Pratyahara practice - basic

Introduction – All identity depends on the stimulus-response cycle to reinforce existence. When the identity is isolated, the person will experience extreme fear and anxiety at the loss of confirmation of identity. Hence, complete and sudden isolation of the identity is neither advisable or possible without severe psychological damage. Hence, practice of pratyahara will need to be in stages.

A comparison: We can liken ourselves to a computer.

Ø  We are born with a certain configuration – we can be a 8, 16, 32, 64, 128 or 256 bit machine, with varying RAM or hard disk capacity. This is our DNA.

Ø  When we are started, our start up software only knows how to cry – when we are hungry or uncomfortable.

Ø  Our operating system (OS) is loaded by our parents from age 0 to 4. This is dharma or conditioning.

Ø  On this OS is loaded various software’s which we will primarily use to interact with the world. This is loaded primarily at school, by friends and family between the ages of 4 and 19.

Ø  We begin interaction with other machines and evolve as we load and learn to use our software programmes. This is svabhaava or behaviour.

Ø  Once we are capable, we are attached to a server and begin to first act as a slave and then progress to being a server ourselves, depending on our capability and awareness.

Ø  By now, we have changed, added and used a lot of programmes and applications, our contact list is huge, and we are networked to a wide web called society, following strict protocols of operation.

Ø  However, over time, we begin slowing down because, though we may have a very good configuration, we have loaded ourselves with a lot of outdated software and do not have the capability of processing the new information. There is a drop in performance and though we try, we are often discarded for newer machines or relegated to less significant roles. At this stage, many of us are also dissatisfied with the way the whole network is operating and are seeking new solution.

Pratyahara and system maintenance;

Yama – We regulate our interaction with the network;

\ We stop trying to respond to all data coming in. If it’s on cc, it’s for information, not for action!

\ We are choosy of the battles we fight, we learn to say NO!

\ If possible, we disconnect from as many servers as possible and stay connected only with the important ones.

\ We update critical software regularly.

\ We don’t spread malware!

NiYama – Here we speed up our system capabilities;

\ We remove programmes, files and folders not in use, or have no value. We free up RAM and disk space. Initially, we may keep it on an external disc but ultimately, we get rid of it.

\ We load new programmes, more relevant to our current status.

\ We curb you ambition to more sustainable levels.

\ We get out of smaller and non value adding networks. Stop watching TV.

\ We learn key skills regularly,

Asana – system fitness;

\ Perform defragmentation regularly.

\ Ensure segments are aligned and dead segments isolated for optimum performance.

\ Ensure system temperature is managed well.

Pranayama – Keeping the system in a flow.

\ Clean virus regularly,

Summary: We build capability on the configuration that we inherit. Over time, we layer these capabilities with applications, programmes and upgrades, finally reaching a stage where our processing capability slows down, sometimes to a point where we become ineffective. Sometimes we rediscover ourselves by adding capability, but often we find the need to transform ourselves. Pratyahara is an exercise of eliminating these layers and learning to operate from first principles – our operating system.

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Pratyahara concept

The classical definition of pratyahara (retreat in Sanskrit) is withdrawal of the senses.

Why is this stage important? Raja Yoga consist of 2 major stages – kriya yoga where the actions of an individual are tempered to a spiritual goal and samyama yoga where the individuals internal processes evolve to reach the spiritual goal of samadhi. Hence, prayahara can be called the bridge between the activity based yoga or bahiranga (outside arm) and reflection/ meditation based yoga or antaranga (internal arm). It can therefore be construed that serious practice of pratyahara will make the practitioner withdraw from society and work at a deeper understanding of the self.

Revisiting the concept;

\ Everything we do is for our sense of identity.

\ Our sense of Identity exists because someone acknowledges our existence.

\ Hence, with these entities that acknowledge us, we build an existential bond to ensure that we get continuous confirmation of our existence.

\ From the beginning of our existence, we build multiple bonds and these bonds condition us and ultimately define our identity. This is called dharma or conditioning.

\ Within our bonds, we either find congruence or dissonance of dharma or conditioning in the bond and this causes and movement towards or away from the other entity. This is karma or action.

More on dharma or conditioning;

Dharma or conditioning covers more than just human conditioning. It covers all existence. Dharma is the “rule of existence “which defines the existence and role of each entity in the universe.

Let us start by looking at the dharma of a few entities.

1-   A waveform – a wave is an oscillation, vibration or disturbance pattern, each wave having a different connotation. Waves can be mechanical, electromagnetic or gravitational but each is different and can be termed as a unique manifestation of an identity by way of different amplitude, frequency, wavelength and speed.

2-   Elements – all matter comprise of elements, each having a unique identity. For example – Hydrogen’s identity is known by its atomic number 1 and atomic weight of 1.007. It behaves in a manner particular to an element having the above atomic weight and number. Should the atomic number become 2, the element will become Helium, having completely different behaviour.

3-   Combination – when elements combine, they form molecules. Water, the most abundant of resources, is a combination of two Hydrogen and one Oxygen atoms. The resulting water molecule is nothing like its constituent elements, but water has a unique identity and its behaviour is unique. This is its conditioning or dharma.

4-   The body – within the body, the heart is built in a particular manner and performs a function which cannot be replicated by another organ, such as the kidney, stomach or liver. The heart functions in the same manner, whether in a pig, goat, frog or shark. This tells us that the heart has a dharma, as has each organ in the body.

5-   The organs of the body cannot function outside the body, the body cannot function outside the earth, and the earth cannot function outside the solar system because it is held in place by the relative position of the Sun and other planets. Each of these entities, no matter how big or small have an identity and a function which is inviolate. The lion will always be a predator, a deer always a prey. The roles can never be reversed, this conditioning of each entity is dharma and because of the universality of the concept, it is called Sanatana Dharma (Universal conditioning).

Raja Yoga is an exercise in regression where we move from current existence to the root of our identity by slowly isolating elements of our identity. The process is in 2 phases – Kriya Yoga, where we neutralise our external bonds and conditioning, so that we do not experience fear of loss of relationships through yama and niyama; align the bonds within the body through use of asana and pranayama and finally isolate our existence through pratyahara. The second phase, Samyama Yoga consists of merger of the identity with the source, in this case known as the Brahman.

The key experience which we will need to tackle is fear and its opposite emotion, exultation. The journey begins with kriya yoga which has the following components;

Yama – control of one’s interaction with the environment. Here we mould our behaviour to follow specific rules when dealing with our environment. This is conditioning or dharma.

Since, this conditioning is a voluntary transformation and need not necessarily conform to societal norms, it is called svadharma (sva= self). Also, since this conditioning causes change, they induce an experience of fear, anxiety, conformance, binding and other emotions which will need managing.

When following yama we respond to stimulus through regulation of behaviour. This results in a heightening of awareness during the transaction, but often we have to force ourselves to conform to the rules of yama, and this induces stress in us. Simultaneously, the increased need for awareness forces us to reduce the number of transactions to ensure better compliance to yama because others may not conform to our standards forcing us into situations where we feel we are breaking rules. This can result in temporary feeling of insecurity as we cope with the altered awareness demands of yama.

NiYama – yama results in altered consciousness and stress owing to forced changes in behaviour which need to be supported by corresponding changes to our conditioning (svadharma). In yama, strict rules of behaviour is maintained but this causes the following outcomes; it causes anxiety of both decision making and outcomes, fear of non-conformance, exaltation at receiving praise or success and finally, baggage or residue of the experience, all need to be calibrated to ensure that we are close to homeostasis in any situation. This is not easy but over time conforming to yama rules, yet staying in homeostasis becomes easier. As this change occurs, increased requirement of conformance to niYama rules kick in requiring a person to focus more on various aspects of his or her own conditioning (svadharma) and identity (siva).

Asana – Behaviour without a healthy body is like a car with a good engine but a rusted body. It will fall apart when subjected to the stress of changes induced by yama and niYama. Asana aligns the various elements of the body to keep the body in a condition of homeostasis. This element removes illness and makes the body fit to take on the stress of everyday living.

PranaYama – Breathing is critical to regaining balance in any stimulus-response. In any stress situation, breathing is hampered. Breath control maximises oxygen absorption, ensuring tissue regeneration, healthy oxygen balance in the blood and better left-right brain activity. Hence, this is a critical aspect of one’s development.

So, it is obvious that pratyahara is the crossover point from material existence to spiritual consciousness. It is an exercise in the negation of existence and experience of the residue of that which remains after the negation.

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Pranayama Techniques 2

Pranayama 1- Bhastrika (Sanskrit = bellows). In this form of pranayama, the practitioner rapidly inhales and exhales using the diaphragm only.

Technique – Sit in padmasana, siddhasana or vajrasana. Keep mouth closed. Let the tongue touch the top of the palate to close the circuit of prana flow. Place hands in chin or chinmaya mudra. Draw the diaphragm down rapidly. The negative pressure created in the lungs draws air in. At the end of inhalation, exhale rapidly, pushing the air our vigorously. Repeat 20 to 50 times to a maximum of 2 sittings.

Benefit – this pranayama strengthens the upper respiratory tract. The mucosa along the track is cleaned out, with waste being discharged, contributing to maintenance of body temperature, hence homeostasis. The rapid movement of air also strengthens the trachea and lungs due to the activation of stagnant alveoli, preventing cold. The rapid movement of air increases volumetric efficiency of the lungs and heart function.

This breathing strengthens the functioning of the thoracic nerves whch control the functioning of the heart and lungs.

Pranayama 2- Kapalabhati – (kapala= skull + bhati = shining) – In this pranayama, the inhalation is passive, but the exhalation is active using the abdominal muscles.

Technique – Sit in padmasana, siddhasana or vajrasana. Keep mouth closed. Let the tongue touch the top of the palate to close the circuit of prana flow. Place hands in chin or chinmaya mudra. Let the abdomen fall naturally; draw the diaphragm down without exertion. At the end of inhalation, exhale rapidly using the abdominal muscles, pushing the air our vigorously. You should experience slight tightening of the anus when breathing out rapidly. You should also feel the shock of the abdominal contraction along the spine to the brain. Do 20 to 50 times to a maximum of 2 sittings.

Benefit – this pranayama strengthens the digestive system and lower respiratory tract. Multiple digestive ailments such as acidity, flatulence, constipation, piles, diabetes and other lung illnesses such as asthma, and emphysema are improved by this exercise. The rapid movement of air increases volumetric efficiency of the lungs and heart function.

The rapid intake of the abdomen acts like a massage of the spine by abdominal organs with shocks transmitted by the autonomous nervous system up to the brain. This energises the central and peripheral nervous system, especially all the spinal nerves. This stabilizes both, the sympathetic and para-sympathetic nervous functioning. This is especially useful in illness such as diabetes etc.

Since the spinal chord is energised, all the main nadis get energized also.

Pranayama 3 - Ujjeyi – (Ud = root + jaya = victorious) – This is a form of diaphragmatic breathing where the glottis is closed by constricting the throat during inhalation and exhalation.

Technique – this is a pranayama that has 2 parts. Sit in padmasana, siddhasana or vajrasana. Keep mouth closed. Press the tongue to the bottom of the mouth to close the circuit of prana flow, close the glottis and tighten the throat. Place hands in chin or chinmaya mudra.

First is the diaphragmatic breathing. The belly is relaxed and the air drawn in using the diaphragm. When the diaphragm reaches its bottom position, the abdomen is relaxed and the lower abdomen is distended to its maximum capability. The breathing sensation should be experienced at the uterovesical excavation anchor of the peritoneum, behind the pubis and the centre of the svadishtana chakra and at the bottom of the abdomen, between the anus and genitals, and above the perineum called rectovaginal excavation, activating the mooladhara chakra. Exhalation is started until complete evacuation of the lungs is accomplished.

Second is the closed glottis breathing. The glottis is the opening between the vocal chords in the larynx. During this procedure, the throat is restricted in and a “rushing sound” like the sound of the ocean.

Since the requirement is of constricting the throat, the inhalation and exhalation flow should be steady so that the abdominal and diaphragm pressures are close to constant.

Variation: There are multiple variations in this pranayama;

Variation 1 – include kumbaka (holding) in the process.

Variation 2 – include kumbaka and jaladhara bandha in the process.

Variation 3 – include kumbaka, jaladhara bandha and moola bandha.

Benefits;

The direct benefit is on the strengthening of the diaphragm, glottis and epiglottis. This procedure is very useful in overcoming snoring. Also very useful in improving thyroid functioning, though as a support to sarvangasana and vipareetha karani .

Ujjeyi is a variation of the valsalva maneuver. In the valsalva maneuver, the mouth is blocked, the nose is closed and the breath is forced out, releasing pressure in the eustacian tube. Improves cardiac functioning.

Particularly useful in treating psychosomatic stress. In a stress situation, the individual’s breathing becomes shallow and rapid. There is a constriction of the throat resulting in increased pressure within the pharyngeal and aural cavity, leading to increased pressure in the eustachian tube or middle ear. Practice of ujjeyi will result in a equalisation of middle ear pressure with the eustachian tube.

Pranayama 4 - Bhramari – (bramar = bee)

This is a form of diaphragmatic breathing where the fingers are pressed against the sinuses to open the septum and other entry channels of air. During inhalation and exhaling, the epiglottis is used to make a buzzing sound which is a form of simulated snoring and sounds like a bee.

Technique –Sit in padmasana, siddhasana or vajrasana. Keep mouth closed. Press the tongue to the roof of the mouth to close the circuit of prana flow. Place hands in shanmukhi mudra as explained below;

ü  Forefinger – just above the eyebrows, covering the frontal sinus

ü  Middle finger – at the corner of the eye, covering the ethmoid Sinus – Increases efficiency of filteration of air going into the nasal cavity.

ü  Ring finger – side of the nose, next to the bridge, also called nasopharynx – this opens the nasal septum and passageways, improves connectivity to the middle ear.

ü  Little finger – next to the nostril Maxillary Sinus is the largest in the face and keeps the nasal, throat and mouth/ teeth free from infection.

The 4 fingers press a muscle which runs along the length of the nose, called the levator labii muscle which are important for expression of emotions.

ü  Press the thumb on the cartilage covering the ear lightly.

F Do puraka. When inhaling, vibrate the epiglottis to make a buzzing sound. This is also known as bhramar dhwani.

F Do rechaka. When exhaling, make the same vibration should as mentioned above. This is also known as hraamari dhwani.

Try to maintain a constant sound.

Variation 1 – include kumbaka (holding) in the process.

Benefits:

\ Aids in the generation of mucous and lubrication of the air passages.

\ Reduces sinusitis, migraines and other illnesses associated with the sinus.

\ Strengthen the carotid artery,

\ Improves concentration.

Daily practice recommendation:

While there are many pranayama techniques such as Sama-vritti (even breathing), visama-vritti (uneven breathing), shitali (tongue curled between the lips), shitkar (tongue curled between the teeth), udgeeta (pranayama with chanting), a pranayama cycle comprising the following schedule is adequate to meet daily requirements;

Pranayama	Cycles	Benefits
Nadishuddhi with kumbaka	5-20	Overall lung functioning, balancing of left/ right brain, balancing of ida & pingala nadis
Bhastrika	20-50	Increases lung capacity, transfer capacity, activates dead alveoli, increases lung elasticity and strengthens diaphragm.
Kapalbhati	20-50	Increases volumetric efficiency of the lungs, strengthens the trachea and all pulmonary vessels. Strengthens the abdominal walls.
Ujjayi	5-20	Improves the autonomous nervous system, the heart, clears ears and sinuses.
Bramari	5-10	Opens the nasal passages, clears all the sinuses, removes mucous.
Nadishuddhi	5	Close with Nadishiddhi to reset the system

 It is important to practice pranayama on an empty stomach and in a clean room with the windows open. Pranayama, when done after asana, increases the effectiveness of pranayama as the entire body has made optimized.

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