In Yoga diaryIn the Archives series, we share a curated collection of articles originally published in back issues dating back to 1975. These stories offer a glimpse into how yoga has been interpreted, written about, and practiced over the years. This article first appeared in the November-December 1980 issue of Yoga diary. You can find more of our archives here.
Proper breathing is not only the key to athletic success, deep relaxation and yoga asanas, it is one of the most important components of physiological and psychological health.
According to the historian Majumdar:
Breathing is a bridge between the voluntary and involuntary functioning of the body, between the conscious mind and the subconscious psyche, between body and mind. Our breathing reflects our state of mind, elation or depression, restlessness or tranquility. Through proper and regulated breathing we can gain a high degree of control over our emotions.
How does breathing differ from pranayama, or are they the same?
What does Pranayama mean?
The practice of pranayama is believed to influence consciousness even more profoundly than asanas, and it can be defined in various ways. By dividing the word pranayama into two parts, we note that prana means “energy” and ayama means ‘expansion’. Iyengar defines the word similarly, but adds that ayama also means “length, extension, or restraint.” Tyberg defines the word slightly differently, which suggests that pra means “forward” and An comes from the verb meaning ‘to breathe’. So pranayama is the control of that which produces breath.
Whatever definition of pranayama is accepted, the practice is much more than just breathing. This distinction is clarified in the ancient text on yoga, the Hatha Yoga Pradipikain which the commentator states that “breath does not mean the air taken in and exhaled, but the Prana, i.e. the magnetic current of the breath.” So the practice of pranayama involves learning to control the energy associated with breathing.
It is a good idea for yoga students to spend time learning to breathe properly, expand the lungs evenly, and control simple inhalation and exhalation before moving on to the subtler process of pranayama.
When does breathing become pranayama?
Although pranayama builds on the basic physiological process of breathing, it is more concerned with the regulation of the energy that the breath represents.
Alexander Lowen, creator of Bioenergetics, presents a Western view of prana:
The life force or spirit of an organism is associated with the breath. The Bible says that God breathed His spirit into a lump of clay, giving it life. In theology, the Spirit of God or the Holy Spirit is called the pneuma, which is defined in the dictionary as “the vital soul or spirit.”
In most forms of Western bodywork, such as bioenergetics, working with the breath is an important part of the process. Here the breath is used in ways that bring out emotional insights. The practice of pranayama, on the other hand, is considered the most important tool for calming the mind. In the first chapter of the Yoga Sutras of Patanjalithe acknowledged father of yoga states that the experience of irregular inspiration and exhalation is accompanied by an agitated mind: “by expulsion and holding of breath one should overcome all obstacles, mental and physical diseases and make the mind peaceful, happy, serene and stable.” Only then is it believed that the serenity and clarity that define the state of yoga can be felt.
While breathing is a simple biological process, pranayama has complex spiritual implications.
Breathing, or respiration, is described as the process of expelling carbon dioxide and inhaling oxygen to maintain the metabolic balance necessary for physical life. It involves taking in and releasing gases; the process takes place between cells and the passing bloodstream, as well as within the individual cells themselves. (These are called external, internal and intracellular breathing respectively.) Pranayama is much more subtle than this, because it connects us to the innermost aspects of being. The English word Psyche is in fact derived from the Greek root meaning ‘to breathe, to breathe’. And the Sanskrit word atmanthe innermost being, originally also meant ‘breath’. Pranayama is therefore not just the absorption of oxygen, but is a process in which the yogi harmonizes the rhythm of his energy and life force with the inner being or atman.
Although the practice of pranayama can turn the senses and mind inward, it does not imply a true withdrawal from life; rather, it provides a means to experience life more fully because it helps us approach life calmly. Yoga teaches that true harmony in our outer life follows the attainment of harmony of body and mind; with harmony, both inner and outer perceptions become clear. Then one can act from a center of clarity and calm, and truly live in the moment.
Preparing the body for purposeful breathing
The movement of the ribs is crucial for the freedom of the lungs, and therefore it is necessary that the student prepares the ribs for pranayama by closely monitoring the movement of breathing. Another preparation is of course the regular practice of asanas.
This will help stretch the connective tissue and muscles, which can hinder the movement of the ribs. As the ribs become freer, the lungs can expand more easily. Without this preparation it is useless and sometimes quite harmful to practice pranayama, as the mind is more likely to be agitated than calmed by improper breathing.
Because the ribs are attached to the spine, it is crucial that the student learns to sit correctly during breathing exercises. Iyengar recommends a prone position for beginners, making innovative use of a towel, to avoid the problems most Westerners have when sitting with their backs straight for about twenty minutes.
How to practice Pranayama
Start by lying on the floor in Savasana (Corpse Pose). Pay close attention to body alignment: the legs and arms should be equidistant from the spine; the spine itself is free; the pelvic and shoulder girdles are in balance; and the head is placed so that the chin is parallel to or sinks very slightly towards the ground. A tightly rolled towel is then placed under the lower floating ribs. This lifts the rib cage and allows the lumbar (lower) spine to extend. Again, the position of the head must be checked. The towel should not hinder the rest of the shoulder joints. During the exercise, the eyes are always kept closed.
Begin by becoming aware of the movement of the breath, noticing the rhythm of inhalation and exhalation. After the mind becomes calmer, try to equalize the inhalation and exhalation. No tension should be felt; no pressure should be exerted in the chest cavity; the thighs and abdomen should remain passive. Instead of trying to make the shorter of the two processes – inhalation and exhalation – longer, you can make the longer one match the shorter one. In other words, if you have trouble making the exhalation as long as the inhalation, try making the inhalation match the length of the exhalation. Gradually both will lengthen.
The idea is to make both breaths as long, smooth and even as possible. This is called “sama vrittior similar disturbance or movement in breathing. Provide a natural pause between inhaling and exhaling. Practice for five minutes at first and gradually work up to 15. Never follow a vigorous asana practice with pranayama. Choose a time when the mind is less disturbed, either early in the morning before asana practice or preferably later in the afternoon.
Follow this exercise with a five- to fifteen-minute Savasana. The practice of sama vritti should produce feelings of equanimity and balance; even at this early stage it should never cause feelings of excitement. If this happens, practice Savasana and shorten the time of sama vritti. For best results, try to exercise every day. Focus on the quality of the breath and feel its subtlety and presence, rather than on how long the inhale and exhale take. They will naturally grow longer. This lying exercise can be done for years with beneficial results. It is especially recommended for the practitioner who is not under the supervision of a competent teacher.
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