Marta Lucchini

Tag: breathing

  • bhramari pranayama

    bhramari pranayama

    By filling the air with force, making noise like Bhringi (wasp), and expelling it slowly, making noise in the same way; this practice causes a sort of ecstasy in the minds of Yogindras (Hatha Pradipika 2:68).

    The sound produced is a nasal sound caused by the vibrations of the soft palate. Rechaka is prolonged as usual the double of time of puraka. Many people produce “ma” like that of aum, they close the ears with the thumbs and put above the nostrils the little fingers, this helps them to concentrate and be able to feel the vibrations of the sound at the spine or in the forehead.

    This pranayama can be practiced with (the 5 fingers are positioned over the 5 senses) or without sanmukhi mudra, in the second case is indicated for insomnia and constipation cause it generates a vibration at a cellular level.

  • bhastrika pranayama

    bhastrika pranayama

    In the pose of padmasana, expel the air through the nose. It should be filled up to the lotus of the heart, by drawing it in with force, making noise and touching the throat, the chest and the head. It should be expelled again and filled again and again as before, just as pair of bellows of the blacksmith is worked (Hatha Pradipika 2:60-62).

    Act of exhalation is more forceful and quick compared to inhalation, which is rather slow and less forceful.  Both the acts are done rapidly and performed again and again quickly.  The technique consists of two parts:

    • the first part consists of 20-40 strokes of kapalbhati
    • second part contains puraka, kumbhaka and rechaka phases.  Immediately after first part puraka is done through right nostril followed by kumbhaka for a proportionate time, during this time the three bandas can be applied, then rechaka is done through the left nostril, after releasing bandas.

    All the three doshas are maintained in a balanced state, bodily fire increases, the sacral part is stimulated, for that is useful for kundalini awakening.

  • kapalbhati pranayama

    kapalbhati pranayama

    When inhalation and exhalation are performed very quickly, like a pair of bellows of a blacksmith, it dries up all disorders from the excess of phlegm, and is known as Kapala Bhati (Hatha Pradipika 2:35).

    The rapid breathing should be from the abdomen; the shoulders and face remain relaxed. The number of respirations can be increased from  the count of 10-50 (beginner) to 60-100 breaths per round (advanced practitioner). 

    This is a good practice for respiratory disorders cause has a cleansing effect on the lungs, it balances and strengthen the nervous system and tones the digestive organs, it purifies the nadis and removes sensory distractions, it energizes the mind for mental work and remove sleepiness.

    In some texts is not indicated like a pranayama technique, but only like a cleansing technique.

  • suryabhedan pranayama

    suryabhedan pranayama

    Taking any comfortable position and performing the asana, the yogi should draw in the air slowly, through the right nostril (Hatha Pradipika 2:48). Then he should be confined within, so that it fills from the nails to the tips of the hair, and then let out through the left nostril slowly (Hatha Pradipika 2:49). This excellent Surya Bhedana cleanses the forehead (frontal sinuses), destroys of Vata, and removes the worms and, therefore, it should be performed again and again (Hatha Pradipika 2:50).

    Sit comfortably, close your eyes, close your left nostril with the mudra in your hand, inhale with the right nostril. The ratio can be 1:1:1 at the beginning and then 1:2:2 or 1:4:2 increasing gradually over a month.  Then kumbhuka and then exhale slowly with the left nostril, this is one round. You can do 5-10 rounds in one sitting.

  • shitali pranayama

    shitali pranayama

    As in the above (Sitkari), the tongue to be protruded a little out of the lips, when the air is drawn in. It is confined, as before, and then expelled slowly through the nostrils (Hatha Pradipika 2:57).

    Before inhaling the tongue is drawn out and by lifting voluntarily its sides a structure like a channel is formed. Those who cannot do this can do the Sitkari pranayama. 

    With the practice one experiences cooling sensation in the whole body.

  • sitkari pranayama

    sitkari pranayama

    Sitkari is performed by drawing in the air through the mouth, keeping the tongue between the lips. The air thus drawn in should not be expelled through the mouth. By practicing in this way, one becomes next to the God of Love in beauty or God of sex (Hatha Pradipika 2:54).

    The inhalation will be done through the space available in between the teeth and the tongue. 

    One can practice ten or more rounds during one sitting.

    If one attends the cooling touch of the air over the tongue it has a calming effect and relax the mind. this practice removes lethargy and makes the practitioner more enthusiastic (Gore M. M., 2005, Anatomy and Physiology of Yogic Practices).

  • ujjayi pranayama

    ujjayi pranayama

    Is one of the 8 types of pranayama described in the Hatha Pradipika by Svatmaram (2:51-53):

    • (2:51) Having close the opening of the Nadi (larynx),  the air should be drawn in such a way that it goes touching from the throat to the chest, and making noise while passing.
    • (2:52) It should be restrained, as before, and then let out through Ida (left nostril). This removes slesma (phlegm) in the throat and increases the appetite.
    • (2:53) It destroys the defects of the nadis, dropsy and disorders of Dhatu (humours). Ujjayi should be performed in all conditions of life, even while walking or sitting.

    Due to the partial closure of the glottis during puraka and during rechaka, Ujjayi has the characteristic of produce an audible hissing sound.

    At the beginning the practitioner can resort to only puraka and rechaka phases in the ratio of 1:2 along with the distinctive sound; then with the practice the kumbhaka is introduced gradually in the form of a short pause between puraka and rechaka. 

    A practice of Ujjayi pranayama without kumbhaka has been found to relieve depression. The practitioner feels energetic and vitalized immediately after doing this pranayama (Gore M. M., 2005, Anatomy and Physiology of Yogic Practices).

  • anuloma viloma

    anuloma viloma

    Also known as nadishuddi or nadishodhan pranayama. It is an alternate breathing through the left and the right nostril with or without kumbhaka. This is not a regular pranayama but the prior breathing practice to prepare oneself to the practice of pranayama, in fact is not mentioned in the traditional texts.

  • the aims of pranayama

    the aims of pranayama

    If the breathing is continued the mind remains unstable. When the breath is stopped the activity of the mind is also controlled and it becomes still (Hatha Pradipika 2:2).

    Since the mind becomes steady after practicing pranayama, it becomes capable of concentrating on one object at a time. Such one-pointedness is a prerequisite of dharana (Patanjali Yoga Sutras 2:52-53).

    One of the aims of pranayama is also to cure the psychosomatic diseases, that are the ones that are caused by mental disturbances. By judicious practice of pranayama one attains sound health, steady mind, slim and lustrous body (Hatha Pradipika 2:16-18). 

    Although breathing is mainly an unconscious process, conscious control of it may be taken at any time and consequently it may form a bridge between the conscious and unconscious areas of the mind. Through the practice of pranayama the nergy trapped in neurotic and unconscious mental patterns may be released for use in more creative and joyful activity (Swami Satyananda Saraswati, 1969, Asana Pranayama Mudra Bandha).  

    The ancient yogis and rishis noticed observing animals that is important the slow breathing for increasing the human lifespan, because the respiration is directly connect with the heart.

    On a spiritual level Swami Sivananda writes “There is an intimate connection between the breath, nerve currents and  control of the inner prana or vital forces. Prana becomes visible on the physical plane as motion and action, and on the mental plane as thought. Pranayama is the means by which a yogi tries to realize within his individual body the whole cosmic nature, and attempts to attain perfection by attaining all the powers of the universe.”