Benefits

Benefits of Pranayama

'The soul purified by Pranayama realizes the Supreme Spirit, the Para Brahman; there is nothing higher than Pranayama.'
(Shankaracharya Com. on 2, 7 of Shvetashvatara Up.)

'The Lord of yoga, through breath-control, gains the eight superhuman powers. He crosses beyond the ocean of sin and virtue and freely wanders in the three worlds.'
Shiva Samhita 3, 61.)

Phases

Pranayama Phases

Pranayama is divided into three sections: Rechaka (exhalation), Puraka (inhalation), and Kumbhaka (retention).
Prana and the mind are interlinked when the mind is active and breath is irregular. By extending and withholding breath we can promote stillness and eventually a total disbanding of the mental modifications (chitta-vritti). In other words, the “ping-pong” mind.

Kumbhaka can produce external symptoms:

In the preliminary stage, the yogi’s body perspires abundantly. This perspiration is supposed to be massaged back in to the pores.

• In the intermediate phase, the body trembles and shakes.
• In the advance stage, there are intense movements like jumping and convulsing.
• The fourth phase, gagan-chara, can accurately be translated as ‘moving in the sky’ and in India is called vayu-siddhi (power of levitation).

This can be interpreted as a state of awareness in which an immeasurable empty sky is experienced.

Kumbhaka stands for the rearrangement of the flow of Prana and breath by stopping the flow consciously.

The Hath Yoga Pradipika depicts eight procedures, which persuades Prana to enter the Brahma-Nadi (the inner conduit of Subhuman).  Jalandhara (chin lock) and Mula-Bandha (perineum lock) should be practiced after inhalation. Uddiyana-Bandha (abdominal lock) is subtle but engaged during inhalation retention also and it becomes intensified while performing Bahya-Kumbhaka.

Just as lions, elephants and tigers are controlled by a careful breaking process, the breath is controlled with great care and slow progression, and otherwise it can kill the practitioner.
Hatha Yoga Pradipika  Chapter 2 verse 15

Use a pillow or a blanket to elevate the buttocks. This action will enhance the tilt which in return will provide additional room for the diaphragm to move freely.

Keep your spine erect and vertical while sitting with your legs crossed. Encourage relaxation so that all muscles in the region of the chest, upper back, and torso expand to the max.

The head inclines down.

The back may lose its reliability after awhile throughout the Pranayama session. The quantity of Prana that can be inhaled will in fact be decreased when the position suffers alterations. Be vigilant and remain seated firmly but relaxed at the same time.

Visamavrtti Pranayama

Visama means ’of different durations’. During these breathing sessions the breath is maneuvered in a variety of ways, usually by lengthening the exhalation and shortening the inhalation. It could also be the other way around. The student in this way investigates a range of facets inherent in the amazing space where breath takes place.

A normal succession, for example is 1:4:2:1 of Visamavrtti Pranayama, consisting of an inhalation (Puraka) of 5 secs., retention (Antara Kumbhaka) of 20 secs., exhalation (Rechaka) of 10 secs. and retention (Bahya Kumbhaka) of 5 secs. While doing Kumbhaka it is wise to augment it gradually and slowly.

The ratios in Samavrtti Pranayama are of equal parts 1:1:1:1. For example, inhalation 5 secs, retention 5 secs, exhalation 5 secs, and retention 5 secs. It is a very simple technique and is the technique recommended for beginners and for vata derangement.

In Visamavrtti, the breath could take many shapes but the most common succession is the ratio of 1:4:2:1. Many practitioners work their way up, beginning with ratios like 1:2:4:1, or 1:2:2:1 and on the other hand, we find other systems that use 2:1:4:1 or even 1:1:2:4 and 4:8:1:4 and so on. Each one produces a completely different effect from top to bottom.

Puraka - Inhalation

Inhalation must be set in motion at a turtle’s pace.

Listening to the breath is a great connection to the self, so listen to your inhalations. Keep it silky and melodious. This will regulate the penetration of air so that it does not have abnormalities and so when the proportion of air reaches the lungs it does not suffer modifications while the seconds are left behind.

Try to breathe in profoundly and stop when the chest feels full and there isn’t any nervous tension. You may have to stop the breath short before reaching your deepest point at the beginning, since you may feel pain, tension, or even anxiety and panic attacks. Be attentive and always conscious of these side effects and regulate and modified your breath to fit your capacity without strain. In this way, you are going to be successful, otherwise, you may injure your nervous system and lungs until the end of your life.

“You can heal all diseases with pranayama but no one can heal the injuries caused by this method if it is done wrong and without supervision.”
Amrita Ananda Mai Ma

During the deepest intake, persistently and relentlessly seek equilibrium and pay attention on the strain that the practice is exerting on the body and mind. By no means be too vigorous in intensifying and deepening your breathing.

Use gentle power at the end of the inhalation.

If you find that one nostril is constrained, try to correct this by doing nasia, or neti other ways the obstruction can make the lungs, and diaphragm struggle at the inhalation specially and this can in addition unconstructively distress the body and the practice.

After a full exhalation is completed and retention is done (Bahya Kumbhaka) while the abdomen is contracted and vacuumed in as in Udiyana Bandha the discharge of air can be complicated and the start of the inhalation is frequently unsteady due to the abrupt intake at the foundation of inhalation. Try to harmonize breath, lungs and muscles.

Rechaka - Exhalation

Listen to the sound as in the inhalations and cautiously attuned it.

Like a piano player looking for the right chord when composing a song so the yogi looks for the right vibration when exhaling.

The resonance influences the subtle and causal bodies and point toward the quantity of pressure that it is able to handle. If you overwork the exhalation it will increase the rising force and pressure around the temples and eyes this is an indication that something has to be modified.

If you fee strain in the chest area at any time for the period of exhalation stop and take a break and make sure when begging again that each breathe series is less taxing.
Antara kumbhaka

"Four times, at dawn, mid-day, sunset and midnight, should the chalice be practiced."
(Shiva Samhita, 3, 27.)

Antara Kumbhaka or full pot or container is done by holding your breath after a deep inhalation Jalandhara Bandha should be apply during this kind of retention, if Jālandhara Bandha is ignored while Mula Bandha is  locked and Udiana Bandha is partially engaged pressure could build up on ears, temples and eyes, this could cause capillaries in the brain and eyes to burst and edema of the eyes may develop try to be conscious all the time of your back if you slouch corrected immediately since this forward movement will increase the pressure on the diaphragm, lungs, brain and heart.  

This technique should be introduced only after inhalations are stable and musically synchronized.

If the lungs are filled to the brim discontinue the inhalation, forcing it can result in injury of nervous system.
By using strength while performing this Kumbhaka could results in an unconstructive and destructive chain of events.

The Elements are all being affected by doing Kumbhaka.

The air penetrate the lungs as we inhale, the earth element inside the body suffers a transformation this one become less substantial and less material and subsequently the empty space in the lungs undergoes a transmutation when it encounters Prana which is injected slowly and gradually then SPACE becomes expansive life force and something similar to the big ban theory happens inside the human body, and this happen again and again each time we breath.

When the lungs inflate entirely the element of air caresses the earth this creates sparks that ignites the mystic fire and in return creates a marriage or between air and earth.

Take advantage of the astonishing ecstatic sensation that the mind undergoes when the lungs are utterly full, here is the moment in which you embrace expansive consciousness.

Bahya Kumbhaka

Bahya Kumbhaka is the retention that is introduced succeeding the exhalation and prior to the inhalation.
During Bāhya Kumbhaka complete Uddīyana Bandha should be executed by sucking as a vacuum all abdominal muscles in and this should be done in unison with Jālandhara Bandha in which the head is dropped forward and the chin is pressed against the chest.

There is an unfathomable alteration in the way the mind pulsates when the lungs are absolutely empty, a superb impassiveness in some way takes over the whole being.

During the practice of Pranayama we should engage the three Bandhas that are better performed while sitting in Sidhdhasana, Padmasana, or any cross- legged pose that is comfortable.

The Mula-Bandha, entails tightening and pulling up the perineum which pulls up when engaged with Udiana Bandha. These two Bandhas are connected by the pubiocoxigeal muscle which unites the lower abdominal muscles with the perineum. "Mula" is translated as "root", and so you are locking the foundation. If you are doing Mula-Bandha appropriately you will feel tingling sensations along your spine which in some cases reach the head producing exhilarating and ecstatic effects.

Uddiyana-Bandha is the action of sucking the abdomen in. This movement begins from the substructure of the pubic region, and covers every single muscle in the abdominal region.

The diaphragm is totally involved and is responsible of the sucking action. If the diaphragm is not involved then it is a known a fact that Udiana Bandha is not being accomplished.

And again Mula-Bandha and Udiana-Bandha have to be engaged for Prana to begin its upward moving motion.
You will know that Mula and Udiana Bandhas are engaged when you feel a tickling, stinging, or heat sensations along the spine and brain.

Jalandhara-Bandha generally known as "the chin lock” is when the chin is strongly pressed against the chest.  "Jala" means "net" referring to a net or mesh of nadis that join at the level of the neck.  With Bandha we are trying to stop the surge of Shakhty to enter the head in a violent way, and this trapped Prana gains power and pressure inside the spine, as a hose that has been pinched, and afterwards is let free but only as we inhale or exhale. In this manner Prana still rushes in to the brain but in a flowing and graceful way.

Kevala-Kumbhaka

Is a sudden, involuntary withholding of the breath. It can happen, for instance, when we do something which requires a focused mind. When walking close to a cliff, or doing extreme sports that require concentration, like, canopy, sky diving, rock climbing, and so on. We unconsciously hold the breath for a while, and do not even think about what is happening to the breath at that point in time. Conceivably or not, we are not even responsive and aware that the breath is being restricted.  Kevala Kumbhaka is the process where an involuntary retention of  breath comes about, stimulated by deep concentration either on a point, Pranayama, mantra repetition, or any other kind of action that requires a focused mind.

There is a specific Pranayama technique that will stimulate Kevala-Kumbhaka, but it is not recommended until you master all other Pranayamas.

It is said that this Kumbhaka cures all ailments, eliminates all sins, conquers death, eradicates all thoughts from the mind, and awakens the soul to a different realm of consciousness.

"When, following the above method, the breath can be stopped for three ghatikas (one hour and a half), the yogi can realize all the attainments he wishes for without doubt."
(Shiva Samhita 3, 62.)

The Yoga Shastras recommends that this Kumbhaka should only be accomplished by a Yogi who lives in a cave and manages to survive entirely upon milk only. He should be skilled in the practice of the abovementioned Kumbhaka and can perform Khechari Mudra, in which the guru cuts fraenum linguae 26 to 30 times in a period of six months or once every eight days, and subsequently applies astringent oil and salt water twice a day. The cut used to be done by using rock salt, but now days some ashrams have a medical doctor on staff that has been trained in this art and uses medical tools.

An extreme fast is involved during this practice. When winter arrives and it is cold, he can try to stop his breathing by introducing his tongue inside the duct that connects the nasal canal to the throat (velopharyngeal canal and oropharyngeal ). The tongue then presses against the soft barrier that separates the brain from the nasal duct. This pressure is right on a specific acupressure point in which many nadis are connected and virtually stimulates the brain glands directly. This action will cause the practitioner a lower kind of Samadhi (Sabija Samadhi) and he then will live for about a 108 days on ghee and milk only.

This is only one of the techniques to accomplish Kevala Kumbhaka. There are many other methods that do not involve Khechari-Mudra like when stopping the breath one minute after inhaling and thirty seconds after exhaling. This action will reduce the heart palpitation almost to zero and the breath will stop gradually for more than one hour.
 

"That breath control in which the breath is held without effort and without breathing in or out, everyone calls the Absolute Chalice, kevala kumbhaka."
"He who is successful in the absolute chalice, without breathing in or out, finds nothing in the three worlds beyond his reach."
(Vasishtha Samhita.)

Ujjayi

Ujjayi Pranayama, Rising victoriously.

When practiced on a regular basis the upper body and chest give the yogi an outward appearance of pride.

This breathing technique is excellent for the lower back and decrease the accumulation of unwanted weight around the waist.

Just as a person that is sleeping deeply inhales and an exhale, producing a hissing sound in the back of the throat and chest to recover from a day of intense work, so the yogi breathes in the same manner when practicing Ujjayi Pranayama.

You can see for yourself, by getting close a sleeping person or even better, a baby who is using all his energy to grow and develop and you will hear the hissing whispering sound of Ujjayi breath which in turn fills up the infant with the necessary amount of Prana to mature in to a healthy human being.

Ujjayi Pranayama is the foundation of correct breathing. It can be used during the whole yoga practice or even throughout the day.

In Ujjayi Pranayama the pharyngeal canal and chest becomes a wind instrument and by constricting the glottis, a rough whispering sound is created. The ears should be incessantly paying attention to this sound and by regulating the breath one must try to generate the ideal sound.

In yoga we accept as truth that our life span is calculated by the quantity of inhalations that are taken. Following this believe, Ujjayi is used to extend the breath and elongate life.

Unsteady breath is an indication that the mind is vacillating, consequently, Ujjayi is accomplished to slow down the flow of breath evenly, synchronizing the breathing tempo. Therefore the mind succumbs to this adjustment.

Technique

Try to emulate the marine resonance, the reverberation of the waves.

To do this, be seated in a comfortable position crossing your legs. Now start to inhale and exhale deeply using your mouth.

Start with your mouth open and contract your throat (the glottis) as if you were exhaling after drinking a cold and carbonated soda producing that particular  hurricane-like, and stormy "hhhhha" sound that is comparable to the resonance of the ocean.

Now seal your mouth and breathe through the nose, but preserve this identical pitch.

This resonance will in fact slows down the breathing pace and generate the necessary tension that will assist you in keeping the air passages restricted.

Do not employ a great deal of energy. A reverberation that is too thunderous points out that an inner divergence has been born. Be gentle and like a classic musician when playing piano.

Low blood pressure has to be cured prior to this practice.

In the case of high blood pressure, hypertension and cardiac disorders, the action of retaining your breath after the inhalation, could exacerbate these symptoms.

Depression, melancholy and low blood pressure will increase if you hold your breath after the exhalation. This rule usually repeats itself in all Pranayama exercises.

Nadi shodhana

Nadi Shodhana

Nadis are like wires that transmit and distribute vital power (Prana).
Shodhana translates as decontamination and purification.

Nadi Shodhana is the action of purification, distillation and refinement of these energy pathways (Nadis) and physical nerves as well.

Close your eyes and hold the nostrils with the thumb and ring finger of your right hand. To be comfortable lay your elbow on the ribs so that your arm does not become fatigued and cause soreness in your shoulder.

Nadi ShodhanaPranayama is achieved by inhaling through one nostril and exhaling through the converse nostril. Then, inhaling through the same nostril that you used as you exhaled and like this sequentially. In other words, switch nostrils after each inhalation. So the flow of air in Nadi Shodhana is like this.

To make it even more clear, inhale through the left nostril, exhale through the right nostril, inhale through the right nostril, exhale through the left nostril, inhale through the left, exhale through the right.

After you master this Pranayama and the inhalations and exhalations are even and equal you can start with retentions while performing this same technique.

This technique balances the energy on Surya and Chandra nadis on both sides of the spine, which in turn will balance the right and left hemispheres of the brain.

By practicing Nadi Śodhana, depression will be eradicated and a mesmerizing sense of freedom will begin to flower.

Energies

Surya Bhedana Pranayama - Sun Energy Lines

In this breathing pattern the practitioner draws air into the lungs through the right nostril and exhales through the left.

Air circulates throughout the Sūrya (Sun) Nadi or Pingala meridian on the inhalation and through the Chandra (Moon Nadi) (īdā) on the exhalation.

This Pranayama increases heat on the body, awakens the left hemisphere of the brain which is related to numbers and calculations. It destroys Tamas, and it is excellent for Kapha imbalances.

If you are studying or working while using your mind by all means practice this Pranayama before hand.

It is said that by the constant practice of Surya Bhedana sleep is not necessary any longer, and in addition burns all impurities and protects you against cold temperatures. Some sidhis are accomplished in this practice.

Precautions

• Do not carry it out for more than 35 minutes.
• Do not practice this if heart disease, high blood pressure, and epilepsy are present or during summer and under extreme heat temperatures.
• Do not perform Surya Bhedana and Chandra Bhedana on the same day.

Chandra Bhedana Pranayama

Chandra the moon. Bhedana means transits from beginning to end. In Chandra Bhedana Pranayama inhalation is done through the left nostril and exhalation through the right.

Energy transits through Ida Nadi on the inhalation and through Pingala or Surya Nadi on the exhalation.

Surya and Chandra are major and important nadis that are responsible for the equilibrium of magnetic energy fields inside the body. They journey from the base of the spine to the peak that is the point flanked by the eyebrows.

This Pranayama has the opposite effects of Surya Bhedana. It cools down the nervous system, stimulates the right hemisphere of the brain which is the more emotional connected hemisphere. It is said that there is a direct connection of the heart with the right side of the brain through a very thin Nadi.

In addition, these cures all skin diseases, calms the mind and prepares it for meditation, without Kumbhaka it is excellent to induce sleep,  and it controls all vata imbalances.

If done in excess there is the danger of becoming disconnected from the world and in some books it is stated that the practitioner that overindulges on practicing this Pranayama can end up in a vegetative state.

Introverted, acutely psychologically distressed people should not attempt this technique. If you have lethargic digestion, mucus, and any other Kapha imbalances skip this Pranayama.

It can be unsafe to stimulate Ida Nadi by using Chandra Bhedana except if the guru has purposely recommended it.

Do not execute on the same day as Surya Bhedana

Force

Bhastrika Pranayama

Bhastrika means bellows. A bellows is a tool that forces air in a rigorous way to entice and stimulate the fire.
While performing this Pranayama, the air is exhaled and inhaled quickly and vehemently.

You can practice this by inhaling quickly and vigorously then exhale rapidly making a sound like "hooosheee" as imitating the strength of a hefty sneeze.

Usually you do at least 10 enthusiastic breaths and after the last exhalation take a deep inhalation and hold as long as it is comfortable.

After this practice the yogi has to do long retentions as in Bahya and Antara Kumbhaka to balance the energy created by this rapid succession of breath. If not,  there is the danger of creating a Vata imbalance.

Precautions

• In Pregnancy can cause the uterus and abdominal organs to prolapse.
• If you have a history of high blood pressure, lung ailments, heart, eye and ear problems and are accentuated with this practice, discontinue it immediately.
• In the case of a feeble body structure and poor lung capacity this technique may injure blood vessels in the brain and eyes.
• If vertigo or hernia is present, do not practice this Pranayama.

Kapalabhati Pranayama 

"Very rapidly breathe in and out lightly like the bellows of a blacksmith. This is known as kapala bhati and is said to cure lymph deficiencies."
(Hatha Yoga Pradipika.)

Kapala means skull and Bhati means luminosity. The practice of this Pranayama fills the mind with dazzling, blazing radiance. The sudden alterations of oxygen and power intensity open the mind to new realms of consciousness.

This is a vigorous breathing system and it could be very demanding on the lungs and heart. Watch your interior and how the energy affects the nerves system like a mother being alert and vigilant with her baby.

Your belly should be concave as you exhale and when you inhale, let it occur naturally devoid of any effort letting the abdominal muscles go back to the standard location.

This and any other forceful and fast breathing procedure that alters the natural current can considerably be injurious to the nerves system, lungs and heart. Stop when crossing the threshold of safety and return to the ordinary breathing pattern if you feel any side effects, like exhaustion, uneasiness, and restlessness.

After this practice the yogi has to do long retentions in Bahya and Antara Kumbhaka as in Bhastrikā to balance the energy created by this rapid succession of breath. If not, there is the danger of creating a Vata imbalance.

Precautions

• In Pregnancy can cause the uterus and abdominal organs prolapse.
• If you have a history of high blood pressure, lung ailments, heart, eye and ear problems and if this accentuates with this practice discontinue it immediately.
• In the case of a feeble body structure and poor lung capacity this technique may injure blood vessels in brain and eyes.
• If vertigo or hernia is present do not practice this Pranayama.

Dirga

Dirga Pranayama - Three Part Breathing

Inhale deeply to fill up your belly then rib cage and lastly up to your heart area. As you exhale, empty out the air from the heart areas, then the rib cage and then the belly.

Viloma Pranayama

Vi' means “not in favor of”, Loma means “air”, Viloma means “not favoring the usual air current”. In Viloma Pranayama the inhalations and exhalations are episodic with epigrammatic suspensions.

Viloma Pranayama has two phases. The first is when the practitioner has breaks during the inhalations and the second one vice versa.

Viloma Inhalation:
•    Inhale for 2 to 3 seconds and stop. Hold the Prana in for two seconds and then resume inhalation, suspend the inhalation once more for 2 more seconds. Inhale yet again. Keep doing this until the lungs are completely full and hold one more time. Exhale gradually, until you feel completely empty.
Viloma Exhalation:
•    Inhale deeply devoid of intermissions, but breathe out with the expected pauses as in the previous exercise.
•    This Pranayama is magnificent in balancing vata, specially, on the exhaling phase.
•    It calms the mind keeping the body energized simultaneously.

Anuloma Pranayama

Anu 'moving with'. Loma 'natural force'. Anuloma means “with the course of natural force.”

Anuloma Viloma Pranayama is done with a lucid inhalation through both nostrils and exhalations are done with the nostrils moderately blocked in many and diverse ways.

Anuloma

This type of pranayama elongates the breath by stretching the exhalation.

Just like in Nadi Śodhana, Anuloma, is about interchange and rotation of the nostril passages. In this particular case, the inhalation and exhalation is completed with one nostril blocked and the other moderately open. This type of Pranayama is predominantly helpful in opening the nasal passageway and generating peace of mind.

Pratiloma Pranayama

In this breathing technique the inhalations are constrained by using the fingers, the same as in Anuloma Viloma. This is done to produce an unadulterated and smooth flow of air through both nostrils and also to equilibrate the incoming energy from left and right power channels.

The central point of this technique is to manage the stream of air into the lungs so that it is impartial and evenhanded on both sides. This will furthermore extend the breaths inspiring the nerves.

If divergence of mind and resistance are nearby, this may stimulate a sensation of fear and you may starve nervously for air. In this case discontinue the breathing pattern and take undemanding inhalations in a natural and straightforward manner. Allow the nerves to unwind and the diaphragm and heart to have an intermission.

Plavini Pranayama

Plava means to float. Plavini can be literally translated in to 'that which floats'. This Kumbhaka engenders weightlessness in which one seems to glide. This state is produced by the substantial filling of the body with Prana. Some yogis took this statement factually and thought that this should be practiced while in water. But, the expression is probably metaphorical, demonstrating that the yogis have feelings of impassiveness and detachment from mundane affairs and drift away enveloped in his ecstasies.

Different schools of thought have different ways of explaining how to do Plāvinī Pranayama since the wisdom has been obscured for thousands of years. Plāvinī Pranayama educates us in relation to the sparkle of life that is provoked by breathing. If you become aware and attentive you could be able to catch this force.

The closest descriptions are two, the first one is.

1. Inhale and try to gulp down air into the stomach as if you were swallowing a glass of water. Then, fill your stomach with a great amount of air and after 5 minutes burp it all out.
   This technique is very popular amongst people that begin a fast. Together with Shitali and shitikary, they are famous for diminishing hunger pangs.
   In addition, it is said that this can heal many indigestion problems.
2. Take in a standard inhalation unobstructed by any technique.
   Unwind your mind at the end of inhalation and retain your breath for an instant without too much force.
3. Exhale with ease, straightforwardness, and relax your body completely.
4. Remain unmoved and without inhaling, waiting for a physically powerful gesture sent from the navel chakra that is felt as a spark of power and even light. If you are able to feel this, grab hold of it by redirecting it with your mind power, sending it to the upper chakras and inhale.

**Gradually stretch the moment of tranquility following the exhalation.

Muruccha

Murccha-kumbhaka

Murccha 'swooning'. Murccha Kumbhaka basically is done by inhaling and applying jalandhara-bandha, Mula Bandha, and Udiana Bandha. This Kumbhaka engages in concentrating the central focus of the mind in-between the eyebrows (Ajna-chakra). Doing so unites manas (mind) with the atman (Self) and mano murcchu, `fainting` is accomplished.

What is produced is not a state of unconsciousness, however what this retention does is heighten the state of consciousness, in which everything liquefies into Self.
This technique is to be applied after Bhastrikā

Bhramari “that which comes from a bee". This breath produces a bee like sound. The out-breaths are escorted by a buzzing resonance. You can introduce sanmukhi-mudra, in which the thumbs are inserted in the ears and the rest of the fingers covering the eyes. This Mudra embellishes, so to speak, the humming.

Bhramari and sanmukhi-mudra are traditionally done together.

The Gheranda- Samhita gives detailed explanations on this Pranayama.

This Pranayama is suitable for those suffering from nervousness, anxiety, apprehension, panic attacks and so forth, since the consoling effect of the vibrations and the extension of the breath permeates the whole being.

Keep the head up, Jalandhara Bandha is not required. If the chin is low the resonance is concealed and the humming reverberation will be of lower quality.

You can keep your mouth shut or open to modify the quality and vocal sound vibrations.

If the fingers are used to be in command of the nostrils, there are vast quantities of arrangements that can be performed.

Enjoy the sound and vibrations produced during these breathing techniques and feel how it affects the emotions and energy body.

It supports unambiguous voice, makes a strong impact on the mind, producing short lasting stillness and ecstasy.

It is suggested for singers and priceless for pregnant women while preparing for labor.

Svana Pranayama - Dog Breathing

This type of breath is very primitive and is well known that breathing through the nose is far more efficient and safe for the nerves system, so that is why I never consider teaching this technique in a big group of people.

This type of breath is very popular among rebirthing groups. They just have made slight modifications, but the core of the practice still is fast, explosive breath through the mouth.

For some people with Kapha constitution, this breath could be positive and rewording since open all channels of perception are very fast and cleanse all hidden cluster of emotions forgotten to the brain. But, in the case of Vata people, it could be detrimental and end with many adverse effects.

The traditional breathing exercise is done by exhaling three- quarters of the air from the lungs. The mouth should be open and the tongue should hang out, then fast energetic breathing is executed. It sounds just like an exhausted dog trying to recover. This eradicates toxins and is a widespread technique that is implemented to remove mucus from the lungs.

Shitali

Shitali Pranayama

Shitali means cool. This Pranayama technique will cool down the physical body. You should and must practice Shitali always after a session of Pranayama, and in this way you will counter all side effects that can rise from the heat that is accumulated in the nerves system during Pranayama sessions.

In addition this Pranayama is said to cure skin allergies and other skin maladies, headaches are overcome, and hunger is suppressed.

To perform Shitali Pranayama there are two ways: an easy and a difficult approach. First let’s describe the easy method.

Cross your legs, open your mouth in an "o" shape and begin to inhale through the mouth. Make sure that your tongue is moist and the air touches the tongue. In this way the inhaled air becomes cold and subsequently cools the body down. When you exhale, do so through your nose.

The other method is done by curling the tongue and almost imitating a bird beak with it, use your tongue as a straw to somehow extract air from the atmosphere as a humming bird extracts nectar from a flower and exhale throughout your nose.

"The yogi who night and day drinks the vital breath through the crow-beak is free from all disease and can hear from far, see from far and surely can perceive subtle things."
(Shiva Samhita 3, 90.)

Shitakari Pranayama

The tongue is positioned on the top front teeth. The lips are almost closed allowing the air to pass, caressing the top of the tongue, and in this way becoming cool as it crosses through, like in Shitali.

Usually the withholding of the breath after exhalation (Bahya Kumbhaka) is to be avoided or done softly and not too long. In this way, the potency and vigor needed for the inhalation is not compromised.

It is said that the practice of Pranayama is useful in the management and cure of a wide range of stress interrelated disorders, helping autonomic work, alleviating asthma symptoms, and reducing the oxidative stress. Pranayama techniques are, moreover, useful for depression.

The performance of Pranayama builds up a stable mind, sturdy determination, an illuminated mind, helps prolong life, and augment expanded awareness.