Yogic Breath vs. Habitual Breathing

By Nora Reda

Yoga practice has been known for its seemingly supernatural powers. But in reality, anyone can learn and benefit from its healing properties. We all know that breathing keeps us alive and we may even have learnt a few things about its mechanics. It almost seems unnecessary to understand how we breathe since we do it automatically. It sustains us without too much effort from our part. But what is all the fuss about yoga breathing, then? How is it different from our habitual patterns and how is it useful?

One of my favorite quotations was said about the breath by T. Krishnamacharya: 

“Breath is central to yoga because it’s central to life…and Yoga is about life.”

Pranayama, the art of breathing, is one of the eight yogic disciplines described by Patanjali in the Yoga Sutras (written about 2,000 years ago) is paired with asana (posture) for a good reason. First the prospective yoga student was taught the postures in order to become familiar with the dynamics of his body and its deeper workings on the level of the mind and emotions. Only after he learnt the proper techniques of breathing to be able to adequately support his asanas while furthering his insight into his body and to gain control over the subtleties of the five senses. 

Our normal breath is not even but changes according to our environment and emotional states. We need more volume of breath as we move more vigorously or if we are frightened or excited and breathe very gently when we are calm or deeply asleep. The word pranayama can be broken down to two parts, prana meaning life force or bio-energy and ayama that is ascension or expansion. So according to B.K.S. Iyengar, “Pranayama is the expansion of the life force through the control of the breath”. 

As we breathe through our daily activities we usually do not pay too much attention to our breathing pattern. And even if we do, we may overlook the fact that there is not only inhalation and exhalation but also retention for brief periods of time in between the two. It is this phase that yogic techniques pay more attention to. By suspending the breath for extended periods of time the yogi gains control over his breathing and guides his mind (citta) in the direction of focus. This intense focus, dharana, leads to the state of meditation, dhyana. 

“Okay”, you might say, “but what is the big deal here? I still don’t see the difference in the breath itself. Breath is breath, after all.” You may be right. However, controlled breathing serves a more distinct purpose. From yoga’s therapeutic standpoint the more effectively one is able to control one’s breathing the better. As a matter of fact, as far as habitual patterns go, if you cannot gain adequate command over your breath, you won’t be able to shift anything else either. In other words, being stuck in any kind of pattern is our worst enemy. 

In Sanskrit habits or, in a more fancy wording, subliminal impressions are called samskara. You can imagine this like a “loopty loop” that has no ending or resolution and thus implicates being stuck in a pattern, a visceral response to stimuli. If we view yoga asana practice as a controlled, self-imposed stress, then the breathing apparatus becomes the command center for responding to that stress. 

There are hundreds of different pranayama practices in yoga. From as simple as breathing regularly and watching that to sticking your tongue out and making the sound of a roaring lion. Some of the practices are more intricate and are not recommended for the layperson to pursue without being led by an expert teacher due to the potential havoc it can wreak in your system. 

Breathing, like anything in our individual constitution, is unique to the person. It is really a tool to harness our energy and a gateway to influencing our nervous system. But the true transformative effects of breath can only take place if we consciously apply it according to our unique energetic make-up. 

Without getting too technical, posture and breath together moves energy in the body in a way that, in return, fuels the body to be able to sustain physical and mental resilience. Now, that was a mouthful. Let me explain! 

It sounds difficult because there is a factor in there that is not commonly known, let alone applied while casually breathing. It is bandha. It translates as “lock” or “block”, shapes that we create using the physical and energy bodies together to support us in posture. Bandhas intensify the cleansing effect of pranayama. Jalandhara (throat lock) has a straightening effect on the spine that makes it easier for the prana to proceed through the central channel called Sushumna and burn up the “rubbish” to clear the path for seamless energy flow and abundant vitality. Uddiyana (abdominal lock), meaning “to fly up”, is the upward force that elevates the “rubbish” to the agni (fire) of the third chakra while mula bandha (pelvic lock) keeps it contained long enough to be adequately incinerated. 

In this triarch of jalandhara, uddiyana and mula bandhas, especially when applied together, the physical body is in a more restricted shape for the breath to flow. But why make it more difficult for ourselves to breathe? The answer to this lies in the overarching goal of yoga practice － cleansing. According to the Vedas our bodies consist of five basic elements: earth, water, fire, air and ether. Related to pranayama the spine bears the element of earth, our lungs the space through which air moves is represented by ether. There are two elements remaining: fire and water, two opposite qualities. Their interaction is where prana (life energy) is commanded through our conscious breathing patterns or pranayama. 

In the words of B.K.S. Iyengar, “Pranayama gives control over the subtle qualities of the elements － sound, touch, shape, taste and smell”. He is referring to pratyahara, the withdrawing of the senses, a prerequisite to dharana (focus) and dhyana (meditation).

These altered states are not easily attainable without first altering our energy state that will alter our nervous system and thus our mental state that ultimately leads to a state that Patanjali calls samadhi (“putting together”), profound meditation or self realization.

Samadhi is the last (8th) and highest aim in Ashtanga yoga. Going well beyond the mere life sustaining importance of breathing the yogi builds his practice up over years, even decades as he follows the steps of yama (self-control), niyama (self-regulation), asana (posture), pranayama (controlled breathing), pratyahara (controlled senses), dharana (concentration), dhyana (meditation) and samadhi (self-realization).

Yogic breath practices applied appropriately to the condition and qualities of the person will lead to positive changes in the nervous-system and, ultimately, all systems. Some habitual patterns of breathing, if they go undetected for a long time, can potentially lead to a wide range of health issues. Even by slowing down and observing our breath we can bring about positive effects but if we work with a skilled teacher, the results are only determined by the plasticity of our nervous-system. 

About that in another blog. Keep curious!