In exploring the links between Āsana and the Breath and Prāṇāyāma,
the following guidelines can offer a base for developing
a deeper understanding of their relationship.
1. According to Aṣṭāṅga Yoga,
Āsana is a dynamic or static position of the body
and its role is to prepare for and enhance
the practice of Prāṇāyāma.
2. Though some Āsana are particularly reserved
for the practice of Prāṇāyāma.
3. Equally, some Āsana directly prepare for the Prāṇāyāma,
whilst some Āsana indirectly prepare for the Prāṇāyāma.
4. Furthermore, some Āsana have no direct
or indirect relationship with Prāṇāyāma.
They serve other Āsana within roles such
as a transitional bridge between categories,
for example from standing Āsana to prone Āsana.
Or, to forge a link between contrasting Āsana.
Or, to serve as a Pratikriyāsana or counterpose.
5. Although sometimes, in specific situations,
another Āsana can serve within a short term need,
or in a substitute role, for Prāṇāyāma.
6. Nevertheless, the relationship of Āsana
with Prāṇāyāma should be in alignment
with the purpose that is within Kriyā Yoga,
as in the effect of Samādhi Bhāvana on Tanū Kleśa.
7. Prāṇāyāma can both convert and refine all the practice
techniques of breath control that can be learnt
and applied within all the different Āsana.
8. Hence, nearly all of the important components in Prāṇāyāma
can be previously introduced, and thus extensively explored,
through the various facets of Āsana and Mudrā practice.
9. From this, the role of Prāṇāyāma is to embrace all the
learned qualities of the breath in Āsana and Mudrā,
both in intensifying its energetic potentials, as well
as cultivating its inherent psychological qualities.
10. Āsana which lengthen the front of the body
are at the service of the Pūraka
and the Antar Kumbhaka.
11. Āsana which lengthen the back of the body
are at the service of the Recaka
and the Bāhya Kumbhaka.
12. Āsana which rotate the front and back of the body
are at the service of the Pūraka, the Recaka
and especially the Bāhya Kumbhaka.
13. In relation to Prāṇāyāma,
standing Āsana can have a purpose to
prepare, by challenging the breath
and chaining the attention.
14. In relation to Prāṇāyāma,
supine Āsana can have a purpose to
prepare by cultivating a profoundness
of, and subtlety in, the flow of the breath.
15. In relation to Prāṇāyāma,
inverted Āsana can have a purpose to
prepare, by reversing the normal process in
the relationship of the air, the fire and the ash.
16. In relation to Prāṇāyāma,
prone backbend Āsana can have a purpose
to prepare, in stimulating the relationship
between the Prāṇa Sthāna and the Agni.
17. In relation to Prāṇāyāma,
seated Āsana can have a purpose to
prepare, in stimulating the relationship
between the Apāna Sthāna and the Agni.
18. Seated Āsana are closest to Prāṇāyāma.
in that, thanks to the breathing, there is
an enhancement of the state of Pratyāhāra.
19. In addition,
many of the seated Āsana also play
a supporting role in the purification
process of Haṭha Yoga, as in the energetic
alchemy involving Prāṇa, Apāna and Agni.
20. Though overall,
the common directional denominator
between Āsana, Mudrā, Prāṇāyāma
and Pratyāhāra, is Dhāraṇā.
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Link to Series: Prāṇāyāma Practice Articles
Link to Series: 108 Prāṇāyāma Practice Pointers
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