Tag Archives: prana

The Importance of the Breath in Yoga

Why is proper breathing stressed so much in yoga? Other than the fact that it keeps us alive, why is the link between yoga and breathing so important?

During a typical yoga class, we are instructed to practice pranayama, which means we breathe consciously, remaining connected to our breath, we learn to breathe deeply, retain our breath, etc. How much of an impact does proper breathing have on us, our life, and our yoga practice?

Breathing and longevity – Swami Sivananda is quoted as saying: “A yogi measures the span of life by the number of breaths, not by the number of years.”

I much of traditional Hindu literature it is said that if you breathe 15 times per minute, you will live to be 75 or 80 years old, but if you breathe only 10 times per minute you will live to 100. So the speed at which you breathe will determine the length of your life. The faster you breathe the shorter your life will be. That’s why animals that breath fast (dogs and cats for instance) have relatively short lives.

Breathing Consciously

Breathing consciously is something we are continuously reminded to do when we are in yoga class. Breathing consciously is essential to yoga practice because it assists us in connecting with the subtle energy within. Pranayama enables us to navigate different levels of consciousness. Additionally, by breathing consciously we’ll create a positive biological effect on our mental, emotional, and physical states of being.

Remaining connected with our breath is an ideal method for being in the present moment. When you focus on each aspect of the breathing process, you are present, you let go of the both the past and the future and are concentrated on each moment within each breath. Breathing consciously becomes its own form of meditation. But this is only part of why conscious breathing is so important.

Remaining consciously aware of your breathing activates a different part of our brain than our normal, mechanical (unconscious) breathing, which is controlled by the medulla oblongata in the brain stem (the primitive part of the brain). Conscious breathing, on the other hand, comes from a more evolved area of the brain (the cerebral cortex). So by stimulating the cerebral cortex we’re sending impulses from the cortex to other connecting areas that impact emotions. This generally has a relaxing and balancing effect on the emotions by controlling which aspects of the mind dominate, in turn prompting our consciousness to rise from the primitive/instinctual level to the more evolved/elevated levels of the brain.

The Breath, Prana and Pranayama

Yoga practice teaches us to control prana, the vital (life) force, through pranayama. The breath is used in pranayama to help us to learn to control prana, but don’t make the mistake of confusing prana with the breath. Prana is the life energy that animates the lungs, but it is NOT the breath itself. Using pranayama (breath control) is the easiest method for regulating the flow of prana and once we are able to control prana through pranayama we are better able to control the movement of prana to other organs and areas throughout the body.

The breath being the mode of practice for pranayama, the focus is in on the three basic stages of respiration:

Inhalation (pooraka)
Retention (kumbhaka)
Exhalation (rechaka)

However, according to ancient and traditional yogic texts, pranayama is retention, and inhalation and exhalation are secondary, being methods for affecting retention.

Kumbhaka (retention of the breath) has a deep physiological effect on the brain. It begins by providing additional opportunity for the brain cells to absorb oxygen, and eliminate more carbon dioxide, producing a calming effect on the mental/emotional body. When the breath is retained, the brain panics because the carbon dioxide levels temporarily increase and the increased carbon dioxide levels stimulate the brain’s capillaries to dilate. When this happens, more capillaries in the brain are opened up improving cerebral circulation, building up an immense amount of energy in the brain, subsequently forcing the creation of new neural pathways, plus the activation of dormant centers. The brain is now activated and awakened!

A good analogy is look at the breath like the oil in a car, prana as the gasoline (fuel), and the mind as the engine. By understanding the relationship of the breath, prana and the mind to one another we will be better prepared to navigate our life, progressing to a higher, more evolved state, and to repair it if it breaks down.

Although full control of the breath may take the student of yoga years to perfect, this perfection is not necessarily the highest form of pranayama. The highest form is to remain completely, consciously aware of the breath.

Of related interest, click on; Yoga Practice for Improved Lung Function

And… Stories the Breath Can Tell

*Rae Indigo is ERYT500.

The Importance of the Feet & Pada Bandha in Yoga

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Acquainting yourself with the essential workings of your feet and the pivotal role they play in yoga is literally the foundation of productive and genuine practice. It’s the first step in attaining proper balance and body alignment.

Since antiquity devotees have considered it a privilege to touch or kiss the feet of their beloved masters and treat it as an act of reverence. Accordingly, the very first phase of the Ashtanga Vinyasa Yoga’s invocation is, “vande gurūṇāṁ caraṇāravinde sandarśita svātma sukhāva bodhe” (Praise and adorations to the lotus feet of the Gurus, for they reveal the happiness of the true Self), acknowledging that the true yoga teachings to have “walked” down through time on the feet of the adepts.

This honoring symbolically represents the importance of the feet as the very foundation of the “temple of the body”. Since the foundation of a temple must be strong and level to support the entire structure, the feet must also be sturdy to support and balance the legs, spine, arms, and head. If our feet are tilted (turning inward or outward) or our arches are collapsed, that will be telegraphed up through the entire body producing misalignment. Ida Rolf, the world renowned body worker and the founder of “Structural Integration” (Rolfing), often pointed out, “A man’s tracks tell quite a true story. They inform quietly about ankles and knees, but they shout the news about hips and pelvis. If one foot is consistently everted (tilted onto its inner or outer edge), the ankles, the knees, and more likely, the entire pelvic basin is rotated.”

But our bodies are not static like temples, we move around, so our feet are required to be flexible and adaptable to various terrains. Simultaneously, they must be firm stabilizers. When the foot is collapsed or distorted, the resulting strain travels up into the hips and lower back, and a strong, adverse pull or twist may develop, either from side to side or back to front.

The best way to tell if your feet are everted is to look at the soles of your shoes. Do the heels wear down unevenly? If there is excessive wear on one side, the foot is shifted off its central axis, resulting in undue strain on the knees, hips, and/or lower back.

Now on to Pada Bandha…

In Sanskrit Pada is translated as feet, and Bandha as lock, and/or a “harness” that can be used to draw energy upward. Pada bandha is a group of muscles in the feet that, when engaged, cause energy (prana) to spread out. They can be compared to valves; when a valve is open, then fluid can move through it to be distributed beyond the feet into other areas of the body, but if the valve is closed, then fluid cannot move into any area beyond the valve. Engaging the Pada Bandha is like opening tiny valves in the feet for energy to move more efficiently.

Pada Bandha is engaged through lifting up the arches of the feet…Stand with your feet together. Lift your toes and gently spread them apart. While keeping the toes lifted, feel the inner edges of the balls of your feet and focus on pressing that point firmly into the mat. It’s quite useful to play around a bit with lifting and lowering the toes giving you a better feel for how the ankles and inner ankles lift up. This awakens Pada Bandha. At first it will be challenging to keep Pada Bandha engaged when you lower your toes to the floor, but with enough practice you’ll perfect it.

Generally speaking, once you cultivate mobility and support in your feet (in other words, once Pada Bandha is actively engaged), you can sustain the same lifting action to pull life force in through the feet. Without Pada Bandha, the thighs, hips, and low back lose their intelligence and they need that intelligence to stay sufficiently active.

As an activated Pada Bandha supports proper elevation in the ankles, knees, and inner groin area, it also supports the lift and firming of the pelvic floor (aka, Mula Bandha). Even though the first primary chakra (located at the perineum in the pelvic floor), is traditionally called the Root (Muladhara) Chakra, our feet provide even broader stabilizing root support for the upward moving calves and thighs of our legs. From this point of view, we have two root supports, located in the center of both feet, like a healthy tree in which the root system divides as it descends.

In addition to our formal yoga practice, we can take many simple steps to improve both the flexibility and strength of our feet. When at home, walk barefoot whenever possible. Leaving our shoes at the door not only helps to maintain a clean house, we will likely develop a greater feel for the textures and surfaces beneath our feet giving us a feeling of being grounded and “in touch” with oue surroundings. Being barefoot at home also gives us the opportunity to incorporate all sorts of “foot yoga” into our daily routines. We can even practice lifting our arches and spreading our toes in the kitchen while doing the dishes or tending to things cooking on the stove.

Additional note from Rae: It is highly recommended you get a pair of “Gel Flex Toe Stretchers”. Simply slide the soft, flexible polymer gel toe stretchers between your toes and feel the circulation and elasticity in your foot muscles and ligaments increase. Best bargain is probably on Amazon.

Veganism & Yoga

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Introduction:

Yogic philosophy teaches us that food is to be considered a carrier of the life force called “Prana” and is judged by the quality & quantity of the Prana it contains and by the effect it has on our consciousness.

“Sattva” is defined as the quality of purity and goodness. Sattvic foods are pure, clean and wholesome, they’re foods that are abundant in Prana and their life-giving properties leave us feeling calm, alert and refreshed.

Another word common to Yoga philosophy is “Ahimsa”, the first yama of yoga, which asks us to do no harm. Ahimsa = non-injury (literally: the avoidance of violence) and insists upon us not harming other sentient beings – animals or otherwise.

A question often asked of vegans and those who eat only a plant-based diet is “What about plants – aren’t they sentient beings too?” Well no, not exactly. Sentient beings have minds; they have preferences, desires, or wants, and there can be no serious doubt that both humans and animals have interests, including an interest in avoiding pain and suffering and an interest in a continued existence.

Sri Ramana Maharshi, perhaps the most famous Self-realized sage of modern India, was asked what the most important aid to meditation was and he immediately replied “a pure vegetarian diet.” He quoted the ancient Chandogya Upanishad (D II 26.2) that says; “when food is pure, the mind is pure, when the mind is pure, concentration is steady, when concentration is achieved one can loosen all the knots of the heart that bind us.” Vegetarianism, especially veganism, is one of the main pillars of the purifying the mind.

The Spiritual Importance of a Plant-Based Diet for Yogis and Students of Yoga:

The Hathayoga Pradipika (section 58 of the main classical Hatha Yoga textbook), recommends avoiding “ …fish and meat” In the Mahabharata, which the Bhagavad Gita comes from, the importance of not eating meat is emphasized. The body, emotions, spirit and even our hereditary expressions are significantly affected by what we eat. Sensory inputs from numerous objects disturb us in many ways, not only consciously, but subconsciously and unconsciously also. In Sanskrit the term for this disturbed condition of awareness is called Vyutthita chitta or the disturbed (literally ‘provoked’) mind. Through proper plant-based diet, meditation, and other sattvic activities, we can reduce this state of disturbed awareness and experience a state of undisturbed awareness or equilibrium termed in Sanskrit as Samahita chitta or the concentrated (literally ‘collected’) mind in which the body, senses, prana and the mind all function in harmony.

The key element to the sattvic diet is plant-based foods. Flesh foods (meat, fish and poultry) and animal products (eggs and dairy) increase the animal frequency in the body and prompt animal-like tendencies into action such as the vibrations of anger, lust, fear and even murderous impulses. The energy of an animal based diet adds to the impurities of the mind and the nervous system.

There are those that claim that flesh foods are an essential part of their natural diet and so should not interfere with the unfoldment of their higher nature. But as written by Sri Yukteswar, the guru of Paramahansa Yogananda, in his book “Holy Science”, “Can flesh be considered the natural food of man, when both his eyes and his nose are so much against it, unless deceived by flavors of spices, salt and sugar. On the other hand, how delighted do we find the fragrance of fruits, the very sight of which often makes the mouth water?”

Flesh food and animal products promote a tamasic (dull and heavy) effect on the physical body and mind. They clog the pranic channels of the subtle body; the 72,000 nadis through which the Kundalini needs to move freely to do its spiritualizing work, and they tend to make the mind insensitive. The Manusmirti (5.49), an ancient law code of Hindu society, states, “Having well considered the origin of flesh foods, and the cruelty of fettering and slaying of sentient beings, a person should abstain from eating flesh.” It also states (6.60), “By not killing any living being one becomes fit for liberation.” Additionally the Yajur Veda (12.32) states, “You must not use your God-given body for killing God’s creatures whether a human or animal.”

A vegan way of life actively establishes six aspects of Ahimsa:

(1) Compassion and non-cruelty toward sentient beings;
(2) Safeguarding the earth and its ecology;
(3) Feeding the hungry and poor;
(4) Preserving human life;
(5) Establishing and maintaining personal health;
(6) And inspiring and promoting peace.

Yoga, Health and a Plant-Based Diet:

Yoga teaches that a vegan/vegetarian diet is not only essential for the spiritual life, but is also the basis for good health. Not only do those on a plant-based diet live longer, they actually have (according to more than a dozen research reports) two (potentially more) times the endurance than meat-eaters and they are much less susceptible to disease and other health problems. The eating of flesh foods has been proven beyond any doubt to significantly increase the likelhood of the occurance of major chronic diseases like cardio-vascular disease, hypertension, cancer, kidney disease, arthritis and osteoporosis, just to name a few.

People who eat animal products are also at a higher risk of various viral, bacterial, fungal, and parasitical infections. With flesh foods being at the top of the food chain they have about 15 times more pesticides and herbicides than plant-based foods. Animal products (i.e.: eggs and dairy) have about 5 times more pesticides and herbicides than vegetable foods. A vegan or vegetarian mother has less than 1% the amount of pesticides in her breast milk as a meat-eating mother.

Yoga and the Optimal Sattvic Diet:

The modern American equivalent of a traditional sattvic diet today consists of organic, whole, natural fruits and vegetables, seeds, grains and occasionally nuts. This diet emphasizes foods grown in harmony with nature, preferably by farmers using organic methods, planted in good soils, ripened naturally and then prepared with an attitude of love. Such foods carry the highest level of prana and consciousness. This modern sattvic diet does not include junk food, excessively spicy or salty foods, fried food, white flour, refined sugars, hydrogenated oils, saturated fats and other forms of food that unnaturally stimulate your blood sugar or agitate your mind. This diet avoids meat, fish, eggs and dairy as well. It does not include GM (genetically modified) or GE (genetically engineered) foods, irradiated foods or microwaved foods.

In summary:

The “yoga of food” is the art of selecting foods that increase the pranic forces for healing, purifying, calming and quieting the body and mind. It’s a dietary regime that energizes the 72,000 nadis so that the powerful, spiritualizing force of the Kundalini can move more freely through them, bringing us closer to the primary goal of yoga; freedom from the vrittis (tendencies) of the mind and the subsequent union with the divine.