The inhale is more
a structural process.
Hence, the Bhāvana for the
Antar Kumbhaka is more around
sustaining a structural focus.
The exhale is more
a muscular process.
Hence, the Bhāvana for the
Bāhya Kumbhaka is more around
sustaining a muscular focus.
The role of Prāṇāyāma, both short-term and long-term,
is a vital consideration, integral to the essence of Dhyāna,
in the preparation by honing the mind’s fitness for Dharana.
Both within the teachings of Patañjali and, especially as seen
within the Yoga taught by Krishnamacharya and Desikachar.
So, what can we develop as a starting point in
deepening the use of the breath in Prāṇāyāma?
By exploring our personal strengths and issues.
1. In terms of a progression in both the length
and the subtlety of the inhale and the exhale.
2. In experiencing the role for the Antar Kumbhaka,
in how it can enhance the effects of the inhalation.
Rather than just being a substitute for the inhalation.
3. In experiencing the role for the Bāhya Kumbhaka,
in how it can enhance the effects of the exhalation.
Rather than just being a substitute for the exhalation.
So, what to look for when using the breath in Āsana,
as a developmental guide into the practice of Prāṇāyāma?
A starting point would be to explore and note our initial
capacity and scope when engaging the breath in terms of:
1. Its general and specific length, for example when,
dynamically repeating Tāḍāsana 6 times over 6 breaths.
2. Its basic and sustained endurance, for example when,
dynamically repeating Uttānāsana 6 times over 6 breaths.
3. Its tonal quality when maintaining the flow, for example when,
dynamically repeating Utkāṭāsana 6 times over 6 breaths.
So, from the viewpoint of both
Krishnamacharya and Desikachar,
where to start with Prāṇāyāma?
Initially, by using our Āsana practice
as a foundational base from which can
learn to experience and explore the breath.
How? By investigating the effects that a range
of different groups of Āsana have on the breath.
The inquiry into the nature, purpose
and potential within the long term
practice of Prāṇāyāma has at least
five initial progressions such as in:
Firstly, looking at choosing
accessible and appropriate
techniques and breath ratios.
Secondly, progressing through
both the length of a breath,
and slowing down the number
of breaths needed per minute.
Thirdly, in cultivating experiential
skills to access a range of variable
ratio choices, according to short
term daily needs within broader
longer term developmental steps.
Fourthly, the ongoing refinement
of the subtlety within the external
vibrational sound, enhancing the
inner sense of flow, within the
overall experience of the breath.
Fifthly, the integration of Prāṇāyāma into
our personal Sādhana, its role as a primary
means towards Dhāraṇā, and its place as a
priority choice within our Yoga practice.
According to T Krishnamacharya,
we must consider the effects of food on
the state of the mind as well as the body.
In that, he saw food as something which
can nourish you or, that which can eat you.
Interestingly, Haṭha Yoga texts also talk of
the need to examine and refine our eating
habits before we begin taking up Prāṇāyāma,
rather than before we begin practicing Āsana.
Thus, it is a triangle of food, breath and mind.
So, seemingly it is not enough to just hold the
nose and do Nāḍī Śodhana without considering
the influence of Āhāra on the long-term outcome.
All the practice techniques of Prāṇāyāma,
can be learned through and within Āsana,
except for one primary Haṭha technique.
This distinction can also help differentiate
Prāṇāyāma within Haṭha Yoga Texts, from
Prāṇāyāma within Patañjali‘s Rāja Yoga.
Though overall,
the common directional denominator
between Āsana, Mudrā, Prāṇāyāma
and Pratyāhāra, is Dhāraṇā.
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.
Seated Āsana are closest to Prāṇāyāma.
in that, thanks to the breathing, there is
an enhancement of the state of Pratyāhāra.
In relation to Prāṇāyāma,
seated Āsana can have a purpose to
prepare, in stimulating the relationship
between the Apāna Sthāna and the Agni.
In relation to Prāṇāyāma,
prone backbend Āsana can have a purpose
to prepare, in stimulating the relationship
between the Prāṇa Sthāna and the Agni.
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.
Āsana which rotate the front and back of the body
are at the service of the Pūraka, the Recaka
and especially the Bāhya Kumbhaka.
Āsana which lengthen the back of the body
are at the service of the Recaka
and the Bāhya Kumbhaka.
