Uddjai - Executed in a standing or sitting (Sidhasana) position. Mental attention is fixed on the thyroid (base of neck). We inhale a complete breath through the nose, six - eight beats. We hold the breath up to eight beats and thereupon exhale, through the mouth or rather through the teeth, with a hissing S-sound on a count of sixteen beats, until all the air has been pressed out of the lungs. Inhale immediately and repeat twice.
Kapalabhati - Sitting or standing. We concentrate attention upon the nostrils. We inhale, then exhale vigorously, contracting the abdominal muscles, emptying the lungs with a strong, bellows-like action. Immediately afterwards we relax the abdominal muscles whereby the lower part of the lungs are filled with air. We repeat this contracting and relaxing movement several times in rapid succession. The sound produced is like that of the movement of a bellows. (Kapala = bellows). The whole exercise is really a gymnastics of the diaphragm.
Kapalabhati cleans the nasal cavities, strengthens the mucous membranes and cures the bad and dangerous habit of mouth breathing. The nerves of the solar plexus are stimulated and revitalized. Capacity for concentration is heightened.
If the air ducts of the two nostrils are not equally free, we can vary the exercise in doing Kapalabhati first through one and then the other nostril. Placing the index finger of the right hand on the firehead, we use the middle finger to hold and close the left nostril, doing Kapalabhati through the right nostril and vice-versa, closing the right nostril with the thumb.
Bhastrika - This exercise is performed in a sitting posture, either Padmasana (lotus seat) or the easier Sidhasana. We place the right index finger on the forehead between the eyebrows and exhale vigorously. The right thumb holds and closes the right nostril. Now we inhale through the left nostril for four beats. Then we hold the breath as long as we are able to without forcing. Now we let go with the thumb and place the middle finger on the left nostril and exhale through the right for eight beats. The fingers remain where they are. We inhale through the right nostril for four beats, hold the breath eight to sixteen beats. Now we change fingers, placing thumb on right nostril and exhale through the left nostril eight beats. We repeat: Inhalation through the left nostril, four beats, holding breath eight - sixteen beats, change fingers, exhale through right nostril eight etc.
Bhastrika balances positive and negative currents. It should not be repeated more than three times. To start with it can be practised on an eight - eight - eight beat or the holding breath period can be dropped altogether. Bhastrika stimulates the mind and enhances the power of concentration.
Cleansing Breath - Standing, legs apart, we inhale through the nose, slowly and fully as in Complete Breath. Without pause we exhale, lips firmly pressed against the teeth, through a small opening between the two. We press the air through this opening in many short, abrupt exhalations, as though the breath had to be forced through the teeth, so that the muscles of the diaphragm and abdomen also enter into action. Inhale again and repeat twice.
The cleansing breath eliminates parasites and toxic substances from the blood and increases immunity against illness. A few cycles of this exercises banishes headaches, head colds and grippy feeling. Anyone exposed to the danger of infection should practise the cleansing breath five or six times a day, three times in each cycle. Mentally the cleansing breath helps to increase confidence, courage and cheerfulness.
Nerve-strengthening Breath - Standing, legs apart, we inhale slowly and during inhalation raise both arms forward to shoulder height, palms turned upwards. Closing both hands to a fist, we hold our breath and pull the hands strongly back to shoulder height. This we repeat two or three times. Exhaling, we relax the arms and rest. This exercise is especially beneficial if the arms are stretched out as though they were held back by an opposing force, as though they had to overcome some resistance. It strengthens the nervous system and is a great help against nervous trembling of the hands or head; it assures poise and self-confidence.
Ha-Respiration - Standing, legs apart, we take a complete breath druing which we slowly lift our arms above the head. We hold the breath for a few seconds. Then, suddenly bending forward, we relax the arms and let them drop. At the same time we exhale strongly through the mouth, forming the sound "Ha". We inhale slowly through the nose, raise ourselves up, lift arms above head whereupon we exhale slowly through the nose and drop the arms.
Ha-Respiration quickens blood circulation, cleanses the respiratory organs and combats chills. Mentally it is accompanied by a feeling of purification. People who are obliged to live frequently in a vitiated atmosphere, like policemen, detectives, physicians etc. will find the Ha-Respiration very beneficial in keeping mentally fit.
Ha-Respiration can also be performed lying on the floor. We inhale as in Complete Breath, at the same time slowly raising the arms above the head. We hold the breath for a few seconds, whereupon we pull up the legs, catching the knees with the arms, pressing them against the body, exhaling through the mouth with the "Ha" sound. We rest a few seconds. Raising arms above head we stretch legs upwards, lower them again and exhale slowly through the nose, arms held next to the body. We rest and relax.
Bramari - In a sitting position (Sidhasana) we inhale rapidly through the nose and exhale rapidly also through the nose, producing the huming sound of a bee. We do this several times and in the end inhale through the nose, retain the breath as long as we can do so comfortably and then exhale slowly through the nose. This quickens the circulation of the blood.
Sitkari - Sitting or standing. The tip of the tongue touches the upper palate. We inhale through the mouth with a hissing sound. After that we hold the breath for a few beats and then exhale slowly through the nose. This exercise relieves the thirst.
Sitali - In this exercise the tongue protrudes a little from the mouth. We inhale through the mouth with a hissing sound. After holding the breath for a few seconds, we exhale slowly through the nose. The effect is similar to that of Sidkari.
These are the main Pranayama exercises, leaving out the more complicated, too complicated for western use. The ones we have mentioned can be varied in many ways, combined with the movements of arms and legs. Here are a few examples:
(1) We stand with legs apart, inhale slowly through the nose, at the same time raising the arms, palms upwards, until they touch above the head. We retain the breath for a few seconds andd then slowly lower the arms and exhale at the same time. We finish with the Cleansing Breath.
(2) Standing, legs apart, we take a complete breath and lift the arms forward to shoulder height, palms turned downwards. Holding our breath we swing the arms backwards as far as we can, then forward, rapidly and rhythmically, repeating a few times. We then exhale through the mouth slowly lowering the arms. This is followed by Cleansing Breath.
(3) Standing, legs apart, we inhale slowly through the nose and lift arms sideways to shoulder height, palms turned downward. Holding our breath we swing the arms, windmill fashion, upwards and backwards three times, then reverse in opposite direction, downwards and backwards three times. We exhale strongly though the mouth at the same time lowering the arms. Finish with Cleansing Breath.
(4) We lie on the floor, face downwards, pressing the palms on the floor at shoulder height. Taking a complete breath we stiffen the body, holding our breath and lift it until it rests only on palms and toes. We let ourselves slowly sink back into the floor, repeat this movement three to five times and exhale through the mouth. Again we finish with Cleansing Breath.
(5) We stand straight with hands on hips. After having taken a complete breath we hold it for a little while, then exhale slowly, bending forward. Again we inhale through the nose, hold breath, exhale, return to original position and bend backwards. Inhaling we return to straight position and exhaling, bend to the left. Returning once more to a straight position we inhale, hold breath a few seconds and exhale slowly through the nose and lower arms. We finish Cleanisng Breath.
(6) Legs apart, we take a complete breath, but instead of inhaling in one long, uninterrupted breath, we do this in short, rapid draughts, until the lungs are completely filled with air. We hold the breath for a few beats and exhale slowly through the nose.
There are a number of other variations of these breathing exercises bu those mentioned are sufficient for anyone practising Hatha Yoga for his health and should be practised in turn. The more complicated exercises are for students who make Yoga the goal and purpose of their lives and they need the guidance of a master or Guru. All the exrecises here mentioned can be done without the slightest danger even by beginners. For the adept also the foregoing exercises are fundamental. The others are meant to develop faculties in which, as a rule, people of the western hemisphere are not interested. The exceptional case will surely find his guide, for, as the saying goes, "When the chela is ready, the guru is there."
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