Beyond the breath

A brief recap, and a fourth type of Praanic movement

Om Sri Gurubhyo Namah. Salutations to all the teachers.

How do you de-stress?

Most people will likely answer this question with their favourite self-care routine. It could be taking a walk, being in nature, spending time with their pet, friends, or family, watching TV, taking a bath, getting a massage, or any number of other things which make us feel calm and relaxed.

While it is important to take the time to take care of yourself, and while these kinds of activities can be tremendously helpful, they can also be pretty inefficient. That is, you have to take time out of your life in order to do them.

They can also lead to the problem of “looking forward.” We end up looking forward to a future time when we are able to do the things which reduce our feelings of stress. This takes us away from the second Niyama - santosh, or contentment - moving us away from the here and now, and pulling us into our imagination, thus causing suffering.

Medication and the use of substances can also help us feel more relaxed. However, these lead to the twin problem of dependence and physical harm. We may get used to de-stressing by popping a pill, drinking, or smoking something that induces a state of calm, but over the long term, this can lead to addiction (a stronger form of the klesha of raag), and perhaps even disease (vyaadhi - the first of the nine obstacles to Yoga).

With Praanaayaam, on the other hand, we have a method that is accessible to anyone who can breathe, which directly affects our nervous system in the way we want, immediately, and for free.

This powerful tool literally allows us to change how we are feeling, when we want, and how we want, with techniques we have discussed at length over the past several weeks.

However, this is not the purpose of Praanaayaam. While it is a helpful tool in and of itself, the ultimate goal of this limb is to get familiar with the movement of Praana in the body, so that we can let go of it and move further inward to the next layer of our being.

Over the past several weeks, we took a brief detour from Patanjali’s Yoga Sutras into a text called the Hatha Yoga Pradipika, which discusses specific techniques. The Yoga Sutras provide the framework for Raja Yoga, which includes the eight-limbed path known as Ashtaanga Yoga. Hatha Yoga (हठ योग, translated as “The Yoga of Force”) is, in a sense, a component of Raja Yoga, and deals primarily with the third and fourth limbs - Aasana and Praanaayaam. However, we are now approaching the end of the fourth limb, and so will make our return to the Yoga Sutras.

Before we do this, however, let us recap some of the techniques that we went over

The Eight-Limbed (Ashtaanga) Yoga: In this article, we are recapping the various techniques within the fourth limb of Yoga, Praanaayaam.

First, we discussed the basics of breathing - a technique called Deergha Shvaasam (दीर्घ श्वासं , aka Big Breath). This method of breathing, sometimes known as Yogic Breathing, is a pattern that is used throughout most other Praanayaam techniques.

We then went over the definition of Praanaayaam:

तस्मिन् सति श्र्वासप्रश्र्वासयोर्गतिविच्छेदः प्राणायामः॥

Tasmin sati shvaasaPrashvaasayorGatiVicchedah praanaayaamah

When [aasana] happens, the regulation of inhalation and exhalation follows, through which the Praana is lengthened (ie.Praanaayaam).

- Yoga Sutras, 2.49

बाह्याभ्यन्तरस्तम्भवृत्तिः देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः॥

BaahyaAntaraStambhaVrittih deshaKaalaSamkhyaabhih paridrishtoh deerghaSookshmah

[Praanaayaam] manifests as external, internal, and restrained movements; in accordance with place, time, and count, [so as to make the breath] long and subtle.

- Yoga Sutras, 2.50

Praanaayaam, the fourth limb of Yoga, follows the third limb - Aasana. When the seat is stable and comfortable, the body is “dropped”, and the attention comes to the breath (one aspect of Praana). The various techniques of Praanaayaam are simply combinations of the same six fundamentals - three types of movement (inhalation, exhalation, and pause), and three variables (place, time, and count). By understanding the fundamentals, after getting comfortable with established techniques, the Yogi can even create their own kriya to suit their own needs.

The interplay between the six fundamental variables of Praanaayaam.

No matter the technique, the goal is always the same - to make the breath as long and subtle as possible. By practising the various techniques of Praanaayaam, the Yogi becomes comfortable enough with their Praana to be able to manipulate it. By making it long and subtle, the mind starts to settle down, and move inward, toward the Self.

The goal of experimenting with the six variables of Praanaayaam is to make the flow of Praana long and subtle. This is easily seen in the long and subtle flow of the breath.

We discussed one primary technique, which functions both as a Praanayaam as well as a cleansing technique. This is known as naadi shodhana (नाडी शोधन), and is a form of alternate nostril breathing.

We then went over six cleansing techniques, to be practised prior to Praanaayaam. These are methods of cleaning out the body and the naadis - the channels in the subtle body that carry Praana from one place to another. They are called the shatkarmas (षट्कर्म, pronounced shut-kuhr-muh):

1. Dhauti (धौतिः): Cleansing

2. Basti (बस्तिः): Yogic enema

3. Neti (नेतिः): Nasal cleansing

4. Nauli (नौलिः): Abdominal massaging

5. Kapaalabhaati (कपालभातिः): “Shining skull”

6. Traataka (त्राटकम् ): Concentrated gazing

Then, we discussed how varying the ratio of the inhale versus the exhale can produce different effects in the mind and body. The two types of breathing here are:

1. Samavritti (समवृत्तिः): Same-length movement (this generally has a calming or balancing effect)

2. Vishamavritti (विषमवृत्तिः): Odd-length movement (longer inhalations generate energy, while longer exhalations create a sense of calm)

We then went over the eight Kumbhakas (कुम्भकाः). These are the eight traditional techniques of Praanaayaam, and are meant to generate a deeper awareness of the movement of the underlying Praana. However, they also have very practical psychophysical effects such as balancing, calming, or energising the body and mind. The eight Kumbhakas are:

1. Suryabheda (सूर्यभेदः): The Secret of the Sun (an energizing technique)

2. Ujjaayi (उज्जायी): The Victorious Breath (a calming technique)

3. Seetkaari (सीत्कारी): The Hissing Breath (a cooling technique, effects may vary)

4. Sheetali (शीतली): The Cooling Breath (another cooling technique, effects may vary)

5. Bhastrikaa (भस्त्रिका): The Bellows Breath (a heating technique)

6. Bhraamari (भ्रामरी): The Bee Breath (a calming and balancing technique)

7. Moorchhaa (मूर्च्छा): The Swooning Breath (a tranquilizing technique)

8. Plaavini (प्लाविनी): The Gulping Breath (don’t try this at home!)

Finally, we discussed four non-traditional techniques which can have calming or energizing effects, depending on the ratios between inhalations and exhalations:

1. Vilom (विलोम): Interrupted inhalations

2. Anulom (अनुलोम): Partially closed nostrils on the exhalation

3. Pratilom (प्रतिलोम): Partially closed nostrils on the inhalation

4. Anulom-vilom (अनुलोम विलोम): Alternate nostril breathing with counts and breath-holds

Not all of these techniques need to be practised. Experiment with them and see what works best for you. Then, add one or two of them to your daily routine prior to meditation, so as to prepare the mind to go deeper.

Ok, now back to the Yoga Sutras.

When discussing the fundamentals of Praanayaam, we went over the three vrittis, or movements. Specifically:

1. Baahya (बाह्य): Exhalation

2. Antara (अन्तर): Inhalation

3. Stambha (स्तंभ ): Pause/Hold (of two types)

The three types of movements (vrittis) of breath. Notice, sthambha, or pause, shows up in two places - once after the inhale, and again after the exhale.

In the very next sutra, in a somewhat cryptic statement, Patanjali describes a fourth vritti - simply named “chaturthah” (चतुर्थः,the fourth).

बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः॥

BaahyaAabhyantaraVishayaAkshepi chaturthah

The fourth [vritti] is beyond the field of internal and external.

- Yoga Sutras, 2.51

Now aside from the three movements of breath described above, what other kind of movement of the breath could there be?

To answer this question, we must first understand the nature of the Yoga Sutra. This is one of several sutras where the statement is to be taken more as a map than as a description.

When looking at a map, one may see a triangle near a blue line, and know that it refers to a mountain by a river. However, seeing the mountain and the river directly is a completely different experience.

In the same way, some sutras, such as this, attempt to describe a state as best as language can, but the description may fall apart at a certain point. Given this, direct experience is to be given higher importance over words - whomsoever the apparent authority may be.

Having said this, commentators over the ages have been quite helpful in deciphering its meaning.

Consider the breath as a wave in the ocean.

There are upward movements (antara/puraka inhalations), and downward movements (baahya/rechaka exhalations). There are points in between these movements - crests and troughs - which are a sort of transition (stambha/kumbhaka, holds/pauses). These holds are intentional - we decide to hold the breath, and we decide when to let it start again. Additionally, the holds can either start with an inhale, or with an exhale. There must be something that goes before, and something that goes after.

In the example of the ocean, the crests, troughs, and transitions of the waves are on the surface of the water. However, if you go deeper, there are no more waves. In a sense, although there may be a gentle motion, the waves disappear - even though they are still there at the surface. However, while there are no waves, it can also be said that there is a continuous flow of water.

Comparing the breath to waves, the upward movement is an inhale, the downward movement an exhale, and the crests and troughs are like breath-holds on either end. Below the surface, there is still water - which is the very substance of all the movements of the wave. This fourth movement - chaturthah or kevala kumbhaka - is like the water beneath the waves.

In the same way, the ebb and flow of the Praana is most apparent in the breath, while deep underneath, there is another kind of pause - beyond the ups, downs, and transitions of the surface. The waves disappear, but the water remains - the breath disappears, but the movement of Praana remains. Just like this fourth type of movement is not accessible at the surface of the water, the fourth type of vritti is not accessible if we focus on the surface movements of the breath. Rather, it is accessed by transcending the surface movements and going in a different direction altogether - by bringing our attention to the Praana underlying the breath. This fourth type of movement is also known as kevala kumbhaka (केवल कुम्भक,pronounced kay-vuh-luh kum-bha-kuh)

P: What do you mean? Can you give an example to make it more clear?

Try to remember a time when you were intensely focused. What happened to your breathing? Usually, it becomes long and subtle, but after a while, it is as though the breath has stopped altogether. It may not be that the breath has actually stopped flowing, however from the Yogi’s perspective, there is no longer a clear distinction between the inhale and the exhale, and it seems as though breath is suddenly and spontaneously “out of the way.”

This is most noticeable during deep meditation, where the breath becomes imperceptible, but this is not quite a breath hold, and it cannot really be ascertained whether it began with an inhale or an exhale.¹

It is here that the depths of Praana can be explored beyond the limitations of the surface-level movements. This is where Praana is directly experienced, beyond the breath.

From a practical standpoint, if this does not quite stick, don’t worry. It is laid out here so that if you notice that your breath feels like it has disappeared, you know what you are experiencing.

While it is not a necessary step to proceed to the next limb, the direct experience of this fourth type of vritti is helpful so that the Yogi can see the Praana for what it is - an object - and let go, thus continuing the journey toward the Self.

Until next time:

1. Experiment with the techniques that we have discussed, and take note of their effect on your mind.

2. Pick up to three techniques, and practice them daily before meditation. Take notes on how it affects your meditation practice.

Next time: Weakening the veil of karma

1. In addition to this explanation, some commentators give the example of Yogis who are able to hold their breath for days, weeks, or even months. However, this is a siddhi (a Yogic attainment), and not to be confused with success in Yoga.