basic breathin g practices an d describe s the fundamental aspects of their psycho-physiology. This is meant for the people who are following a hectic life in the worl d of constan t an d fast changin g surroundings . This will hel p to experience with their own breath consciously to bring a harmonious balance in their constitution of the body, mind and soul and thereby getting tranquility, inner satisfaction and confidence in their life.
This may prove panacea to peopl e wh o arebuild a bridge between the internal and external life to maintain balance and harmony in between positive and negative aspects of life.
My Guru Sri Bishnu Charan Ghosh (1903-1970) Master of Yoga and Physical Culture Younger brother of Paramahansa Yogananda
Note: In India since ages it was a ritual tradition for Yogis to meditate sitting on tiger skins to achieve the mystical power, before the awareness on extinction of tiger appeared in human consciousness. Nowadays mostly the deerskins are used for meditation and other ritual purposes.
My Guru late Sri Bishnu Charan Ghosh
and
my dear father late Sri Sachindra Mohan Sen Gupta.
They both gave me the insight in Yoga and formed my character. Their loving presence was my ideal and that will remain for ever.
Pranayama is the conscious perception and guidance of life energies which unfold self in complex form in the psycho-physical system of all living beings. Pranayama is thus more than a system of breath control. Pranayama has several aspects, in the coarse material body and in the fine material body, directly perceptible ones and more subtly hidden ones.subtly hidden ones. Prana manifests itself in body movements, in the metabolism, in sexuality and in all conscious procedures, and shows itself particularly clearly in the act of breathing. All great nlltuf3llraditions of mankind h:tH' :Ull:IS$\,:d a fund of experimentalcultural traditions of mankind have amassed a fund of experimental knowledge of correlations between body and soul particularly evident in the function of breathing. The act of breathing is therefore the easiest accessible connecting link between vegetative functions and mentally guided procedures, because it is involved in both spheres: we breathe as long as we live - in fact, life means breath. Even when we are unconscious, we continue to breathe. However, at the same time the act of breathing can also be subdued under UlIlSci(IUS pt'lt·I.-'pti(lll and ).:uidancl:'. Thus, thl:' entire psychophysical system, including the subconscious activities, can be brought into balance and harmony by consciously directed way of breathing.
into b:l!aIlO: alld h:mnony by consciollsly directed way of bre:lthing,Yoga is a philosophy of life. It is a matter of perfect practice and co-ordination of three levels of activity: Physical, psychic and material, with the key to success being the exact coordinated practice of these three levels. This has an effect on one's philosophy
of life. The dualism l)l:'!ween hody and mind or even the rt'dueingmechanically interpreted procedures do correspond neither with the theory nor with the practical expl'riello:s of Yog:l. The is totheory nor with the practical experiences of Yoga. The aim is to intluence the physical kvel I)y rllental pf(ll:es.<;es (concentnltion,influence the physical level by mental processes (concentration,
. Origin:,ttc;<l* Original text in German translated by the author. hy Ihc' :lulh"r.attentiveness), which in turn stabilize the mind. Thus with the mind resting in absolute tranquility, it is no longer subjected to the stimuli previously provided by the senses. The mind becomes "transparent", becomes absorbed in itself and reaches a self-knowledge which would not be possible in our general consciousness, when we are busy reacting sensual stimuli or thinking about past experiences. This is where the function of breathing plays a crucial role. By careful and exactly co-ordinated ways of breathing we release psycho-physical reactions, which prove man to be a continuance of body and mind. Physical and mental imbalances can thus be overcome and be integrated and the person can be healed in mind and body.and body.
Nowadays in the West, too, there are authentic Yoga teachers and exct:lkm courses and a host of literature available which allowsand excellent courses and a host of literature available which allows to go on the path of Yoga in an acceptable way that suits the western ways of life. The presented book introduces us intelligently to the basic breathing practices and describes the fundamental aspects of their psycho-physiology. With th:mks deserving accuracyaspects of their psycho-physiology. With thanks deserving accuracy the author provides the necessary core information. It is true that Pranayama can only be achieved through practical training under the guidance of a competent teacher. However, this written text presents a necessary first orientation and it will also prove to be perpetual helpful to the advanced students on the way to practice.
Munich, in November 2001 Michael von BruckckThis book brings to the reader the age-old techniques of Pranayama. It is a belief in yoga that the length of one's life is measured by the
destined number of breathing one does in one's life period and not
just by years or days. In Pranayama then one can diminish the breath
frequency (number of breath done per minute) and that causes the
stretching of the life span.
Yogis achieve the peace of mind by controlling their breath through
Pranayama practice.
By regular practice of Pranayama we achieve a deep consciousness
of our own breath, our constant companion of us from birth to death.
This breath consciousness shall then become one of the important
tasks in our life, because a pure breath keeps the physical and mental
status of our life on a divine path. On the contrary the impurity of
breath brings many life's aspects in unbalanced conditions. Men act nobler and purer when through breath consciousness they
realize that the breath in a spiritual sense is the breath of God and
that makes life divine. Thus we communicate through our breath with
our inner most being
'"Alma", ", the manifestation of the divine being in us (Kriya Yoga). Thus spiritual attunement begins with breath consciousness.
Through breath consciousness we can go deep within us and find our own midst and that brings a rhythmic balance in our daily life.
This awareness of breath rhythm brings mental balance and harmony, creating one's own magnetism. The vibration of the magnetism gives men an amiable and trusty appearance. So the breath consciousness does not allow disharmony in life. Mastering the breath rhythm one can master the inner status of mind and that activates also the power of self control.
Constant attention to our breath makes us conscious of Prana, the divine life energy. Prana also means soul so with pure breath we nourish our soul.
Several publications are to be found in the book market on the subject Yoga with Pranayama as appendix, the age-old Indian way of Yoga initiated breathing process but very few books on Pranayama as main subject. What is then the purpose of publishing this book on the subject Pranayama? The answer is that each author writes his own way of approach to the same subject for the readers and the author here wants to put emphasis especially on the subject of Pranayama, the conscious way of breathing. By that readers have the possibility to get a wide range of view to find their own personal engagements to this subject.
This book is composed to reach those readers living in the modern world of high-tech environment and life-style, especially in the West and searching for a soothing opposite pole to the external hectic life in the world of constant and fast changing surroundings to live an inner life in balance and harmony. When we are in a condition of stress, hectic and irritation causing nervousness, then our breath becomes flat and faster. In this state a deep and steady breathing, consciously done for at least few minutes, brings release in the said condition. Simultaneously the physical parts of the body also find a relaxation. This is a simple act of Pranayama. Through directed breathing practice one finds back to the origin of owndirected breathing practice one finds back to the origin of own balanced lifebalanced life in inner happiness and self-control.
Verily most people of today's world of technology keep them selves extremely engaged in restless activities of their external life,selves extremely engaged in restless activities of their external life, :IS as in profession, in free time disposition and so on. Thereby they :tre not any more aware of the natur:lllonging for inner life. Thoughare not any more aware of the natural longing for inner life. Though longing for inner life is an inborn desire of the soul, a spiritual heritage of human beings, yet generally this part of life remains in us quite folded or neglected, either out of unconsciousness or willingly to avoid confrontation with the own self and by that not to face the own inner being. But this confrontation is needed for
xii .;. f'f'({//(l)'{IIIWthem who want to build a bridge between the internal and external life, which will be then the path of finding balance and harmony in between positive and negative aspects of life. Only in deep meditation one is able to face the confrontation with self to become detached from external bondage. To reach the state of deep meditation we need to prepare ourselves step by step, getting free from outer influences and excitements, becoming calm and quiet in body and mind, increasing the intensity grade of concentration.
lxxly and mind. inneasing the intensity grade of COIKt:ntration.Whal most people consider as mcdit;lIion. is in reality concentration. Pure form of meditation brings us freedom from the firm hold of lower instinct and mind. This transcends all our anxiousness, desire, eagerness and negative emotions to create a new positive channel in our mind and to eliminate the destructive partin our mind and to eliminate the destructive P:lrt1 .
Hence the concentration process is the first step in the advancement towards the absolute state of meditation. Knowledge has been gained by the concentration power of the mind, said Swami
VivekanandaThus Pranayama is the key to the concentration process. Because one needs to follow the various breathing rhythms and timing, mind's perceptivity, as well as the physiological aspects of the body and mind, in the process of practicing Pranayama. Pranayama is not only a key to the concentration process but also keeps our body and mind spiritually and physically regenerated and healthy. Breathing has two aspects in our life. One is the usual breathing to keep our lifelife alive, a biological function of the body. The other is the Pranayama, an initiated breathing path which, going through intenPranayama, an initiated breathing path whit'h, going through int\;'nsive and advanced practices, leads ultimately to an absolute state of pure meditation for higher spiritual consciousness.
Through this book I want to Te:lCh those. who wants to experience their own breath consciously to bring a harmonious balance in their constitution of the body, mind and soul and thereby to find the tranquility, inner satisfaction and confidence in their life.
As it would be appropriate here to know also the physiological aspects of breath in our body, so chapter I begins with the relevant introduction in respiration physiology, followed by chapters on Pranayama.
Ranjit Sen Gupta SwamiMy first grateful thanks go to my dear wife Karima for her constant support in my writing this book. It was her repeated encouragement that inspired me to write this book.
I am deeply thankful to Mrs. Ana Perez-Chisti, Ph.D., professor of Religion and Philosophy at Naropa University-Oakland Campus and at the University of Creation Spirituality in Oakland, California, USA, who spent lot of hours in her friendly engagement in proofing and correcting the English language of the book with worthy advices, besides her immense work in the university, in social work and especially in her leading Sufi activities.
In a same way I am very grateful to Dr. Michael von Brück, professor of Religious Science, University of Munich, Germany,My thanks go also to Mrs. Sandra Schenk, a yoga disciple, who accepted to sit before my camera for explaining photos, which are used in this book.
Also I thank my friend and physician Dr. med. Dieter Bernoulli, who proved the correctness of the contents of the first chapter of this book.
Ranji'Ranjit Sen GuptaPreface to the Second Edilia'l ix Preface to the First Edition xi Acknowledgement xiii xiii List of Figures and Charts xix xix
Chapter I Chapter I
PHYSIOLOGY OF BREATHING 1
I-I Respiratory PhysiologyI-1 Respiratory Physiology 1
1-2 Lung Volumes and CapacitiesI-2 Lung Volumes and Capacities 2
1-3 Breathing PatternsI-3 Breathing Patterns 4 4 1-4 AirwaysI-4 Airways 7
I-7 Difference in Breathing Aspects between
Exercise and Pranayama 15 15
Conclusion oj Chapter IConclusion of Chapter I 17
17
Chapter II
YOGA
THE BASIS OF PRANAYAMA 19
19
II-1 Path of Yoga 19 19
II-2 Classification of Yoga 21 II-3 Eight Disciplines of Astanga Yoga 23 23
11-3.1 Yarna (Controlling)II-3.1 Yama (Controlling) 23 23
II-3.2 Niyama (Rules and Disciplines) 23 23
11-3.3 Asanas (Physical Postures)II-3-3 Asanas (Physical Postures) 23 23
11·3.4 Pmnayama (Yogic Breathing Process)
23II-3-4 Pranayama (Yogic Breathing Process) 23
11·35 Pratyahara (Withdraw)II-3.5 Pratyahara (Withdraw) 23 23
11-3.6 Ohar-ma (Conceived Concentration)
24II-3-6 Dharana (Conceived Concentration) 24
n-3.7 Ohyana (Meditation)II-3.7 Dhyana (Meditation) 24 24
11-3.8 Samadhi (Union with the Absolute)
24II-3.8 Samadhi (Union with the Absolute) 24
xvi .> Praflayama _
11-4 Hatha Yoga Hatha Yoga 25 25
11-5 Kundalini YogaII-5 Kundalini Yoga 25 25
11-6 Mantra YogaII-6 Mantra Yoga 26 26
Conclusion of Chapter II
26 26
FUNDAMENTAL SOURCE OF PRANAYAMA 29
29
III-I Definition of PranayamaIII-1 Definition of Pranayama 29 29
111-2 Existence and Aspects of PranaIII-2 Existence and Aspects of Prana 30 30
III-3 Pranayama, the Healing Potentials 39 39
I11-4 Different Forms of PranaIII-4 Different Forms of Prana 41 41
111-5 The Value of PranayamaIII-5 The Value of Pranayama 41 41
Conclusion of Chapter 111
42 42
Chapter IV
BASIC PREPARATIONS PRIOR TO PRANAYAMA PRACTICES 43
43
IV-l Sitting PrinciplesIV-1 Sitting Principles 43 43
IV-2 Breathing PrinciplesIV-2 Breathing Principles 47 47
IV-3 Mental Foresight and Preparation
48IV-3 Mental Foresight and Preparation 48
IV-4 Physical Conditions 50 IV-5 Place and Time of Practice 51 IV-6 Clothing 52 IV-7 Nutrition 52 IV-8 Hints and Preventions 54
Chapter V
VARIATIONS OF PRANAYAMA AND
V-2.1 Mudras 59 V-2.2 Bandhas 61 Y·2.3 KumbhakaV-2.3 Kumbhaka 64 64 V-2.4 Shavasana 65
V-3 Bija Mantra 66 V-4 Pranayama Disciplines and Their Performances 67V-4.1 Basic Practice to Become Familiar with the
Timing RatiosTiming Ratios 67 67
V-4.2 Ujjayi PranayamaV-4.2 Ujjayi Pranayama 69 69
V-4.3
Alternating BreathingV-4.3 Alternating Breathing 71 71
V-4.4Vilama Pranayama, Intcnnittent Respirations
74V-4.4 Viloma Pranayama, Intermittent Respirations 74
V-4.; Anllloma Pr:.mayamaV-4.5 Anuloma Pranayama 76 76
v-4.6
Pr:.l1ilorna Pr:.lllayarnaV-4.6 Pratiloma Pranayama 79 79
V-4.7
Kapalabh:ni Pranayama
81V-4.7 Kapalahhati Pranayama 81
V-4.H Bhastrika Pr:.mayamaV-4.8 Bhastrika Pranayama 82 82
V-4.9
V-4.9 Shitali Pranayama 84 V-4.10 Shitakari Pranayama 86 V-4.11 Bhramari Pranayama 86 V-4.12 Murchha and Plavini Pranayama 87 V-4.13 SlIrya Bheda Pr:.lllaY:UllaV-4.13 Surya Bheda Pranayama 87 87
V-4.14CIl<mdra Bheda Pranayama
90V-4.14 Chandra Bheda Pranayama 90
Y-4. L5
V-4.15 Pranayama Processes for the Purification of Astral Nerves Towards the Spiritual AUlInement
93Nerves Towards the Spiritual Attunement 93
Y-4.16Pr:.may:tma on Basic Elements
95V-4.16 Pranayama on Basic Elements 95
Y-4.17 N:lIure Pran:lyamaV-4.17 Nature Pranayama 95 95
Conclusion of Chapter V
96 96
Chapter VII
TI{AINING CHAHTS FORPRANAYAMA
PEI{FOltl\11\J'\CES IIITRAINING CHARTS FOR PRANAYAMA PERFORMANCES 111
Introduction to the Tr:.lining Chans
111Introduction to the Training Charts 111
1. Divisions of lung volume and capacity (See chapter I).
2. Performance of breath-holding.
3.3. The anatomy of the respiratory system.
4.The process of inspiration and expiration (See chapter
O.4. The process of inspiration and expiration (See chapter I). ;.Functional organization of nervous
system (eNS) (See5. Functional organization of nervous system (CNS) (See
chapter 0.chapter I).
6,6. Comparing table: Pranayama vs. Exercise.
7.7. Raja Yoga and its three sub-Yoga arts.
8.The Eanh element (phow
author).8. The Earth element (photo by author).
9. The Water element (photo by courtesy of Mrs. Dagmar Das Gupta).
10. The Fire element (photo by author).
11. The Air element (photo by author).
12. The Ether element (photo by author).
13.
16. Sitting on a meditation stool.
17. Sitting on a chair.
18. Sitting upright on the floor with vertical support.
19a. Prana Mudra front view.
19b. Prana Mudra side view.
20a.20a. Shanmukhi Mudra front view.
20b. Shanmukhi Mudra side view.
21a. Usha Mudra.
21b. Dhyana Mudra.
22a. Jalandhara Bandha front view.
22b. Jalandhara Bandha side view.
24. Shavasana (Posture by late Dr. G. S. Mukherjee).
25. Timing for alternating Pranayama practice Course-3.
26. Functional diagram of intermitting Pranayama.
27. Chakra centers front view, vitality level of spiritual consciousness (at the permission of Aurum-Westermann Verlag, Braunschweig, Germany, "Das grosse illustrierte Yoga Buch" by Swami Vishnu Devananda).
28. Chakra centers side view (at the courtesy of the German magazine Esotera, July 1999). 1999).
Daily PmnaY:llna progrJm :Ifter the end of
weeks train29. Daily Pranayama program after the end of 120 weeks train
ing.
30,Lesson-l
Tr:.lining chan.30. Lesson-1 Training chart.
31. Lesson-2 Training chart.
32. Lesson-3 Training chart.
33. Lesson-4 Training chart.
34. Lesson-5 Training chart.
35. Lesson-6 Training chart.
36. Lesson-7 Training chart.
37. Lesson-8 Training chart.
38. Lesson-9 Training chart.
39. Lesson-10 Training chart.
People of modern age keep themselves quite engaged in several forms of sport activities for their physical fitness; like jogging, swimming, aerobic, several kinds of games etc. By that they are naturally exposed to higher rate of breathing than normal. Now the question in respect to this book may arise: what are the differences between the breathing function of an exercising person in above mentioned sport arts and that of a person practicing Pranayama? We will find the answer of this question during the evolution of following passages.
This chapter shall therefore explain first the basic science of Respiratory Physiology, so far it is relevant to the subject of this book and then gradually switches over to the essence of Pranayama.
1-1 Respiratory Physiologyy PhysiologyThis is a science that deals with the respiratory processes and functions in a living body. The basal function here is the adequate adjusting exchange of 01 and CO~ between the environment and the alveolus according to the demand ofO~ uptake to transform venous blood into the arterial blood and that of COz discharge out of body's metabolism. Alveolus are the numerous blind sacs in the end of an extremely complex system of our lungs, where the gas exchange actually takes place. The lung is an active metabolic organ and regulates various important biological substances, besides some other chemical functions.
There are two kinds of respiration, internal and external. TheThere are two kinds of respiration, internal and external. The internal respiration is a subject of biochemistry, a process of metabolizing nourishing stuffs. Therefore, this subject will not be
metaboliZing nourishing stuffs. Therefore, this subject will not beexchange in various lung volumes and capacities, of breathing patterns; of the airways; of the dynamics of the breathing mechanism and of the neural control system in breath regulation. At the end of this chapter a brief outline will be given between breath function in exercise and in Pranayama, supported by a comparing table.
1-2 Lung Volumes and Capacitiesg Volumes and Capacities
Vital Calx/city
(VC) = IRV + VT
+ ERV or IC + ERV T
VC is the maximum volume of air which can be theoretically exhaled (down to the level of RV) after deepest possible inhalation. But in practice VC comes down mostly up to the level of ERV (see
Residual Volume (RV): This is the gas volume that remains in the lung at point VC. This volume cannot be exhaled in life time. RV is approximately 20% of TLC at mid-age.
Phy...io/ugy oflJre:l/hing .:. 3
Functional Residual Capacity
(FRC = ERV + RV
This is the remaining gas volume at which point the change of respiratory period is activated during normal breathing. As normally the exhalation does not come down to RV level (see part VC ), so ve ). so the exhalation is actually up to the mark line of FRC. At this point lungs and chest wall are elastically balanced and the respiratory system is in an equilibrium volume. FRC is about 40% of the TLC.
Inspiratory Capacity
C//x/city (IC) = IRV + VT
T
IeIC is a maximum possible inhalation, activated from FRC position. Practically most or many people inhale much less volume than the available capacity during each normal breath, known as flat and short breathing, out of insufficient expansion of chest wall and diaphragm.
Tic/:JI Volume (V (V,.): This is the volume heing inh:llcd normally at): This is the volume being inhaled normally at each breath in rest condition, which is quite less than IC. The VT can can T be increased more efficiently to utilize IRV by voluntary efforts, inhaling more deeply rather than exhaling deeply.
Inspiratory Reserve Volume
Inspir.llory I?esetve Volume
(IRV): Available reserve volume to increase V
T
to match full IC, see above. T
Expiratory Reserve Volume Vulume
(ERV): A considerable reserve volume that remains in the lungs after normal exhalation and this can be utilized through voluntary breathing technique. breathin~
The voluntary increase of V
T
Gtuses fluctuations in mv and ERV causes fluctuations in IRV and ERV 1'
during the ventilation process of respective inhalation and exhala
tion. To make these features more clear to the readers, certain values in ml are put to each division. The ranges of values differ basing on the factors age, sex, physical structures and condition, environment, etc. A value of 6000 ml as total lung capacity is being generally taken as typical for a normal healthy person at rest. The tidal volume figures normally between 500 and 600 ml at each
TLC. Out of 600 ml V 1' per breath about 450 ml enters the alveolus, the place of gas exchange in the lungs, and the rest 150 ml remains in the airway, so called dead space. Explanation of dead space is not given here, because there is no intention here to go deep into the medical science. The gas flow increases parallel to the metabolic rate of increase, as in case of exercise or heavy work. The further values are:
• ERV is double than that of VT1' = 1200 mlThus the tidal volume can be expanded up to Thus the tidal volume can be expanded up to five tidal volumes more by voluntary inhalation to meet the full IC and this is being physically attuned during Pranayama practices. It is clear from
figuremaximum. Though the exhaling volume could reach theoretically the fullthe full VC, but in reality it does not. The reason of this difference lies in medical details of the energy efficiency balance of the lungs :llld therefore will not be further followed up here.and therefore will not be further followed up here. It is also to be noted here that lung volume and its subdivisions change by the growing age. FRC increases at cost of decreased IC and RV at a lesser degree due to elasticity loss of lung recoil. The chest mobility decreases due to the growing stiffness of the thoracic cage. But by keeping a regular breathing practice, say Pranayama, one can be resistant against the said elasticity loss at prolonged age.
1·3 I-3 Breathing PatternsThe alternating gas exchange between lungs and environment through constant respiration, as we know, is defined as breathing. And the breathing patterns depend upon the ventilation rate. That is the total quantity of air exchange per unit of time and varies according to particular patterns of breathing. The ventilation rate is calculated by multiplying V the tidal volume and breathing fre calculated hy multiplying VT
Tquency (f). the number of bre:llh done pcI' minute. ·lhus. ventilation rate is V T • (f) litre reI' minute. ' (f) = litre per minute. It can be mentioned here without T can Ix: mentioned here without
going deepwhich are well classified in medical science, but all of them are not relevant to the purpose of this book. Therefore, two primary autonomic paucrns and a voluntary pattern will be shortly descrilx:dautonomic patterns and a voluntary pattern will be shortly described
Eupnea Pattern
This is what we in unawareness usually breathe when the ventila
rest. In this case (f) is between 13 to 17 breaths per minute and Vr T 600is about 600 ml (see figure 1). Correctly, VT (Tidal Volume) is given (Tidal Volume) is given r
invalue. To not make the subject more complicated the BTPS definition in detail is left out here. Thus, the ventilation rate of this pattern
is aboutmuscular exercise where both V v
T
and/are natumlly increased. and f are naturally increased. It is r
known medically that increase of ventilation during exercise stays direclly in proportion to the r.ile of perfonlmnce to a certain point.directly in proportion to the rate of performance to a certain point. Beyond this point the increase in ventilation becomes disproportionate to discharge excess COl'
. The maximum performance abilities during exercise are being regulated by breathing in ideal case,ties during exercise are being regulated by breathing in ideal case, but unfortunately that does not happen always and is the cause of several breathing problems such as hypervcntilation, vcntilation thatseveral breathing problems such as hyperventilation, ventilation that exceedsexceeds metabolic demands, a response to heavy exercise as example. Wherebyexample. Whereby in case of Pranayama VT
can be voluntarily
much physical slrain and (j) (f) is thereby decreased as much as 50 to 60% of the normal 50 60% noomll state, resulting in lower ventilation rate and sure absence of hyperventilation.
Breath HoldingIn this pattern the respiratory movements are being voluntarily ceased. In some cases this occurs even automatically when the body's receptors (upper airway, etc.) provide sensation to protect against inhaling undesired agents, like odd smells, unfiltered smoke outlet of a chimney, etc. that are cumulated in air. Also in several
outlet of a chimney, etc. that are cumulated in air. Also in severalbowel movements, coughing, lifting heavy weight, while diving and during some swimming style and so on. Musicians like singers, wind instnlment players learn to control subglottal pressure to produceinstrument players learn to control subglottal pressure to produce steady sound notes.
steady sound notes.personal physical abilities, motivation and self-discipline. For pro longed breath holding, a large initial lung volume is needed and aslonged breath holding, a large initial lung volume is needed and as well as the lowering down of metabolic rate, a result of voluntary prior hyperventilation. Thus moderate deep breathing (hyperventi
lation) for some minutes remarkably lower down the CO level, lation) for some minutes remarkably lower down the CalThis was also practiced by the writer during his young age performance in passing over a 3 ton weighing elephant over his chest in laying down position, as depicted in figure 2.
chest in laying down posilion, as depicted in figure 2.because lungs and chest wall moves as a unit. By that intrathoracic pressure increases and the air in the lung is trapped and pressurized. This stabilizes the chest wall and gives physical resistant capacity to
This stabilizes the chest wall and gives physical resistant capacity toLonger breath-holding at a certain stage is subjected to the breakpoint as mentioned before, beyond which rebreathing is inevitably needed. A protective function to avoid unconsciousness. More specific passages on this subject are to be found in several medical publications.
medical publications.for rehabilitation and also that what we commonly experience when the doctor asks for breath-holding during a heart check or so. Although the conscious breath-holding maneuvers are helpful and practiced in many circumstances, yet they should be avoided by people with lung disabilities like asthma, hypertension and so on.
Consequently, by practicing breath-holding, as it is often done in Pranayama, one can sensibly increase one's own resistance capacities, will power, self-discipline, neutralizing ability in stress situation, strength accumulation and spiritual attuning capacity.
We will come back in later chapters on the subject of spiritual attunement.
attunement.stream between the environment and down to the alveolus through the body's respiratory gateways; the nose and the mouth are being defined as airways, as shown in figure 3. During spontaneous breathing the airways actively deflate or constrict at corresponding inhalation and exhalation according to the respective increase and decrease of airway calibers. Hence, the airflow rate is considerably affected by an even small decrease in airway calibers and that widely increases airway resistance. Such resistance occurs out of physiological disorder or any kind of undesired or desired (in a certain Pranayama process) external influences and that cause for ventilatory disorder.
In Pranayama practices, the airway resistance is intentionally produced under precise control of flow rate in respiration cycle. This is done to attain a conscious breathing practice as well as to maintain airway hygiene. Details of such breathing control methods
will be found in later chapters.
The vital part of the respiratory tract is the upper airway. The nose with turbinate, the mouth, the pharynx and larynx and part of trachea build the upper airway. Here we will concern ourselves
trachea build the upper aif\vay. Here we will concern ourselvesWith its mucous membranes, receptors, branches of nerves and turbinate the nose is very perfectly designed by nature to take up the primary breathing function. Thus, inhaling air is broadly modified by humidification and warmed up due to swirl function through
fie<.! by humidification and \vanned up due to swirl function throughBy mouth breathing the breathing capacity is corresponding negatively influenced as the oral passage is wider than the nasal passage and there is the absence of turbinate causing inappropriate
passage and there is the absence of turbinate causing inappropriateair resistance. The degree to which this becomes true depends upon the variable position of one's jaws, tongue, lips, and palate. Also undesired problems appear in areas like neck and nose, when mouth breathing becomes a regularity.
mouth breathing hecomes a regularity.It is also natural that the air stream does not flow always through both nostrils simultaneously but changes the path periodically from one to the other nostril. This alternation takes place in average intervals of 2 to 3 hours, which can be observed by self time to time. Different physiological, psychic and environmental perceptions
cause suchPranayama processes use several techniques during breathing to direct the rate and art of air stream mainly through the nostril. Hence, conducting of such breathing technique asks for conscious attentive ness.
ness.Only fewphysiological
sllIdies :Itlc! investig:llions have beenOnly few physiological studies and investigations have been
made about the respiratory role of the nasal afferent (sensory nerve) to profoundly confirm the nasal receptor's functions. But the age old Pranayama philosophy strongly believes on spiritual radiation car
A smooth change over from inhalation to exhalation over an unnoticed fraction of a pause between the two breaths is defined as breathing cycle. During each cycle there is a change in lungs and
as hreathing Ll'ck. During each cycle there is change in lungs andThe diaphragm and the external intercostal muscle (muscles between the ribs) are involved during inhalation as an active process. So then the inhalation is an active process, whereas the exhalation is usually a passive function involving the relaxation of the inspiratory muscles and natural elastic recoil of the lung tissues at normal resting breathing. But during forced (as in case of Pranayama) or labored breath, exhalation becomes more active, assisted by the involved muscle activities of the thorax region.
In three directions—lateral, anterior-posterior (a-p) and vertical, the thur.:lx volumeMovement in lateral (lower chest) direction is when the ribs swing up and out, much like the movements of the bucket handle. Movement in a-p (upper chest) directions is when the sternum swings up and forward, much like the movements of a water pump handle. At the same time movement in vertical direction is when the diaphragm contracts, flattening down towards the abdomen, much like the movemel1ls of a hicycle pump. The simultaneous move
ment of all these three directions allows the lung to expand and
stretch best during inspiration because the increased thorax dimenThis three-directive simultaneous breathing is being practiced for centuries by the yogis in the Pranayama process and is defined as yoga-breathing. The definition of yoga-breathing will therefore be used for all arts of Pranayama practice in later chapters. This part
p~lCticeAll previous paragraphs have dealt with several functions and movements in breathing cycles. To carry out these movements respiratory muscle coordination is needed. These coordinating activities are generated by the medullary neurons accumulated in the respiratory center. Though the medulla is isolated from the rest of the brain, above the level where it enters, yet the medullary center conducts the muscle movements for breathing. Thus, the breathing rhythm is generated in the lower brain stem. Hence, we can clearly realize that respiratory muscles can not move without the action of neural systems. Thus, the neural systems keep the breathing cycle in function for regular air exchange. The respiratory center is placed in the medulla and pons, a part of the Central Nervous System, called CNS. The CNS regulation of the cardiovascular system, based in the brain stem, is mainly an autonomous function and does not accept voluntary control.
The respiration regulating system being also an autonomous function acting over nerve currents responds to varieties of informations created by physiological activities and environments and thus reflex action modifies our usual breathing to the best of our demand. It is self active when we are in sleep or when we are unaware of our breathing cycles, while we are awake. Yet one is able to override voluntarily this autonomous process for a certain period and purpose when respiratory muscle movements are used to modify breathing (rapid, slow, precious) during singing, playing wind instruments, and guided skilled breathing plus breath-holding in Pranayama courses. But at a certain level, such as at the breakpoint of breath-holding, the automatic regulation system overrides again the voluntary acts, a protective function of respiratory
physiology. Therefore, one shall be essentially conscious of this level of crossing over the breakpoint of voluntary longer breath hold to avoid any discomfort or harm to the body by overdoing.
Through the neural regulation system our breathing reflects our emotional state in association with mental irn'lgination. The anticipation of activities, exciting or soothing, increase or smooth down the ventilation rate before such activity actually begins. For example,
the ventibtion rate before such activity actually begins. For eX:lmple, anxiety causes hyperventilation whereas by just thinking of mediThere are several components of the nervous system CNS, functionally organized to carry out movements, as shown in figure 5.
PurposelyThe CNS is composed of brain and spinal chord. More than 100 billion neurons are housed in CNS. Here we find the affinity between the 100 billion neurons and the "Sahasrara Chakra", the thousand petals lotus at the top of the head, which is the highest consciousness center ;IS described by ancient Yogis on the path of Kundalini. The brain stem is one of the four major divisions of the brain and is composed of the midbrain, the pons and the medulla oblongata. Medulla oblongata connects the spinal chord to the brain. The spinal chord carries both sensory and motor fibers between the brain and the periphery.
The Brain Stem
Peripheral Nervous System (PNS)
PNS consists of cranial and spinal nerves, functions as a terminal to communicatecommunicate in and out information between afferent-efferent signals (sensoI)' and motor division) and CNS.signals (sensory and motor division) and CNS.
Sensory (afferent) neurons send information via sensory receptors over PNS to CNS. Thus, the CNS is constantly aware of our current condition of our entire body and mind. Sens0I)' receptorscurrent condition of our entire body and mind. Sensory receptors receive information originated in several areas of our body's and mind's circles. Some of these areas are the organs of special senses, like taste, touch, smell, hearing and vision. The senses of vision play a very subtle role in advanced Pranayama practice.
Motor (efferent) neurons carry responding actions out to our body and mind, that have been received by CNS and after CNS has processed the received information from the sensory nerves.
To conclude the nervous system as explained here, a short information on the Autonomic Nervous System (ANS) is given in the followings. The ANS, a part of the motor division of PNS, controls the body's involuntary internal functions; such as respiration during sleep.
body's involuntary internal functions; such as respiration during steep.The The SNS prepares our body to face situations, created out of awareness or excitation, etc. resulting in a so-called fight or fly action. The PSNS is our body's housekeeping system, for example conservation of energy. This systemconservation of energy. This system is more active when we are calm and quiet and at rest. Though these twO systems oppose eachcalm and quiet and at rest. Though these two systems oppose each other yel they always function together.other yet they always function together.
Pranayama practices in combination with meditation (concentra tion) tune our body andtion) tune our body and mind to create calmness in us and obviously that has a great influence on PSNS to mould our body andobviously that has a great influence on PSNS to mould our body and mind towards harmonious and steady "Housekeeping".
In our daily awake life we do not give conscious attention to ourbreath. But we can become attentive and conscious of our breathing and by that change is created in afferent impulse. So the anticipationand by that change is created in afferent impulse. So the anticipation of doing Pranayama creates that afferent sensitive information in ourof doing Pranayama creates that afferent sensitive information in our mind, which causes us to become calm.mind, which causes us to become calm.
This CNS composition has shown us that our spinal chord is the most important transmission tube to carry afferent and efferent sensations. Therefore,sensations. Therefore, in all Pranayama performances the spinal column shall be keptcolumn shall be kept in an upright position. So to attain higher spiritual consciousness the greatspiritual consciousness the great Yogis carry their divine energy through the spinal nerve currents to the fontanel, that energy thatthrough the spinal nerve currents to the fontanel, that energy that is created in their absolute pure meditation.
I~7During exercising events the physical activities are first initiated. These cause for various physical changes, such as body's demand for more energy intake, demands for clearing off metabolic byproducts and others. To compensate for these demands the body
produ<:ts. and others. To compensate for thes<: demands the bodyexercise fUllninn
respir:l\ionThe breathing methods in Pranayama differ in various points to the breathing performances mentioned above. Pranayama is practiced in a quiet atmosphere and at resting mood of our body and mind. Breathing is performed actively without a need of compensating any biophysical demand of the body as there is an absence of physical performances. It is a very conscious way of voluntary breathing performance with deep spiritual engagement, involving various rhythmic breathing patterns and frequencies. So the autonomic respiratory regulation system is here intentionally overridden. In this process, the respiration rate remains low resulting in a low heart and pulse rate, whereby the inspiratory tidal volume is well increased through long inhalation to the best utilization of inspiratory capacity. Thus, the Pranayama process can increase the tidal volume (see V
T
in chapter I-2) more precisely than in normal T
cases and the breathing frequency is brought down to a relatively
passive:. Besides th;ll in<:re:lsed r.l1e of lowerlower level, except in some special cases of Pranayama. The rhythmic way of Pranayama practice in meditative base creates no state of excitement or stress but brings calmness in the body's nervous system. Pranayama performances from early age do not or less decline the lung capacity at growing age. It is independent of
less decline the lung capacity at growing :lge. [t is independent ofBreathing art
Bio-physical demand Respiration rate
Motivation
limited physical
voluntary
calming
nearly unlimited physical and spiritualspiritual
Descriptions that are given in this chapter intend to give a medical and scientific suppon to Pranayama practice and philosophy, whichand scientific support to Pranayama practice and philosophy, which is deeply based on spiritual background. In the following chapters, we will find the elaborate descriptions on the process of Pranayama.
References1. Allan H. Mines, Ph.D., Respiratory Physiology, Third Edition, Lippincott Williams and Wilkins Publishing Co., Philadelphia (Original Raven Press, New York, 1993).
2.Figure 4 Reprinted, by permission, from J.H. Wilmore & D.L. Costill. 1999, Physiology of Sport and Exercise, Second Edition. (Champ:lign. II.' Ilum:1I1 Kiswl;c.,j, page 248. 248.(Champaign, IL: Human Kinetics),
Figure 6 Table provided by the author.The roots of Pranayama are based on the Yoga Science. Therefore, we will take first some brief steps in the teachings and philosophy of Yoga to get into the foundation of Pranayarna. For morc thanof Yoga to get into the foundation of Pranayama. For more than centuries before Christ the greatcenturies before Christ the great sage and philosopher of India
PatanjaliPalalljali manifested first the science of Yoga. In his Yoga Sutra, he teaches the methods, how a Yogi can attain the stage of absolute consciousness to become one with the divine being by eliminating
consciousness to become one with the divine beillg eliminatingNow whenever we talk about Yoga in the West we mostly mean Yoga-Asanas, the several sitting and standing postures practiced in Hatha-Yoga. But Yoga Asanas are only a part of discipline in the vast Yoga Science, in Sanskrit Yoga Sastra. The principal purpose of Yoga Sastra is to enlighten progressively our latent consciousness, an inborn source of perception (mind, higher intellect and the real self) for all human beings, towards the path of divine realization in us, a spiritual path free of any limitation such as race or caste,
or nation, the limitation that draws us back from any spiritual progress.
The Sanskrit word Yoga verbally means union or add together butbut its real meaning lies in a higher level. It is a spiritual union,transforming the folded "I" into an unfolded "I" to unite the higher self with the divine being. The word "I" has a two-fold meaning. One is the egoistic and the other lies in spiritual level which is impressively expressed in a Sanskrit verse of Brihadaranyaka Upanishad "Aham Satyam", which means "I am the truth", here I means the higher level of "I", called as Atman. Therefore, the unfoldment of "I" is a constant psychic and physical process in Yoga culture to make oneself free from the layers of bondage that is created in us out of our human ignorance. It is a process like peeling
created in us out of our human ignorance. is a process like peelingThe method of Yoga is the liberation of the soul through perfection, says Swami Vivekananda. And the perfection is achieved through the control of mind power. A controlled mind power has always a positive influence in us, whereas an uncontrolled mind causes for negative aspects in our life. In human being the power of mind, the capacities of higher perceptions are kept concealed by nature and they wait to be disclosed and manifested in life by our
lh~ self. Through the conscious way of breathing practice Pranayama, an essential part of the Yoga teaching according to Patanjali, we learn to trace out our inner capacities to control our mind and lower egos and thus we take influence in our inner life stream to manifest in us the higher human value. By that we become aware of our own
true beings, as well as we enlarge our consciousness to higher attunement and that creates a harmonious link between the three aspects of our life: body, mind and soul. Harmony in life creates peace and satisfaction in us.
The powers of the mind are like rays of light dissipated; when they are concentrdted they illumin..:. Thisthey are concentrated they illumine. This is our only means of knowledge.knowledge, says Swami Vivekananda. He also writes that the
Ix'perfected mind can be attached to all the organs simultaneously. It has the reflexive power of looking back into its own depths. ThisThe entire R:lja-Yoga, one of the four Yoga disciplines, is b:lsed The entire Raja-Yoga, one of the four Yoga disciplines, is based upon Sankhya Philosophy. Sankhya PhilosophyS:lIIkIJY:1 Philo...ophy explains how the origin of perceptionorigin of perception is generated in us. As defined by Swami Vivekananda in his book of Raja Yoga, the genesis of perception is the affections of external objects that are carried by the external senses (receptors) to their respective brain centers (CNS). This again transfers the affection to the mind and the mind to the determinative faculty. From this Purusha, the true light of inner being, the soul, the
faculty. From this PUnisha, the Inle light of inner heing, tht.' soul. theof mind and hy that maslering our mind cap:lCity to find the ultimate truth of life through the Yoga methods of concentration and medita l11edit~l tions.
Karma Yoga: Yog:J: This is the path to eliminate our negative egos through selfless deeds and service for humanity and by that realization of divinity.
All these four directions fulfil the principal purpose of Yoga philosophy, as written before, each in their own way. Yet they are not contradictory to each other, rather they integrate the whole philosophy of Yoga to become the One. In this connection great Sri Swami Shivananda says, "that all four directions are nO( equallySri Swami Shivananda says, "that all four directions are not equally
appropriate toAs in Raja-Yoga we will find the roots of Pranayama we shall go through some steps more in Raja Yoga. There are three other Yoga classifications which belong to Raja Yoga. They are Hatha Yoga, Kundalini Yoga (now a days both are well known in the West) and Mantra Yoga. See figure 7 for a quick glance in the branches of Raja Yoga.
RAJA YOGAThe eight-graded basic disciplines on The eight-graded basic disciplines on the path of Yoga are commonly ca.lIed in Sanskril nAstangacommonly called in Sanskrit "Astanga Yoga" whereby "Asta" means eight and "anga" means part or step, verbally limb. All Yoga arts,eight and "anga" means part or step, verbally limb. All Yoga arts, specially Raja Yoga are based on these disciplines which are to be
specially Raja Yoga are based on these disciplines which are to behigher state of consciousness to the fulfillment of Raja-Yoga. RajaYoga means the king of Yoga and it is a path of sublimating the external and internal nature of us.external and internal nature of us. In Hatha Yoga we approach Brahma by controlling the Prana, whereby in Raja Yoga the approach to Brahma is done by mind.
n-3 Eight Disciplines of Astanga Yoga
II-3-2 Niyama (Rules and Disciplines)
Here the rules and regulations are given to attain purity, self-control, satisfaction, to grow knowledge and to perform religious rituals. Ritual acts are very important in human life process. They have a deep positive influence in our psychic development. This keeps us pure in body and mind.
physical and spiritual sustenance to guide our life-stream (Prana) efficiently.efficiently. By that we gain influences in our life process for higher attitudes.
11-3.5 Prat),ahara
II-3.5 Pratyahara (Withdraw)
A discipline to retractfrom external senses and
activities to getA discipline to retract from external senses and activities to get
conceptions towards inner
Through this discipline weconceptions towards inner perceptions. Through this discipline we
11-3.6 Dhar-ana (Conceived Concentrntion)
II-3.6 Dharana (Conceived Concentration)
An act of concepted concentration in one point or an absolute attention to a performance for a certain object, holding the thoughts
This stage is revealed to only few great souls, as Sri Ramakrishna, Swami Vivekananda, SriRamana
Maharshi, Swami Shivananda,Swami Vivekananda, Sri Ramana Maharshi, Swami Shivananda,
Paramahansa Yogananda, Hildegard von Bingen and others. For most mystics Samadhi is the crown of spiritual life, but for Sri Ramakrishna it was the beginning of a new epoch of experience, as he explained.
The first four disciplines are external procedures to keep our body and character in a sustainable healthy condition. It is a preparation stage for Raja Yoga. They are needed in the progress of our spiritual path, whereby the third and fourth steps stipulate specially our physical body and the breathing function, the life stream. The last four disciplines are inner procedures to open our spiritual soul and mind for higher attunement with the absolute. The fourth discipline Pranayama builds the link between the said external and inner procedure. Dharana, Dhyana and Samadhi are the three progressive steps of meditation. Each of the three sub-Yoga arts of Raja Yoga, as mentioned before, appeals in their own individual way to manifest in us the philosophy of Raja Yoga, the realization of divinity in us through mastering our mind and spirit. To this Swami Vivekananda also says: "Believe nothing until you find out the truth yourself and that is what Raja Yoga
leaches...consists of two syllables "ha " and "tha". "Ha" means sun and sun being the source of active energy it symbolizes for positive life stream. This positive life stream is defined in Yoga as Prana Energy. About the Pmna Energy. AboLit the philosophy of Prana we will know more in the next chapter. will know more in the next chapter. Tha means moon and so it symbolizes the passive energy, a negative life
means moon and so il symbolizes the p,lssive encrgy, a negativc life
II-5 Kundalini Yoga
Kundalini is a divine cosmic energy. This spiritual potential is kept in a latent form symbolically represented by a sleeping snake in a coil at the loweSI astral nerve center at the end of our spinal cord,coil at the lowest astral nerve center at the end of our spinal cord, called Muladhara Chakra. In the process of Kundalini practice, this latent energy called Kundalini Shakti is awakened in meditation with the help of Prana energy the basis of Pranayama and is raised step by step through the next five higher astral nerve centers upto the highest astral nerve center in our brain. This is a very distinct and most precious way to reach the state of absolute enlightenment. At the same time it is a very tough and difficult path, accompanied by psychic disabilities. There is no short cut in this path as many would like to have. Therefore, this long and entire path is to be followed only under a regular and intensive guidance of a very experienced and designated master and they are very rare. Kundalini
practice has become quite popular in the West, but it is very much misguided, when used in many cases as substitute for drugs, causing severe psychic disturbances. Some more explanations on this sub ject we will find in chapter VI.
II-6 Mantra Yogasacred verses, praising sacred verses, praising all forms of divinity in form of singing or reciting during prayer meditation one becomes conscious of the deeper meaning of those texts and in the long run the prayers become a part of one's life and one perceives the divinity in self. The Mantra Yoga is also integrated in other forms of Yoga as in Bhakti Yoga. The texts of Mantra Yoga are in Sanskrit language. 111erefore, the people born in other Iangu:lge circle as in the WestTherefore, the people born in other language circle as in the West may understand in some cases intellectually the meaning of those texts via translations but the texts will scarcely be able to touch their heart. The actual tonality of Sanskrit language cannot be given in Latin letters. So it would be advicable to use sacred verses or words of their own language or at least try as correct as possible for Sanskrit pronunciation. These forms of syllable repetitions are also found in other spiritual directions like Wazifas and dhikrs in Sufism
or the prayer of the heanOn the whole to achieve the state of absolute knowledge of perception, following all the said Yoga paths are very difficult for us and it demands a life long immense discipline for inner engage
ments towards the path of divine liberation. So only a few blessedAnyone in the western world could achieve the goal of Yoga philosophy but the western life-style, especially at the present age
andabuse of computer facilities play here a lot of hind~lnces for that purpose. Western life-style is directed extreme outwardly, whereby the philosophy of Yoga asks for more inwardly directed life, keeping a harmonious balance with the external life with its course
keeping a h:lrrnonious b:llance with the external life with its courseAfter more than 37 years of the above text and more than After more than 37 years of the above text and more than 100 years of first introduction of Yoga in the West the differences in life culture between the East and \'\fest have increased enonnollsly. Yetculture between the East and West have increased enormously. Yet there :Ire number of people in the West who are searching for innerthere are number of people in the West who are searching for inner
life and are adopting methods ofIn its natural state our mind is not quiet and concentrated but very fluctuating and absorbed in diverse thoughts, influenced by environmental causes like hectic modem high-tech life and injectedenvironmental causes like hectic modern high-tech life and injected by several kinds of mental pollution. As a result frustrations follow accompanied by psychic disabilities. To tum off this condition ofaccompanied by psychic disabilities. To turn off this condition of mind and to bring our thoughts in concentrated form to get control over our nervous system we need to have a conscious control onover our nervous system we need to have a conscious control on our breathing, the Pranayama proceSS, beC:luse mindour breathing, the Pranayama process, because mind and breath are spiritually united to eacb alher as described by wise Patanjali in his Yoga-Aphorism. That the breath and mind act together can be observed when we get excited, our breath frequencies get fasterobserved when we get excited, our breath frequencies get faster ;md vice vers;l.and vice versa.
To the end of this chapter we may recall a text that Pranayamaexpansion of breath in space and time, as one can do in case of breathing cycles, because motion is associated with the ever cycling breath. Thus, Pranayama could be loosely translated as breathing control or just as normal physical breathing but that is not sufficient
control or just as normal physical breathing but that is not sufficient"India, China, Japan and to a lesser extent the Christian West have given birth to sages who realized their essential nature as a flow of intelligence. By preserving that flow and nurturing year after year, they overcame entropy from a deeper level of nature. In India, the flow of intelligence is calledcalled Prana (usually translated as "life force"), which can be increased and decreased at will, moved here and there, and manipulated to keep physical body orderly and young. As we will see, the ability to contact and use Prana is within all of us. A Yogi moves Prana using nothing more than attention,
all of us. A Yogi moves P"ma using nothing more than attention,Through Pranayama performance our mind is then consciously brought to get hold of that subtle Prana, the omnipresent and infinite manifesting energy of universe, which is also the manifes
tation of spiritual breath, the breath of supreme being. Prana"Other names of breath for life appear in Sufism, mystic Chris tianity and teachings of ancient Egypt. What is universally agreed on is that the more Prana you have, the more vital your mental and
Pr;/fl;lThe Essence ofBreath .:. 31bodily processes" (Deepak Chopra). And Sufi Hazrat Inayat Khan writes; "....mysticism has been found on the science of breath. There is no mystic, whether Buddhist, Vedantist or Sufi, who makes use of another process than that of breath."
Normal breathing nurtures our physical body and Prana nurtures our astral body and the soul. Through our normal breathing we take up unconsciously more or less Prana, therefore, certain breathing techniques are developed and used so that more and concentrated Prana energy can be breathed in and that is then stored in our astral and causal body. "The various systems of Yoga in India teach many kinds of highly controlled breathing exercises, known as Pranayama, to balance the breath, but their actual goal is not to produce
to balance the breath, but their actual goal is not to produceDuring inhalation phase of Pranayama the neural signals of Prana energy in a form of mind's perception (emotion, vision) are carried up by afferent sensory fibers via spinal nerves to the brain (CNS). To Yogis the spinal nerve system is the passage to divine conscious ness. During exhalation phase the efferent sensory fibers carry the Prana energy from the brain down to every part of our body. Thus, Prana stream in form of neural sensitive motor power is being spread all over our body and mind. Here, if needed, refer scientific explanation in chapter I-6 figure 5 for better understanding. The presence of Prana energy in us is subjected to constant radiation, vibrating out to the surroundings in form of our virtues, vitality and
vibra.ting out to the surroundings in fonn of our virtues, vitality andof concentration, the prior stage of meditation, to bring our thoughts in one center point, a plane of consciousness. Therefore, during Pranayama performances it is adviced to direct the mind to our breath flowing in and out. There we gain knowledge to realize how the vital energy of Prana accumulates in us and thereby influences our body and mind to open the blissful path for our spiritual determination. Yet we have by nature limitation in our journey towards the higher re:lliz;l1ion, but through Pranayama and meditation we may once cross over this limitation The deeper inner relation between Pranayama and spiritual consciousness is revealed to us after a long period of sincere Pranayama practices with steady
to us after a long period of sincere Pranayarna practices with steadyThe respiration process is a self-active regulating system to modify our breath to the best of our demand when we are in sleep or when we are unaware of our breathing cycles, while we are awake (refer chapter I-6). Who then drives this self-activity without the presence of Prana? This presence of Prana generally we do not
the presence of Prana? This presence of Prana generally we do notThrough regular Pr.mayama practices with much patience when Through regular Pranayama practices with much patience when we will be able to realize consciously that our breath is the breath of God, then we will become a living blessed soul. A living soulof God, then we will become a living blessed soul. A living soul radiates physical and mental magnetism in its surroundings through invisible subtle vibrations because the waves of this magnetism are a manifestation of Pl.Ina energy, It is a long process and needs mucha manifestation of Prana energy. It is a long process and needs much
plllience andOur universe is immersed in a cosmic field, a field of fine divine Our universe is immersed in a cosmic field, a field of fine divine resonance to carry out the knowledge of supreme intelligence to all directions. Pr.Lna is one of the aspect of lhis intelligence and so alsodirections. Prana is one of the aspect of this intelligence and so also resonates its energy constantly to all beings. Just a confident thought on Prana, "thought being the finest and highest action of Prana"on Prana, "thought being the finest and highest action of Prana" (Vivekananda), our(Vivekananda), our conscious mind will instantly plug into the resonance field of Prana to receive the blissful sensation in our breathing cycles. The depth of such experience depends upon the depth grade of conscious perception. The highest experiencedepth grade of conscious perception. The highest experience is attained when we canattained when we can bring our mind in that higher state of revelation, which is Samadhi.
"For a person who really knows how to work with breath. there"For a person who really knows how to work with breath, there is then nothing he cannot accomplish: he cannot say of anythingis then nothing he cannot accomplish; he cannot say of anything that it is impossible. Only it requires work; it is not only a matter of knowing the theory, but it requires the understanding of it. That is why adepts, the mystics, do not consider breathing only as ais why adepts, the mystics, do not consider breathing only as a science or as an exercise; they consider it as the most sacred thing, as a sacred religion" (Hazrat Inayat Khan).
Both positive and negative aspects of life are an integrated part byby nature in a human being. So it becomes a task to us that we learn to get hold of this negative aspects with the help of our breath. Mastering the breath through Pranayama means also mastering the self. In this place the author remembers an advice, what he received from his dear father at his age of 14 or 15. Father said, "At any time when you are in a state of negative tensions or of annoyance then you shall lower down your sight towards the earth and hold your breath (holding of breath intensifies the Prana energy) for a while and then mentallyand then mentally exchange your trouble with the neutralizing power of the earth." By that he might had meant the Prana-influence of the eal1h. With success I h;lve practiced this when [ needed.of the earth. With success I have practiced this when I needed.
Prana energy is also manifested behind the five basic elementsenergies in different forms to sustain our life, which they have ahsorheJ from Akasha. Akasha Ak:15h:/ is omnipresent and so subtle in existence and all penetrating that it is beyond all ordinary perception.
According to Hindu philosophy,According to Hindu philosophy. Akasha is an infinite emptiness and it conceals all potentials of creation. It is a cosmic consciousness. First the impulse of Prana energy from the divine intelligence materializes those potentials in every form of universal existence and that we can perceive. Absence of these Prana elements will be the absence of life. "Nothing can remain alive when Prana is absent, because Prana is intelligence and consciousness, the two vital ingredients that animate physical matter" (Deepak Chopra). All living beings receive Prana energy mostly unconsciously through our senses like touching, smelling, tasting, drinking, eating, affection, inclination and so on. Every form we see, every thing that exists are evolved out ofout of Akasha by the transcendental force of Prana.
Ak:ls/!;1Gathering all these features in one concentrated focus we will realize that Prana, the infinite source of energy, is omnipresent Iifo.:.,.behind our life. "The source of bodily desire is one, the breath. When the breath leaves the body all desires leave it also, and as the
\x'hen the hre;lIh le;lves the lxxly all desires \e:lve it also, ;ll1d as theearth, water, fire, air and ether. In this subject refer also the attributes of Prakriti-Shakti in chapter VI. The cosmic Prana materializes those in an universe and that encloses all physical objects to become perceptible. Paramahansa Yogananda says, "When one percepts the god consciousness in own body, then one also reveals that the flesh is nothing else then the physical manifestation of the five elements earth, water, fire, air and ether". Through the following pictures, illustrated by figure 8 to 12, we will visualize in meditation how the nature provides us with the life holding Prana energies in different form of aspects.
Figure 8 The Earth.On Earth (Figure 8)
On Earth (Figure 8)
The mother earth sustains our lives providing us with grains, fruits, woodlands and a place for our physical bodies to live in fullness. The trees and plants growing in the earth receive rays of the sun and absorb carbon dioxide from the air and supply the needed oxygen. Thus, all what is stored by nature in the earth are energies, Prana, the nourishment of our bodies and souls. Thus, the earth in this or other forms provides us with Prana. P!~lna.
On Water (Figure 9)
Water is storing life sustaining energy. Without water there will be no existence of life. Water fertilizes the earth to grow grains and trees and so on which we need. It is soft and can be put in any form
rot... of pots or vessels and again it possesses a tremendous power. When we drink water we draw Prana in us. Taking a bath in the water we regenerate the Prana and we feel fresh. Amongst Hindus the bathing is a part of religious ceremony. Water in its pure form is full of Prana.
several occasions, such as during a marriage ceremony or during worshiping of deities. For Hindus fire has a purification aspect. The kindling of candles in a Christian Church has the same meaning.
On Air, Symbolically Pictured as Air is Invisible (Figure 11)In each breathing cycles we exchange air to supply oxygen to our lungs. From the physical point of view this is a pan of respiration physiology. According to the Yoga philosophy, the air is a spiritual aspecl, the divine Pmna energy of Akasha, which flows in us with each breath.
On Ether, also Symbolically Pictured (Figure 12) Here to quote a profound text of great Vivekananda would be very appropriate. "Matter is represented by the ether, when the action ofPrana is most stable, this very ether, in the finer state of vibration, will represent the mind and there it will be still one unbroken mass. If you can simply get to that subtle vibration you will see and feel
If you can simply get to that subtle vibration you will see and feelThe cause of this picture visualization (figure 8 to 12) is to become more conscious of the all pervading Prana energy of the nature and to refrain us from polluting our environment and by that damage the Prana, as it happens under commercial pressures in our modern high-tech age. Thereby we shall be also aware that nature itself is a creator and destroyer at the same time for eternal renewal process. "111erefore, we shallprocess. Therefore, we shall be very cautious in our earthly performances to not to interfere unnecessarily (necessity is mostly an egoistic creation) in nature's process and thereby e.g. polluting the air, which injures the Prana energy that we breathe. Pranayama lifts
up our consciousness to be alert to this subject.
The sense of Prana is omnipresent in Indian day to day life in several arts and forms. As for example, when a person dies, then we say Prana has left this person or a very deep relation between two persons is defined as bonded Prana or when a man feels very
Pr:J.lJ:I~The E<;sence of /JR::llh .:. 39Even an unborn baby in mother's womb receives Prana energy, besides other substantial supplies for its growth, through mother's navel connection in the form of her caressing senses and through the subtle resonance of mother's breath movements and heartbeats. Thus, Prana becomes manifested in baby's whole being. But how many mothers are conscious of this invisible divine act, which
makesFrom the past passages we know that our entire being can be filled up with the vital energy of Prana by sincere practice of Pranayama and through meditative perception of Prana vibration. Specially our Solar-Plexus, a nerve center of Senso!)' Nervous System, a panicularSolar-Plexus, a nerve center of Sensory Nervous System, a particular area between our navel and diaphrJgm accumulates Pr.llla energyarea between our navel and diaphragm accumulates Prana energy andand that can be recharged repeatedly during Yoga-Breathing to compensate the energy consumption. To alta in this state an intensified power of assimilation by the active presence of mind is very
sified power of assimilation by the active presence of mind is ve!),Whether we are conscious of it or not this state of Prana vibration generates within us also self-healing capacities to keep us in form and to prote<:t us from any physical or psychic disorder at normaland to protect us from any physical or psychic disorder at normal life. Yet in case of illness, when it happens to be, the inner healing energy suppons theenergy supports the medical therapies applied to us. Behind this there must be also a lot of self-confidence and strong faith on this internal healing force of Prana current. These are not only theories, because the author himself experienced this realization during his time with heart trouble and is still experiencing through out the post operative time and thatoperative time and that is keeping him in good condition.
Normally the Prana energy works in us in a state of balanced performance, neither too much nor too less. But due to some reasons, disharmony in life and so on, this balance may get
disturbed. Then our lxxIy .md mind fall into.l cert<lin negalive states disturbed. Then our body and mind fall into a certain negative states of sensitivity (less immunity for instance) and we are more indineuof sensitivity (less immunity for instance) and we are more inclined to disease.to disease. Regular Pranayama practice helps to take away the superfluous Prana or to supply more Prana to compensate the less and so the balance of Prana energy is fully maintained in us. Prana is the force underlying magnetic healing transformed in a mental healing. What we know as human magnetism is really Prana.
healing. What we know as human magnetism is really Pr.lna.Through our breath and mind power we are also able to direct the healing capacity of Prana energy out of our solar-plexus to any part of our body. As for example, we unconsciously hold our breath for a while and feel a certain contraction near the solar-plexus area when getting a sudden stroke causing pain in any part of our body. Holding of breath intensifies the Prana energy and accumulates strength. Consciously we can also do the same, whereby we hold the inhaled breath for a while and convey the healing energy to the place of trouble in our body and exhale and repeat the process to
pbce of trouble in our body and exhale and repeat the process toThus, it is also possible to transmit one's own Prana energy to others when needed and even at a distance, to awake the dormant Prana energy for their own healing, so far as they are also willing to accept it and have faith on the subject. But this happens under virtuous conditions, whereby the healer, conveying the Prana, finds himself in a state of higher Prana vibration, a plane of super consciousness and does the healing service with an attitude of truthfulness, selflessness and out of boundless compassion. Such genuine healers are blessed but they are very few in number. The healers use up their Prana energy as much as according to the intensity of required healing force. Then they need to regenerate the delivered energies through PrJ.nayama and meditation.delivered energies through Pranayama and meditation. Yet, even when we are not in that state of super consciousness, we shall not refrain from sending healing wishes to those who need the healing. Normally in our healing wishes there is also a presence of hidden Prana energy. Sending of health wishes is a very common practice and an old tradition everywhere and beyond any kind of boundariesand an old tradition everywhere and beyond any kind of boundaries without the knowledge of Prana as defined in Yoga and that helps too, so far it is full of compassion. "When the breath is developed and purified it is not neceSS:lry for the healer even to make an effonand purified it is not necessary for the healer even to make an effort to throw his breath upon the patient, but the atmosphere that his breath creales, the verybreath creates, the very presence of the healer brings about a cure,
for the whole atmosphere becomes charged with magnetism" (Hazrat Inayat Khan).
m·4 Different FornlS of PranaIII-4 Different Forms of PranaPrana is a collective definition of five individual Prana functions as a wind (in Sanskrit Vayu) in the human body. They are: Prana, Apana, Samana, Udana and Vyana, whereby Prana appears here as a collective and also as an individual form. The difference between Prana and Apana is that the Prana stream flows during inhalation (afferent impulse) and the Apana flows during exhalation (efferent impulse). Yoga Sastra reveals that Prana related to the heart and Apan;1Apana to anus are responsible for the variations in the growth system of the body. The union of Prana and Apana is also Hatha.
system of the body. The union of Prana :lnd Apana is also Hatha.A detailed illustration of these forms of Prana may find very less or even none access to the major readers of this book inor even none access to the major readers of this book in our present :lge. P:lllicularly the correct pronunciation of tht.' names. as they areage. Particularly the correct pronunciation of the names, as they are not commonly known in this western hemisphere, and the under standing of their functions will cause difficulties to them, even to astanding of their functions will cause difficulties to them, even to a wide portion of modern Indians. Moreover in the collective form of Prana, these details are already enclosed. Considering this situation
these details of individualnerves. Yet we can get control over the involuntary nerves by the performance ofPran:lya1ll3 to deby
tht' natural decay ofperformance of Pranayama to delay the natural decay of our
material lxxly
material body by giving rest to those organs who are controlled by
involuntary nerves. After such rest the involuntary nerves become fresh to work with new energy." And Swami Vivekananda explains in his book Raja-Yoga: "in a sense all the motion of the body becomes perfectly rhythmical through Pranayama performance and createscreates a gigantic battery of will. This tremendous will is exactly what is wanted to raise the power of spiritual knowledge. And that
what is wanted to raise the power of spiritual knowledge. And thatThis chapter has brought us near to the vast and magnificent field of manifested Prana. Pranayama process revitalizes that Prana energy in us and to lead us towards the supreme state of consciousness and ultimately to reach the one Truth. True consciousness can not become unfolded without inner devotion. Consciousness in true self is the spiritual seed in us.
Before beginning with Pranayama practices we need first to train ourselves correctly with some basic functions which are very common to all Pranayama variations—such as how to sit and how to breath. Adding to these two there are few other conditions which are also to be well observed prior to Pranayama performance, like mental foresight, physical conditions, place and time of practice,
mental foresight. physical conditions, place and of practice,Correct sitting posture is quite important so that Prana energy can flow unobstructed along with the normal breath stream into us and thereafter can spread out in all parts of our body. Normal blood circulation carries the oxygen (normal regular breath) all over the physical body. But the flow of Prana energy is a function of very
physical body. But the flow of Prana energy is a function of veryThat is done when our back structure is kept in an absolutely vertical position to the ground in all four directions, resting the buttocks flat in one plane and thereby the shoulders shall be in a horizontal line. The head shall be kept slightly bent forward without tilting sidewise and the chin is pointing slightly towards the breast. The eyes are kept gently closed and the sight is lowered down and inwardly directed without pupillary movements. This will bring the mind gradually in a state of wanted quietness and concentration needed for Pranayama practices. The head in this position allows also an easy breath flow. In this head position attention shall be given that no tensions or pains come up in the neck area and the throat (Larynx) receives no pressure. The hands are kept relaxed on the lap having the fingers interlinked between the palms or the palms' backs are resting apart from each other on the respective knee according to the comfort of the practicing person. More about
knee according to the comfort of the pr.1Cticing person. More aboutNow to the sitting modes. The classical mode is the well known 13.Lotus posture, see figure 13. But for most people in the western cultureculture it will be either very hard or even not possible to perform this posture correctly, because their joints, specially all lower limbs
this posture correctly, because their joints. specially all lower limbssitting modes. Hence, the figure 14 shows an easy sitting pattern, called Shukhasana for those, who can not do the lotus posture. So while sitting on the floor place your left foot under the right thigh and your right foot under the left thigh. If wanted the foots can be also placed in an opposite succession. This sitting posture is very commonly used.
folded or rolled rug or a medium hard pillow under the buttock in a way that the upper body does not go out of balance, as shown
in figureAs a further sitting method one can use a so called meditation stool, which are very commonly used in the West for meditation purpose in yoga classes, see figure 16. But a care shall be taken that
purpose in yoga classes. see figure But a care shall be taken thatAnother possibility is to sit on an armless conventional chair, but not a sofa or alike. Correct sitting position on a chair is when there is a gap between the back and the back rest of the chair to get the spinal column support free. The height of the chair shall allow the feet to rest comfortably on the floor or use a foot stool or some other object in case of short legs. Legs shall be kept parallel to each other and vertical. Also one can use an ordinary stool instead of a chair as shown in figure 17.
as shown in figureIn the above mentioned modes the seating position shall be on a comfortable but hard based plane. Persons with physical limitation using wheel chairs shall remain on their chairs and try to bring their spinal column in the aforesaid position so far as their physical abilities allow them to do so. Everyone shall have access to Pranayama in the given mode when one desires, so long no medical cause is against that. In extreme cases a person shall also be allowed to do Pranayama in Shavasana as shown in figure 24 in chapter V-2.4. We have two bodies, one is the physical and the other is the mental. For Pranayama the mental body is more essential to attune our consciousness towards the Prana energy flowing through us, even when the physical body is not by nature in desired form.
So that one can have the best performance on the physical aspects explained here, there is a need of training, especially the upright holding of spinal column, especially for those who have not yet joined in a yoga class. To start with the training for the back one can sit closely to a vertical wall or to a door panel and press the back vertically flat against the wall in its full length from buttock to
shoulder, see figureankle-joints are to be trained by often changing the positions and duration of posture and having a short relaxation in between, and slowly decreasing the intervals of altering the leg positions. Gradu ally in a time all joints will become flexible and habituated to sit longer in a posture.
IV- 2 Breathing PrinciplesIt will be very useful for this paragraph to review the Dynamics of breathing mechanism first in chapter I-5 and the figure 4. The three specific functions of respiration, the movements of the ribs, sternum and diaphragm are explained there. A simultaneous function of these three movements are the basis of Pranayama, which is yoga breathing. Most of all Pranayama variations are being accomplished through yoga breathing. But it is not possible to perform this
simultaneousFirst the sidewise expanding of ribs is to be trained during breathe-in cycles with the help of intercostal muscles by filling up the lungs volume to the utmost. The second training sequence will then be the forward and up movements of the sternum with the same respiration discipline. Then follows the training of diaphragm movements, inflating and deflating of belly during the respective respiration. When all these functions are individually well trained, then the next step will be the practice of bringing all three forms in one combined function.
in one combined function.modes as explained in the previous paragraph. Thereby care shall be taken that all relevant forms of posture remains unchanged and
no cramp or tension comes up during training, it shall be done in a relaxed condition. Practices shall start with the exhalation first, following the rhythmic form of respiration cycle. While breathing in and out attention shall be given to the breath flow that it remains quite smooth and continuous without interruptions and force to bring uniformity in the respiratory duration. The change-over from
bring unifonnity in the respiratory duration. The change-over fromexhalation to inhalation and vice versa shall be a smooth roll-over movement with a fraction of a pause what we unwarily do in normal breathing cycles.
nonnal breathing cycles.In case of the breath-holding, a variation often used in Pranayama, the pause between inhalation and exhalation is voluntarily prolonged. But before doing such prolonged breath-holding one must have well practice in a regular form of only breathing-in and out. Otherwise a few longer hreath-holding may lx:col11e quite uncomfortable for many. First train the breath-hold function after the inhalation. When this function becomes quite easy then practice the breath-holding in reverse form between breathe-out and breathe-in
cydl..'.The following aspects are also to be considered while doing Pranayama practices. Pranayama shall be performed when the body and mind are not in an excited mood or in a hurry. In such cases take a rest for a while first, gently close the eyes and observe your present breathing rhythm and watch how the rhythm changes slowly from the higher rate of breathing sequences to a calming flow rate. While doing breathing listening to a soft music in a low volume also becomes very helpful for the mind to become calm. This is a concentration practice to calm down the nervous situation :llld bring back the presence of mindand bring back the presence of mind from the external world refocusing our attention into our inner life. Correctness of Pranayama breathing opens in us all relevant channels for Prana energy to flow
bre:nhing opens in us all rek'\'ant channels for Prana energy to nowThough Pranayama practices have to do with our breathing cycles, but they do not fall in the category of any kind of gymnastic training where breathing becomes a passive function, as already explained in chapter I-7. Pranayama is an active process to integrate consdoliSly thesciously the yoga breathing and our thoughts in one controlled concept of divine perception. A further concept of such breathing is the receiving of Prana energy during each inhalation, while achieving the gradual banishment of egoism and ignorance during
each exhalation and the realization of the depth of Prana energy during e:teh hrt'ath-hoklingduring each breath-holding period. Exhalation conveys also the Prana energy in a form of directing healing energy while doing the healing service. In many Hindu, Christian and other religious
cOllllllunities the he:lling sen'ices are regularly done.can 'llso realize that the science of phYSiology Gm not he kept :lpan from the conceptions of spirituality. Rather the science of physiol ogy gives a supplementary support to the spiritual knowledge.
ogy gives a supplementary suppon to the spiritual knowledge.Following the above we can realize the essentiality of correct sitting posture in Prdnayama, so that Ihe neur;d systems can bettersitting posture in Pranayama, so that the neural systems can better communicate our vision to and from our brain. Our brain is the place of absolute and pure consciousness, the supreme knowledge. At the same time our mind shall get free from all external influences
At the same time our mind shall get free from all external influencesand create a state of inner calmness keeping the spirit awakened to respond to divine Prana. So our mind shall be essentially ready to observe consciously our breath flow. The mind in our normal life is in a restless state of activities and fails to concentrate inwardly. Therefore, it is needed to bring down the mind in a condition of stillness before performing Pranayama. This is done by performing
stillness before performing Pranayama. This is done by perfonning the well known Shabasana for a while (see figure 24 in chapter V).Mental condition to conserve Prana energy needs balanced and refined breath, nonviolent behavior and a reverence for life, loving, positive emotions, free expression of emotion, says Deepak Chopra. At last we must be aware that it is not a matter of quick success, but it will take months and years of sincere and devotional engagement in Pranayama practice and try to avoid the influence of intellect during the practice to reach the goal of higher concept. Then only and with the divine grace we may have the absolute Ix'rceplioll of ,.;uhlle hliss of I'r:lIla in us. Wilhout thes\: conceplSperception of subtle bliss of Prana in us. Without these concepts Pranayama will not lead us toward the divine attainment, for what we are searching for. As most individuals cannot attain the real
individual.~Pranayama practices can not be beneficial when our physical body (also mind) is not in a well condition. All negative aspects of life, like sicknesses in airways (Asthma, cough and cold, etc.), lack of self confidence and self-discipline, aggressiveness, in one way a~rcssi\'eness, in one way laziness and a sleepy or fatigued mood or physical restlessness due III \)\"er al"1ivitit'.~, to over cumulating activities, excessive sexual engagements and above all habitual smoking, which considerably diminishes the lung capacities are the hindrances on the path of Pranayama. The causes behind all these factors may be unavoidable individual circum
t~stances or Ihe t'ffCCI of lhc irnrX')sing medium stances or the effect of the imposing medium (TV, magazines, etc.) publictlion or just bck of proper guidancc or educ;nion. However,publication or just lack of proper guidance or education. However, all these features are the opposite elements to disturb the harmonious and balanced function in our body and mind.
Therefore, we shall be able to get rid of all these negative factors or bring them under our constant self control to become detached from these influences and provide facilities to have a pure and fit conditions of our body and mind. We shall find communication with Satsanga (association with persons of truth and goodness) to have a supporting atmosphere around us, instead of spending hours in meaningless gossiping or having destructive thoughts and so on. The practice of Hatha Yoga is the best form to give our body the Illness,fitness, calmness and desired sustenance for Pranayama as well as pleasant relaxation. It opens our faculty to have deep insight into our life. It gives an elasticity in our joints and muscles and allows controlled regulation of blood circulation for an excellent physical
H:I.~k Pn:p:lf,;uj()/J." .;. 51it is advicable to perform Asanas first and later Pranayama. And the lastlast meal shall be taken at least 1 hour before commencing Pran:lyam:1. Also ther... is no objet·tion to performPranayama. Also there is no objection to perform Pranayama for women in menstruation period or during pregnancy, except some form of Pranayama disciplines. It is well adviced in such a case to consult an experienced Pranayama teacher, because self-teaching from a book may lead to unwanted complications. It is also quite common that certain kinds of breathing control are taught by midwives (Ir gynee(llogi...;t."midwives or gynecologists to pregnant mothers, whereby Pranayama can also be well adjusted.
IV·5 Place and Time of Practiceby sunrise or by sunset to avoid heat periods of the day. Pranayama practices at dawn hours are commonly preferred in India, because the sunrise hours are being granted as auspicious and holy and the cosmic vibration in this period is very subtle to radiate Prana energy as the air is then fresh and pure.
But to :Ipply Ihis idea in the countrics of cold western climate islations which cares for regular inner readiness for Prana power to draw in and that sh:tll not be disturbed by irregularitydraw in and that shall not be disturbed by irregularity in practice hours. A rhythmic life creates harmony in us and that is not to be neglected. If for certain situations—vacation, social engagements and so on-the regularity can not be held. then drop the practiceand so on—the regularity can not be held, then drop the practice for that day or that periexl of absence and continue thefor that day or that period of absence and continue the practice againagain at the routine hours, when those situations are over. So Pranayamas shall not be performed by force at any means.
In view of the practicing place some thoughts are to be considerecl. Always use the same place. The pl:lce of practice shall haveered. Always use the same place. The place of practice shall have a calm atmosphere. The place or room sholl! be well-ventilated witha calm atmosphere. The place or room shall be well-ventilated with fresh air for at least 10 minutes prior to practice hours. If climate permits windows shall be kept open during the practicing hours.
permits windows shall lx· kept open during the pr:lcticing hours.The sport garnlents like ebstic track suits or slack dresses which :Ire The sport garments like elastic track suits or slack dresses which are commonly used in fitness studios or other sport events and in yogacommonly used in fitness studios or other sport events and in yoga classes, are also appropriate for Pranayama practices. Only there shall be no tight fitted dresses or trousers withshall be no tight fitted dresses or trousers with belt or jeans, etc., no shoes. Further ashoes. Further a personal experience of the author; during Pranayama course ont'course one can put a light and middle wide shawl over the shoulders to cover the body. This gives a certain feeling of innershoulders to cover the body. This gives a certain feeling of inner coziness or a kind of individual virtual shelter to protect our mindcoziness or a kind of individual virtual shelter to protect our mind from external attention, which again induces meditative moods.
nutrition to keep us alive, we also receive the Prana energy through nourishment for constant revitalization of our physical and spiritual properties. In this place the descriptions of the five elements in chapter III-2 may be reviewed. Therefore, attention is to be given to the natural quality in the food which preserves Prana energy, as well as to the quantity of the nourishing elements and in their composition for preparing meals and drinks. Thereby we shall keep
the fact in our mindThe quality of foods and drinks depends upon how pure and natural they are and how good is the proportional balance of the elements like, carbohydrate, fat, vitamin, protein, mineral salts in assembling a meal. Consciously and spiritually speaking there is an intelligent intention of supreme creation behind all natural nourishing elements. So the best way in selecting our nourishment is to find possibly natural non-manipulated foodstuffs that contain Prana energy.
energy.Parallely a moderate quantity of a day's meal portions, solid and liquid, depends upon how correct we can measure the required balance between the energy input and output to and from the body
balance between lht: energy inpul and output to and frol11 the bod~'Severnl :mides ,md essays are regularly published .lbout modern Several articles and essays are regularly published about modern diet methods in hoob or in many weekly :tnd monthly mag:lzinesdiet methods in books or in many weekly and monthly magazines of fitness and fashion. and thereof fitness and fashion, and there is no end to that. So also it becomes quite confusing to differentiate the vast varieties of sug varietie.~ of suggested mllrition:J1 philosophy and its compositions such as r:IW diel,gested nutritional philosophy and its compositions such as raw diet, bio-products, functional foods and designer foods and vitamin supplemented foods and drinks. How many of them are really good lll~ny of thl::m ;Ire really good and effective and how many of them serve the commerce or fashion h~hi(lll is a matter of individual acceptance. Whatever our choice, flood of publications have efficiently effected the wider knowledge on nutrition theory amongst the general population.
gious traditions and of available geographical sources of major nutritional elements. The geographical sources, except in remote areas like high mountains in Tibet where only meat is available, isareas like high mountains in Tibet where only meat is available, is not such a problem due to the modern global business system and transport facilities. The availability and variety of food have become in one way very large and on the other side many products are lacking of biological and natural substances. Further a high trend of more and more vegetarians is observed in the West, though here
more and more vegetarians is observed in the West, though hereBased on the information above one shall consciously select one's suitablt: nulrilion form, vegetarian or non-vegelarian withoutone's suitable nutrition form, vegetarian or non-vegetarian without neglecting the taste habit and the digestive faclOr. Nourishment isneglecting the taste habit and the digestive factor. Nourishment is not only for good health but also to feel pleasure. In any way one shallshall not be fanatic in analyzing and selecting the nutritional formulas and neglect the pleasure on a meal. Pranayama theory suggests moderate. natural. palatable and when acceptable vegetarian nutrition, when considering the Prana philosophy. It is better to have variations in our nourishment than to have one-sided dieting, except when medical causes arise.except when medical causes arise. It can also be noted that in
course of an inlensive and long Pr-dnayama practice lhe nutritioncourse of an intensive and long Pranayama practice the nutrition habit may change towards pure vegetarian nourishment according to individual experience.
IV-8 IV-8 Hints and Preventions• At growing age lung volume decreases in accordance with the diminishing process of lung and chest wall recoil elasticity, refer chapter I-2. An old person can also begin with Pranayama practice which will delay the diminishing process, in as far as
there• As already mentioned in chapter I-4 the yoga breathing is normally carried out through nose only. In exception when certain Pr.lOayama practices use mouth breathing.certain Pranayama practices use mouth breathing.
•• • No Pranayama practice if there is any sign of physical and mental disturbances. Break down the practice in case of any
uneasy feeling in any part of the body, especially in the brain during practice hours and take rest for a while in Shavasana. Continue the practice on next day when the conditions are recovered.
• At the state of miserable and sorrowful mind or when the body feels absolutely fatigued, then one shall not practice Pranayama.
•persons e.g., high blood pressure.
• It is not recommended to do Pranayama practices outside in
a chilly and snowing winter climate.
• Only restricted yoga breathing may be practiced by Asthma
patients only after consulting the doctor.
your normal breath flow for a while.
• Performing Shavasana for some minutes before and after
practice will give an easy get-in to, respectively get-out of
Pranayama practice.
• Though Pranayama and Asanas belong together yet they are
not practiced at the same time. Pranayama is a separate
practice, after performing Asanas.
• Pranayama is not meant for a collective practice. Lessons on Pranayama can be given collectively as in cases of yoga seminars, whereas theseminars, whereas the individual practices are solely conducted.ducted. At a higher degree of Pranayama practices individual guidance by a teacher is needed.guidance by a teacher is needed.
• A beginner shall continue the practice for at least 10 minutes. Later the practice is extended for a minimum of 15 minutes orPrana energy, but we are not conscious of that.
• Well and long practicedPrJnayama widens the
ability of• Well and long practiced Pranayama widens the ability of
perception.
• The spiritual aspects of Pranayama let us feel good and
continue an energetic life.continue an energetic life.
• Many say that Pranayama is not good and can harm our body
and mind. It is true when it is practiced wrongly without
proper guidance. It is the same virtue when one uses an
instrument without knowing how to play it.
V-I Relation in Breathing Sequences to InhalationBreath Holding-Exhalation
At first one needs to know the importance of exhalation in YogaBreathing. Going back to the chapter I-2 (Vital Capacity) it becomes dear th:1I in our dailyclear that in our daily life we do not use the full exhale volume (VC) of our lungsof our lungs at each breath. Therefore, in yoga-breathing the exhaling dur.nion is voluntarily s\Tl:lched for twO limes longer thanexhaling duration is voluntarily stretched for two times longer than the inhaling duration for utmost utilization of the exhaling capacity. This gives a ratio of 1:2 for breathe-in and breathe-out. Simultaneously the expiration becomes active which is usually a passive function. Active expiration is widely used in life as in singing a steady lone for spiritual invocation. Stretched exhalation facilitatessteady tone for spiritual invocation. Stretched exhalation facilitates to bring more volume of air into the lungs through deeper voluntary inhalation, than the volume which is usually inhaled (increase of tidal volume). Thus, through voluntary stretching of respiratory duration in length and depth we learn to control consciously and efficiently our breathing performances and thoughts. This stretching allows the Prana energy to linger and spread over in our entire being. As the brain is vigilant in control of breathing so the concept of Pranayama ensures besides its spiritual aspects also utmost conditioning of our lungs and chest wall performances as well as optimum oxygen saturation in our body's blood circulatory system, specially in the brain. Through better blood circulation we look fresh and vital in appearance. At the same time, a vast field of
Next to this comes the duration of breath-hold (refer also chapter 1-3) in rdation with inhalation. According to tht" Yoga culture theI-3) in relation with inhalation. According to the Yoga culture the ratio for this is 1:4. That means the breath-hold period is four times longer than the length of inhalation. The final relation is then 1:4:2 for the breath sequences; inhalation-breath hold-exhalation. In certain cases breathholding after exhalation is also practiced, whereby the breathholding duration after exhalation is 1:1 or even less in relation with inhalation, according to individual physical capacity, becaus e after exhalation longer breathholding for 15 or more seconds can become quite uncomfortable. Thus, the final proportion of 1:4:2:1 for in-hold-out-hold stands as a standard ratio for all Pranayama practices, if not otherwise mentioned. Converting this ratio into seconds, the first step of lessons starts with 6 seconds for inhalation and so 12 seconds for exhalation without breath-hold period. Then increase the time relation gradually from 6:12 to 8:16 12to~: 16 to 10:20 according to the development of regular practices and considering the maximum physical ability of your individual capac ity. One can also start the training with the lowest time ratio 4:8, as in average the inhalation time is 4 seconds in a normal daily life.
in average the inll:llation time is 4 seconds in a normal daily life.
(A) Prana Mudra
Bringing the thumb, ring and small finger of the right hand together while the first and second finger remain loosely straight is called Prana Mudra (see figure 19 a and b). This form is used in Pranayama to control the breath flow individually through either of the two nostrils and to hold breath. To do that the thumb is placed on the right nostril and the last two fingers on the left nostril while the first
tightly or lightly the thumb or last two fingers on the respective nostril and so control the breath flow. If for any cause the right hand can not be llsed then the left hand can Ix: used in an opposite fonn.can not be used then the left hand can be used in an opposite form.
UJJ\hl/llllll/khi ,III/tint (B) Shanmukhi Mudra
Closing of ears, eyes and nostrils with the help of both hand fingers is called Shanmukhi Mudra, also known as Yoni Mudra as shown in figure 20 a and b. This technique is used to control the breath flow and simultaneously to switch off the outer senses like hearing and seeing. The correct way to do this mudra is when the thumbs close both ears and the first two fingers of both hands apply a light pressure on both eyelids and both ring fingers rest on nostrils flaps and thereby the last two fingers come to rest on the upper lip. The
(IJJ (D) Khechari Mudra
This is the mudra of tongue. Here the elongated tongue tip is rolled up back to touch the posterior palate while the lips are kept closed. This Mudra is performed in combination with Pranayamas to create better concentration to build a spiritual link in the vertical line with the fontanel, the place of higher consciousness.
V-2.2 Bandhas
Bandhas mean "lock". In advanced Pranayama practices relating organ functions are consciously locked to accumulate the Prana energy and to properly direct it's flow to a particular place for awakening the sleeping Kundalini. There are three kinds of bandhas; Jalandhara bandha, Mula bandha and Uddiyana bandha. Jalandhara Bandha in combination with Mula Bandhas unites Prana with Apana in our inner beings.
(A J.!ll'l/I/,'htmllli.lllclha
(A)Jalandhara Bandha
This can be interpreted as "chinThis can be interpreted as "chin press". In this technique while seated upright for Pranayama the head is lowered down slowly that the chin comes to rest closely on the breastbone without straining the neck muscle and thereby the larynx shall remain pressure free which means no glottal stop (see figure 22 a and b). It is not possible to hold the breath at deepest inhalation without a glottal stop. This manner of holding is unfavorable and could cause lung emphysema. Therefore, breath holding in combination with bandhas must be performed by a free larynx position but only with the help
of the muscle power. The position of chin then produces a pressure in the neck's nerve area to obstruct the upward flow of Prana energy.
energy.In! (B) Mula Bandha MulaMula Bandha verbally means root sealing but actually it is a contrdction form of the anus. In Yoga cullure the human perineumcontraction form of the anus. In Yoga culture the human perineum including anus is defined as Mula (root). The technique is performed when the muscles in the perineum areas including anus are so contr:lctl:d as if they arc pulled up towards the navel. Therebyso contracted as if they are pulled up towards the navel. Thereby thl: lower :llxlornenthe lower abdomen is squeezed in towards the backbone. These cause a son of ohstructing lockcause a sort of obstructing lock at anus area so that Apana, a sub form of Prana (see chapter III-4, different forms of Prana) can not flow downwards but rises upwards to unite with the Prana energy thatthat is held by the chin press.
These two-locking methods lire individually or simult:lneously These two-locking methods are individually or simultaneously practiced in advanced Pranayama along with the act of breathholding. This shows how much precious training is needed to perform such a complicated technique. So it is also obvious that this is not an easy subject of self-teaching but has to undergo the guid:1l1Ct:' ofguidance of a master. At the beginning these two techniques are learned individually before practicing in combination.
(C) Uddiyana Bandha
It is a technique of holding the abdomen in a sucked up and in position for a while, see figure 23. This posture has a two-fold effect.effect. In Pranayama process it pushes the Prana energy to flow upwards from the abdominal level through the spinal cord (afferent nerves) to the brain. From the physiological point of view it strengthens abdominal muscles and acts as therapy and prevention for digestive troubles, specially for constipation, as well as by stomach and intestinal weakness. This technique is performed in standing position with slightly bent knees while the upper body is stooped over so far that the palms are placed on the upper thighs to support the weight of the body. Then exhale deeply, hold the breath and suck up and in the upper part of the abdomen as much as possible and retain in this state for 6 seconds. The more the pressure of the palms is on the thighs, better is the drawing up of the abdomen. After the retainment stand erect and inhale deeply. Then take three deep respiration cycles and repeat the same technique. Repeat this sequence daily for 6 to 10 times and then rest in Shavasana position for a few minutes. This is practiced with an empty stomach (not immediate after a meal) and do not practice this technique if you have heart or stomach problems. Though these three-locking methods belong to the part of the Pranayama practict's, buttices, but Uddiyana bandha is mostly practiced as an isolated exercise each time before or after doing Pranayama practices. Uddiyana bandha is also performed as a part of regular Yoga practices.
V-2.3 Kumbhaka
Kumbhaka simply means the breath-holding. In Pranayama besides the air we hold mentally the prana energy in us. The chapter I-3 has already reported on the subject physiology of breath-holding. Duration of breath-holding shall not be forced to go behind its breakpoint. With adequate training the breakpoint can be pushed in favor of longer duration yet it has a limit. In any case never
(A) Breathe-in and hold. In Pranayama this is called as Antara Klllllbh~lk:l. Kumbhaka. In this state Prana unites with our inner consciousness and creates a field of willpower to raise us above all ill attributes of life.
an (B) Breathe-out and hold. In Pranayama this is called as Bajhya Kumbhaka. In this state the hunger for Prana is created to become more conscious of Prana energy.
In the following the breathe-in and hold will be abbreviated as in-hold as well as the breathe-out and hold as out-hold. Before beginning the practice with in-hold function (the first sequence of breath-holding), a stability in deep inhalation and exhalation in equal length of timing is to be attained. Then at first hold the breath after a full inhalation for a few seconds only and exhale deeply. Take a pause for a period of 4 to 6 cycles of normal respiration after
each breath-hold. Repeat this sequence for a few times. Then gradually increase the in-hold time up to 20 seconds or more, but avoid any overdoing. In case the hold duration causes a feeling of suffocation or any other discomfort, then the timing is to be adjusted be adjusted to suit the personal ability. At arriving the stability in this function comes the training of adding the aforesaid "locks" during In-hold period, first the chin-press (Jalandhara bandha) alone for some time, then the anus contraction (Mula bandha) alone for some time and
then the llOUS contraction Ct.'!Ltla bandha) alone for some time andwhile the tows are sidewise open. Both the arms are kept stretched along the body with the upwardly open palms. All the muscular
parts of the body mustwhole body shall be so relaxed that one does not feel the existence of the body. Now lead your concentration along all the parts of the body to check that they all are really in a total relaxed condition, because a rest of tension in the body and mind may remain
66 pranayamaunattended. In this condition the respirations shall be quite normal. This posture shall be held for a period of at least 15 to 30 seconds. It needs a good practice to reach this state.
V·3It is a form of spiritual recital during Pranayama courses to disclose our soul, the true self towards the divine being. Bija means seed or germ, enclosing in it the key sources of all beings, but alone this word does not give any sense here. Therefore, the correct form is Bija-Mantra. Mantra is a mystical hymn in syllable forms, the inspiring verses of Veda or Upanishads , recited or sung to praise the divinity and disclose our soul to its transcendental effect, see chapter II-6. The verses are of different length but the few short stanzas enclose the key meaning of the whole, as it is in case of
seeds, are defined as Bija Mantras. In comparing with physics it isThe widest known Bija Mantra is the sacred syllable Om, the primal subtle sound vibration enclosing the key notes of all pervading existence. This subtle form of sound is not audible in the inner soul in normal life. This sound can be attained through deep meditation. In Om is the embodiment of the three mystical letters A, U and M. A represenls
Brahma,Bra/)ma, Vis/)lIU U Vishnu and M Shiva the divine trinity. Therefore, AUM or Om chanting is often done in most of all religious ceremonies or invocation amongst the Hindus. Patanjali
religious ceremonies or invocation amongsl the Hindus. PatanjaliBefore doing any mode of the following Pranayamas be seated, as oneone has selected from the modes of sitting, for a while in a meditative mood using Usha Mudra to tune the mind and body for the success. During Pranayama pcrfomlancesthe success. During Pranayama performances keep your attention on the Pr::lIla energy in your breath stream. All hreathholding lllocieson the Prana energy in your breath stream. All breathholding modes
are done using Pram Mudr::•. The enlisled Pranayama disciplines in are done using Prana Mudra. The enlisted Pranayama disciplines in this IXlQk are given inthis book are given in a certain advancing progresses. The advanc certain advancing progresses. The advanc· ing methods of teaching Pranayamas differs in the many schools of Yoga, so the given steps here may not coincide with one of them.
Yoga. so the given steps here Illay not coincide with one of them.Pranayama has two kinds of breathing duration, kinds of breathing duration, equal phase :md unequal phase,unequal pbase, but mostly the unequal phase is used in Pr.mayama.
[n the equ:tl phase all breathing sequences inhalation,duration of breathing sequcnces differs from each otber, see posiduration of breathing sequences differs from each other, see position 1 of this chapter. Th~ tion 1 of this chapter. The following two courses are only for the ar~ only for th~ beginners to train their feelings for the timing.
Course-1 Equal Phase Timing
This has a liming
r.Hio of 1:1:1:1 fur in-hold-out-hold. St:uing 6This has a timing ratio of 1:1:1:1 for in-hold-out-hold. Setting 6
seconds in this ratio initiate the training steps as given below. Sit erected and breathe through both nostrils
step 6:6 Only breathe-in and breathe-out for several timestill the correct for theeral times till the correct feeling for the timing becomes familiar to you.
2nd step 6:4:6 Breathe-in; hold and breathe-out in above manner till the hold function becomes familiar to you.
3rt! step 6,6,6 step 6:6:6 Same as above with increased hold duration and get use to it.
4'h step 6:6:6:4 step 6:6:6:4 Breathe-in; hold; breathe-out and hold. Out-holding is added.
5
6,6,6,6 step 6:6:6:6 In this practice the In-hold and Out-hold 5*th st~p
phases are in an equal duration, rest remains the same.
Rea<:hing this 5'" step repeat this daily for 5 step repeat this daily for 5 to 15 rounds, as suits to you in 3-4 intervals and for a week long. Then increase the timing sequences in the above way to 8:8:8:8 ratio and repeat the cycles
with 5 toNext change the time ratio in 10:10:10:10 and practice for a week again in the same way as before. Be conscious of the length of theagain in the same way as before. Be conscious of the length of the duration in doing brl::lthholding after exhalation that no uncomfortable feeling comes up. If uncomfort arises reduce the out-hold
Durin~ duration. During each interval relax in Shavasana, as shown in figure 24 or in a seated position, for about 30 seconds or more as one prefers.
Course-2 Unequal Timing RatioI" step step 6:12:6 Breathe-in; hold and breathe-out, train this till hold period becomes familiar to you.
2.... step step 6,18,66:18:6 Same as above but hold period is increased.
rd 6:24:6 Same :IS ahovt' with fUl1herSame as above with further increase of stepincre:lst' of hold period. 4 hold period.
4'h step6:24:96th
stepstep 6:24:12:3 In-hold-out-hold, till you are secure in out hold period.
7'1,
• • Sit erected in a position according to your choice (review chapter IV-1) using Usha Mudra (see figure 21a).
•• Stay for a while in this position with quiet breathing to become mentally and physically relaxed and observe your breath flow. Exhale well to follow the next.
•
• • Keep the eyes softly closed without tension to have an inner sight. Keep also the mouth closed.sight. Keep also the mouth closed.
•• Place your right thumb pad softly upon the right nostril to form the Prana Mudra (see figure 19 a and b) so that right nostril can be closed to not exhale through right nose. Thereby thecan be closed to not exhale through right nose. Thereby the small and ring finger shall not close thesmall and ring finger shall not close the left nostril. Inhaling through both nostrils and exhaling through left nostril is a discipline of Ujjayi Pranayama.discipline of Ujjayi Pranayama.
• To begin with the yoga-breathing first exhale as usual. All Pranayama practices begin with exhalation.
in the same way only through the left nostril which then also creates a sound like hii tone. After the round take a short relax as saidas said before and experience the vibration of sounds to realize how the Prana energy resonates in us. This is one
realize how the Prana energy resonates in us. This is oneAfter having a few rounds of this practice get relaxed for a while in Shavasana or in your seated position. Refer to the training charts in chapter VII for regular practice sequences.
Course-2: With Breath-hold and Bandhasend of inhalation the breathholding (avoid overdoing) end of inhalation the breathholding (avoid overdoing) is done using Prana Mudra. And simultaneously Mula Bandha is used (See
pas.• • Sit erected and exhale deeply and then inhale deeply through both nostrils while using Jalandhara Bandha.
•• • After the breath hold period release Mula Bandha and exhale steadily only through left nostril with the sound as done above. During this period keep your mind attached to Prana energy. This is the end of one round.
After a few rounds, as suits to you, take a short relax as done before. Refer to the training charts in chapter VII for regular practice sequences. Physically this practice keeps the throat area, larynx, thyroid glands, glottis and the air ways in a healthy condition. Mentally it raises spiritual realization after long time of practice.
v-4.. AJternating Breathing
V-4.3 Alternating Breathing
This process is related to the following Viloma, Anuloma and Pratiloma Pranayama. In these disciplines as well as in the following other Pranayamas the breathing sequences will be performed in several forms of interrelated alterations to regulate consciously the breath stream, which is filled up with Prana energy for the physical and spiritual enrichment of our life. Physically these practices keep our airways clean and healthy and it improves the efficiencies of our lung functions and blood circulation. Thereby all physical organisms work in a rhythm and harmony and causing us to feel good and energetic. Mentally these practices eliminate tensions and nervous
ness by cheering up our attitude. Spiritually they are the purification
Course-1: Left-in and Left-out / Right-in and Right-out Breathing
•• Sit erected in your selected form for a while placing your palms on the lap in one of the aforesaid Mudras to quiet down your mind and to bring the attention to the breath. Perform Khechari Mudra as explained in chapter V-2.1 D and hold this position during the next steps.
• Exhale deeply at a steady flow through both nostrils.
•• Use right thumb (Prana Mudra, figure 19 a and b) to keep the 19 a and b) to keep the right nostril entrance closed till the following breathing sequences are over (no mouth breathing).
• • Exhale deeply through left nostril (Left-out) in a steady flow for 12 seconds long.
• Repeat this cycle Left-in / Left-out for 15 rounds or more or 15 rounds or more or less according to personal ability without a pause in between.
• Then release the right nostril and breathe normally for a while thereby drawing your mind into contemplation on the spiritual purification energy of Prana.
• Inhale and exhale through the right nostril (right-in / right-out) at a time ratio ofat a time ratio of 6:12 seconds in the same way as in the previous phase.
• Repeat this cycle also for 15 rounds as before.
• Then release the left nostril and breathe normally. This is the end of one round.end of one round.
After having a few rounds, as suits to you, get relaxed for a while. Refer to the training charts in chapter VII for regular practices VII for regular sequences. But do not hurry to reach a higher state.
Course-2: Left-in; Right-out; Right-in; Left-out Breathing
Sit erected as done in the
with Khechari Mudr.1 and hold for the next steps and exhale utmost.
• Close the right nostril with the right thumb.
After having some rounds at the beginning get relaxed for a while and focus to your inner Sight. Refer to the training charts in chapterVII for regular practices sequences.
_".lInC.h ill• Close the right nostril with right thumb as before.
• Inhale deeply through left nostril for 6 seconds as before.
• Close now both nostrils with right thumb and in combination of ring and small finger to hold the breath forof ring and small finger to hold the breath for 12 seconds. A state of Antara Kumhhaka with the help of Prana Mudra, seestate of Antara Kumbhaka with the help of Prana Mudra, see position 2.3 A of this chapter.
• Then keeping the left nostril closed release the right nostril and exhale deeply through the right nostril forand exhale deeply through the right nostril for 12 seconds at a steadya steady flow.
• Immediately inhale deeply through the right nostril for 6 seconds lanKseconds long.
• Close again both nostrils as before and hold the breath for 12 seconds.seconds.
• Release then theleft nostril keeping the
right nostril closed• Release then the left nostril keeping the right nostril closed
Left-in / breath-hold / right-out / right-in / breath-hold / left-out builds one round of this course. Follow the increasing steps of timetime period, number of rounds, etc. in the chart of figure 25. At reaching the 9 9'h step with the given time ratios in the said chart the last step can then be taken as a regular Pranayama practice. All the past practicing forms are then not repe,lIedAll the past practicing forms are then not repeated because this step integrates instep integrates in it all the past practice forms in this discipline. Of course one may take one of the steps between 4'h and 8'" to one's personal limit. During this practice one will start to feel after a certain period the subtle vital force of PI~Ula
sweating, warm feelings, etc., showing that our astral nerves are getting purified having sensitive influence on our Chakra centers. TIle detail of figure 25 are also integrated in the training chans inThe detail of figure 25 are also integrated in the training charts in chapter VII.
ligures Given Figures are in seconds
Step-1
Srt'p-2
Srep-3 Slep-4 Su:p-5 Srep-6 Srep-i Step-8 Step-9
S"'p-J
SI~·p·8 SI~'p-9
V-4.4 Viloma Pranayama, Intermittent Respirations In this discipline thert: will he intennittent inh:tlmion respel:tivt'In this discipline there will he intermittent inhalation respective exhalation throu,Rh both nostrils as well as either left or right nostril.
exhalation through both nostrils as well as either left or right nostril.Yoga-Breathing is to be observed as far as one is able to do so. How the intermittent respiration system shall work is explained as follows. Suppose during a steady and deep inhalation a person takes 8 seconds to fill the lungs with X ml volume of air. Then for the intermittent inhalation with same X ml volume of air the same personperson will use about 27 seconds. The intermittent exhalation functions in the same manner in the opposite way. The followingfunctions in the same manner in the opposite way. The following figurefigure 26 visualizes this fact with the help of a diagram for clearer understanding.understanding.
(AJ4 hl\:alh-hold
4 breath-hold intervals of each about 3 seconds of duration.
inlcl'\'~ls
t:"ach :lboUI .J St-"Conds dUI""Jlion.
During lhe period
of
During the period of breath-hold interval the exertion of breath mechanism
1 I" step step Inhale deeply with 4 interruptions for a time period of approx. 25-30 seconds, according to your ability and exhale deeply in a steady flow without break for about
lon~. 16 seconds long. Repeat this step for 10 rounds. 2nd step Inhale deeply without break in a time period of approx. 8 sec. :llld exh:lle utmost with 4 interruptions for:l time8 sec. and exhale utmost with 4 interruptions for a time
period of approx. 25-30 sec. Repeat this step forrd step Inhale deeply with 4 interruptions in a time period as before hold breath for about 5-6 sec and exhale deeply with the same 4 interruptions. The timing for both breathing way would be about the same 25-30 sec. Repeat this step for 10 rounds.
Helax for:l while as knowll after the rounds. Refer to the trainingCourse-2: Same as in Course-1 hut with Out-hold Breath and Bandhas Be seated as usual for a while and exhale utmost, then follow the steps below:
Iseconds in combination with anus contraction (Antara Kumbhaka plus Mula bandha (see pos. 2.3 A and 2.2 B of this chapter) then exhale with same number of interruptions as during inhalation, hold breath for 5-6 5-6 seconds and then relax in one or two normal breath. Repeat this step for 10 rounds.
After a few rounds take a short relax in a known way. Refer to
V-4.5 Anuloma Pranayama
In this discipline of Pranayama the inhaling breath is drawn deeply in a steady flow through both free nostrils. The exhaling breath is to pass through a narrowed nostril created by the finger pressure of Prana Mudra. The slight pressure on the individual nostril shall create a soft resistance to get a gentle and constantly equal long flow either through both nostrils or through alternating left or right nostril.
The inhaling duration is being kept about 6 seconds and that of exhalation will then be about 12 seconds. This ratio 6:12 can be increased to 8:16 or 10:20 after a long and efficient practice of initial timing, as far as the personal ability allows. For that the guidance of a relevant experienced teacher would be needed. At a certain stage the process of in-hold respective out-hold of breath will be added with or without Mula-bandha (contracting of anus muscles), see position 2.2 B of this chapter.
Course-1: Only Inhale and Exhale• • After seated properly exhale deeply then inhale deeply through both free nostrils for ~ 6 sec long.
• Exhale deeply for ~ 12 sec long at an equal flow against the soft resistance of both narrowed nostrils, caused by the appropriate
• Inhale deeply through free nostrils for ~ 6 sec long.
• Exhale deeply for ~ 12 sec. long only through the left nostril
resist:lllCC cre:l1ed by finger pressure of Prana Mudra and thereby the right nostril is kept closed under the thumb's pressure.
• Inhale deeply for ~ 6 sec. long through both free nostrils.
• Exhale deeply for ~ 12 sec. long now only through the right nostril against its soft resistance created by slight thumb pressure and thereb}' the left nostril is kept closed with the help of smalland thereby the left nostril is kept closed with the help of small and ring finger.and ring finger. This is the end of one round.
After a few rounds, as suits to you, take a short relax. Refer to the training charts in chapter-VII for regular practice sequences. In the following courses the breathing characteristics will remain same as in this course, so they will not be repeated but only the breathingas in this course, so they will not be repeated but only the breathing sequences will be just indicated with the indication exhale respective inhale.
('Olll'l''!: Course-2: Inhale and Exhale with In-hold• • After seated properly exhale deeply then inhale deeply through both free nostrils for ~ 6 sec. long.
•• Hold breath (In-hold) for ~12 sec. long.
•• Exhale through both nostrils for ~ 12 sec. long against the soft resistance of narrowed nostrils.
•• Inhale deeply through free nostrils for ~ 6 sec. long.
•• Hold breath for ~ 12 sec. long.
•• Exhale now only through the narrowed left nostril for ~ 12 sec. long, keeping the right nostril closed.long, keeping the right nostril closed.
•• Inhale through both free nostrils for ~ 6 sec. long.
After a few rounds, as suits to you, get relaxed as in previous course. Rder to the training cbanoS in chapter-VII to follow regularcourse. Refer to the training charts in chapter-VII to follow regular practicing sequences.
COlll"C".t Course-3: Inhale and Exhale with Out-hold• Inhale deeply for ~ 6 sec. long through both free nostrils.
• Exhale now only through the left narrowed nostril for ~12 sec. long, keeping the right nostril closed.
sec. long, keeping the left nostril closed.
•• Hold breath for ~ 5 to 6 sec. long or less and release. This is
the end of one round.
In between all out-hold breath and inhalation take a short pause. After a few rounds relax for a while. Refer to the training charts in chapter VII for the practice sequences.
Course-4: With In-hold including Mula Bandha (anus muscle con 1(;/("(;U11) traction) and Out-hold• Hold breath with Mula bandha as before for ~12 sec. long.
• Exhale now only through the left narrowed nostril for ~ 12 sec. long, keeping the right nostril closed.
•• Hold breath for ~ 5 to 6 sec. long.
• Inhale free as above for ~ 6 sec. long.
• Hold breath with Mula bandha as before for ~ 12 sec. long.
• Exhale now only through the right narrowed nostril for ~ 12 sec. long, keeping the left nostril closed.
• Hold breath for ~ 6 sec. long or less when feeling uneasy.
The respiratory sequences of Anuloma Pranayarna, as listed above The respiratory sequences of Anuloma Pranayama, as listed above is just reversed in the respiratory sequences of Pratiloma Pranayama. Here the inhalation is against the resistance of narrowed nostrils, whereas the exhalation is through free nostrils. To simplify the following sequences the left and right nostril will be indicated as L or R or L+ R in G1se of both nostrils. The \yordor R or L+ R in case of both nostrils. The word "controlled-in" will llle<lll to make the nostril passage narrow for respective L+R or Lormean to make the nostril passage narrow for respective L+R or L or R by using Prana Mudra, and also for breath holding.
Course-1: Only Inhale and Exhale• • Controlled-in through L+R for ~ 12 sec. long.
•• Exhale deeply through free L+R for ~ 6 sec. long.
•• Controlled-in through R only for ~ 12 sec. long, keeping L closed.
•• Exhale deeply through free L+R for ~ 6 sec. long.
•• Controlled-in through L only for ~ 12 sec. long, keeping R closed.
•• Exhale deeply through free L+R for ~ 6 sec. long. This is the end of one round.
After 4 to 5 rounds relax for a while as done before. Then move to next practice without repetition of this course keeping the breathing characteristics as before. Refer to the training charts in chapter-VII for regular practice sequences.
chapter-VII for regular practice sequt:nces.• • Having seated erected exhale deeply in a normal flow.
•• Controlled-in through L+R for ~ 12 sec. long.
•• Hold breath (In-hold) for ~ 12 sec. long.
•• Exhale deeply through free L+R for ~ 6 sec. long.
•• Controlled-in through R for ~ 12sec. long, keeping L closed.
•• Hold breath for 12 ~ sec. long.
• • Exhale deeply through free L+R for ~ 6 sec. long.
•• Controlled-in through L for ~ 12 sec. long, keeping R closed.
•• Hold breath for 12 ~ sec. long.
•• Exhale deeply through free L+R for ~ 6 sec. long. This is the end of one round.end of one round.
After 4 to 5 rounds relax for a while as done before. Then move toto next practice without repetition of this course keeping the breathing characteristics as before. Refer to the training charts in chapter VII for regular practice sequences.
Course-3: Inhale and Exhale with Out-hold
QuI-hold
• Having seated erected exhale deeply in a normal flow.
• Controlled-in through L+R for ~ 12 sec. long.
• Exhale deeply through free L+R for ~ 6 sec. long.
• Hold breath (out-hold) for ~ 5 to 6 sec. long. S to 6 sec. lon~.
• Controlled-in through R for ~ 12 sec. long, keeping L closed.
• Exhale deeply through free L+R for ~ 6 sec. long.
Between each out-hold breath and breathing-in take a pause for one or two normal respir.uiotls. After 4 to 5 rounds relax for:1 whileone or two normal respirations. After 4 to 5 rounds relax for a while as done before. Then move to next practice without repetition of
this course keeping the• Controlled-in through L+R for ~ 12 sec. long.
• Hold breath and use Mula bandha for ~12 sec. long.
• Exhale deeply through free L+R for ~ 6 sec. long.
• Hold breath (out-hold) for 5 to ~ 6 sec. long.
• Controlled-in through R for ~12 sec. long, keeping L closed.
• Hold breath and use Mula bandha for ~ 12 sec. long.
• Exhale deeply through free L+R for ~ 6 sec. long.
• Hold breath for ~ 5 to 6 sec. long.
• Controlled-in through L for ~ 12 sec. long, keeping R closed.
•• Hold breath and use Mula bandha for ~ 12 sec. long.
• • Exhale deeply through free L+R for ~ 6 sec. long.
•• Hold breath for ~ 5 to 6 sec. long.
Between each out-hold breath and breathing-in take a pause for one or two normal respirations. Remember to keep your mind always conscious for the purpose of Pranayama. After 4 to 5 rounds
:llways conscious for [he purpose of Pranayama. After 4 to 5 roundsThis This is a previous and moderate form of the next following Pranayama called Bhastrika. Kapalabhati Pranayama is practiced in one way as a prepardtion for Bhastrika and in the other way to keepone way as a preparation for Bhastrika and in the other way to keep the entire airways (see figure 3) clean for the general health and for otherother Pranayama performance. Even a small change of airway c;lIiber effects tbe flow considerably and disturbs the free transmission of subtle flow of spiritual energy, the Prana. It has also a Prana. It
sion of subtle flow of spiritual energy, the has also aAs usual the performance begins with a few exhalations in a firmly seated or standing position to resist the following exhaling breath thrust. In this exercise the exhalation takes the main and active role whereas the inhalation acts as passive. The exhalations through both nostrils (mouth is kept closed) are forcefully thrusted out in a quick sequences through a very sudden contraction of abdominal muscles as well as pressing the diaphragm upwards. This way of exhalation will create a sound like a exhausting steam of a steam engine. The inhalations in between two exhaling thrusts occur in a natural and passive way while the abdominal contraction is released at the end of exhaling. Hence, the exhalation periodat the end of exhaling. Hence, the exhalation period is effectively shoner chan that of inhalation"shorter than that of inhalation.
tions. The rounds and the number of thrusts are then gradually increased lip to 8 to10 rounds and the thmsts up to
100. Changesincreased up to 8 to 10 rounds and the thrusts up to 100. Changes
in higher numbers shall be practiced in the presence of a good experienced teacher to avoid any unwanted complications. All persons, men and women with different physiological disadvantages, like abnormal blood pressure lower or higher, uterus problem, nose bleeding, any kind of problem with retina, etc., shall keep themselves refrain from the practice of Kapalabhati. It is well recommended in this place to consult a physician about your physic:11 C('lldilillll in rebli(ln tll tllis pr..lclin-'. T:lke a rebxl.'d periodphysical condition in relation to this practice. Take a relaxed period as usual for a while after 1 or 2 rounds. Refer to the training charts in chapter VII for regular practice sequences.
Having a good practice in past Kapalabhati Pranayama it will be easier to conduct Bhastrika Pranayama. In Bhastrika, on the contrary to the Kapalabhati, both inhaling and exhaling breath thrusts follow alternately at a quick interval in an energizing force,which creates :1a sound like a blowing steam of a steam engine or blowing air of bellows of smith's shop from where the name Bhastrika (means bellow) comes. In Bhastrika as in case of Kapalabhati the exhaling breath determines the speed and rhythm of breath sequences.
The dynamic method of Bhastrika performance vitalizes the capaciliL's of our physiologicalcapacities of our physiological system, vascular, neural and the blood circulation due to the faster oxygen turnover. Hence, our brain is also energized for higher consciousness. So then the Prana
energy is intensively activated in us. Due to this dynamic processenergy is intensively :lCtiv:l\ed in us, Due [0 this d~'llalllic
one should avoid excessive practice in this discipline to avoid any lhi.~
unexpected harm to our breathing system. For the same reason all persons, men and women with different physiological disadvantages, like abnormal blood pressure lower or higher, uterus problem. nose bleeding, any kind of problem with retina, etc., shall refrain from the practice of Bhastrika. It is well recommended in this place to consult a physician about your physical condition in relation to this practice.
The opinion on Bh:lstrika pr..lCtice relating to Kundalini process The opinion on Bhastrika practice relating to Kundalini process (st:e later chapter VI)(see later chapter VI) a path to higher spiritual consciousness is viewed differently in the various texts of competent Yogis. For one the Kundalini process is in no way influenced by doing Bhastrika.
Ibther it wouldKundalini energy to raise along the spinal cord (Swami Vishnu Devananda). However, with the presence of this difference the practicing technique does not differ as much as the opinion on the effe<.:t of Bhastrik:l pr.K1ice. 111erefore. one shall praL1ice the Bhastrikaeffect of Bhastrika practice. Therefore, one shall practice the Bhastrika Pranayama neither in anticipation of Kundalini experience nor fully neglecting its possibility but with humility and sincere open heart to receive a grant favor of higher consciousness if it ought to be. We shall remember that our strong beliefs can bring us to a higher goal.shall remember that our strong beliefs can bring us to a higher goal.
Performance Technique
As usual be seated firmly and exhale deeply after a few normal breathing. This manner of beginning will be the standard functionbreathing. This manner of beginning will be the standard function in the following variation of prdctices,in the following variation of practices. Therefore, this instruction will not be repeated in the following.
In this version there will be no interval between inhalation and exhalation while doing Ohastrika through bOlh nostrils. So inhale inexhalation while doing Bhastrika through both nostrils. So inhale in a quick and forceful motion and immediately exhale deeply in one speedy and powerful thrust by contracting the abdominal muscles and push the di:lphragm upwards so that the exhalation becomesand push the diaphragm upwards so that the exhalation becomes a dominating process. Thus, the inhalation and exhalation happen in a vel)' quick sequences. This shall createin a very quick sequences. This shall create a breathing sound in both way like a working steam engine and the resonance of the
sound is being feltPrana Mudra to close or open either of the two nostrils for Bhastrika practices. Do 2 rounds of Bhastrika each with about 10 exhale thrusts only through the left nostril keeping the right closed so as to build a function left-in / left-out. Then take a short pause in a normal respiration. Now change the nostril opening from left to right and do another 2 rounds of Bhastrika as before, keeping the left closed which then becomes a function of right-in / right-out. Having well practiced with these numbers of rounds in this disci pline one can gradually increase the number of rounds and thrusts.
pline one can gr:ldually increase the number of rounds and thrusts.
Course-3
This third version differs from the second version only due to the addition of breathholding (Antarakumbhaka = In-hold) including chin press (Jalandhara bandha) and Mula bandha (Anus contraction). The hold exercises are carried out after each round of Bhastrika exhalation of 10 thrusts in the sequences as given below. Sit erected and exhale as Usual.
• Do one round of left-in / left-out Bhastrika with 10 thrusts, as done in second version.
• Take a deep breath through yoga-breathing for ~ 6 to 8 sec. long.
• Hold breath (In-hold) for ~ 12 to 16 sec. long, so far one does not need to over stress the individual capacity. Simultaneously use Jalandhara and Mula Bandha to unite the Prana with Apana. Take a short interval in normal respiration with released Bandhas.
• Then do one round of right-in / right-out Bhastrika as before with 10 thrusts.
• Repeat the sequences of second and third step. This is the end of one round.
V-4.9 v-4.9 Shitsla Pranayama
The principal method of this Pranayama is the mouth inhalation through the tongue, brought out of the mouth and then rolled up to form like a straw pipe and enclosed around the lips. On the other
forside, the exhalation is as usual through both nostrils or alternately through left or right nostril. Just before the exhalation the tongue
is then drawn back
Course-1
J
•• Form the tongue around your lips as described above.
•• Breathe-in deeply in Yoga-breathing through the pipe formed
tongue with a hissing sound for about 6 to 8 sec. long.
•• Draw back the tongue and seal the lips.
•• Hold breath (In-hold) for about 12 to 16 sec. long or upto
- 30 ~ 30 sec. so far you can suit that to your individual capacity.
•• Breathe-out deeply through both nostrils for about 12 to 16
sec.sec. long.
courSl.:'. Ikpeat 1S to 20 round...; according to your choice. After each course. Repeat 15 to 20 rounds according to your choice. After each 5 rounds about get relaxed for a while as usual. As in all Pranayama here also the mind shall be attuned to the Prana energy flowing :llong the hreath. Having well pr.lCticcd in this step thcn follnw thealong the breath. Having well practiced in this step then follow the second coursc. Refer to the tr.lining charts in chapter VII for regularsecond course. Refer to the training charts in chapter VII for regular practice sequences.
Course-2• Form the tongue as described in the first course.
• Breathe-in deeply as mentioned before.
• As before seal the lips after drawing back the tongue.
• Hold breath as in the first course.
• Breathe-out deeply only through the left nostril, keeping the right nostril closed.
• Repeat the first four steps as above.
• Breathe-out deeply now only through the right nostril, keeping the left nostril closed.
These ten steps, 5 with left-out and 5 with right-out, build one round of the second course. Repeat this round for 15 to 20 times at a time of your regular practice without repetition of the first course. In both first and second course the breath flow during exhalation cancan also be gently controlled using the technique of Anuloma Pranayama, see position V-4.5. Relax as usual at the end of the given repetition. Refer to the training charts in chapter VII for regular practice sequences.
V-4.10 Shitakari Pranayama
111e method of this Pmnay:una m:linly differs from that of Shitali inThe method of this Pranayama mainly differs from that of Shitali in the formation of the tongue. Here the tongue tip is kept in touch
V-4.11 Bhramari Pranayama
A buzzing sound like a bumble-bee is created in the throat (mouth remains sealed) during exhalation so the name Bhramari is given to this Pranayama, because Bhramari means bumble-bee. In this discipline the Shanmukhi Mudra is applied (refer Pos. 2.1.B of this chapter) to bring our mind to focus inwardly for inner realization.
• Be seated in your usual posture for Pranayama practice keeping the spine straight.
• Perform Shanmukhi Mudra as shown in figures 20 a and b.
• Inhale deeply in yoga-breathing through both nostrils for about 6 to 8 sec. long or up to 10 seconds long when well trained.
• Exhale deeply through both nostrils for about 12 to 16 sec. long creating a steady buzzing sound while the out flow is simultaneously controlled by the soft pressure of the ring
V-4.12 Murchha and Plavini Pranayama
These two Pranayama disciplines are no more in use though they belong to the Pranayama series. Murchha Pranayama is nearly the same as Ujjayi Pranayama but with very long breathholding period that may cause for many unwanted problems when not properly controlled. About Plavini Pranayama very little knowledge is avail
V-4.13 Surya Bheda Pranayama
Passing through the previous forms of Pranayama we are now approaching towards the higher stage in Pranayama processes. This Pranayama form is one of them. According to the Yoga principle the breath air flowing through the right nostril appears as a warm stream whereas the breath stream through the left nostril appears as a cold stream. On the other side according to the Kundalini principle we have in our physical body three leading astral nerve channels (in total they are 72,000), called "Nadis" in the Sanskrit language. A detail illustration on this subject will follow in a later chapter, though many readers of this gener:Jtioll h:we more or less knowledge in the subject Kundalini. Two of these Nadis are called Pingala and Ida (see figure 27). The efferent and afferent nerve fibers of our
Nerve.: Systcm (Ci'\S) arLO the Pin/-:ab and Ida of the Yogis (see figure 5). Pingala is associated with the right nostril and so it carries the warm breath stream whereas Ida is associated with the left nostril and carries the cold breath stream. Hence, the Pingala is also defined as :t Sobr N:tdi whereas Ida as a l.unar i'\:ldi. There:lfteralso defined as a Solar Nadi whereas Ida as a Lunar Nadi. Thereafter the hasil" principlL' of thisthe basic principle of this Pranayama is to inhale through the right nostril to have a warm flow, named also as solar breath and exhale through the left nostril which is then a cold flow and named as a lunar breath.
lunar Im::ath.the physical body while performing this Pranayama. Thereby the sweating of the body, an increase of the organs function indicates the emission of energy and that is an efferent function. In this stage our Sympathetic Nervous System (SNS) becomes active to adjust us physically and mentally to the Pranayama practices, refer chapter 1-6 panI-6 part SNS.
Effected by the concentration of mind the perceived Prana energy inhaled with the breath stream is then carried by Pingala the efferent current down the spinal column to strike strongly on the
efferent current dm\'n the spinal column to strike strongly on the1. Sit in your usual posture keeping the spine straight and eyes gently closed.gently closed.
2. Place your palms gently on your lap to form Usha Mudra (see figure 21a). Use Prana Mudra to control the breath flow and breath-holding. Perform also Khechari Mudra (see chapter
4. First exhale fully to begin with the inhalation in the following <.:ourses.courses. During inhalation and exhalation conduct yoga yoga~ breathing (see chapter I-5).
5. Instead of counting the time for the breathing duration it will be a spiritual act to repeat the word Om or any other sacred word. This sacred repetition stimulates Prana current to flow
word. This s:lCred repetition stimulates Prana current to nowwith our breath and creates in us a feeling of harmony and or harmony and bliss. It would be good to review here the pan Bija Mantra in chapter V-3. V-3.
\ 'ariarions of PmnaF,m:l -:. 89
Hrc;lIhing• Then close the right nostril and release slightly the finger pressure from the left nostril to create there a soft resistance during exhalation.
• Exhale deeply at a steady flow for a period of about 16 to 20 seconds or as long as you can extend the breath through the
Between each round do few normal breathing. A practice of 10 rounds per day in the beginning are being advised. Relax as usual
after 2 or 3 rounds.• Close the left nostril and make the right nostril narrow to create a soft resistance during inhalation.
• Inhale at a steady flow for 8 to 10 seconds or as long as your ability allows through the right nostril against a soft resistance.
• At the end of inhalation hold the breath (In-hold) closing both nostrils and simultaneously use Jalandhara bandha (chin press) and Mula bandha (anus contraction) for about 30 seconds or as long as your ability allows.
•
Between each round do few normal breathing. A practice of 10 rounds per day in the beginning are being adviced. Relax as usual after 2 or 3 rounds. Refer to the training charts in chapter VII for regular practice sequences.
• Inhale at a steady flow for 8 to 10 seconds or as long as your ability allows through the right nostril against its controlled resistance.
• At the end of inhalation hold the breath (in-hold) closing the both nostrils and simultaneously use Jalandhara bandha and Mula bandha for about 30 seconds or as long as your ability :dlo\\'s.allows.
• Exhale at a steady flow for a period of about 16 to 20 seconds 16 to 20 seconds or as long as your ability allows through the left narrowed nostril against its controlled resistance.
• After exhalation again hold the breath (out-hold) by closing the both nostrils for 6 to 8 seconds or as long as you can extend the hold time. But do not go beyond the suffocation. This the end of one round.
Between each round do few normal breathing. A practice of 10 rounds per day in the beginning are being adviced. Relax as usual after 2 or 3 rounds. Refer to the training charts in chapter VII for rl~gLllar regular practice sequences.
V-4.14 Chandra Bheda Pranayama
In Yogashudhamani Upanishad a Pranayama technique is written without given a name, which corresponds to Chandra Bheda Pranayama. In his book "Raja Yoga" in chapter V "The Control of Psychic Prana" Swami Vivekananda writes: "slowly fill the lungs with breath through the Ida, the left nostril, and at the same time concentrate the mind on the nerve current. Then hold the current
In this section our mind perception lets the Prana energy carried by Ida, the afferent current, along the spinal column to strike strongly the center of the Kundalini seat. The Prana power is thenstrongly the center of the Kundalini seat. The Prana power is then held there for a while to charge this center with the help of breath. Thereafter the breath current takes the path of Pingala Nadi and we exhale through the right nostril. Chandra Bheda and Surya Bheda are the reciprocal Pranayama completion and thereby they create a
are the reciprocal Pranayama completion and thereby they create a• Keep the right nostril closed and inhale fully at a steady flow for 8 to 10 seconds or as long as your ability allows through the left narrowed nostril against its controlled resistance.
• Then close the left nostril and release slightly the finger pressure from the right nostril to create there a resistance for exhalation.
• Exhale fully at a steady flow for a period of about 16 to 20 seconds or as long as your ability allO\\'s lhrough the right narrowed nostril against its resistance. This is the end of one round.
Between each round do few normal breathing. A practice of 10 rounds per day in the beginning are being adviced. Relax as usual after 2 or 3 rounds. Refer to the training charts in chapter VII for regular practice sequences.
• Close the right nostril and make the left nostril narrow to create a soft resistance during inhalation.
• Inhale deeply at a steady flow for 8 to 10 seconds or as long
• At the end of inhalation hold the breath (In-hold) closing the both nostrils and simultaneously use Jalandhara bandha and Mula bandha for about 30 seconds, or as long as your ability allows.allows.
• Now keeping the left nostril closed release the closed right nostril slightly to create a soft resistance for exhalation. Release also the both bandhas.
Between each round do few normal breathings. A practice of 10 rounds per day in the beginning are being advised. Relax as usual after 2 or 3 rounds. Refer to the training charts in chapter VII for regular practice sequences.
WIl:5t... In-hold Hille/hIS, U{!du-out ;IIKI Ow-hold I3rc:luliIl8Course-3: Left-in, In-hold and Bandhas, Right-out and Out-hold Breathing• Close the right nostril and make the left nostril narrow to create a soft resistance during inhalation.
• Inhale deeply at a steady flow for 8 to 10 seconds or as long as your ability allows through the left nostril against its resistance.
• At the end of inhalation hold the breath (in-hold) closing the both nostrils and simultaneously use Jalandhara bandha and Mula bandha for about 30 seconds, or as long as your personal ability allows.
• Now keeping the left nostril closed release the closed right nostril slightly to create a soft resistance for exhalation. Release also the both bandhas.
• Exhale deeply at a steady flow for a period of about 16 to 20 seconds or as long as your ability allows through the right narrowed nostril against its resistance.
• After exhalation hold the breath (out-hold) again by closing the both nostrils for 6 to 8 seconds or so long as your ability allows. Avoid any suffocation. This is the end of one round.
V-4.15 Pranayama Processes for the Purification of Astral Nerves Towards the Spiritual Attunement Attunement
Theknowledge. The pollution here means mental pollution out of our restless, scattered, egoistic, greedy mind world, as also previously mentioned. Purified nerves give peace in our mind and let the subtle vibrating current of Prana breath rise through the Shushumnasubtle vibrating current of Prana breath rise through the Shushumna the principal astral nerve canal in Kundalini. To reach the state of absolute result in Pranayama we need years of sincere practices. Following are two written methods of this purification.
(A) Swami Vishnu Devananda mentions in his book "Oas grosse Swami Vishnu Devananda mentions in his book "Das grosse illustrierte Yoga Buch" (German version) about two ways of Nadi purification. The one is a spiritual path named as Samanu and the other named as
NirmanuNirmawl which is a physical method, the Kriyas that are the same as Yama and Niyama of Astanga yoga (see chapter II-3). Samanu method shall only be practiced by advanced students of this field.
of this field.In Samanu Pranayama the duration periods of breathing-in, breath-hold and breathing-out are longer than in other Pranayama practices. They are about 16 seconds for inhalation, 64 seconds for breath-hold and 32 seconds for exhalation, including repetitions of a particular mantra syllable, Bija Mantra at each sequences and that asks for a good condition in previous Pranayama practices. These repetitions are conducted in a silent recitation at meditative mood. Simultaneously with the breath flow the concentration of mind is directed to the particular area of our physical body (Chakras) related
to that Bija Mantra and one of the five elements. This needs to have a relevant sincere guidance from a profound teacher for the correct integration of these aspects. Therefore, this Pranayama is not included in the training chart.
tmdc:r /lJ...• Guicbnn.. 1"t:;/CherConducting Samanu Pranayama under the Guidance of a Teacher• Be seated as usual and exhale deeply in a steady flow for the following breathing sequences. First step: left-in/hold/rightout, then second step: right-in/hold/left-out and the last step: left-in/hold/right-out.
left-inlholdlright-out.Then exhale very slowly through the right nostril for 32 inw:lf{l repetitions of the syllable Yam. Take the help of Mala beads for counting the repetitions. During these period let your breath to be concentrated upon the Anahata Chakra (see figures 27 and 28) and on the air element that belongs to this Chakr:l.Chakra.
• Close now the left nostril and inhale through the right nostril till the 16 repetitions of the syllable16 repetitions of the syllable r:Jm :lre inw:lrdly recited. are inwardly recited. Ram is the Bija Mantra for fire element. Then close the both 16m
nostrils and hold breath for 64 inward repetitions of the same syllable ram. Then exhale very slowly through the left nostril• Keep your sight fixed on the tip of your nose. Closing the right nostril inhale through the left nostril till the 16 repetitions of the srlbhle ralll. the Bija-Mantl~1 the Bija-Mantra of the moon, are inwardly recited. Then hold breath for 64 inward repetitions of the same syllabic tam. During the hold period imagine that the divine nectar is flowing from the moon through all Nadis of your body to purify them. Then exhale slowly through the right nostril for 32 inward repetitions of the syllable32 inward repetitions of the syllable lam, the Bija Manll~l ~:1l1h Mantra of earth element. Here let your breath to be concen br~ath
trated upon the Muladhara Chakra and on the earth element that belongs to this Chakra. Take the help of Mala beads for counting the repetitions.
(B)(8) Parallel to the above Pranayama technique other forms of written Pranayama techniques, without specific name, are found in
old sacred literatures like different
Samhitas,the branches of Vedas. Samhitas means code of divine laws. There are techniques written, where several spiritual ancl physical process :Ire precisely incorporated in one Pranayama pattern. They are classified as very subtle and contemplative disciplines to purify the Nadis. To perform such Pranayama one needs a very accurate and sensitive guidance of a relevant master. Ancient Yogis realized that by Nadi purifying Pranayama the Prana energy flows in a balanced manner alternatively through the left and right nostrils, which creates a subtle stimulation in both parts of our brain, which in return brings harmony and peace in our life. It is a function of the afferent and efferent nerve current, the reciprocal counterpart of astral nerves Ida and Pingala. For the obvious cause no conducting process for such kind of Pranayamas are given here.
kind of PranaY:llnas are given here.According to the "Swara Yoga" text "Shiva Swarodaya", one of the branches of the vast field of Yoga, the presence of five basic elements can be percepted in our nostrils. It has been said there that each element has its own particular point of area in the inner nostril's surfaces which is allocated by nature. It is also said there that at each breathing sequence the Prana stream strikes only one of those five elements at their particular point at a time. But there is no constancy to this. So if the flow of Prana once strikes the point of earth element in the nostril, then in the subsequent breath it will strike an other element. This happens due to the physiological inconstancy of the air flow which changes time to time between laminar, turbulent or mixed air flow. This makes also difference in striking the subtle form of elements between the two nostrils. Suppose in a certain breathing phase the Prana strikes the point of
Suppose in a celtain breathing phase the Prana strikes the point of
V-4.17 Nature Pranayama
After reviewing all past Pranayama patterns we come to a light pattern of Pranayama, that is presented here, a personal idea of the author. Let us go back to the chapter III-2 illustrating the Prana energy supply by the five elements. Whenever we are having a recreational walk or we make a rest in a natural area after a long drive then we can collect our thoughts to a concentrated point and feel the subtle radiation of Prana current emanating out of the elements. At the time of this perception we can begin to fill up our lungs with a deep breath to receive in us the Prana power.
So stand erect in a state of respect before nature with slightly bowed head and bring both hands in front of you and bring the palms together with the interlinked fingers to form the Usha Mudra. Then:
Then:Repeat this cycle at any time at your choice in the same way with other elements one after the other knowing that each element has its own individual attribute and let these attributes enrich your soul.
ConclusionIf all these Pranayama practices are done on intellectual basis without spiritual attunement it will remain just as a sport exercise. The absolute being, the source of all supreme knowledge is so invisible and so infinite that we can approach this source only through symbols. After a long run with our inner devotion we may transcend the symbolic stage into the stage of higher perception to realize that supreme source in us, which is the transformation of duality in the non-duality. All these Pranayamas have such a symbolic character for opening the path towards the source.
The principal essence of Pranayama is the purification of Nadis. the sensory nerves in our astral body, charged by Prana current. In the terms of respiratory physiological science this can be interpreted as
(cnm of respiratory physiological science this can be interpreted asIn the courst' of our daily life we face several hindrances 10 keep In the course of our daily life we face several hindrances to keep our mind stable on the path of inner consciousness. To overcome the hindrances the great Patanjali gave us steps of disciplines (see chapter II-3), like Pratyahara. Dharana and Dhyana following the highest step Samadhi. The integration of these disciplines in our life creates an invisible shield in us to protect our mind against the obstructing bondage influenced by external objects.
VI-1 Pratyahara (Withdraw)mind. Then our soul finds its path towards the union with higher soul when our mind is free from Ihe slavery of maHer and we cansoul when our mind is free from the slavery of matter and we can master the external influences. This is the state of stable spiritual consciousness, But it is \'elY hardconsciousness. But it is very hard to bring our mind in this state as the nature of the mind is constantly in a restless bubbling condition, a fertile field to be yoked by the distraction of material world, Thea fertile field to be yoked by the distraction of material world. The best way to get over this condition is simply to watch the jumping
98 .:. Pml/(lY(lII/(Iwatch. At the beginning the mind will bring repeatedly enslaving thoughts to challenge us. Yet we will have 10 learn to ignore them.thoughts to challenge us. Yet we will have to learn to ignore them. Thus, when the bubbling mind does not get any fuel of attention then the vagaries of mind will become less day by day until the mind surrenders under our control. This state of mind not allowing our senses to become self-active is defined as Pratyahara. "He who has succeeded in attaching or detaching his mind to or from the centers at will has succeeded in Pratyahara" wrote Swami Vivekananda in his book Raja Yoga. But this success does not come in a few days. It needs patience and a constant struggle with the self for years and years. In Pratyahara philosophy we learn to withdraw
for ye:lrs :md years. In Pr<ltyahara philosophy we learn to wilhdrawThe theory of Dharana is to give a concentrated attention to a conceived (Dharana) thought on a particular object or subject by which one becomes deeply impressed. To achieve this state of our mind our attention shall be forced to focus exclusively on a certain point and realize this point as an absolute and nothing else. Such point can have many forms such as the tip of the nose or the point between the eye brows named as third eye, the place of divine vision or a small black point on a white board. Behind such a point lays a vast amount of metaphysical knowledge under the name "Bindu" in Hindu philosophy. One can use just a candle light keeping it at a certain distance from the eye sight. The chanting of the word Om in concentrated recitative repetitions in silence or any other sacred phrase that touches one's heart brings him or her in the state of higher sphere. In this way we can confine our consciousness to a limited thought without getting scattered to bring the steadiness in our mind, to mind, till this philosophy becomes an integrated part of our life. The next step is to deepen our consciousness and to gain inner knowledge involved in "Dhyana".
VI-3 Dhyana (Meditation)This meditation is an inner process to bring our senses in a state where the conceived thoughts becomes totally absorbed in the inner concentration. In absorbed meditation we transcend our temptation,
/\tllld.llini .:. 99grel..-x!iness andllegative emotions. Recitation of mantras, the mystical greediness and negative emotions. Recitation of mantras, the mystical tonal energy awakens the inner spiritual senses and leads to a tranquil meditation and the breath rate becomes calm and quiet. The vibrations of the mystical tone influence directly also the Chakras, the energy
of the mystical tone influence directly also the Chakrns, the energyGoing through Going through the aforesaid disciplines including Pranayama practices in our daily life we prepare our physical and mental spheresphere to direct the all penetrating Prana energy on the path of Kundalini invocation.
VI-4 The Evolution of Kundalini"111e evolution pt:riod goes IXICk in the early 50D
the Tantrism and Shaktism came up. A relation of Tantra philosophy is also to be found in the "Vedas" the oldest scripture (1500 B.C) of lndo-Arian philosophy. The Tall1rismof Indo-Arian philosophy. The Tantrism is a sacred act of secret rituals with mantra recitations and other ascetic practices to rise oneself into the tr:lOscendent sphere of the absolute spirit of Br::lbm:loneself into the transcendent sphere of the absolute spirit of Brahma the god of creation. So it will be not wrong to mention in this place that Tantra is never an indulgence act of sexual satisfaction as it is misleadingly practiced in some pseudo Tantra seminars and courses, especially in tht: west. One needs to open any esoteric mag:lZineespecially in the west. One needs to open any esoteric magazine to find Tantra courses growing like mushrooms.
in the earthly sphere as Prakriti. Prakriti literally means nature and refers to the basic matters out of which the world is moulded the primal nature. It is an active principle of saguna Brahma. Together she is the Prakriti-Shakti. She is the divine universal mother Kali or Durga. She is the wife of Shiva, one of the Trinitarian supreme spirits Brahma-Vishnu-Maheswar or Shiva. Through Prakriti's primal power (Adya-Shakti) Brahma is assigned to create, Vishnu to sustain and Shiva to destroy, the trinity aspect of God. The Prana evolution of Prakriti-Shakti in the universe is the manifestation of five elements; earth, water, fire, air and ether (space), refer to chapter III.
According to the Tantra philosophy there are three attributes of our senses; "eternal existence" (Sat), "eternal consciousness" (chit) and "eternal bliss" (ananda). In combination they express the Sanskrit word Satchitananda, the supreme bliss. "All creatures, from Satchitanallda, the supreme bliss. "All creatures, from the highest to the lowest in the link of creation, are found eager to {Othe highest to the lowest in the link of creation, are found eager realize the Satchitananda", said Swami Sri Yukteswar, the Guru of realize {he Satehiltil1tilldti'; said Swami Sri Yuktcswar, the Guru of Swami Yogananda. In TantraIn Tantra Satchitananda is further defined as
S\vami Yogan:mda. SCllchitallall(/a is further defined asThe Prakriti-Shakti is manifested in our astral body as a sleeping Kundalini-Shakti, the coiled serpent power located at the bottom plexus of the spinal column. 11)ere the he:ld of the snakeplexus of the spinal column. There the head of the snake is kept in a downwards direction, a concealment symbol of entangled Jiva. In the process of Kundalini practice the head of the snake is turned up which means Jiva-Shakti is on the path of freedom. Inclusive
with Pranayama and Yoga practices the attributes of humility, faithwith Pranayama and Yoga practices the attributes of humility, faith and devotion are essential for the awakening process of Kundalini. 111e awakening of
Kundalini-Shakti from her sleep is a deepThe awakening of Kundalini-Shakti from her sleep is a deep
psychological process and that asks for bright consciousness, bal
lip the inborn
hidden
up the inborn hidden spiritual power in us. On the contrary,
spiritu~l power in us. On the contrary. unprepared and unconscious ;lwakening of Kund;llini will do serious harm to us through the uncontrolled release of enormous
psychic energy gi\'ing unb;llanced impulses in the Ch:lkr:l centersnerve centers (anat. plexuses) in our spinal trunk known as Chakras as depicted in the picture "Vitality level of spiritual consciousness," see figures 27 and 28. The Chakras are the subtle cosmic energy centers in our astral body in a gradual rise from the earthly element
centers in our :lstral lxxlr in :l gradu:ll rise from the earthly elementFurther there are two other astral nerve currents known as Pingala and Ida Nadi, as already mentioned in chapter V-4.13. They run respectively right and left and are oriented along the Shushumna canal. Their upper end lll('ets in the Ajna Ch:lkr:l having Ping;lla oncanal. Their upper end meets in the Ajna Chakra having Pingala on the right and Ida on the left side of the Shushumna, corresponding the right and left nostril. On the way down to their lower end at
Element Ether Bija-Mantra Om Pingala Nadi Nadi
Ida Nadi
Muladhara Chakra they move in a spiral way around the Shushumna canal. Thereby they cross all four middle Chakras at the center. At Muladhara Chakra they meet again on their respective right and left side of the Shushumna base. In the terms of respiratory physiology phpiology they are the main channels through which the afferent and efferent nerve currents travel (refer figure 5 in chapter I). The inhaling Prana current through the right and or left nostrils flows down through
these channds to strike the Kumblini. The exhaling Prall:lthese channels to strike the sleeping Kundalini. The exhaling Pranacurrent through the right and or left nostril rises up through the same corresponding channels. Therefore, these three main astral N:ldi.... Shushumn:l. Ping:tb and Ida of the astr:ll hody are 10 he kepI
Nadis Shushumna, Pingala and Ida of the astral body are to be keptrepresented by adequate number of petals of lotus flowers. The increasing number of petals from the first to fifth Chakra physically represents the respective number of nerves meets in a ganglion and spiritually they represent the growing dimensions of the sphere of consciousness and blissfulness. In the fifth plane at Vishuddha Chakra the consciousness of five elements is transcended in its pure
t\kl.~h:l. form to Akasha, the ether. This the door way to absolute liberation. Hut only two petals stay in a relation with the Ajna Chakra and theythe e:mhly self. The solar and lunar neiVt: currenls meet:-; here with the earthly self. The solar and lunar nerve currents meets here with the God of knowledge in one unity. At this llK'Cting point of the twothe God of knowledge in one unity. At this meeting point of the two petals
is the location of the metaphysical third eye, the spiritualpetals is the location of the metaphysical third eye, the spiritual insight that sublim:lles the dualism to a non-dualism for Jivainsight that sublimates the dualism to a non-dualism for Jiva to to
revealtil(' highest unfoldment of Om the symbol of Brahma the highest unfoldment of Om the symbol of Brahma is realized. is realized. There are sever.:ll other characteristic :lItributes of individual Chakr.:lsThere are several other characteristic attributes of individual Chakras which are especially written in other relevant books on Kundalini.
which are especi:llly written in other relevant books on Kundalini.One of the said two attributes is the combination of three basic One of the said two attributes is the combination of three basic aspects of our ch:w.Jcter which are to be positively generated in theaspects of our character which are to be positively generated in the physical plane for the qualitative development of the inner andphysical plane for the qualitative development of the inner and external life. These are the "Will Power" Occha Shakti), ~H:J.ndling
Capacity"Sh:lkti). 111e united power of these three :ISpects is symbolized by Shakti). The united power of these three aspects is symbolized by the equal sided triangle and named as TripuT:lsundari. because theythe equal sided triangle and named as Tripurasundari, because they are also defined as the manifestation of three Gunas (review chapter
are also defined as the manifestation of three Gums (review cbapterthere are no innuences of Gunas. there are no influences of Gunas.
111e next significant attributeThe next significant attribute is the association of the five eleis the associalion of the five ele
physical and ment:ll body of all individual living beings are fOffiled physical and mental body of all individual living beings are formed out of the united energy of theout of the united energy of the five elements. So the Muladhara five elements. So the Muladhara ChakT:l being tbe base is associated with the eanh clement whoseChakra being the base is associated with the earth element whose
aspectsuppleness or pliancy. Next the Manipura Chakra the solar plexus suppleness or pliancy. Next the Manipura Chakra the solar plexus is naturJl1y associated with lhe fire element whose aspects are lightis naturally associated with the fire element whose aspects are light and inspiration. l11Cn the Anahata Chakra, where the subtle cosmicand inspiration. Then the Anahata Chakra, where the subtle cosmic
soundChakra matter is transcended in the spiritual sphere through the sphere of Ajna Chakra, the place of gaining eternal consciousness. In this sphere of Akasha the Ajna Chakra is the place from where
In this sphere of Akasha the Ajna Chakra is Ihe place from whereDuring Pranayama practices guiding the Prana energy to the individual Chakras in meditation we can incorporate all the afore said aspects or qualities of Chakms in our life for spiritual experiences and advancement. The meditation on Ajna Chakra, on which Ihe Yogis predominantly meditate, creates profound spiritual knowledge. Of course these results depend upon the intensity and sincerity of the meditation quality and not the quantity.
V1-6 VI-6 Awakening of Kundalinithe Yoga Asanas, Meditations, Mantra recitation, Pranayamas as well as to sublimate the sensual desire of the body. By these practices Prana energy becomes highly charged. This energy is then brought
Prana energy becomes highly charged. This energy is then broughtaccompanied by the sensory power of mental projection on Kundalini to awake, which is transmitted by the efferent and afferent curren[S of our body·s nervous system. Prana energy in theafferent currents of our body's nervous system. Prana energy in the form of heat then causes for the uncoilment of the Kundalini Shakti
foml of heat then causes for the uncoilment of the Kundalini Shaklito wake up from her sleep. Influenced by the Prana energy the awakened Shakti now rises upward through the Shushumna canal and crosses each Chakra one after the other on her way to the
and crosses each Chakra one after the other on her way theexperiences a higher step of consciousness to reach step by step the experiences a higher step of consciousness to reach step by step the state of absolute knowledge at last which is beyond time and space.state of absolute knowledge at last which is beyond time and space.
uWhen theobjectless perception objectless perception is in the knowledge space", wrote Swami Vivekananda in his book "Raja Yoga". By nature's law the upward By
journey of Kundalini Shakti is mostly interrupted at ManipuraChakra and she comes down to ber base. lllTougb the int('nse and Chakra and she comes down to her base. Through the intense and constantconstant practice of Yoga processes Kundalini Shakti is repeatedly awakened from her slumber to continue her upward journey to
awakened from her slumber (0 continue her upward journey toglowing vision of inner light as said by Swami Yogananda. At this Al thisglowing vision of inner light as said by Swami Yogananda.
moment Satchitananda
is revealed to Jiva the innermost being and moment Salcbi/clI/(fIIda
is revealed 10 Jiva the innenllOS1 being and
the true self becomes free form the bondage of matter. The real
forever. To reach this goal one shall be prepared for a life long related Yoga practices, yet at last the success remains at the mercy relaled Yoga practices, yel at last the success remains at the mercy of God. The projection of this phenomenon in one's daily life will of God. The projedion of this phenomenon in one's daily life will have a permanent spiritual influence on the consciousness by have a permanent spirilual influence on the consciousness b)'
measured practices of Pranayama and meditation.It is a phenomenon seldom attained when a mystical person succeeds in raising the Shakti to the heart center the Anahata Chakra. Only a very few great spiritual souls like Sri Ramakrishna and others, as already mentioned in chapter II, were able to raise Shakti up to the highest center Sahasrara Chakra and held her there for a relative longer period experiencing in trance the sparkling light of Satchitananda. Also a few spiritual souls of other religious cultures have had such spiritual experiences according to their relevant culture. They were and are the living examples of how enormous is the influence of Kundalini and alike experiences that bring higher spiritual consciousness to normal human life. Physical fitness and spiritual consciousness both IOgether becomes an enormous gain in life quality.
In continuation of the aforesaid preparation for the classic form of Kundalini awakening process one needs to follow sincerely all the first seven of the eight disciplines of ASlanga Yoga (dlapter II 3). Pranayama, the 44<h of those disciplines. is specificllly expbined of those disciplines, is specifically explained in those previous chapters. By practicing the Pranayama one achieves the capacity to tune the mind to the astral and physical plane creating confident mental balance in one's life. To this mental balance once my Guru said to me "know that enjoyment without excitementexcitement is the sign of mental balance." This requires a deep relation between the pupil and the master. Therefore, in India tr.~dition;llly traditionally we nurse a devoted relation with our Gurus who
gradually initiate us on the correct process of training as well asbe Mental balance, also can be defined as emotional balance, creates a psychic control mechanism to neutralize the immense physical and psychic energy discharging out of the Kundalini awakening process. This balance gives the subtle and secure mental supports to transcend the arising energy waves in the body during
suppa"s to transcend the arising energy waves in the body duringFor a long time the Kundalini phenomenon was a subject of scepticism in the western world and even today. But based on modern scientific researches there are no more doubts on the presence of mystical high voltage energy behind the age old
Kundalini awakening processes, initiated by ascetic persons practicing yoga in adoration, especially in India. This enormous psychic energy is kepienergy is kept by nature hidden in all human beings and conceals in itself a spiritual potential which after proper disclosing, as explained in the last paragraph,explained in the last paragraph, is able to lift up the quality level of sensory perception and physical efficiency to a higher slate ofof sensory perception and physical efficiency to a higher state of clarity than the level of a standard form. At the end the state S:llc!Jiratwnd" is revealed to one who unfolds that spiritual potentials. lOS .:Pr:m:IFJnw _
The highest attainment of Yoga practices is to melt the consciousness of the ego self with the consciousness of the absolute.Also the near death experiences are brought in co-relation with the quick Kundalini activities. I have experienced myself after a heavy heart infarct a state of near death. The experience brought in a flood of inspiring light and enormous blissful moment, yet I can not claim that the near death experience awakened Kundalini in me. Yet there is a relation between the near-death experience and Kundalini asexperience and Kundalini as in 70s indicated by Dr. Lee Sanella, directorof the first Kundalini clinic in USA. Further the consumptiondirector of the first Kundalini clinic in USA. Further the consumption of drugs or the energy transfer method from higher energetic human
of drugs or the enert,'y transfer method from higher energetic humanKundalini undesired circulation, muscle cramps causing non-intended posture formation,
circulation. muscle cramps c:lUsing non-imended posture fonnation,biographies of Gopi Krishna and Swami Muktananda, has activated the Kundalini practices with wide popularity without having the distinctive IxK'kground required for the purpose. To have a quickdistinctive background required for the purpose. To have a quick result when the Kundalini arousing process is forced by any means
result when the Kundalini arousing process is forced by any me.lnsspiritual reaction on the energetic level of Chakra consciousness, then that will invariably cause the instability of mental and emotional balance creating psychic crisis or damage. Thus the cases of Kundalini crisis with their related symptoms pile up in the west. So that "Kundalini-Crisis-Clinics" in the 70s in USA were established (sec(see previous paragraph) and later also in Germany "Psychosomarischer Fachklinik Heiligenfeld" was opened for the therapeusomatischer Fachklinik Heiligenfeld" was opened for the therapeutic care of affectedtic care of affected Kundalini patients and to understand their churning up situation in spiritual crisis. Western psychologist triedchurning up situation in spiritual crisis. Western psychologist tried at the beginning to explain this phenomenon as a special fonn ofat the beginning to explain this phenomenon as a special form of psychic disorder. The psychologist Vernon Neppe found in 1984
psychic disorder. The psychologist Vernon Neppe found in 1984ered to the turbulence of their transformation before their personality became enough steady to bare the energy writesality became enough steady to bare the energy explosion" writes
Dr.Dr. Phil. Bonnie Greenwell, psychotherapist and lecturer of the Institute for Transpersonal Psychology in north California in her book Kundalini.
"Frequently the practices are functionally used without spiritual "Frequently the practices are functionally used without spiritual target in a western manner for different purposes and they are used in psychothempy circles. in the sectors of sports and health or in selfrealization groups" writes graduate Psychologist Liane Hofmann of Freiburg, Germany in a German magazine "Esotera."
Now the question may arise why the subject Kundalini is enclosed in this book of Pranayama. The answer is that the Pranayama practices have a strong link to the practices of Kundalini. Therefore, one who practices Pranayama shall know about the Kundalini, even when Kundalini is not necessarily being practiced.
In the following 10 training charts, Lesson 1 to Lesson 10 the Pranayama performances are programmed in a selected way that all important Pranayam3s can be learned and practiced from the basicimportant Pranayamas can be learned and practiced from the basic to the advanced stage in a gradual progress. Therefore, it is recommended to go through the lessons from 1 to 10 in the given weekly process, at least for those who are beginners in this field. The duration of each lesson's period is 12 weeks and thus, the entire program will be covered by 120 weeks. In the first 12 weeks onlyonly two forms of interchanging Pranayamas per day are to be performed, whereas in all the rest weekly lessons there will be three interchanging Pranayamas which are to be performed per day. One Pranayama-Week consists of 6 days. Keep one day in a week free for resting, to observe the effects of the practices on body, mind and spirit. In the same manner one Pranayama-Year consists of 4 lessonspirit. In the same manner one Pranayama-Year consists of 4 lesson periods i.e. 48 weeks, so that the rest 4 weeks remain free to adjust rest periods. According to the numerology of Hindu philosophy the number 6 has an influence in the metaphysical counting system. Therefore, the training charts are also based on number 6.
The position numbers that are given in the first column of the 10 training chans coincide with the position numbers of the respectivetraining charts coincide with the position numbers of the respective Pranayama positions in chapter V for easy review. The shaded fields in the weekly columns indicate the duration of the practice in weeks
for the respective Pranayama. When a number appears in a shaded field that indicates the number of rounds to be performed per practicing period in that particular Pranayama. This is in the case of Surya Bheda and Chandra Bheda Pranayama (pos. 4.13 and 4.14).
J 11 .:. 1'/:111;1., .1111:'within the consecutive weeks. In general the number of performing rounds of the individual Pranayama pattern is given in the fourth column from the left.
The given program sequences and their duration periods may not suit everyone because of personal ability or of the stage of advanced experiences that one may encounter in Yoga schools. In this case the charts can be taken as a guideline to create personal charts. But such adjustment is to be preferably done under the guidance of a yoga teacher to avoid any unwanted mistake. In all cases we shall consider the slow growth as the golden rule in all aspects of our life to attain mastery particularly when following the
~'ogaTherefore, one shall be very cautious to follow the timing relation in respect of inhaling; breath-hold and exhaling as well as with the rounds of practices according to the personal physical ability and throttle the enthusiasm to go further.
At an advanced stage, say about a year of practice one can add Bija-Mantra, repeated silently in mind during the Pranayama performances while breathing-in and breathing-out, especially in the phase of breath-holding. The mantra Om or any other sacred prayer ('an ht' chost."n ascan be chosen as Bija-Mantra which would touch the inner being of the aspir:lnts towards tht: higher perception. The Pran:lyamas likeof the aspirants towards the higher perception. The Pranayamas like Shit:tli. Shit:tbri, N:tlure :llld Uddiy:ma bandha are not included inShitali. Shitakari, Nature and Uddiyana bandha are not included in the training charts as they can be practiced at any time at one's liking, e.g. Shitali Pranayama is mostly done in the very hot days in the summer season. For Uddiyana bandha see position V-2.2 C.
The chart (figure 29) is for regular daily practices after the end of the training period of 120 \\"eeks. The Pr:mayamas that are lislCdof the training period of 120 weeks. The Pranayamas that are listed in this chart can be of any grade between the course-1 and course-3
in this ch:u1 Gm Ix: of :Lny ).:r:lde between thc cOllrse-l and collrse-3I hl fUn.<t>< unil I' 70
4.4 Viloma Course - 1 see fi ure 26- - f
- - f
-
,A lenming al ing Course
3
5C.-'C figure
25
Breath is the gift of God and it is an ever present companion of us till we return to our origin, from where we came to experience life on earth. So we shall remain always conscious in thankfulness to this breath charged by Prana the cosmic energy.
"There is no mystical cult in which breath is not given the greatest importance in spiritual progress. Once man has touched the depths• I breathe-in Your All sustaining Breath to enlighten my life with your Pranic Energy.
•body's constantly changing status. AHAM : Sanskrit word for self, I.
AIRWAYS : All conducting passageways of the respiratory tract.
AJNA AJNA : Name of the sixth Chakra.
AKASHA Heavenly space, ether, space of higher intelligence.
ALVEOLUS The regions of the lungs in which respiratory gas I:xchange (0/ CO) oct:UfS. curs.
ANAHATA : Name of the fourth Chakra.
ANULOMA Name of a Pranayama practice. APANA VAYU : In Yoga autonomous regulator of physiological function of excretion.
ASANAS : Third Discipline of Astanga Yoga, Physical postures.
ASTANGA YOGA : Eight disciplines of Yoga. Eight disciplines of Yoga.
ATMAN : Immortal highest aspect of Brahma. The
reality.
AUM AUM : Creative word of cosmic vibration (Om).
Well known mantra syllable.
AYAMA : Expansion in space and time
BANDHAS : Physical locks in Yoga system.
BHAKTI YOGA : Yoga of devotion.
BHASTRIKA : Name of a Pranayama practice. BHRAMARI : Name of a Pranayama practice. BIJA-MANTRA Mystical sacred word that holds divine
power, used in meditation.
BREATHING CYCLE : A ventilatory cycle consisting of an inspiration followed by the expiration of :1a volume of air.
The number of breathing cycles perBREATHING PATTERNS : A general terms referring to the characteristics of the breathing activities.
CENTRALCENTRAL NERVOUS : A very complex system composed of SYSTEMSYSTEM (CNS) the brain and spinal cord housing more than 100 billion neurons to organize and accomplish the functions of muscle activity, which are caused even by the most basic stimulus.
CHAKllA.CHAKRA Astral nerve center (anat. plexus).
CHANDRA BHEDACHANDRA BHEDA : Name of a Pranayama practice.
DHARANA To conceive.
DHYANA : Meditation.
EFFERENT NEURONS : Motor fibers carry neural signals that are processed by CNS according to the information received through the sen
sory fibers to provide detail instructions to body's purposes, muscles.
EUPNEA : Normal spontaneous breathing pattern of which we are usually unaware. That is normal comfortable breathing at rest.
EXPIRATION : The process by which air is forced out
of the lungs. of the lungs.
GUNA : Attitude, quality (philosophical view, Shvetashvatara-Upnishad).
HATHA YOGA Yoga way of physical discipline with Prana control on the path of Raja Yoga.
HOMEOSTASIS A tendency to stability in the normal body states (internal environment) of the organism.
HYPERPNEAHYPERPNEA : Increased breathing frequency to match increased metabolic demand.
ICCHA-SHAKTI : Will power.
IDAIDA : Lunar astral nerve.
INSPIRATION : The active process that expand s the
JIVA : Individual soul, Human consciousness, perceiving and active spiritual monad.
JNANA SHAKTIJNANA SHAKTI : Power of knowledge.
JNANA YOGA : Yoga of knowledge. Yoga of knowledge.
KAPALABHA11KAPALABHATI : Name of a Pranayama practice.
KARMA YOGA : Yoga of selfless deeds.
KRIYA-SHAKTI : Handling power.
KRIYA YOGA : A process to realize the union of body and mind with the Atman at each form of activity of one's daily life.
KUMBHAKAKUMBHAKA Breathholding in Yoga practice, after
(Bajhya).
KUNDALINI : Coiled up snake. Coiled up snake.
KUNDALINI-SHAKTI : Sleeping cosmic power in man in form
LUNG VOLUMES : A composition of eight subdivisions, see chapter I-2.
MAHESWAR : Another name of Hindu God Shiva, the destroyer, a trinity aspect of God.
MANIPURA : Name of the third Chakra. Name of the third Chakra.
MANTRA YOGA : A spiritual path of meditative singing or silent recitation of holy syllables (Man tra) of inherent divine power.
The sum of all detenninedMETABOLISM : The sum of all genetically determined chemical processes and associ:ued en"'WORAS MUDRAS Mystical formation of hands, gesture of eyes and so on.
MULADHARA : Name of the first Chakra.
MURCHHA Name of a Pranayama Practice.
NADI Sensory nerve of astral body.
NEURAL REGULATION : An active neural system that is capable of generating and maintaining a regular breathing cycle because respiratory muscles can not move alone.
NEURON Individual nerve cells.
NIRGUNA Without qualities, that lies beyond our approach.
NIRMANU : A physical method (Kriya).
NIYAMA : Rules and disciplines.
OM : Sacred mantra, symbol of Brahma. Its sound vibration encloses the key notes of all pervading existence. See also AUM.
PARAMAHANSA Highest ascetic rank. Self-denying devotee.
PATANJALI : A philosopher (2
PERIPHERAL NERVOUS : Communication terminal for afferent and SYSTEMSYSTEM efferent signals.
PINGALA : Solar astral nerve.
PLAVINI Name of a Pranayama practice.
PRAKRITI Nature, highest principle of material
world, maller of origin the initial manifestation of God.
PRAKRITI-SHAKTI : Power of nature.
rRANAPRANA All sustaining life's energy. Cosmic manifestation of spiritual breath in liv
ing being.
PRANA VAYU In Yoga autonomous regulator of physiIn Yoga autonomous regulatorof physiological function of nervous system.
PRANAYAMA A specific form of yogic breathing. The TIle fourth discipline of Astanga Yoga. The central practice of Yoga. PRATILOMA Name of a Pranayama practice. PRATYAHARA : Withdraw.
PURUSHA Spiritual origin (Monade) of human being. The true light of human being (Brihad-Aranyaka-Upanishad).
RAJA-YOGA : King of Yoga arts. A Yoga science to reach absolute consciousness.
RAJAS GUNA : Passionate attitude.
RAM : A Bija mantra.
RESPIRATORY : A science dealing with the respiration PHYSIOLOGY process of a living body.
SAGUNA : With manifested qualities.
SAHASRARA : Name of the seventh Chakra.
SAMADHI Union with the absolute in supreme consciousness.
SAMANA VAYU : In Yoga autonomous regulator of physiological function of digestion.
SA1I'1ANUSAMANU : Name of a Pranayama practice. :1 Pranay:una pr:lCti(:e.
SAMHITAS OR SANHITAS : Collection of hymns and verses from Vedas, used by priests for offer ceremonies.
SANKHYA A philosophy, which itemizes the universal principle. Explains the origin of perception.
SASTRA : Scripture, book of laws theoretical science. SATSANGA : Company of virtuous persons. SATTVA GUNA : Positive attitude, pure nature. SATYAM Sanskrit word for truth.
SHAVASANA : A posture of Yoga-Asana practice (dead
SHAKTIPAT : Energy transfer from persons of higher energy level to others.
SHAKTISMSHAKTISM : A metaphysical tenet of power.
Sat,
Chi/,
SHATCHITANANDA : A word combination ofcombination of Sat, Chit,
AI/allda means supreme bliss. SHITAKARI Name of a Pranayama Practice. SHITALI Name of a Pranayama Practice. SHIVA-SHAKTI : Inseparable union of the reality and
creating power. Another definition of Satchitananda. Sublimated physical union of men and women. Also inter preted as Purusha-Prakriti.
1.32·:· Pr:IIU\;/lll;/ _SHUKHASANA : A posture of Yoga-Asana practice. SHUSHUMNA : Hollow Astral nerve.
SUFISUFI : Mystic. Mystic.
SUFISM
SURYA BHEDA Name of a Pranayama Practice. Aphorism,
Law, Rule of use.SUTRA : Aphorism, Law, Rule of use.
SWADHISTHANA
SWAMI : Title of an ascetic Hindu order. TAMTAM : A Bija mantra. A Bija mantra.
TAMAS GUNA : Attitude of darkness. Attitude of darkness.
TANfRA TANTRA Sacred act of secret spiritual rituals. TAT TVAM ASI : That are you.
THALAMUS An important sensory integration center
TRIPURASUNDARI : Manifestation of three gunas, symbolized by an equal sided triangle in chakra centers.
UDANA VAYU In Yoga autonomous regulator of physiological function of cognitive skills, like speech and so on.
UJJAYlUJJAYI : Name of a Pranayama practice. UPANISHAD : Secret teaching, Philosophical treaties.Approx. time period 750 to 550 BC. VAYUVAYU : Sanskrit word for wind.
VEDA : The oldest scripture of Hindus (approx.
VEDANTA : Designation for Upanishads that are
composed at the end (anta) of the Vedic scriptures.
VILOMA Name of a Pranayama practice. VISHNU Hindu God, the sustainer of creation, savior of universe, trinity aspect of supreme spirits.
VISHUDDHA : Name of the fifth Chakra. fifth
VYANA VAYU In Yoga autonomous regulator of physiIn Yoga autonomous regulator of physiological function of circulation. At'"YAM : A Bija mantra.
YAMA : All kinds of control.
YOGA Verbally it means union. A specific method of contemplation to realize the spiritual unity between the higher self and the divine being through various disciplines.
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Verlag, Wallmoden.
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"Das grosse illustrierte Yoga-Buch",
Yo~a-Buch",
German edition 1989, Aurum Verlag GmbH & Co. KG, Freiburg
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German edition 1963, Hippokrates Verlag GmbH, Stuttgart.
NIKHILANANDA, SWAMI:
"Der Hinduismus",
German edition 1958, Ullstein Taschenbuecher Verlag, Frankfurt am Main. Original title "Hinduism, Its meaning for the liberation of the spirit", spirit",
USA.
VIVEKANANDA, SWAMI: "Raja Yoga",}'og:(',
1930, Advaita Ashrama, Mayavati, Almora, U.P., India.
YOGANANDA, PARAMAHANSA: "
"Au/objographie eines Yogi" Ger man edition 1961, Otto Wilhelm Barth Verlag, Munich. Original title "Autobiography of a Yogi", Self-Realization Fellowship. LA.
YUKTESWAR, SWAMI SRI: "The Holy Science" 1990, Self-Realiza tion Fellowship.tion Fellowship. LA.abdomen 11
abdominal 12
abdominal organs 81
abdominal secretion 41
ability 7
adya-Shakti 100
afferent 9 9
afferent impulse 13
age factor 17
aham Satyam 20
air 33
airways 2
ajnaajna 101
akasha 34
alveolus 1alveolus 1
anahata 101
autonomic Nervous System (ANS) autonomic Nervous System (ANS) 15
ayama 29
aajhya Kumbhaka 64
aandhas61aandhas 61
ahakti Yoga 22
aija-Mantra 66
blood circulation 57
breakpoint 13
breast cage 44
breath and mind 21
calibers 8
cardiovascular system 12
central Nervous System 12 chakras 14, 101
CNS 12
conceived Concentration 24 concentration vii, x, 32
cosmic 29 cosmic 29
cosmic consciousness 30cosmic consciousness 30
cosmic energy 25cosmic energy 25
dharana 24
dhyana 24
diaphragm 3
digestion 41
earth 33
efferent impulse 14
ego 42
egos 20
emotion 31
emotional balance 107emotional balance 107 ether 33
exhalation 48
expiratory reserve volume 3
healing potentials 39 healing potentials 39
Hildegard von Bingen 24 Hildegard von Bingen 24
hyperventilation 5
I
Ida 101
inhalation 48
inspiratory Capacity 3
kanna yoga 21 karma yoga 21
kriya yoga 19 19
kumbhaka 64 64
kundalini 13, 99 13, 99
kundalini shakti 25kundalini shakti 25 kundalini yoga 22 kundalini-shakti 100
larynx 7 larynx 7
life stream 24
lung capacity 2
lung volumes 2
lungs 44
magnetism 33
Mahatma Gandhi 20
manipura 101
mantra yoga 22
matter 30 30
maya 100
meditation x, 24
medulla oblongata 13 metabolism vii, 1
metaphysical 43, 99
metaphysical third eye 104 mind 20
mind and breath 27
motion 29
mouth breathing 9
mudra 59
muladhara 25, 101
mystical 26
negative life stream 25 neural signals 31
neurons 13
personal ability 58
pharynx 7 i
philosophy 19
prolonged breath-holding 48 psychic 26psychic 26
psycho-physical system vii psycho-physiology viii psychological 20
purusha 21
raja-yoga 21
receptors 21
residual volume 2 2
respiration x
respiratory physiology 1
sahasrara 104 sahasrara 104
sahasrara chakrn 13sahasrara chakra 13 samadhisamadhi 24
samana 41samana 41
samhitassamhitas 94 94