CHAPTER VIII. 4.—Pranayam.
PRANAYAM is to restrain the inspiration and expiration. Prana is synonymous with breath and life. It has both these meanings. The ancient philosophers of India had, at a very early period of their investigation, discovered the grand truth that life, as found in higher animals, is dependent upon oxygen. Modern science but confirms their view. Of the “tripod of life”, composed of lungs, heart, and brain, the latter two are ordinarily beyond the control of our direct volition. The heart will beat, and the hemispheres of the celebrum will go on with their work giving birth to thoughts, &c., (as a rule) independent of will. The heart is the principal organ which, by propelling the blood through the lungs aerates and purifies it and by distributing it through the arteries, keeps up the animal life. To suspend animal life, therefore, we must suspend the action of the heart, so that the various organs, such as the eye, the ear, &c., may become for the time being paralysed, and the spirit liberated. All the senses work harmoniously so long as they receive a pure blood supply from the heart, and when that is stopped or vitiated, their action also stops or becomes dull or deadened. But as the action of the heart has been shown to be involuntary, to influence it we must act through the lungs,—in other words, through the breath. Pranayam (or regulation of the breath) treats consequently of all those methods which temporarily suspend the functions of animal life, and thereby facilitates the liberation of the spirit. There are different modes of bringing about this result but the one proposed by the Yogi through the regulation of the breath, is the easiest, and safest, and what is its greatest recommendation, requires no external accessories. Fumigation, dancing, music &c., have been employed by various mystics to bring about trance, but all these mean the help of external adjuncts. The Aryan mind, panting after absolute liberty, would never be indebted to anything beyond its own soul. It always strove to find all its resources within itself, and thus it became really, and in the true sense of the word, free. Music and fumigating pastilles or essences and spirits, balsams and ointments, may not always be with you, and if by Pranayam you can bring about the same result as the Magi by his incense, or the wizard by his ointment, or the Faqir by his music, where then is the necessity of all these appliances? They seem to a true Yogi as
so many fetters and hindrances rather than helps. Thus the extreme simplicity of the methods employed by our forefathers strikes us at every turn, and gives ample proof of their wisdom and knowledge of psychology.
To understand fully the action of respiration on life, some knowledge of physiology is absolutely necessary. With this purpose we give below a short account of the three organs—the heart, lungs and brain—and shall try to show their relation with each other and action and inter-action.
To begin with the heart:—It is a small muscular sac of the size of the human fist inclined to the left side of the chest, underneath the ribs. Its apex corresponds with the left nipple and is broad at the base resembling in form a betel leaf. Its colour is dark purple. The inside of the sac is divided into two chambers, by a muscular wall running mid-way and called the right and left divisions. The impure blood, which is of a dark color, comes, through the various veins of the body into one principal vein, which discharges its contents into the right half of the heart. From the right chamber the impure blood goes to the lungs, where, being purified by absorbing oxygen, it comes to the left side of the heart, and is thence driven to the whole body by the arterial system. The two chambers of the heart contain different kinds of blood— the right half containing the dark, purple, venous blood; and the left bright, crimson arterial blood. The effect of the dark venous blood on the nerves is to deaden their susceptibility, while that of the bright arterial blood is to quicken the vitality; the venous blood produces asphyxia, because it contains a good deal of carbonic acid, the product of muscular waste; while the arterial blood sustains life, because it contains a greater proportion of oxygen. In the economy of the human system, the heart serves as a general caterer which supplies nourishment to the whole body.
The lungs are intimately related to the heart. They are two large organs situated in the thoraxic cavity containing air-cells. Under a microscope a small section of the substance of the lungs, if examined, will be found to consist of infinite minute cavities, lined with a very thin membrane. The blood remains outside of these cavities, which are full of air. The exchange of the carbonic acid of the blood with the oxygen of the air does not take place direct but through the intervention of this thin membrane.
The brain is the organ of the mind, the seat of intellect and ideas. The center whence the nerve-force for the production of combined respiratory movement appears to issue is situated in the interior of that part of medulla oblongata from which the pneumongastric nerves arise. This part of the medulla oblongata is the nerve centre which gives rise to the respiratory movements and through which impulses conveyed from distant parts are reflected. With every beating of the heart and the heaving of the breath the brain celebrates. The effect of breathing on thought is very well explained by Swedenborg, which we quote below:—“Thought commences and corresponds with respiration. The reader has before attended to the presence of the heaving over the body; now let him feel his thoughts, and he will see that they too heave with the mass. When he entertains a long thought, he draws a long breath; when he thinks quickly, his breath vibrates with rapid alterations; when the tempest of anger shakes his mind, his breath is tumultuous; when his soul is deep and tranquil, so is his respiration; when success inflates him his lungs are as timid as his concepts. Let him make trial of the contrary; let him endeavour to think in long stretches, at the same time that he breathes in fits, and he will find that it is impossible; that in this case the chopping will needs mince his thoughts. Now this mind dwells in the brain, and it is the brain, therefore, which shares the varying fortunes of the breathing. Inward thoughts have inward breaths, and purer spiritual breaths hardly mixed with material.”
We have said before that pranayam aims at suspending the functions of the physical and mental bodies, and that it tries to do so, among other things, by reducing the beating of the heart through restraining the breath. This is the highest aim of pranayam. But now-a-days those who practise Yoga and pranayam generally do not think of reducing the normal action of the heart. They wish to harmonise the faculties by slow, steady and synchronous breathing. The mind may be compared to a gas flame, which is being constantly agitated by the uneven flow of gas from the pipe, and not being well protected by properly constructed chimneys and shades from external air; the blood which the heart sends to the brain is the gas which sustains the flame of the mind; and owing to the various passions and feelings, the supply of blood to the brain is not always constant; and the mind flickers and flutters, and sheds but a tremulous light. Therefore, by the practice of the pranayamic method, the Yogi, consciously or unconsciously, sends a constant, uninterrupted and equable stream of blood to the brain, and tries to keep the flame ever steady.
The methods of pranayam are infinite, and a vast majority of them very difficult to practise. Among the Persians, it is known by the name of habs-i-dam—confining of breath. The technical name of inspiration is puraka; expiration is called rechaka, and restraining of breath is known as kumbhaka. One of the methods in general practise is the following:—Close with the thumb of the right hand the right nostril, and breathe slowly through the left one, repeating seven times the word OM; then close both the nostrils and restrain the breath for a space of time sufficient for repeating the sacred formula Om tat sat (or any other favourite mantra) fourteen times; and then breathe out through the right nostril, repeating the mystic syllable seven times. This should be practised continually until the Yogi can sit in kumbhaka for minutes together. It can be done by slowly increasing the period of kumbhaka by increasing the duration from fourteen to twenty-one times, and so on by every increment of seven. There are ordinary grihastas even, who have carried the practise of kumbhaka to such lengths that they can easily restrain their breath for five or six minutes. A beginner needs not despair if he can, after the practise of a month, withhold his breath for a minute:—as a minute will seem like an hour.
Another method peculiar to the Persian is the following:—Sitting in a good asana, inspire slowly, repeating the word nest till the lungs are so much filled that the pressure of the diaphragm is felt at the navel; then incline the head towards the right breast reciting the word hasti, and expel the breath; and raise the head up, take a deep inspiration, repeating the word magar; afterwards uttering yezdan, and inclining the head on the left side expel the breath. “The devotee makes no pause between the words thus recited.” The formula is nest hasti, magar yezdan “There is no existence save God.” In this system, there is no kumbhaka but rechaka and puraka only, and the period between them is gradually lessened, so that in one minute the devotee repeats the formula more than a hundred times. We saw a Mahomedan friend of ours practising this method; but he had substituted, instead of the above words, the formula Allah Hu,—raising his head with Allah and throwing it down with Hu. He repeated them so very quickly and threw his head from side to the other so incessantly that within a short time he felt exhausted, and afterwards informed us that he could go into a trance within five minutes by continuing it. Another modification of the same method is that in which the devotee raises and drops his head and utters several formulae in one breath, gradually increasing their number. This latter method is more calm and less exciting, and the duration of kumbhaka, being continually increased, approaches more to the Hindu system, and is the real habs-i-dam— the restraining of the breath.
Another Persian method is:—“The worshipper, having closed the right nostril, enumerates the names of God from one to sixteen times, and whilst counting draws his breath upwards, after which he repeats it twenty-two times, lets the breath escape out of the right nostril, and whilst counting propels the breath aloft, thus passing from the six khans or stages to the seventh; until from the intensity of imagination he arrives at a state in which he thinks that his soul and breath bound like the jet of a fountain to the crown of the head.” After this there follows a very peculiar and mystical passage:—“As causing the breath to mount to the crown of the head is a power peculiar to the most eminent persons, so whoever can convey his breath and soul together to that part becomes the viceregent of God.” We do not say that we have fully understood the above passage, but having some knowledge of the symbolical writings of our forefathers, we think that the above sentence should be construed not in its literal sense but occult signification. Breath is the vehicle of thought, soul or jivatma; this jivatma must be purified and united with the paramatma, whose seat is represented to be the crown of the head, and which is the seventh principle in man. When this unification is complete, man becomes one with Brahma.
The seven stages alluded to above are the following:—(1) first between the organ of generation and anus; (2) the root of the organ; (3) navel; (4) heart; (5) throat; (6) between the eyebrows; and (7) the crown of the head. The first is the seat of the earth; the second, water; the third, fire; the fourth, air; the fifth, ether; the sixth, mind; and the seventh of Paramatma. The human soul must pass through all these stages before it can join with its original source. The first is the cause of the physical body, the second of vital force, the third of astral body or Linga Sarira, the fourth of aerial body or Kamrup, the fifth of etherial body or elemental spirit, the sixth is the human soul, and the seventh needs no explanation. A Yogi, as long as he does not conquer the first step, stands in need of solid food; when he reaches the second stage, he can disperse with it, and would require only liquid food; and the more he progresses the more immaterial and subtle becomes his nourishment. We have rather digressed from our subject intentionally, in order to warn the unguided reader of Yoga not to take literally whatever he finds in those ancient occult books. Nay, he may meet with some misled and misleading Yogis who will seriously tell him to practise pranayama by drawing his breath forcibly up to Brahmarandhra,—a feat which under the present constitution of our body is simply impossible. Ignorant, self-taught Yogis are always exposed to the danger of degenerating into Hath Yoga. We know of a lady who, putting a wrong interpretation on a passage in the “Bhagvat Gita”, practised pranayama all night and went mad; and it was after many days that she regained her intellect after being daily mesmerised by her brother.
Buddhists enumerate four kinds of respiration:—“1st, windy; 2nd, gasping; 3rd, emotional; and 4th, pure respiration. The first three modes are unharmonised; the last is harmonised. When the breath passing in and out of the nostrils is perceived by the noise it makes, it is called windy; second, although there is no noise in breathing, yet when respiration is broken and uneven, as though it comes not through a clear passage, it is gasping; the third is emotional. When although there is no noise or gasping, still the respiration is not equable or smooth. Proper and pure respiration is that in which there is neither noise nor gasping nor uneven breathing, but it is calm and regular, the sign of an equable and well balanced mind.”
Another method of regulating the breath is as follows:—Close with the thumb of your right hand the right ear, and with that of the left hand, the left ear. Close with the two index fingers the two eyes, place the two middle fingers upon the two nostrils, and let the remaining fingers press upon the upper and lower lips. Draw a deep breath, close both the nostrils at once, and swallow the breath. This act of swallowing, if well done, will make a partial vacuum in the passages of the nostrils and the mouth, and there will be felt a strain upon the auditory nerves which will be partially paralysed, followed by confused humming in the ears. Keep the breath inside as long as you conveniently can; then expire it slowly, and so on. Swallowing of the breath not only facilitates the deadening of the nerves of the ear, but after some time the eye in its turn will be affected. Strange coruscations similarly blue and white flashes like lightning will pass before the eyes. These lights must not be mistaken for the pure astral light of which we will speak soon, but they owe their existence to the physical pressure which falls upon the optic nerve.
Another mode, which is rather dangerous, is by directing the current of the breath towards the heart. Breath is drawn in such a way that the left lung is distended more than the right, and presses upon the heart. But the process being somewhat perilous, and the present writer having pledged his word to his instructor not to reveal it without his express permission, though there is after all nothing much in it worth keeping back, he forbears for the present from entering into details. Broad hints, however, have been given in the foregoing lines, which, if understood and practiced, might lead to speedy attainment of perfection in pranayama than any other method.
Sanskrit authors of comparatively modern period unnecessarily complicate this simple system of pranayama, as taught by the original discoverer Patanjali by enumerating five different kinds of vayus or winds. These vayus preside over the various functions in the human economy, and are called—1st, the Pran vayu, or the ascending air with its seat at the fore end or tip of the nose; 2nd, Apana vayu, or the descending air with its seat in the anus; 3rd, Vyana vayu moves in all directions, and is present in all parts of the body; 4th, Udana vayu is the ascending air situated in the throat; 5th, Samana vayu, the air inside the body, which helps the digestion of food. “These vital airs originate in the active attribute of ether and other elements. With the five organs of action they constitute what is designated “the life-sac.” From the above classification of vayus and their intimate connection with the life-sac or anna-maya kosha it has been argued that to suspend, though temporarily, the active phenomena of life one must have control over these five winds. But to us all this seems to be altogether unnecessary. Proper regulation of the Pran vayu is sufficient for the purpose, and we need not try to learn the method of regulating the other winds.
Pranayama is both natural as well as artificial. Whenever a person thinks deeply and intensely on a subject, his breath of itself assumes proper pranayamic motion. Observe the respiration of one in deep sleep, and you will get some idea of what should be the proper duration, &c., of breath for a Yogi. A Yogi but consciously produces that state of respiration which is favourable for contemplation, as others produce occasionally and unconsciously. Often have we, in the stillness of night, when sleep will not visit our eyelids, and ideas will flow uncalled and unasked for, put ourselves to sleep by merely drawing and expelling breath simultaneously and synchronously with that of any sleeping person near us. Thus often by bringing our breath in harmony with that of another we have enjoyed the same state of felicity as the other; and though we cannot vouch for the truth of the theory from our own personal experience, yet we say there might be something behind that saying, which asserts: “bring thy breath in harmony with that of another, and thou wilt know what passes in his mind.”
The hygienic effect of pranayama is beyond doubt. We have seen a friend curing small ailments, like head-ache or approach of fever and cold, by simply practising pranayama.
There are many points in connection with breath which we now-a-days class among superstitions, since we have lost the rationale. Thus it is said that one’s undertakings will all prove successful if he commences it when he respires through his right nostril. Similarly, if you start from your home to visit a friend, and wish to know whether you will find him or not at home, examine your breath; if it flows through the right nostril, you will see him, otherwise not. There are others who could tell the hour of the day from the motion of their breath. It is said, that in every healthy person the breath (technically known as sur) changes from one nostril to the other at well-established regular intervals, and thus from its being right or left-sided those practised in it can approximately say the hour of the day.
Now for the fruit or result of pranayama:—“Thereby is removed the obsucuration of the light.” The light here alluded to is the pure sattavik light which the Yogi sees in his heart when in deep contemplation. It is the same light which the mesmerised subjects of Boron Reichenbach saw issuing from the poles of magnet, &c. When mesmerising, we have invariably found that the first thing which the mesmerised person sees, as soon as his eyes are closed, is utter darkness, as black as night. Slowly in this darkness there are seen flashes of blue light which growing stronger, the subject begins to see a blue atmosphere surrounding him. This is the chidakas of the Vedantins, the region of the imagination. Pictures and persons seen in this light are generally the products of the brain of the sensitive, and have no objective reality. This light gives way to a pure white electric light, very brilliant, and described as more pleasant, clear and luminous than that of the sun. This is the chidakash proper, the light of intelligence or soul, through which the clairvoyant sees. A further result of pranyama is “that the mind becomes fit for acts of attention.” This requires no explanation. When there is harmony in breathing, there also ensues harmony in ideas, and the mind becomes better adapted to acts of attention.
