Pranayama is the practice of refining and expanding the life force within our body and mind. We live as long as we breathe. When we die, our prana (life force) leaves us and we have breathed our last breath. What all living beings have in common is breath. It is the autonomous functioning of the lounges that support all our organs and keep us alive as long as there is vitality in the body. Etymologically Pranayama consist of the compound word Prana (life force) and Ayama (expanding/drawing out). Pranayama is thus principally a practice to expand, balance and center our inmost life force
Breathing and the impulse to breathe is twofold. On a surface level, that which is governed by our will involves exercises and all ways we exhort effort. On a deeper level, breath is the self-ruling factor that governs all our senses. Inhalation supports oxygen intake and exhalation removes carbon dioxide, and thus the primary impulse for survival is kept in tact. Within our brain and spinal chord, there are reflexes that govern the impulse to breath in and out. No matter how long we’ll try to hold our breath or push forward with our will, eventually our underlying breath support will initiate itself. According to yoga, breath is connected with our ‘normal’ state of mind and thus learning to refine one, will also help refining the other.
All humans need to exercise a little. It improves our cardiovascular system, strengthens muscles, improve skills, and it further boosts our immune system, prevents diseases and increase mental health. An athlete may push himself to any level of extreme and reach great levels of perfection, but as we grow older and begin to deteriorate, imbalances in our body and mind may surface. Eventually we will all die, but to what extent have we utilized our very life-force and become receptive of its underlying support and basis, is the inquiry of classical yoga and pranayama practice.
The practice of yoga may also be for athletic reasons, but according to Patanjali its primary aim is to ‘remove suffering yet to come’;[1] hence a ‘good’ practice of yoga is focused on removing our ‘kleshas’ (imbalances). Patanjali does not distinguish between physical and mental kleshas. The root of them persists due to our ignorance about what is real and less real.[2] A proper practice of yoga will instigate a greater receptivity to what is ultimately ‘more real’ than our limited fluctuations of the mind. The eight limbs of yoga is the classical step-by-step approach to cultivate this insight and pranayama, or refinement of breath, is a superior tool to distill the patterns of the mind and cultivate a new experience of being.
Pranayama differs from mere physical exercise because its main purpose is not about external performance or achievement, but rather an increased introspective awareness of the physiological patterns of the body and mind. According to classical texts on Hatha Yoga, our body and mind is supported by seven cakras, situated within the spine that run perpendicular from the base to the crown of the head. According to the frequency and vibration of these cakras, personality traits and physical predispositions. The lower cakras govern basic primal instincts and the higher cakras elevated states of consciousness. Prana is the life-force that confluence in these seven cakras and it is being transported to various parts of the body within a network of 72,000 Nadis (lit. rivers of energy), where fourteen are said to be principle, governing the main functions of the body, three more important, and only one paramount, the Sushumna Nadi. The ultimate purpose of a Pranayama practice is to prevent the flow of prana (energy) in the posterior channels and center the flow of prana in the inmost channel, which also is the direct link to all of seven cakras. When this process is facilitated a transformation may take place within the physiological body and higher states of consciousness may awaken in the mind.
As long as there is life-force in the body prana breathes us, we have no direct control over it, yet how the flow of prana operates in our body can be altered by improved attitudes, postures or regulated breathing practices. One may influence the other and as our attitudes towards life improve, our physical posture may improve. The overall health of the body depends upon the flow of prana in its organs and according to the classical texts on yoga; there is a direct link to how breathing affects our mind and vice versa. Thus a greater refinement of breath can also refine the patterns of the mind.
What the classical texts say:
In the early Upanishads, prana is referred to as ‘the inmost support of our mind’ and ‘that, which we cannot live without.[3] It is also linked to the self (atman) and that which encapsulates our inmost existence.[4] Prana is further divided into five sub-categories, but no specific practice of Pranayama is referred to. Patanjali illustrates how important the ‘practice’ of Pranayama is in order to remove the kleshas (the obstructing layers),[5] but is scarce with reference to its specific practice. This is something we first encounter in Yoga Yajnavalkya (4th Century CE), the Yoga Upanishads and the later medieval texts on yoga, which all consider pranayama to be the superior practice that may integrate and awaken a genuine experience of yoga.
The majority of texts postulate a foundation and stability in the postures (asanas) before one should attempt the practice of Pranayama. In a similar way, trying to bypass the Yamas (moral observations) and Niyamas (personal observances) in search of greater clarity of yoga, will lead to endless confusions. A certain level of groundwork and a stable foundation is thus a prerequisite for the practice of Pranayama to become successful. What is paramount for the practice of Pranayama is the unobstructed flow of prana in all of the nadis, nerve patterns. If one suffers the impact of tension and impurities the mind will be too disturbed, and a centering of the flow of prana in the inmost pathway (sushumna) is impossible. All of the text recommend the purification of the body before a practice of Pranayma may be successful.[6] The primary stage of Pranayama is thus only Nadhi-shodana (nerve purification) and it is generally referred to as ‘alternative nostril breathing. The seconds stage involve the practice of various Kumbhakas (retentions) and the final stage is Kevala Kumbhaka, when all in and ex-halation is spontaneously suspended for a longer period of time. This final step is the ultimate aim of a pranayama practice and if we are to trust the classical sources this is possible to attain for hours, days, months and years!
Nadhi-shodana:
The practice consists of inhaling through the left nostril, then holding the breath according to capability (caution: do not force!), then exhaling through the right, then inhaling through right, holding, and exhaling through left. A total of ten rounds are recommended for practice, four times per day, for a minimum of three months. The ratio is normally 1:2, (the exhalation is twice the amount of inhalation), but some texts[7] directly refer to the ultimate 1:4:2 ratios, where the retention of the breath is four times the inhalation and the exhalation twice the length of inhalation. In the primary stages counting the seconds are recommended, then an integration of Japa (mantra repetition) is recommended. The external signs of success are: Lightness of body, improved digestion, radiance of body and face, and capability to hear the internal nada (sound). If the body suffers imbalances of excess fat, phlegm, constipation or other imbalances the sad-karmas (six methods of purification are recommended),[8] but this may be superfluous if ones primary asana and pranayama practice is proper.[9]
Kumbhakas:
Nadhi-shodhana is a pre-requisite for entering into the deeper aspects of Pranayama. The practitioners may then come to a turning point, when the flaws of the senses are burnt up, and one is more internally centered and established. Patanjali first introduces Pranayama after expecting a certain proficiency in the postures. He defines it as ‘the piercing/splitting of the incoming and outgoing breaths’,[10] implying that a new subtle experience of breath is to be cultivated. The movements of prana may be external, internal and restrained, and they manifest according to whether the breath is long and subtle, held in a specific place, held for a specific time and repeated for a certain number of times.[11] Beyond, inhalation, exhalation and retention, is the fourth type (of Pranayama),[12] referred to in later texts as Kevala Kumbhaka. Prior to this final stage Pranayama is also divided between sa-garbha and ni-garbha (lit. with or without an inner chamber), where certain mantras are repeated during kumbhaka, for increased concentration and absorption in internal parts of the body. This is a very important aspect of the Pranayama practice where the focus of the mind is directed to specific areas of the internal subtle body.
Patanjli does not refer to the word Kumbhaka, but with other words he implies its practice. In the Yoga Kundali Upanishad and Yoga Shikha Upanishad they are four in number. Surya Bhedana, Ujjayi, Shitali, and Bhastrika.[13] In Shandilya Upanishad Shitkari is added[14] and finally in Hatha Yoga Pradipika we have the total of eight with the addition of Brahmari, Murcha and Plavini[15]. Numerous benefits are associated with each of the eight Kumbhakas and I urge the reader to refer to the original sources for further references.
There are three progressive stages in Pranayama, low (adhama), middle (madhyama) and superior (uttama). In the first stage there is an appearance of sweat, in the second trembling of the body, and in the third a great experience of bliss.[16] The text gives various accounts of the attainment of each stage, but in general, the first stage root out diseases of the body and defilements of the mind, the second stage completely destroys diseases and imbalances in the mind. Finally the third stage, will decrease the volume of urine and feces, create lightness in the body, minimizes ones appetite and need for sleep, and refine the senses and enable a sharp, steady intellect. Considering the above, we may better understand Patanjali when he explains that a well-established practice of Pranayama will ‘remove the veils of ignorance and brighten the light of (true) knowledge’.[17] His final reference to Pranayama is that once properly practiced, ‘the mind will become fit for concentration’.[18]
An important point to emphasize is that all practices of pranayama in the initial stages should have the influence of a Guru or a senior teacher to guide the aspirant. A proper pranyama practice may transform the individual if done slowly and steadily, but if practiced hazardously, it may harm the practitioner and cause great damage to the nervous system.
Just as Lions, elephants and tigers are tamed slowly by degrees, so the breath is to be controlled gradually, because otherwise it may hurt the practitioner. A proper practice of Pranayama will eradicate all diseases, but an improper practice may give rise to all sorts of diseases (HYP 2.15-16).
A practitioner of yoga should have the utmost respect for this life-force since its underlying subtle impact of it goes way beyond the normal understanding of the novice practitioner. May I also include that whatever is written in the classical textbooks on yoga is only supposed to be a manual handbook, a road map at best, that better be explored under the guidance of a solid teacher. The more intricate details of the practice were always communicated through the close teacher –student relationship. The classical sources bear testimony of this and the practice of Hatha Yoga will not be fruitful without the grace, influence and blessings of a Guru.[19] In the Shiva Samhita we can read:
Only the knowledge transmitted by a Guru, through his lips, is powerful and useful; otherwise it becomes fruitless, weak and very painful (SS 3.11).
The proper practical approach towards the practice of yoga is therefore rarely found in the Classical texts on yoga. Although we can see a greater elaboration on the practice of asana and pranayama in texts from the medieval tradition, the more intricate details of the practice and how it affects the subtle operations of our body, mind, consciousness is always conveyed through the Grace of the Guru. For the optimum experience of yoga a living tradition, with dedicated practitioners that can refer to a living lineage of teachers is therefore recommended for the practitioner to find his way through the labyrinth of ignorance and awaken him/her to the true source of knowledge and bliss stored up from within.
In conclusion, it is worth mentioning that a ‘qualified’ teacher of pranayama is hard to find. Yoga is a recent phenomenon in the modern world and few are the people that really know it, yet many are the people that would like to proclaim it. Where to navigate and find truth in this paradox? An external sign to look out for is the eyes, skin and face of a teacher. If they are well established in a practice and radiate a practical experience they will normally have ‘a slim body, luster on the face, clarity of voice, brightness of eyes and be free from disease’.[20] Something to watch out for is self-proclaimed mystics and savvy marketing campaigns. A decent yoga teacher will never try to sell you anything or try to convince you that ‘this is really good for you’. He will rather help you to hold up a mirror and take a good look at your self and the things that are going in your life. That is our very starting point to balance our prana, to understand ourselves a little better. Realize how fragile we are yet infinitely powerful if we can align ourselves to the right sources. It begins with a breath and ends with a breath, in the middle is life, and pranayama is the science on how to expand a life and allow that essence to breath us.
ADDENDUM:
For more information on prana, kundalini and it’s association with the internal agni please refer to the 2nd and 3rd Chapter of the Shiva Samhita. Here follows some paraphrased information from Yoga Yajnalvakya Samhita. AG Mohans translation is highly recommended:
In the Yoga Yajnavalkya Samhita, every human body is measured to be exactly ninety-six angulas (one angula is the with of four fingers). The prana, life-force situated within us all extends the body by twelve angulas, and the purpose of yoga is to balance the prana within oneself and not disperse it or waste it.[21] One may learn to master this prana by the help an internal transformative fire that is situated in the Khandasthana (flickering portion). In human this is said to be two angulas above the anus and two angulas below the genitals.
In the middle of this place (kandhastana) is said to be a Nabhi (navel). Whitin this nabhi arises a cakra, that has twelve spokes and through this the body is held. Just like a spider in a web, the self (jiva), instigated by good and bad deeds, moves around in this cakra. In the lower part of this cakra, which is the base for the self (jiva) the Prana moves. The Jiva is mounted on Prana at all times in all beings (YY 4:18-20).
So in a way we are all trapped within the machinery called the mind/body that has its own pranks, pulls, needs etc, but is ultimately the anchor for this self and how we sharpen our receptivity of it is the real practice of yoga. The mysterious Kundalini is said to be located above and below this Nabhi Cakra (navle center), obstructing the proper movements of Prana. Once she is awakened, through the practice of yoga, the prana with the help of agni move up the Sushumna. As mentioned earlier there are fourteen important Nadis and the Sushumna is the superior of these. The ultimate goal of yoga is to facilitate this internal awakening in the center channel. The texts further make a ten-fold subdivision of the operations of prana and how it is being distributed throughout the body. Unfortunately I have no experience of this whatsoever and therefore trying to comment upon it would be silly. However, I’ve experienced how the practice of simple pranayama can help transform a scattered mind filled with confusion, frustrations and agitations and be transformed into something of a more stable nature. All it takes is patient practice, and when we learn to rein in our prana from our many dispersed condition something solidifies from within and awakens a joyful experience of being.
Finally, it is about time to stop now and I’ll leave you with eight gradual steps I believe the practice of pranayama will help manifest.
1. As a technique to remove impurities within the body.
2. Strengthen and improve the functionality of organs.
3. Create greater stability of mind.
4. Improve ones concentration.
5. Awaken the Kundalini.
6. Awaken the esoteric body.
7. Awaken an experience of divinity from within.
8. Dissolve the mind and reveal the essence of self.
[1] YS 2:16
[2] YS 2:5
[3] Chandogya Up 5th chapter and Prashna Up 2 chapter.
[4] Prashna Up 3:3
[5] YS 2:52-3
[6] HYP 2:4, Gherunda Samhita 5:35, Goraksha Paddati 1:95, Shiva Samhita 3:27
[7] Yoga Yajnavalkya 4:4-7
[8] HYP 2:21-22
[9] HYP 2:38
[10] YS 2:49
[11] YS 2:50
[12] YS 2:51
[13] Yoga Kund Up 1:21, Yoga Shikha Up 1:88.
[14] Shandilya 1.7.13.3
[15] HYP 2:44
[16] HYP 2:12
[17] YS 2:52
[18] YS 2:53
[19] HYP 1:11 and 2:1 to start.
[20] HYP 2:78
[21] YY Sam 4:6-9.