Six - Santosha Yoga Institute · When the synergy between asana and the breath becomes natural for...

SixModule

P R A N A Y A M A

Module 06 Learning Objectives

1. Provide students with an understanding of the significance of breath and its uses in yoga

2. Guide students in their understanding of the role and importance of correct use of breath in asanas

3. Provide an understanding of the role of Pranayama in yoga

4. Orient students with a range of pranayama techniques and their uses

5. Provide an understanding of the anatomical and physiological functions involved in breathing

6. Provide guidelines for correct and safe use of pranayama techniques

7. Provide students with an understanding of the specific benefits of pranayama and breath

PRANAYAMAModule6

To cure the illness of the body, use the body.

To cure the illness of the mind, practice pranayama.

– Yogacharya Sri T. Krishnamachary

Above: Sri T. Krishnamacharya during pranayama practice

Copyright Santosha Yoga Institute v3 All Rights Reserved 2015 5

An Introduction to Breath

A.G. Mohan explains that the meaning of Pranayama is often confused. It is often associated with, or linked to Prana and yama (control) and thus translated

as ‘control of breath’. However, it is to be understood as Prana and ayama (to lengthen, stretch and extend).

In the words of Leslie Kaminoff, ‘Breath is the most basic expression of life.’ Without breath, life is impossible. Nature’s breath is observable everywhere, in trees, in flowers, in animals and of course, in human beings. Breath is a continuous cycle and when this cycle is active, life exists. At the physical level, it can be seen as a phenomenon of exchange. At a subtle level it can be interpreted as a link to the source of life itself. In many philosophical traditions, the breath is the manifestation of the spirit of life, physical and spiritual.

Breath comes into the body during inhalation and goes out of the body during exhalation. The diaphragm is a muscle that plays the important role of bringing the air in when it contracts for inhalation, and then letting the air out when it relaxes for exhalation.

The air that enters the body and the air that comes out of the body are not of the same composition. A chemical exchange is performed during the process of


breathing. Air rich in oxygen goes into the lungs upon inhalation and the oxygen dissolves in the bloodstream through the alveoli. Through the pumping action of the heart, oxygenated blood circulates in the body through the arteries and organs to perform the vital functions necessary to life before finally returning to the lungs through the veins, fully charged with oxidation byproducts. Carbon dioxide and water are released back to nature through the phase of exhalation. On another physiological level, inhalation contributes to cellular nutrition and the adequate construction of body tissues, while exhalation ensures elimination, cleaning and purification functions, removing the physical and subtle impurities of the body.

The breathing process is adjustable to demand and thus, depends on the activity level of the individual. A sedentary person breathes slowly and requires less oxygen than a more active person. Respiratory rate is modulated by the degree of physical activity or by the level of stress affecting the individual. During calm deep sleep, breathing is minimal whereas when running, breath rate can reach a maximum.

Breath is not only a physical and chemical process, it becomes even more subtle as it links to the emotional state of the individual. Agitation of the mind produces the same variations in the breath as the increased level of physical activity. Take for example the reaction of the breath during an agitated night dream. The power of mind is very influential on the energy of the breath. Ancient yogis have correctly observed that the fluctuations of the mind influence the energy of the breath.

In the normal everyday life, while we do not specifically concentrate on the breath, we roughly use 30% of our breathing capacity. This is why we sometimes feel tired, dizzy, and sleepy, our digestion may be slow, and our body may be weak. When we need to optimize our physiological functions, it is a good idea to increase our breathing capacity. This is precisely why the breath is important in yoga. This discipline makes it possible to increase breathing capacity up to 80-100% with the help of simple postures, movements and breathing techniques.

Today it is well understood that yoga is not only a physical discipline involving the practice of postures, but it is now conceived as a complete array of tools that help to achieve the goal of yoga; orientation, clarity and stability of the mind (YS I.2). Yoga is a logical and efficient evolution process that was explained in the early days by Patanjali (YS II.29). One who wants to start practicing yoga should first make sure that his relations with the environment and other beings is appropriate (yama); he


should follow a proper discipline (niyama); he should prepare the body accordingly through the help of postures, appropriate physical exercise and correct attitude (asana); only then, under these conditions, the practice of controlled breathing (pranayama) is possible. Asana prepares the subtle process of breathing. In a well-designed yoga practice, body preparation is necessary to perform controlled breathing techniques and obtain the benefits of an improved breathing capacity.


The Relevance of Breathing in Yoga

Everyone knows that we have to maintain a certain level of physical activity to be physically fit. However, such physical fitness, which can be addressed by physical

exercise, does not necessarily equate to total wellbeing. In addition to body fitness, total wellbeing also means psychological stability and mental health; these two can be addressed by using appropriate breathing techniques. An agitated mind is always accompanied by an agitated breath. From this simple fact comes the concept that we can reach a calmer state of mind when the breath is controlled properly. For the modern adult, searching for ways of reducing stress and increasing clarity and stability in life, breath control is probably the most relevant tool, certainly the best instrument to gain clarity of mind. The benefits of such a technique have become evident. Breathing control (and consequently, the control of the energy of the breath) is the technique that yoga calls ‘pranayama’. ‘Pranayama’ means breath control and to make the breath become longer.


Role of the Breath in Asana

Especially in the yoga tradition of Professor Krishnamacharya, breath is in synergy with movement. In fact, every movement in asana is accompanied by the corresponding breathing phase. For example, postures with movements opening the chest are normally performed during inhalation and postures with movements compressing the abdomen (forward bending postures, lateral stretch or twisting postures) are performed during exhalation. Also, in sitting asana, the action of inhaling into the chest and exhaling from the lower abdomen results in the vertical stretching of the spine. The resulting expanded chest and free moving abdomen contribute to reaching the maximal breathing capacity.

We know that a good asana preparation is necessary to the practice of pranayama, and we also understand that appropriate breathing helps in performing better asana. Asana respects the two qualities of vigilance and comfort (YS II.46). The most valuable indication that this subtle balance is respected is in a breath that is long and smooth. Thus, the best indicator of ‘sthira sukham’ remains in the quality of the breath. Additionally, the control of the breath has some important effects on the subtle body and the energy of the person.

The Practice of Controlled Breathing

When the synergy between asana and the breath becomes natural for the practitioner, a subtler breathing level is attained. Pranayama is this quality of the breath where the phases of exhalation, inhalation and retentions are done more consciously (YS II.49). Breath changes from an unconscious state to a conscious one and also evolves from an irregular pattern to a more regular one.

Awareness of the four breathing phases, a better sense of the location of the breath, of its duration and numbers, will result in a longer and more subtle breath (YS II.50). This dual quality of length and subtleness is the natural consequence of a good pranayama practice. Whatever the techniques used, if it does not result in a longer and more subtle breath, it is not pranayama. Finally, according to the ashtanga yoga of Patanjali, pranayama is a preparatory step to meditation.


The Techniques of Pranayama

Before attempting the techniques of pranayama, one should be well motivated and committed. This is what yogi’s call ‘Sankalpa’. It is important to consider

that yoga is not a competition. One should always respect their capacities in every practice. The practitioner should have the proper attitude (Bhavana) and the adequate mental preparation to undertake the discipline of controlled breathing.

The first step in breath control is the observation of the natural breath practiced through breath awareness, usually at the start of asana. We have to first observe how the current state of our breath, before attempting to expand its’ capacity. For beginners, we sometimes have to start by simply observing the breath in a comfortable lying down position as per the stages of breath awareness. One can then easily become aware of the inhalation and exhalation phases (breath development). Extending the exhalation creates a calmer mind and relaxes the body. The exhalation phase removes the impurities in the physical and the mental body as well. A mental cleaning process becomes possible with breath development; it is one of the most important functions (samskaras) of pranayama. It helps the practitioner to become calm and focused.


Pranayama Techniques

See Breath and Development Manual and refer to A.G. Mohan’s Yoga for Body, Breath and Mind Chapter 6 Pranayama

Nadi shodhanaNadi means small channels or tubes, through which the energy of the breath circulates into every part of the body. Nadi shodhana is a technique that is known to clean the nadis. Nostrils represent the physical terminations of the nadis, and in the nadi shodhana technique we breathe through each nostril alternately to remove subtle impurities and eventually feel healthier and better. Nadi shodhana is usually done this way: Left Nostril inhale, Right Nostril exhale, Right Nostril inhale and then Left Nostril exhale and so on. The alternate blocking of each nostril is ensured by Mrigi Mudra, a hand positioning in which the index and middle finger are folded into the palm leaving the thumb to close one nostril and the other two fingers to close the opposite side. The fingertips are pressed against the fleshy part of the sides of the nose just below the bony part. One has to completely close one nostril and partially close the other nostril to lengthen the breath. This technique can be accompanied by a visualization of the energy that comes into the system during inhalation and by visualizing the exhalation of impurities during the exhalation. This is one of the most important techniques in yoga. It is sometimes called Raja Pranayama.

Ujjayi Ujjayi is a technique where one inhales and exhales through both nostrils while producing a continuous throat sound by a partial constriction of the glottis. This inner sound allows the evaluation of the regularity and smoothness of the breath. A uniform smooth sound is produced by a regular breath; while a variable and inconsistent sound is produced by a disturbed breath. Such a disturbed breath can happen when we push the body too hard in a posture or simply when the mind is agitated. The Ujjayi technique is known to balance the three doshas (Vatta, Pita, Kapha) and is universally recommended in yoga, even during the practice of asana, as long as it does not produce throat irritation or fatigue.


Anuloma ujjayiAnuloma ujjayi is the technique using alternate nostrils for exhalation while ujjayi is used for the inhalation (Inhale Ujjayi, Exhale left, Inhale Ujjayi, Exhale right). This technique is commonly used to prepare for nadi shodhana pranayama and has a calming effect since it naturally extends the exhalation.

Viloma ujjayiViloma ujjayi is the opposite technique and uses alternate nostril inhalation while ujjayi is used for exhalation (Inhale left, Exhale ujjayi, Inhale right, Exhale ujjayi). This technique promotes a deeper inhale and produces an energizing effect.

Pratiloma ujjayi Pratiloma ujjayi is a combination of the two preceding techniques and is mainly used for pranayama where a larger number of breaths are to be taken. With longer periods of controlled nostril breathing, arm fatigue may appear, and this technique is useful to relieve the arm. One complete cycle of Pratiloma Ujjayi consists of 4 breaths: Inhale ujjayi, Exhale left, inhale left, exhale ujjayi, inhale ujjayi, exhale right, inhale right, exhale ujjayi. In this pranayama, 12 cycles equal 48 breaths.

Sitali Sitali is a technique where one breathes through the mouth. It is useful for people who have problems with nostril breathing. Sîtalî also produces a cooling effect due to breathing through the mouth with a rolled tongue. In Sîtalî, we form a tube with the tongue and lower the head. We then inhale through the rolled tongue while slowly lifting the head up. When the inhale is completed, we lower the head while rolling the tongue back to the soft part of the palate, and then we exhale with ujjayi through both nostrils. This is one complete cycle.

Sitali Anuloma Sitali Anuloma uses the same technique for the inhalation, but then one exhales through alternate nostrils. Sîtâlî is another technique producing a cooling effect and is useful for people who cannot roll the tongue into the form of a tube. The technique is similar to Sîtalî, except that the tongue is placed behind the teeth, and during inhalation the air comes into the mouth on both sides of the tongue.


BhramariBhramari is a technique where one produces the humming sound of a bee by pronouncing the letter ‘M’ during exhalation. Inhalation remains free and comfortable.

Breathing is an involuntary act and an essential part of life. Although we cannot control whether or not we breathe, we can control the way that we breath. A belief that different methods of breathing affect the body's health and life force is the core of Pranayama practice.

Murcha Murcha is the goal is to produce a deep inhalation followed by a very long exhalation while the mind remains totally quiet. It is said that one can reach a state of semi-consciousness while being totally relaxed and focused on a much longer exhalation.

Surya bhedana Surya bhedana is a breathing technique used to focus on one specific side of the body. It is useful for healing purposes when one wishes to increase the symbolic fire energy in some organs in the right side of the body. The energy of the right side of the body is activated by always inhaling through the right nostril and then always exhaling through the left nostril. In yoga, the right side of the body symbolizes the sun and the action of fire.

Chandra bhedanaChandra bhedana is the opposite of surya bhedana as the focus is on the left side of the body. Chandra symbolically represents the moon and this technique generally has a calming effect. Inhalation is always through the left nostril and then exhalation is always through the right.

The Use of Pranayama Techniques

Even though there are many techniques, all of them contribute to the same purpose of pranayama: helping the breath to become long and smooth (YS II.50). Techniques are not final per se; the goal always remains a longer breath and a calmer mind.


Like everything else in yoga, the practice of pranayama should always be adapted to the type of practitioner, considering its strength, capacity, energy and experience. Pranayama should always respect the limits and the possibilities of the practitioner both physically and mentally.

*Please note that Kapalabhati (fast abdominal breathing) has not been included and Bhastrika (fast single nostril abdominal breathing, changing nostril after each inhale) in the list of pranayama because they are generally classified as ‘Kriyas’. Therefore, they are considered nostril preparation techniques and do not necessarily produce a longer breath, so they cannot be considered as Pranayama.

Increasing the Power of Pranayama with the use of Sounds

Pranayama techniques that have been described so far, do not involve the use of sound and are called Amantraka pranayama. One should know that the practice of pranayama can also be oriented to address specific aspects of human personality and wellbeing. For example, controlled breathing can be used to increase self-confidence, or to reduce mental agitation. For such goals, Samantraka Pranayama is useful. It involves the use of breathing techniques combined with sounds and/or meaningful mantras. The practitioner’s own relation to the mantra determines its power. In this technique, the inhalation is generally free and the sound production or mantra repetition are done during exhalation. At a subtler level, mantra can also be repeated mentally without producing sound.

Increasing the power of Pranayama with the use of Ratios

Apart from the various techniques, the effects of breathing can be greatly influenced by the use of different breathing patterns whereby the four phases (IN - Hold – EX – Hold) can be modulated. Generally, two main types of pranayama are used to influence the breath:


Sama Vritti are breathing ratios where all the active components of the breath are equal (1.1.1.1 or, 1.0.1.0 or, 1.0.1.1 or, 1.1.1.0).

Visamavritti are breathing ratios in which components are not equal (1.0.2.0 or, 1.1.2.0 or, 1.2.2.1 or, 1.4.2.1).

In these ratios, the first number of a sequence represents the value of the average duration of inhalation and is called the ‘breathing unit’. This breathing unit is the duration of inhalation, usually measured in seconds, which one can easily perform for at least 12 breaths while remaining comfortable. For example, a ratio of 1.1.2.1 for a person having a unit of 6 seconds of inhalation would result in a breathing pattern of 6.6.12.6, as expressed in seconds.

The skill of a good pranayama teacher and a good pranayama practitioner is to choose the appropriate ratio to produce the desired effect. Yoga considers that one should be able to master sama vritti pranayama first, being able to establish a balanced breath before exploring the more demanding ratios of sama vritti pranayama. One should also remember that the mastery of pranayama techniques and ratios usually takes months of regular and dedicated practice. In order to fully benefit from the positive aspects of pranayama, one should take the time that is needed and never force the breath.

3 Main Effects of Pranayama

The effects of Pranayama can globally be divided into three classes: Brmhana, Langhana and Samana.

1. Brahmana is a more energetic practice. This effect comes from putting the focus on inhalation and then on the hold after inhalation. At the conclusion of a brahmana practice, the practitioner feels an expansion of the chest area (and the lungs); a good sensation of balanced energy will follow.

2. Langhana is a calming and interiorizing effect mainly because the focus is on exhalation and on the hold after exhalation. The lungs are empty and langhana can produce a calming effect as the mind easily focuses on the abdominal area.


3. Samana is a balanced harmonizing effect resulting from a combination of brahmana and langhana. The mind gets focused as it remains vigilant.

The resulting effect of a pranayama practice depends on a combination of factors, such as the state of mind, energy level, age, motivation and capacity of the individual. The more intense and regular the practice is, the faster the results will be felt. In pranayama, the results do not only show at the physical level but will also be observed at subtler levels. Pranayama has a noticeable effect on stabilizing the humour and temper of an individual. This is why one should be careful and choose an appropriate pranayama practice under the guidance of a competent teacher.

Extending the Breath Further with the use of Kramas

‘Krama’ means steps. It is the idea of breaking down the inhalation or exhalation into equal steps (generally 2 to 5 steps) and holding the breath for about two seconds between each step. Such techniques are used to efficiently increase the elasticity of the breath and allow the practitioner to extend the length of specific breathing phases. Krama can be used in pranayama or it can also be performed during asana. Anuloma Krama is the breathing technique of breaking down the inhalation into equal parts. Viloma Krama is the technique of breaking down the exhalation into equal parts. Pratiloma Krama is the breaking down of both the inhalation and exhalation phases into equal parts (breathing IN with several holds and breathing OUT with several holds).

In the implementation of these techniques, the student usually learns to comfortably split the breath into two equal parts first, then three, then four etc. One should be cautious with these powerful techniques to avoid creating fatigue. An interesting and captivating use of these krama techniques involves the visualization of one of the chakras each time we hold our breath, so that in seven steps we can visualize seven chakras. Another possible method is to concentrate on 5 parts of the body, 5 elements of nature or the 5 bhutas (for example: Earth is Prithvi, Water is Apo, Digestion is tejas, Breath is Vayu, and Space is Akasha). Krama with a number of steps higher than five should only be performed by experienced practitioners.


Using Pranayama for Controlling Subtle Energies with Mudras and Bandhas

The word Mudra means seal or symbol. In pranayama there are several symbols, some of them are called bandhas and three of them are more important: Jâlandhara bandha, Uddiyâna bandha and Mûla bandha. Bandha conveys the idea of binding and contracting. Although this concept is not mentioned in the yoga sutras, the goal is to develop a better perception of certain specific locations (Desa) in the body. Jâlandhara bandha is the contraction that helps to focus on the location of the throat; Uddiyâna bandha is the focus on the abdomen; Mula bandha is the focus on the base of the spine.

All the pranayama practices with bandhas are very powerful and are known to reduce impurities in the abdomen and increase the capacity for concentration and the practitionerôs strength. These practices should be done under the guidance of an experienced teacher because they can have a dramatic effect on the bowels, or the menstrual periods (in the case of female practitioners).

However, it is important to note that the practice and use of bandhas is not used until the final stages of breath development your practice which can take a minimum of 12 months at the very least (please refer to your Breath and Movement Manual if unsure).

Use of Bhavana in Breathing

Bhavana is a specific attitude of conviction that accompanies the breathing technique. It plays the role of directing the mind; it increases the concentration and supports attention. Generally, concentration with the help of bhavana increases the efficiency of breathing techniques. Here are some examples of bhavana that can be used in breathing exercises.

Suitable Postures

For the practise of Pranayama, the most suitable and preferable are an easy sitting position that is comfortable for the student, with an erect spine, a relaxed body


and a smiling heart. Note for some students you may need to allow them any position that maintains an erect spine that is comfortable for them so that they may indeed attend to the pranayama technique being practised and bring stillness to their minds and bodies. See page 175 of A.G. Mohan’s book, Yoga for body, Breath and Mind for appropriate postural options.

Pranayama is a comprehensive practise of yoga. The journey of our life towards its destiny has many milestones. The journey is like a river flowing with turns and twists, trials and tribulations. However, in the end it reaches its’ destination. The human being is made up of body, intellect, and emotions; all three are interrelated, interdependent and inseparable. Our Life is Prana. Pranayama is the awareness and manifestation of this flow of energy. Prana is life. Wherever there is existence or an expression of life, there is Prana irrespective of activity or inactivity.


Mental and Physical Aspects of Breathing

The practice of meditation is intimately and inextricably connected to the practice of breathing. Not only is pranayama an aid for meditation, it is also a

meditation technique in and of itself. Therefore, it is vital that we understand the breath in order to benefit from a rewarding and informed meditation practice.

The Abilities of Pranayama

Yoga breathing exercises, also known as Pranayama, are an important part of developing yoga practice.

Pranayama is one of the eight limbs of yoga, as defined by the Yoga Sutras of Patanjali. In addition, to deepening your yoga practice, learning ways to calm or invigorate the body through breathing will greatly benefit your life on and off the mat.

Breathing is an involuntary act and an essential part of life. Although we cannot control whether or not we breathe, we can control the way that we breath. A


belief that different methods of breathing affect the body's health and life force is the core of Pranayama practice.

In Sanskrit, pranayama means lengthening of the prana, or breath. Pranayama is an important aspect of meditation and yoga, for we use the rhythms, sounds, patterns and textures of our breathing, along with our breath ratios, to stabilize the mind and increase health and wellbeing. Through pranayama, we can quiet and relax the mind.

The breath teaches us many things. It acts as the bridge between the mind and the body. Proper breathing is the most effective way to allow changes to take place on the physical, mental and emotional levels. By coming to know your breath, you will know yourself on a deeper level. It is through the breath that we move inward. In this module, we explore a number of important pranayama techniques, including nadishodhana, which balances the mind and ujjayi, which stimulates the psychic mind.

Imbalance in the physical body influences the brain function, which in turn affects thinking patterns, creating emotional pressure. This can be relieved with special techniques, like bhastrika and kapalbhati to relieve mental pressure. A lack of energy and a low immune system can be aided with the techniques of nadi shodhana or ujjayi as they activate

Physiology of the Breath

As a yoga teacher, it is important to have attained a level of understanding of the physiological functioning of the breath. In order to achieve this understanding, we must examine the process of our breathing. The diaphragm is the primary respiratory muscle. It is like the skin of a drum. It separates the thoracic cavity from the abdominal cavity, and on inhalation it descends onto the organs below, creating pressure. As a result, the thoracic cavity expands, while the abdominal cavity contracts. As we exhale, the opposite occurs: the diaphragm relaxes and releases upward.Meanwhile, the rib cage relaxes inward, allowing for a contracted space in the abdomen.


Breath equals life. But do you ever bother to ask: why do we need to breathe that much?

Since we have been unconsciously doing it since the first day we came into this world, the breathing process has been taken for granted by almost all of us. All we know is that we need to take in oxygen in order to keep our bodies running. But very few of us have taken the time to really understand the breathing process. The following article will explore the mechanics of breathing, particularly the:

• Different stages of the breathing process;• Different kinds of breathing;• Organs used in breathing; and• Process of breathing

Stages of Breathing

Basically, breathing has four stages:

1. Inhalation, or the taking in of air, 2. A pause before exhaling,3. Exhaling, or the pushing out of gas and;4. A pause before inhaling again.

These four stages comprise the cycles of respiration. In Pranayama, yogis prolong the pauses in a way that will benefit their health and state of mind. However, the two pause stages may not exactly be restful since the whole respiratory system, along with its muscular and nervous components, goes through a reversal of direction and many small adaptations whenever such a reversal occurs.

Sidebar - The Importance of Breath

• Our lungs consist of approximately 73 million cells.

• In normal breathing, only a third of the lung cells get oxygenated.

• Our life spans are related to the number of times we breathe – the tortoise only breathes five times per minute, and lives for 400 year


Kinds of Breathing

The following are the 11 kinds of breathing:

• Noisy and quiet breathing• Fast and slow breathing • Regular and irregular breathing • Jerky and smooth breathing • Deep and shallow breathing• Forced and effortless breathing• Voluntary and involuntary breathing• Mouth and nose breathing• High, middle, and low breathing, and all three in "complete Yogic Breathing• Mere passage of the air in and out of the lungs, and experiencing breathing

as an affair of the whole body, the whole self, and the whole universe as explored in Pranayama

• Nervous and relaxed breathing compared to anxious and peaceful breathing. As seen here, it can be concluded that breathing is a very intricate and complicated process.

Primary Organs involved in Breathing

The respiratory system is composed of the nose and mouth, pharynx and larynx, trachea and bronchi, as well as the lungs and thorax.

Nose and Mouth

The nose is what we normally use to inhale and exhale. It has two holes called nostrils through which air passes. The skin lining both nostrils is embedded with tiny hairs called cilia, which act like a filter to catch dust and other small particles in the air we breathe.


The mouth is what we use to breathe when we need more air than what can be taken in through the nostrils, as when we pant or puff when we are exhausted.

Pharynx and Larynx

The pharynx is the opening just behind the nose and mouth and is part of both the respiratory and digestive systems. Since both food and air pass through the pharynx, it is lined with tissues called tonsils which can partially obstruct the passage of either of the two. Like when swallowing, respiration is interrupted. The pharynx ends in the oesophagus and the larynx, which is also known as the ‘voice box’ because it houses the vocal cords and the different muscles used in producing sounds. The epiglottis, a cartilage found at the top of the larynx, aids in closing it tightly to prevent the passage of food or liquids.

Trachea and Bronchi

The trachea, also referred to as the windpipe, is a tube through which respiratory gas transportation takes place. It is lined with ciliated cells to push particles out, and cartilage rings to guard it against pressure when breathing. The end of the trachea is split into two tubes called the bronchi, which also have several thin-walled branches called bronchioles. These bronchioles lead to air sacs called alveoli, where most of the gas exchange happens.

Lungs and Thorax

The lungs are the most essential organ for respiration. They consist of a cluster of bronchioles and alveoli, blood vessels and capillaries, and elastic tissue. Their main function is to transfer oxygen into the bloodstream, and to excrete carbon dioxide into the air.

The thorax is the region of the body that extends from the neck to the back. The thoracic cavity is the area that contains the heart and the lungs and is protected by the rib cage and the sternum.


Above: The Lungs (Source: https://medical-dictionary.thefreedictionary.com/lung)


The Thoracic Cavity

The Process of Breathing

There are three components of the breathing process:

1. RespirationThere is a common tendency to refer to breathing and respiration as the same thing. This is wrong. Breathing is a mechanical process, while respiration is a chemical process. Respiration refers to the process of carrying the inhaled oxygen to each cell of the body that needs it. It’s by-product is carbon dioxide.

On average, an adult at rest inhales and exhales about 16 times every minute. Each time, about 500-700mL of air is taken in, and about the same amount is exhaled. However, not the whole of the amount we inhale is oxygen. In fact, only about 20% of it is oxygen. About 79% of it is nitrogen, while the rest is a mixture of carbon dioxide, helium, argon, and other gases. Almost as

Above: The Thoracic Cavity (Source: https://www.s-cool.co.uk/assets/learn_its/


much nitrogen is exhaled as is inhaled each time. The only difference is that exhaled air contains only 16% oxygen and 4% carbon dioxide, which means that about one-fifth of the oxygen we take in is changed to carbon dioxide during respiration. Part of the aim of deep breathing exercises and posture movements in yoga is to increase the amount of oxygen compared to that of carbon dioxide in the blood, which circulates all over the body.

2. OxygenationOxygenation refers to the injection or addition of oxygen into any organism, and this includes the human body. In our case, oxygenation occurs in the blood cells, which in turn carries oxygen throughout the body.

All living tissues and cells need energy in order to live. For us humans, we get this energy from the food we eat. After digestion, the energy is stored in as molecules of glucose, fructose, amino acids, and other substances. But it cannot just stay there; that energy must be released in order to be used. Energy can be released from those molecules through a chemical process that requires oxygen for it to take place. This is why oxygen, and eventually breath, is of paramount importance to our lives.

3. RegulationThe nervous system is responsible for the regulation of breathing. It controls the contraction of muscles used in breathing. This starts from a cluster of cells in the brainstem called the respiratory centre. These cells send impulses to the different muscles involved in inhalation, which in turn takes in air. As for exhalation, it simply happens once inhalation stops. No force is necessary for exhalation; simply stop inhaling and exhalation will follow, thus completing the breathing cycle. That is why the cells of the respiratory centre can be compared to the pacemaker tissue of the heart, which acts without outside help.

However, like the heartbeat, some outside factors can influence the regularity of breathing. These can either be voluntary or involuntary. A few examples of voluntary factors are the control you exert over breathing when you are talking, singing, whistling, or when holding your breath when a certain smell offends you. Involuntary factors, on the other hand, are emotions such as fear, anger and excitement, as well as sudden changes in temperature.


The knowledge of regularity of breathing, particularly the voluntary and involuntary factors that affect it, is important in yoga. This is because yogic breathing exercises aim to change unhealthy involuntary breathing habits voluntarily, thereby developing healthier habits afterwards.

Yogic Breathing and the Autonomic Nervous System (ANS)

Breathing is an exceptional function of the body. Even though it is automatically regulated by the Autonomic Nervous System (ANS), it can be consciously modified. This is remarkable, given that autonomic implies something that cannot be controlled by the mind. Both the sympathetic and the parasympathetic nervous systems are part of the autonomic nervous system. These systems work in balance with one another, and directly or indirectly affect almost every structure in the body, including frequency of breath, heart capacity, lumbar function, kidneys, blood vessels, stomach, and the intestines.

Yogic traditions claim that all functions of the body controlled by the ANS, including the beating of the heart, can eventually become volitional with extensive practice. But to get to that point, it is necessary to concentrate on the breath.

The Sympathetic Nervous System (SNS) has an active pushing function, and the Parasympathetic Nervous System has a relaxing function mainly. The Nervous System is located on both sides of the Spine and consists of ganglia. The ANS is most important

Sidebar - Meditation and Breathing Practice

Sit quietly for a little while, lengthening your breath as much as you comfortably can and allowing it to round out so that the inhalation flows directly into the exhalation. Once you have established a rhythm of long, smooth, comfortable breathing, place two fingers to the side of your larynx, and feel your pulse. If your breath is unforced and long, you should be able to measure the increase in your pulse as you inhale. Then, as you exhale, you should be able to measure the decrease.


in two situations: emergency, stress-inducing fight or flight situations, and non-emergency situations that allow us to rest and digest. The ANS also reacts in normal situations to maintain normal internal functions.

During deep, prolonged inhalation, a pressure is created in the thoracic cavity. This stimulates several effects of the Sympathetic Nervous System. The most notable of these responses are temporary increases in heart rate or blood pressure. Deep, prolonged exhalation tends to activate the opposite branch of the ANS, the Parasympathetic Nervous System which has its’ own set of effects. These include the temporary, but immediate, drop in both heart-rate and blood pressure.

Practice Guidelines

Before commencing pranayama itself, it is essential to understand some of the essential guidelines for practice. These are questions and uncertainties that are frequently mentioned by prospective practitioners

Time of day to practise

Traditionally pranayama is done early in the morning, before other activities. Classically, just before sunrise. Early, even if not precisely at dawn, is the ideal time that we can be free from most daily interruptions. Another important note is that our minds are less cluttered with the events and preoccupations of the day. Our body may be a little stiff, but potentially neutral.

Pranayama at this time offers a clear start to the day, a moment to be self-reflective and to set up good patterns of breath and mindfulness for the next 24 hours. It gives us an idea of how we actually are, as it helps us become aware of the effects of our activities the day before and in order to undo any remaining imbalances. During a session of pranayama, we may notice, for example, that we feel a bit jangled from too much coffee the previous day, are heavy in the body from slow digestion or are full of leftover thoughts that are still worrying us. Taking 15 or 20 minutes for pranayama can help us regain equilibrium. It also enables the body to function more efficiently on an organic level by opening the chest and lungs, stimulating the diaphragm and facilitating digestion and elimination.


The end of the day is another possibility, and for some is more feasible. There may be a degree of end of work lethargy or tiredness, but some people clearly function better at this point of the day. After a quiet evening practice following a sequence of restorative postures as indicated in the previous article, the breath is quite tangible. If we are able to bring the mind to quietness and receptiveness, the body is often more loose by the afternoon and the ribs and chest are more pliable. Pranayama at this time of day can be soothing and refreshing.

Location

A clean and quiet place where we can remain undisturbed for the duration of the session is best. It takes a little time to settle into the neutrality and stillness required for clear breath observation. It is difficult to break off and then try to come back to where we were or need to be. Plan a shorter session if necessary but endeavor to keep the time free of distractions.

Hints and Cautions

• To be considered pranayama, the breath needs to be even, channeled and conscious. Breathing should never be done with effort and hardness. Pranayama will never come with force or hardness. We must learn to guide the breath, channel it with compassion and not with aggression.

• If the breath becomes short and jagged, rough or uneven, it is time to do a few cycles of normal breathing or to stop for the day. Pranayama must have an even, smooth and harmonious sound and quality. The tone of your breath will tell you if you are doing it correctly. As with all things, it takes time to recognise the correct note for the breath, but we need to know what we are looking for at least. If the sound of the breath is harsh, squeaky or jerky, you may be forcing or going beyond your capacity.

• Ideally, each breath will follow on from the previous one with the same quality and sound. Try to establish a harmonious rhythm. If the sound changes or the rhythm is disturbed, try a few cycles of normal breathing before you begin to deepen the breath and continue again.

• The head and face are to remain passive and uninvolved with the breath. The chest and lungs are opened and are receiving of the prana.


• The tendency for beginners is for the head to lift and strain during puraka, inhalation, and tension can then be felt in the eyes and temples and the ears may become hot and ‘full’. If this occurs, it immediately tells us that we have gone beyond our capacity. Go back to normal breathing and reset yourself to neutrality before you deepen the breath again.

• During rechaka (exhalation), the chest often sags, and the ribs drop down towards the diaphragm. This restricts the breath in exhalation and tends to make us strain or push the final part of the outgoing breath. If this occurs pressure will again be felt, a sense that there is still breath in the lungs, but it has nowhere to go. Keep the chest open during exhalation as well as inhalation.

• The eyes, ears, throat, and tongue need to be quiet and soft throughout pranayama. The head remains as a distant, dispassionate observer, watching the breath but unaffected by it. If heaviness, fullness or pressure is felt here during pranayama, go back to normal savasana breathing.

• Never continue with hardness or pressure in the organs of perception. • Synchronise the movement of the chest with the movement of the breath.

The breath is the initiator and needs to give the opening and the direction for the chest to follow. Just as a ship moves through water with the bow parting the sea as it makes its way forward, so too does the breath as it creates the path for the body to respond. The chest opens systematically to receive the breath. Let the breath gradually spread into the chest. On the exhalation the chest gradually releases as the breath moves out. In this, the fullness of the chest recedes and does not drop suddenly.

• Never push the breath to the extent that the next part of the cycle is rushed or urgent. Anticipate the moment you need to inhale and exhale. Don’t try to extend the breath to the point where you have to grab for the next one.

• Become familiar with your normal rhythm of breath. • Unless we know our normal breath, pranayama will never be known.

This is best practiced in the morning on an empty stomach, if this is not possible make sure you have not eaten for the last two to three hours.


Preparation

For the morning pranayama, prepare yourself by emptying your bladder, washing your face and cleaning your teeth.Organise a place to practise that is quiet and clean. Fresh air is important, so it is best to have warm clothing and a blanket to cover yourself with rather than having closed windows and an overheated environment in winter.

Set up two blankets each folded in half and placed along your mat. If you only have one blanket available, fold it in three lengthways and place it along the spine starting at the small of the back. Prepare a folded blanket for your head which is high enough to support your neck and skull so that the head doesn’t tilt backwards. The height will depend on your body and your own requirements.

Lie back over the blanket as though going into savasana. Place yourself so that the lower blanket comes to the small of the back just above the top of the pelvis. The second blanket should start at the lower back ribs. The two blankets will be staggered a little so that there is a small space between the first and the second.

Lie back evenly over the blankets so that the spine is straight, and the hips and shoulders are in line with each other. Adjust your head blanket so that is supports the whole back of your neck and head, starting at the base of the neck just above the shoulders. Check that the head is not tilting backwards and that the skin of the face is moving down towards the chin and throat.

Extend the legs out straight and then release them to the sides so that the outer ankles, knees and thighs are rolling out and down towards the floor. Release the legs right from the top of the thigh rotating them from inside out.

Keep your spine long and in the centre of the blankets so that you feel evenness on either side of the spine with the blanket exactly in the middle of the back. Connect to the location of the dens, displace the head into the mat and then create the length at the back of the neck to allow a feeling of space and comfort, (pivoting from the Dens). See the Breath and Movement Manual for any further questions concerning location, displacement and creation of correct positioning of the dens point.


Externally rotate at the shoulders to allow the palms to face the ceiling and the arms to move slightly away from the body.

Do not create hardness. Set your body in position mindfully and methodically but without forcing. Adjust the curvature at the lower lumbar to create a feeling of ease. If pain arises, allow the knees to be bent and or legs falling in slightly to lean on each other.

The aim is to have the body at ease and yet maintain a certain alertness. The chest is supported to allow the back ribs and shoulder blades to slightly move up towards the front body. We need an inner-lift which comes without muscular effort.

Observe the space created between the lower ribs and upper abdomen. The abdomen will be a little below the lower edge of the ribs and this allows the diaphragm to move more freely.

Relax your feet, your toes, your legs to the floor. Let go the skin of the palms, the fingers; no tension anywhere.

Release all the muscles of the face, the throat, the mouth, and the tongue. Let the cheek-bones soften and spread in the face. Let the space between the eyes grow a little wider to the sides.

Allow the eyeballs to sink down to the back of the eye-sockets, away from the eyelids. Let the eardrums move in towards each other, deep inside the cavity of the skull.

Quieten the face and keep the ears passive throughout pranayama. If any tension or hardness appears, go back to normal breathing and release the tightness.

In pranayama, the head remains passive and neutral as though watching objectively from a distance. The minute the brain becomes active, consciously quieten the organs of perception again.

It is not easy to remain neutral, innocent and open to the breath. It takes consistent practice. Learn to be aware when you have become disturbed in your eyes, ears, throat or tongue. To listen to the breath, as the inner silence that it generates is


necessary. It may take all your attention some days to quieten your mind during pranayama, but, like a parent with a small child who is constantly running off, you just need to keep bringing your mind back to the body, back to the breath. It is useful not to allow frustration to take over. Just one even steady breath with complete mindfulness is something to be satisfied with. This is an ongoing practice and in the end is neither good nor bad. It is just whatever comes on that day.

The mind is mostly elusive and difficult to control, and it is therefore helpful to approach the mind through the physical body. If we can keep the eyes still and quiet, the brain also becomes more still. We cannot order the mind to be passive or make the breath smooth. We can though set ourselves up to enable these things to occur. It is more about undoing at first and clearing the decks in order to make space for the breath.

Give yourself a few weeks of regular pranayama and see what effect it has. It is much subtler than the asana work, and you may not notice a big difference at first. With consistent practice you will be able to feel the difference in your day, and you will begin to notice how you feel when you don’t do it.

Pranayama for many practitioners takes a long time to get. It is worth it, however, as it is hugely rewarding and quietly transformative. The only requirement is that we do it with neutrality, without wanting any particular result. Just practice and observe.

Without breath there is no life. Embrace the grace of breath.

Sidebar - Developing a Pranayama Practice

Pranayama practice needs to begin slowly and develop over time without force, counting of breath rates and retention. Follow the stages of Breath Development and place into either your asana practice or simply Breath Practice or Pranayama


General guidelines and precautions you should be aware of with Pranayama.

• Traditionally, Pranayama is practiced after Savasana or in the evening when the body and mind are prepared.

• It is not practiced directly after strenuous asana • Pranayama should not be practiced in haste • Pranayama should not be practiced when the lungs are congested• Pranayama should not be practiced immediately after meals and at least 2-3

hours should be allowed after eating. • During Pranayama the breath must not be forced or strained. Dirgha and

Suksma should be maintained at all times • People with high blood pressure, lung, heart, eye or ear problems should

NOT hold after an IN breath or suspend after an exhale and should not partake in vigorous breathing exercises.

• People with low blood pressure should NOT suspend the breath after an OUT breath.

• Note: all stages of pranayama begin with exhalation (rechaka) and end with inhalation (puraka). First breathe out whatever tidal air remains in the lungs, then start pranayama.


Full Yogic Breath

This was covered in Module 4. Go over your notes to begin your practice.

Ujjayi Pranayama – or Psychic Breath- Victorious Breath

Ujjayi means ‘victorious,’ the prefix ‘ud’ means upward or expanding and it also conveys the sense of preeminence and power. ‘Jaya’ means conquest or success. It is a pranayama technique that can be practiced in any position at any time. It occurs spontaneously during sleep when the external mind withdraws. It is known as the ‘psychic breath’ because it promotes subtle states of mind.

In Ujjayi breath, the glottis in the throat (which closes when we swallow) is partially closed. This creates a soft sound from the throat with a raspy ‘sooooo’ on the inhalation and a softer ‘hammmm’ on the exhalation. On the inhalation, the breath is dragged along in the upper nostril, and bounces off the rear of the roof of the mouth. Then, it is drawn down through the constricted glottis, into the lungs. On the exhalation, the breath moves through the constricted glottis and bounces off the soft palate of the upper mouth and then extends through the centre of the nostrils. Note that people with low blood pressure or severe introversion should avoid this pranayama, and people with heart disease should not use Khumbaka in this practice.

Benefits:• warms the body • decrease blood pressure • balances O2 and CO2 • increases relaxation and conscious-mindfulness • tones abdominal area • engages the diaphragm • filters and cleans the air being inhaled • moistens the air


• strengthens the Immune System• It may be used in the management of heart disease and hypertension, when

used without breath retention• Helpful to sufferers of insomnia when practiced in savasana • Promotes psychic sensitivity• Helps direct the flow of energy in sushumna• Forms the basis of many kriya yoga techniques

Contraindications/cautions:

Discontinue practice if you are feeling strain or shortness of breath.

Basic Ujjayi Pranayama Exercise *Only to be practiced as noted in Breath Development stages. Do you know which stage you begin Ujjayi and why? If not please go over your Breath Development stages.

First allow the body to settle physically into savasana pose. Then consciously begin to observe your normal breath. Watch how, in normal breathing, the breath moves from different points in the chest.

Bring evenness between inhalation and exhalation. Which one is longer? Which one is shorter? Lengthen the shorter one and diminish the duration of the longer so that there is a steady and even flow. Give and receive the breath in equal quantity. Is the right lung more active than the left, or vice versa? Bring more alertness to the dull side, so that both sides are evenly receiving and releasing the breath.Begin to observe the movement of the breath at the level of the lower floating ribs. Watch how the ribs open on the inhalation and recede on the exhalation. This helps to bring us more inside making us less concerned with the outer world.

As you continue your normal breathing feel the space within the cavity of the chest. Experience the depth from the sternum to the back dorsal spine, the breadth from the centre out to the left and right. Continue to be aware of this space during pranayama.


Begin to deepen your exhalation, allowing the breath to move consciously, slowly and smoothly out of the lungs, from the abdomen through the middle to the thoracic chest. Release the breath evenly with a smooth steady-flow, simultaneously from the left side and the right side of the lungs.

At the start of the exhalation, pause and release the lower abdomen towards the floor and then begin to consciously allow a wave of contraction to follow all the way up to the thoracic spine. Begin to inhale, feeling the extension of all four sides of the thoracic cavity. Feel the expansion between each rib, the collar lifting, and the spine extending. Feel the air working its way deeper into the lower lungs and begin to fill the abdomen. The abdomen descends during pranayama so do not make it puff upwards at any stage. Let the breath fill the space within the chest methodically and systematically. Try and visualize the air entering from the chest to the abdomen nourishing your body with oxygen.

Allow the front ribs and sternum to be opened from behind by the movement of the incoming breath. Synchronise the movement of the breath with the opening of the chest.

Let your mind be with the breath, exactly in contact with each other. Where the breath is, the mind needs also to be.

Let the lungs fill evenly and without force. Do not take the breath up into the throat and head. Let the collar bones be like a lid for the breath, the gate where the breath starts. If you draw the breath up into the throat and face you may experience the fullness and pressure mentioned in the earlier guidelines.

When the breath reaches that lower part of the abdomen, pause, check your spinal alignment, smoothly exhale, from the bottom of the lungs up through the middle chest to the upper lungs starting with the contraction of the abdomen. Let the chest slowly empty out. Like an air mattress gradually losing air, as the breath leaves the lungs the chest maintains its outer shape at first until more breath has been released. Then the outer form of the chest recedes. The diaphragm controls the exhalation, like a car in first gear slowly going down a hill. Maintain the controlled movement of the diaphragm until close to the end of exhalation. Then release it completely, pause, begin expansion of the thoracic cavity, and again, start your


next deep inhalation allowing the diaphragm to press downward, making space to begin another round of chest to abdomen breadth.

Continue in this way with one deep inhalation and exhalation, followed by a normal cycle of breath. If steadiness and rhythm have been maintained, continue with two deep ujjayi breaths and then a normal cycle of breath.

Do not be ambitious in pranayama. Be mindful and conscious of tension or shakiness. At that point, always return to normal breathing and release tightness or hardness before you continue.

Practice in this way for 10 to 20 minutes, according to your capacity.

At the end of your session, finish with a deep inhalation and go back to normal breathing. Observe any tensions that may have found their way in to the eyes, the ears, the throat, and release them completely. Go back to complete neutrality and let go everywhere.

Remain for a few minutes in Savasana, with quiet, soft, normal breathing. Let go of any hardness and let the breath become smooth and steady.

Observe the gentle touch of the breath in the nose as it moves in and out. Keep the inner membranes of the nose soft and feel where the breath touches on the inhalation and the exhalation. Don’t do anything with the breath, just feel its’ quiet passage as it moves in and out.

Bend the knees and take the feet to the floor. Then slowly let the eyelids draw back to open the eyes. Keep the softness in your gaze, as though the eyes were looking out from the back of the head.

Then roll over onto the right side and stay for another few breaths before you get up. This completes your basic ujjayi pranayama session.

Leave at least 20-30 minutes between pranayama and your breakfast or your asana practice.


Ujjayi Technique:

Ujjayi is divided into Stages 1 to 7. Stages 1-4 are done lying down and Stages 5-7 are done while sitting or in an appropriate option for each individual.

Stage 1

This stage trains one in the art of being aware of sensations in the lungs and leads to even breathing.

The effects of this stage are to make one attentive, to invigorate the nerves and any hardness in the lung is loosened and the lungs are prepared for deep breathing.

Technique:

1. Lie down, keeping the body in a straight line. Do not cave in the rib cage. Close the eyes without tensing the muscles around the eyeballs, keep them passive and receptive, and direct the gaze inwards. Keep the inner ears alert and receptive.

2. Breathe normally. Consciously observe and feel the flow of breath throughout the body.

3. As you breathe in, make sure that both lungs fill evenly. Feel the chest expand upwards and outwards. Synchronise the two movements.

4. Breathe out quietly, emptying the lungs evenly on both sides. 5. Continue this way for about 10 minutes.

Stage 2

This stage trains one to lengthen the duration of each out-breath and to learn the art of exhalation. The emphasis here is on slow, deep and steady exhalation.The effects of this stage are to soothe the nerves and calm the brain.


Technique:

1. Follow the instructions given in the steps outlined above. 2. First, exhale quietly until the lungs feel empty, but without pressing down

upon the abdominal organs. 3. Inhale normally through the nose. This is inhalation (puraka). 4. Exhale slowly, deeply and steadily until the lungs feel empty. This is exhalation

(rechaka). 5. Continue for ten minutes then relax.

Stage 3

This preparatory stage trains one to lengthen the duration of each in-breath and to learn the art of inhalation. The emphasis here is on slow, deep and steady inhalations.

The effect of this stage is that the nervous system is invigorated, and confidence is instilled. The practice is good for those suffering from low blood pressure, asthma and depression.

Technique:

1. Lie down as described in Stage 1 paragraph 1, then exhale quietly until the lungs feel empty, but without pressing down upon the abdominal organs.

2. Connect to the location of the diaphragm and visualize stretching it sideways while you breathe in, without inflating the abdomen.

3. Take a slow, deep and steady in-breath carefully through the nose and make sure that both lungs fill evenly. Listen to the sound and maintain its rhythm.

4. Fill the lungs completely till the sound of inhalation becomes inaudible.5. Consciously draw the eyeballs down and gaze into the lungs.6. Continue in the same way for ten minutes, and then relax.


Stage 4

This preparatory stage trains one to prolong the length of each in and out breath. The effects of this stage are increased energy and the nerves are soothed and toned.

Technique:

1. Lie down as describes in Stage 1 part 1, then exhale quietly until the lungs feel empty, without pressing down upon the abdominal organs.

2. Now breathe in relaxing the diaphragm and stretching it sideways while you breathe in, without inflating the abdomen. Do not allow the diaphragm to roll or to move the floating ribs.

3. Take a slow, deep and steady in-breath carefully through the nose and make sure that both lungs fill evenly. Listen to the sound and maintain its rhythm.

4. Fill the lungs completely, till the sound of inhalation becomes inaudible. 5. Grip the diaphragm and release it gradually, exhaling slowly, deeply and

steadily until the lungs feel empty. 6. This completes one cycle. Repeat such cycles for 10 to 15 minutes, then

relax.

Stage 5

The breathing here is similar to that in Stage 1, but is done while sitting. It trains one in the art of observation and leads to even breathing.

Technique:

1. Sit in a comfortable sitting position, keeping the back and the spinal column firm, but the spinal muscles soft and mobile allowing for the flow of breath, in and out. Lower the head towards the trunk and lift up the inner frame of the chest towards the descending chin. Resting the chin in the notch just above the breastbone. This is the chin lock known as ‘jalandhara bandha’. Keep the arms down and rest the back of the wrists on the knees or join the


tip of the index finger of each hand with the tip of the thumb and keep the other fingers extended. Close the eyes and direct the gaze inwards. Keep the inner ears alert and receptive.

2. First exhale quietly as far as possible, without pressing down upon the abdominal organs.

3. Breathe normally. Consciously observe and feel the flow of breath throughout the body.

4. As you breathe in, make sure that both lungs fill evenly. Feel the chest expand upwards and outwards and synchronize the two movements.

5. Breathe out quietly, emptying the lungs evenly on both sides. 6. Continue this way for 10 minutes.

Stage 6

Like Stage 2, this stage trains one to lengthen the duration of each out-breath and to learn the art of exhalation. The emphasis here is on slow, deep, steady exhalations.

Technique:

1. Sit in a comfortable position following the techniques described in Stage 5, Part 1.

2. Exhale whatever breath is in the lungs. 3. Inhale normally through the nose. 4. Exhale slowly, deeply and steadily until the lungs feel empty. 5. Maintain the posture while exhaling and listen carefully to the sound of the

breath, keeping the rhythm and smoothness throughout. 6. This completes one cycle. Repeat such cycles for ten minutes, inhale, and

then rest in Savasana.


Stage 7

This stage trains one to lengthen the duration of each in-breath and to learn the art of inhalation.

Technique:

1. Sit in a comfortable position, following the techniques given in Stage 5, Part 1.

2. Take a slow, deep in-breath carefully through the nose and make sure that both lungs fill evenly. Listen to the sound and maintain its rhythm.

3. Fill the lungs completely until the sound of inhalation becomes inaudible.4. Consciously draw the eyeballs down and gaze into the lungs. 5. At the start of the exhalation immobilise the diaphragm, then breathe out

slowly but not deeply. Here the out breath will be slightly longer than normal. 6. This completes one cycle. Repeat such cycles for ten minutes, inhale and

then rest in Savasana.

This completes one cycle. Repeat for 10-15 minutes, keeping the eyes closed and the limbs relaxed. Inhale and then lie down and rest in Savasana.

Chandra Bhedana - Left side, our moon side, ‘Ida’, controls emotional behavior. ‘Chandra’ means ‘the moon’, referring to the left nostril which is the path of Ida Nadi.

‘Bhedana’ means ‘passing through’. In Chandra Bhedana Pranayama, inhalation is done through the left nostril (ida) and exhale through the right (pingala). This practice stimulates the nerves controlled by the moon.

Benefits:

• cools the body • reduces bile • calms the mind


Contraindications/Cautions:

• Do not practice on the same day as Surya Bhedana • Do not practice during Summer • Introverted people or mentally disturbed people should avoid this practice • If you have sluggish digestion or excess mucous do not practice

Hand Positions:

Gyan Mudra:This hand position can be used to seal the energy flow in the body when practicing pranayama. In this position the tip of the pointer finger and thumb touch to create a circle. Extend the other three fingers.

Nasika Mudra:In this position the index and middle finger curli to touch the palm so that the right nostril is maintained by the thumb and the left nostril is maintained by the ring finger. Or, you can place the index and middle finger lightly against the third eye, Ajna. Try to refrain from using the index and middle finger. Do not apply pressure on the nostrils with the fingers during the practice, just close gently.

Technique:

Inhale left, exhale right

1. Sitting comfortably, attending to an erect spine, close your eyes and relax completely.

2. Adopt Nasika Mudra 3. Close the right nostril with the thumb and inhale slowly, deeply and gently

through the left nostril. 4. After inhalation is completed, close the left nostril with the little finger and

ring finger and exhale slowly, deeply and gently through the right nostril by releasing the thumb. Do not hold the breath (khumbaka).


5. After the exhalation is completed, close the right nostril with the thumb and inhale slowly and gently through the left nostril.

6. After inhalation is completed, close the right nostril with the ring finger and slowly, deeply and gently exhale through the right nostril.

7. One inhalation and one exhalation are one ‘round’. Perform anywhere from 9 – 30 rounds, depending on your capability.

Surya Bhedana – Right side,our masculine side, ‘Pingala’, controls analytical behaviour

Surya means sun, referring to the right nostril which is the path of the Pingala Nadi. In Surya Bhedana Pranayama inhalation is done through the right nostril (pingala) and exhalation through the left nostril (ida). Inhalation through the right nostril creates heat in the body and the impurities that block the flow of prana are dispelled.

Benefits:

• Stimulates the brain • Increases body heat • Increases bile • Destroys phlegm and wind • Promotes digestion


• Avoid if you have high blood pressure or heart disease • Avoid if you suffer from epilepsy


Technique:

Inhale right, exhale left.

1. Sit comfortably, attending to an erect spine, soft face and smiling inwards 2. Adopt Nasika Mudra.3. Close the left nostril with the little finger and the ring finger and inhale slowly,

gently and deeply through the right nostril.4. After the inhalation is completed, close the right nostril with the thumb

finger and release the little finger and ring finger from the left nostril and exhale slowly gently and deeply through the left nostril. Do not hold the breath (khumbaka).

5. After the exhalation is completed, close the left nostril gently with the thumb and inhale slowly, gently deeply through the right nostril.

6. After the inhalation is complete, close the right nostril with the thumb finger and release the little finger and ring finger from the left nostril and exhale slowly gently and deeply through the left nostril.

7. One inhalation and exhalation are one ‘round’. Perform anywhere from 10- 30 rounds depending upon your capability.

Nadi Shodhana - Alternate Nostril Breath

A Nadi is a line that carries energy or prana, similar to the way wires and nerves carry electricity. Sodhana signifies purification and cleansing. Therefore, Nadi Shodhana is cleansing the energy lines and nerves.

Normal breathing alternates from one nostril to another throughout the day usually about every two hours. However, for many of us this time period varies considerably and reduces our vitality. If the breath flows through the right nostril for more than two hours consistently it can result in mental and nervous disturbance. If it flows more through the left nostril chronic fatigue and reduced brain function can occur.


Benefits:

• Calms the mind • Balances the flow of breath between the two nostrils • Brings optimum function to both sides of the brain • Balances the sympathetic and parasympathetic nervous system, restoring

homeostasis • Reduces anxiety and stress


• Avoid if suffering from a cold or nasal passage blocked• Discontinue the practice if you have any difficulty breathing, tightness in the

chest or become short of breath • Be careful not to tip to one side as the right arm and shoulder gets tired.

Hand positions

Gyan MudraThis hand position can be used to seal the energy flow in the body when practicing pranayama. In this position, the tip of the pointer finger and thumb touch to create a circle. Extend the other three fingers.

Vishnu MudraThe hand position used to alternately close the nostrils is called Vishnu Mudra. In this position the pointer finger and middle finger are folded in towards the palm or placed on the third-eye center. The thumb is used to gently close the flare of the right nostril. The ring and little finger gently close the flare of the left nostril (you may find it easier to use only the ring finger).

Technique:

1. Sit comfortably, attending to an erect spine and a soft face, smiling inwards. Close your eyes and relax completely.


2. Place the left hand in Gyan Mudra, resting it on the left knee. 3. Place the right hand in Vishnu Mudra. 4. Inhale fully through the left nostril. 5. Close off the left nostril with the ring and little finger. 6. Exhale fully through the right nostril by releasing the thumb. 7. Inhale fully through the right nostril. 8. Close off the right nostril with the thumb. 9. Exhale fully through the left nostril by releasing the ring and little finger. 10. Steps 1-9 completes one cycle of Nadi Shodhana. Perform up to 10 rounds. 11. Inhalation and exhalation should not be practiced with any jerks or strain.

Bija Seed Chakra Chant

To awaken, heal and harmonize the chakras particular sounds are chanted to create the vibrations associated with each particular chakra. Focus the intention of healing each chakra which can then allow a continuous flow of prana through the chakras. Pay particular attention if you feel the need to focus on one particular chakra more so than any other. Feel the breath deep in the diaphragm and feel the vibrations start at the base and resonate throughout your whole body. Visualize the colours of each chakra, embrace the element of each chakra and let the mantra flow out loud or just repeat it mentally.

Chakra Color Element Mantra LocationMoladhana Red Earth Lam Base of spineSwadistana Orange Water Vam Sacral areaManipura Yellow Fire Ram Solar plexusAnahata Green Air Yam HeartVishuddha Turquoise Ether Ham ThroatAjna Indigo Ether Sham Third EyeSahasrara Violet Ether Om Crown


Humming Breath

According to Buddhism, ‘hum’ is the sound of the Buddha. When you can immerse yourself in the peaceful hum sound, you can attain a Buddha mind. In Sanskrit ‘hum’ means to be one with all brilliant spirits existing in the whole universe.

Technique:

1. Either sitting in a comfortable position or lying down in a comfortable position.2. Adopt a mudra or place hands on knees, cup hands or place your hands on

your stomach, at the base of your rib cage.3. Take a slow, deep and gentle inhalation.4. As you begin to exhale, make a humming sound, drawing it out as long as

possible.5. Relax and enjoy 9 or more rounds.

Benefits

• Completely relaxes the body • Increases overall energy • Keeps the mind peaceful

Sidebar – Adding to Your Pranayama Practise

You can add to your pranayama practise by using the Bija Seed Chakra Chant and the Humming Breath. These techniques will aid the preparation of the body for meditation and Savasana. Practice these with full-intention of calming the nervous system and bringing harmony to the mind.


Journal Entry 12

Experiment with one of the pranayama techniques that are described above. Then, develop a brief script that describes how you would teach a student this practice.

Beginning your Pranayama Practice

To help you in the beginning of your pranayama practices, record your voice, giving full direction that you can easily follow for each technique. Maintain your chosen posture as you practice. Remember to choose a sitting position that you can maintain for the length of the practise, so that you gain its’ full benefits.

Further Pranayama Practices

There are many more pranayama practices some of which we have included here. Some of these pranayama techniques require the practitioner to have a well-developed pranayama foundation and therefore should only be practiced under the guidance of an experienced teacher after consistent practice of the previous pranayama techniques in this chapter. For the purpose of this course, please only practice the previous pranayama techniques.

Viloma

Viloma pranayama is a method of controlling the flow of air and extending the duration of the breath. The breath is interrupted with several pauses during the inhalations or exhalations, as opposed to normal breathing, where the inhalation and exhalation flow smoothly. Once learnt, it may be added to other pranayamas.


There are many benefits to extending the inhalation. These include increased volume of air, more O2 available for the body, increased health and vitality, the creation of tissue pumps, the lengthening and relaxation of the spine, and the stimulation of the SNS.

There are also many benefits to extending the exhalation, because it is a passive movement. Slowly lengthening the exhalation will stimulate the PNS, create a state of relaxation with all its’ benefits mentally and physically, and also allowing the practitioner to expel more toxins from the body (1.5 kg/ day). The abdominal muscles are contracted, which strengthens them, and mentaland physical pain are relieved.

Traditionally, pranayama was believed to be a form of kumbhaka, or vessel. There are three types of kumbhaka:

1. Antaranga – or internal retention 2. Bahiranga – or external retention 3. Kevlar – or spontaneous retention

The inhalation represents the active, positive breath, and exhalation represents the passive, negative breath. Therefore, kumbhaka, which resides between the two, represents the transcendence of duality. Competent guidance is needed for the advanced practices and the techniques should be learnt slowly, systematically, and with care and comfort. Internal kumbhaka should be mastered before proceeding to more advanced exhalation kumbhaka techniques. It is important to be relaxed in both the mind and the body when practicing external kumbhaka.

Bhastrika Pranayama – or Bellows Breath

Bhastrika is a pranayama practice through which the diaphragm moves in the torso like bellows, to fan the eternal fire. The term is derived, in fact, from the term bhastra, meaning bellows.

Breathing in this way creates physical, pranic, and psychic heat, so it is a pranayama practice for cooler periods. It is practiced in a comfortable seated position, or an


erect, sustainable sitting posture, where the body is stable and allows abdominal freedom for the rapid breath. To do bhastrika, the nostrils need to be clear and free from mucus. Bhastrika should be avoided by those suffering from high blood Pressure, ulcers, heart disease and hernias. Medical guidance is needed for lung disease, asthma, bronchitis, and tuberculosis. Continued dizziness is a sign that the practice is unsuitable or being done incorrectly. Avoid practicing during extremely hot weather. This pranayama is not suggested for women because it places too much pressure on the abdominal region.


6ModuleComprehension Check1. Write the Sanskrit term for each of the following words:

a) Lengthening of the breathb) Victoriousc) Internal retentiond) Colde) Passionless or unemotionalf) Vesselg) External retentionh) Absence of breath within the bodyi) Spontaneous retentionj) Bellowsk) Pantingl) Abdominal breathing

2. Provide a brief answer (no more than one paragraph) to the following questions:

a) What are the benefits of ujjayi pranayama? b) What is the first exercise you should teach when attending to

pranayama and why? c) Why should pranayama be taught very slowly, attending to

safety precautions?d) How does pranayama relate to other aspects of yoga, such as

asanas and relaxation?

3. True or False – Decide whether the following statements are true or false:


a) Ujjayi is a vitalizing breath that should not be performed before sleep, as it interrupts slumber

b) Our lungs contain one million cells. c) Breathing is regulated by the ANSd) Normal breathing oxygenates only 90 percent of our lungse) Pranayama should never be practiced at the same time as

asanas, as this detracts concentration from the physical postures

f) When you practice the psychic breath, you immediately gain understanding of past lives

g) The beating of the heart can eventually become volitional with extensive practice

h) Pranayama and meditation go hand-in-handi) Swana Pranayama helps the practitioner lose weight, as it

temporarily stifles the appetitej) Bhastrika Pranayama sometimes awakens Kundalinik) Sheetali Pranayama should only be practiced by the healthy,

as it is known to increase blood pressurel) Viloma pranayama is a method of extending the duration of

the breath 4. Draw and label the lungs, giving a brief description of the

function of each component.

5. Describe the relationship between meditation and pranayama (you will have to review Module 4, or independently research meditation, in order to answer this question). How can pranayama help meditation, and how can meditation help pranayama? As part of your answer, include 1-2 paragraphs of instructions for a combined meditation- pranayama session. Don’t be afraid to be creative.

6. On a daily basis, complete anywhere from 5-30 minutes of pranayama practice and record your daily experiences in a journal. This journal will need to be submitted with the final submission of your other tasks.


7. Refer to Breath and Movement manual Chapters on Brahmana and Langhana and;a) Summarise and explain them.b) How and when would you introduce classes based on

Brahmana (restorative) and Langhana (energizing)?c) With whom (what type of clientele) would you teach these

practices and why?


Assignment 6Pranayama Assignment

1. Set aside 10 minutes each day, either at the end of your Asana practice (after Savasana) or after your meditation practice, or as part of your meditation practice or as a stand alone practice for your pranayama practice.

2. Focus on 3 minutes of simply observing your breath.

3. Devote 3 minutes to focusing on developing Dirgha and Suksma on both the inhale and exhale of your breath.

4. Focus on lengthening the exhale by allowing the inhale to just expel as it will, not changing it.

5. Begin with 9 rounds of Nadi Shodhana , again, focusing on Dirgha and Sukshma.

6. Following each practice, journal your experience. You do not need to hand this in or send it in. This is your practice. However, ensure you do complete this and make the time :) along with Asana and Meditation practice.

7. Script and record a pranayama practice such as Nadi Shodhana, Brahmari or Sheetali. Upload your recording to Youtube and make it viewable to the public. Send the URL along with a PDF copy of your script to [email protected]. Please include settling the student into a comfortable position for pranayama. This will include using all of the anatomical references used in the Santosha Breath and Movement Manual.

8. If you need help, please reach out and we will support you.

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