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Sarve bhavantu sukhinaḥ, sarve santu nirāmayāḥ, sarve bhadrāṇi paśyantu, mā kaścid duḥkhabhāg bhavet, oṁ śāntiḥ, śāntiḥ, śāntiḥ. Good evening, dear friends here in Jalan Ashram and also around the world. I welcome you, and I am happy that you join us for this evening program today. The topic will be prāṇāyāma. As you heard yesterday, the breath is very important in the practice of yoga. Today, we will try to go a little deeper into prāṇāyāma techniques. I hope you will enjoy the explanations to understand a bit of the background, and that we will have the opportunity to practice some techniques together. First, to say, normally in a yoga class—for those who know yoga practice or for those who are new—first you practice āsanas, then comes the part of prāṇāyāma, and then you go very naturally into concentration or meditation. Today, the special topic is prāṇāyāma, so we will have only very few āsanas, but I hope we will manage to get a good impression of what is important in prāṇāyāma. As we heard yesterday, the breath is very important in performing yoga āsanas. In our system, Yoga in Daily Life, created by Paramahaṁswāmī Maheśvarānanda, it is given very systematically and gradually: the āsanas, the techniques of prāṇāyāma, and also the meditation techniques. This is a great benefit because we can slowly, step by step, move forward and make a very natural and safe development. So, what does the word prāṇāyāma actually mean? Prāṇa means breath in the first meaning, but behind this is the meaning of life force or cosmic energy. Āyāma means to control or to regulate the breath. This is what we learn in prāṇāyāma and the breath exercises. I would like to quote Swāmījī's own definition of prāṇāyāma and its importance in yoga practice, because it is given very beautifully and clearly there. Prāṇāyāma is the conscious and deliberate control and regulation of the breath. Prāṇa means breath, āyāma means to control, to regulate. With each breath, we absorb not only oxygen, but also Prāṇa. Prāṇa is cosmic energy, the power in the universe that creates, preserves, and changes. It is the basic element of life and consciousness. Prāṇa is also found in food; therefore, it is very important to have a healthy and wholesome vegetarian diet. The conscious guidance of prāṇa in the body gives rise to an increase in vitality, physical detoxification, improved immunity, and the attainment of inner peace, relaxation, and mental clarity. This is quite a lot and a very deep explanation, especially understanding that prāṇa is truly cosmic energy and the foundation of our own existence. This is also very important for understanding how essential it is to move gradually through the different steps of prāṇāyāma techniques. If we open the doors too quickly, we cannot control the effects. Therefore, it is a great blessing we received through Swāmījī's system, that we can move through it safely, because we are really dealing with a very powerful, divine cosmic energy: our consciousness in the prāṇa. So, how to understand prāṇa, what it means, or how we can feel it? According to yoga science, prāṇa flows throughout the environment and also through our body. How is it flowing? It flows through the nāḍīs. Nāḍīs are sometimes translated as nerves, which is not quite correct, but there is no real English equivalent for this Sanskrit term. Perhaps we can say they are a sort of energy channel. According to yogic science, there are 72,000 of these energy channels in our body. Three of them are the main energy channels: iḍā, piṅgalā, and suṣumṇā nāḍī. We will come to this later when we go deeper into the different techniques. Arjun Puri here from Vienna will demonstrate some techniques, as it is easier to understand, see, and practice. Yoga has become quite a common science today; many people know a lot about it and at least know the Sanskrit terms. It is very helpful that you also understand what is behind these techniques and why we practice each one, and therefore we go through them. How shall we practice prāṇāyāma? As I already said, Swāmījī gave the advice and instruction that it is best to practice prāṇāyāma after the āsanas. Why? Because then the metabolism is already functioning and blood circulation is very good. Also, from our muscles and ligaments, we have already removed some toxins or old matter, and through prāṇāyāma we can very easily remove all these old elements from the body. We have a good possibility to purify the body through prāṇāyāma in a very natural and effective way. Also, after the āsanas, we have a natural tendency to calm down, come to a sitting posture, and become still inside. Through this conscious control of our breath, of the prāṇa, we can satisfy this need for relaxing and calming down. After the prāṇāyāma exercises, it is also very natural that we want to go deeper to our inner self, and we come to concentration and meditation techniques. You can see how Swāmījī's system, the Yoga in Daily Life system, is done really according to our needs, and we just follow, and everything will develop naturally. In practicing, it is very important that you practice prāṇāyāma gradually, step by step, as I said. You should practice regularly, daily, not leaving gaps in between. Also, we should not create tension; we should practice in a relaxed way, which is sometimes not easy because we have things that are awakening through the techniques. But it is very good that we remind ourselves that it should be relaxed. Nothing bad can happen. We just calm down and try to keep as relaxed as possible. Therefore, it is also very good that we choose a comfortable sitting position. The best is that the spine is upright and the chest can open, so the lungs can work freely. It is not necessary to sit without support; we can also use a chair. Perhaps not a sofa, as it is too soft. Have a good hold, but be upright and comfortable. This is important. As you might know, or maybe it is new for you, the Yoga in Daily Life system consists of eight different levels. This is also true for prāṇāyāma: eight different levels. From the science of prāṇa, which is, like yoga science, very old, Swāmījī took from this broad wisdom and put together those techniques which are best for beginners and which are most effective and beneficial for our health and development. He put it together in a very systematic way, and you will see how logical it seems when you see what he gave to us. The benefits are for physical health, mental health, and also for our spiritual health and development. We will see step by step what the benefits of each prāṇāyāma are. In the eight levels, the first four levels are called Nāḍī Śodhana Prāṇāyāma. Here you find again the term nāḍī, the energy channels in the body. Śodhana means to purify. So the first four levels are dedicated to purifying the nāḍīs, which also means purifying the nervous system. As you might know, the nervous system consists of different parts. These different parts, the parasympathetic and the sympathetic, are both purified and strengthened by the prāṇāyāma techniques in Nāḍī Śodhana. Let us start the first practice together of Nāḍī Śodhana level one. Please find a very comfortable seat for yourself. As soon as we have mentally prepared or perhaps practiced during the day, we now come directly to Nāḍī Śodhana. What is important is that we need two mudrās for prāṇāyāma. One mudra you can already see in Arjun Purī's hands. Mudra means gestures which have a special meaning. This is the chin mudra, a mudra for meditation and also for prāṇāyāma, which makes it easier to relax and helps the nervous system and brain to calm down and move inward. For prāṇāyāma itself, for many techniques, we also need prāṇāyāma mudra. We take the index finger and middle finger of the normally right hand, and then we have the thumb and fourth finger for closing the nostrils. With the thumb, we can close the right nostril, and with the fourth finger, we can close the left nostril. This is very important for some techniques. If you tend to practice longer, it is very good to have a prāṇāyāma stick, a prāṇāyāma daṇḍa. Unfortunately, I do not have one for demonstration, but it is a nice support for your elbows so you do not need to hold with your muscles; you can relax your arm. Tonight we will not practice too long. In Nāḍī Śodhana level one, we practice first only inhalation and exhalation through the left nostril. I will explain, and then we will do it together. After some time, usually twenty breaths in and out, we relax again, come back to chin mudra, feel the normal breath through both nostrils, and then we come to the right nostril and only breathe through the right nostril. Why do we do that? This is a very interesting and nice topic because I am sure you will feel the effect through practice. The left nostril is connected with iḍā nāḍī. Iḍā nāḍī is the moon principle in our body. The moon stands for emotions, for thoughts, and it has a cooling and calming effect. When we purify this iḍā nāḍī in the body, we get all the benefits from the calming, parasympathetic aspects of our physical and mental being. So first we start with the left nostril to calm down feelings and thoughts. Then, when we are more peaceful, we come to the right nostril, which is connected with the piṅgalā nāḍī. This nāḍī is very important because it stands for the intellect, as a more stable principle. It is, like the sun, an activating and warming principle. In this way, we can manage to balance both aspects of the nervous system; they come into harmony, and we will feel the difference. Now we start. Please make yourself comfortable in your sitting position. Take chin mudra. Once, deep inhale and exhale, and relax your whole body. Especially relax your elbows, your shoulders; relax your shoulder muscles. Relax the area around your navel, your maṇipūra cakra. Relax your legs. Relax your face, if possible for you. Then gently close your eyes, and also try to relax your eye muscles. We start with singing "Oṁ" once. Deeply inhale. Now, with your awareness, move to your normal and natural breath. Feel how you are inhaling, and feel how you are exhaling. If you have your guru mantra, your personal mantra from your master, then gently let it flow through your consciousness and feel your breath relax. Also, relax inwardly. Relax, and feel your breathing. Now, gently bring your right hand, your index finger and middle finger, towards the middle of your forehead. Gently find this point where your forehead is a little more sensitive. It is the connection to your ājñā cakra. Now, with your thumb, close your right nostril and breathe gently in and out through your left nostril. Breathe naturally, a little deeper than normal, and breathe into your stomach, into your abdomen. Just feel the breath flowing through your left nostril, and gently observe how it feels. Now you are purifying and strengthening iḍā nāḍī, the moon principle in your body. Be very conscious and relaxed. If your right arm becomes a little heavy, you can also change and take your left arm, or you can support your right arm with the left hand. Gently observe the effect in awareness. After the next long exhalation, gently give your hand back to your knee. Feel the breath through both your nostrils. Now, gently observe your inner feelings and your inner condition. Now, once more, prāṇāyāma mudra: take your right hand index finger and middle finger to the middle of the forehead. Now, close your left nostril and only inhale and exhale through the right nostril. Breathe a little deeper than normal. Direct the breath into your abdomen and feel the effect. Now you are working with piṅgalā nāḍī, the nāḍī which corresponds with the sun principle, governs the intellect, and stands for activating and warming the body. Be very aware of how you perceive your breathing process and your inner perceptions of your breath. Feel your breath. Slowly, after the next exhalation, bring your hand down and feel your breath through both nostrils. Feel your inner being now, your inner condition in this moment. Feel your breath, how it is flowing now. Observe how your inner balance is now, the balance between emotions and intellect. And how is your personal connection to your inner self? Deeper inhale and exhale. Become aware of your sitting posture. Become aware of this room. Once more, deeply inhale and exhale. Again, we sing "Oṁ" once. Deeply inhale. Gently begin to move your fingers. You can rub your palms until they become warm, and then, if you feel energy in your palms, put them on your face. Feel this gentle touch and the energy. Rub your face muscles gently, and move your head a little down, as far as possible, towards the floor. Feel the stretching in the back, the circulation towards the head. Slowly, with the help of your hands, sit up. This was a very brief introduction to Nāḍī Śodhana level one. I hope you could feel and experience for yourself, a little or perhaps quite deeply and intensively, how the different aspects of your being are contacted by Nāḍī Śodhana Prāṇāyāma. What is very important is that we balance our nervous system in the two aspects: the calming and soothing aspect, and the aspect of activating, moving, and warming. The four levels of Nāḍī Śodhana are very logically interrelated to these two aspects. We first had inhaling and exhaling through the left and then through the right nostril, which is normally done at least twenty times for each nostril. It was a little shorter now. In the second level, these two breathings are combined. So we breathe in through the left and exhale through the right nostril, always breathing in left and exhaling right. In the third level, the second step is that we start right inhaling and exhaling left. So these are each portions of this level two. In the third level, we have an even more intense combination: inhaling left, exhaling right, and then directly inhaling right and exhaling left. So in one round, we have inhalation and exhalation through both nostrils: inhalation left, exhalation right, inhalation right, exhalation left. This is a technique which is also quite well known. It is called anuloma viloma. As I just got to know, loma means hair, so it literally means that you work with the hair and against the hair, so that you get both directions in your breathing. This is expressed through this expression, anuloma viloma. In the fourth level, we have an additional technique: the technique of kumbhaka. Kumbhaka means retention of the breath. Up to now, we have all three different prāṇāyāma techniques which are very basic: we have the inhalation (pūraka), the exhalation (rechaka), and the retention of the breath (kumbhaka). This we have in level four, also in this combination. How to retain the breath is part of special training and has to go step by step. This is best practiced slowly and under the guidance of your yoga teacher. When you have practiced these four levels, it is said or given by Swāmījī that your nervous system has enough strength for the more advanced prāṇāyāma techniques. What does it mean to have practiced enough or regularly? It means each level we talked about now should be practiced for at least three months, daily, not just once in a yoga class. Then this purification and strength of the nāḍīs and of the nervous system is there, and you can proceed. To make it a little clearer and more vivid for you, we will also practice a little of these advanced techniques, but only to a degree that is safe, as some of you might be practicing yoga for the first time and just want to get an impression. In the fifth level of Yoga in Daily Life, we have the Bhastrikā Prāṇāyāma. Many of you know it; it is quite a common technique. Bhastrikā means bellows breath. It is the instrument which gives more air to the fire so it can burn more. You will soon get to know why; you can feel it inside. This is a technique which is not very slow breathing, but quick breathing, yet very even breathing in and out. No stress on inhalation, no stress on exhalation. It goes very evenly in and out, and you can feel it in your stomach. The stomach, especially the maṇipūra cakra, is strongly activated by this Bhastrikā Prāṇāyāma. Bhastrikā Prāṇāyāma has many very helpful effects. It is very rejuvenating for the body. It gives you strength and refreshment. It makes you hot and warm. Also, it is interesting that it accelerates the fat-burning process in the organism because the metabolism is very strongly activated. Also, when practicing, you have more blood supply towards the head, so the ears and eyes are better supported by a lot of oxygen, leading to an improvement of these sense organs. It is also a very good purification for the lungs and the respiratory system. If you suffer from some phlegm or bronchitis, you will feel quick recovery because it expels this. You should not practice it if you have heart disease, fever, a lot of problems with high blood pressure, or in an acute asthma state. It is quite intensive. This technique means you breathe more quickly in and out into your stomach. Arjun Puri will demonstrate a little. I hope you can see. To make it clearer, the upper part of the body is not moving. While learning, we tend to maybe jump a little because it is an unusual feeling at the beginning, but the movement only comes from the abdomen. We also concentrate on the maṇipūra cakra. Arjun Puri, you can demonstrate with your hands. There you can clearly see how his stomach, his abdomen is moving, and his chest is very still. The movement is very even. This is the breathing technique itself. As a really advanced technique, we practice with the help of the prāṇāyāma mudra. First we practice through the left nostril, then through the right, and then through both nostrils. We will not do it now because it requires being more advanced, but we will do a little bit. I will explain how it is meant as an advanced technique. You breathe twenty times in that way only through the left nostril. Then, one deep inhalation and exhalation. Then you change to the right nostril. Again, twenty deep and quick breathings through the right nostril. After that, with the twentieth breath, you breathe in and out very slowly. Then you give your hands back to the knees, and do twenty inhalations and exhalations with both nostrils. This is one round. In the beginning, you practice two rounds: one beginning left, and the second one beginning on the right nostril. Now, just for feeling how it is, we will practice two rounds, but only with both nostrils. You can, for yourself, check or find the best way of doing it. You can do it very mildly, with little movement and little speed, or you can do it with a deeper movement. Please be careful; just listen to your inner self. Also, if you feel you have emotional problems or mental weaknesses, then be more gentle to yourself, because with this technique a lot of things can come up. As we heard in the beginning, this is a very strong divine energy with which we are working consciously and in a controlled way, and we should control what is happening inside of us. We should be confident in our master's system, in our master, and also confident in ourselves, so that we feel what is too much and go one step back. So, practice mild Bhastrikā. Again, find a nice, comfortable sitting posture. It will not be too long. Chin mudra. Feel your breath. Once inhale and exhale, relax and feel the movement of your breath in your maṇipūra cakra. Feel how your abdomen, your belly, expands with inhalation and becomes narrow with exhalation. Be very aware of yourself, and in your own way, very gently start twenty quicker inhalations and exhalations with concentration on your maṇipūra cakra. Let it be mild or more intense, just as you feel comfortable. Both nostrils. After the twentieth breath, deep inhalation and exhalation, and calm down again. Feel the effect. If this technique is new for you, you might feel a little dizzy. Just breathe and relax. Feel your heartbeat calming down again. Slowly prepare for the second round. Start twenty inhalations and exhalations. With the twentieth breath, deep inhalation and exhalation. Feel your breath; be very conscious and aware of how your breath is going now, how slow and deep it is going. Observe. Slowly, deeply inhale and exhale. Feel your body, and slowly open your eyes. I hope you could feel the nice effect. In yogic science, it is said that the lifespan of each human being is fixed and that it is counted according to the number of breaths you have, of inhalations and exhalations. Therefore, the yogī, in a way, tries to save the breath by prolonging and deepening the breath and breathing slowly. In this Bhastrikā Prāṇāyāma technique, we breathe more quickly, but in the end, I hope you could feel the breath is deeper and very slow, and oxygen supply is everywhere in all the blood cells. This is why, even though we breathe quicker in the beginning, it is a rejuvenating and strengthening technique. Perhaps you could also feel this heating energy inside because of the effect on the maṇipūra cakra. There is one technique which is a little similar but different in effect and practice: Kapālabhāti Prāṇāyāma. It is said Kapālabhāti Prāṇāyāma, but in our system, Yoga in Daily Life, it is given as a Haṭha Yoga Kriyā. One of these six beautiful techniques for purification, both internal and external, of body, mind, and the inner process, is this Kapālabhāti, which is quite special because in our system it is also integrated into two āsanas. First, Arjun Puri can demonstrate the technique itself so you will see the difference between Bhastrikā and Kapālabhāti. One of these two āsanas we can practice together so you can see how it works on yourself. The Bhastrikā prāṇāyāma technique was very even inhaling and exhaling; the inhaling and exhaling were in the same ratio. In Kapālabhāti, we stress the exhaling process; we give a strong impact on the exhaling. Arjun Puri has no mic, but he can demonstrate so you can see the difference. You breathe so strongly out that the inhalation comes by itself. As a Haṭha Yoga Kriyā technique, we also use this strong exhalation for purification of the nose, together with, perhaps you know, the jala netī. Netī is the process where you put, with a netī lotā, a small pot, water into your left and right nostril. You put it in on one side and it flows out the other side, and also the other way around. Then there is some water remaining in the sinuses, and it is good to remove it. This strong Kapālabhāti helps to remove this remaining water inside, and it is important that it comes out completely. From that side, it is a very cleansing, purifying, strong technique. It refreshes your body and removes all the additional phlegm and matter in your sinuses that does not belong there. Also, this is a more stress-releasing technique; it will calm you down. That is, in contrast to Bhastrikā, a more soothing effect, a more cooling, calming effect, while Bhastrikā is very activating. It makes you inwardly peaceful, but it also activates the energies in the body. If you practice Kapālabhāti as a prāṇāyāma, you should relax for some time afterward—one, two, three, five minutes. Now we will get to know these two different āsanas where Swāmījī incorporated these techniques. Perhaps this is a good moment to thank Swami Gajānāth, our Swami originally from Hamburg. He gave a beautiful seminar about this topic in June, and we benefit today from the structure he gave and from the wisdom he structured from Swāmījī's system. He also made us aware of these two āsanas. They come from level two. The first āsana is Meru Pṛṣṭhāsana. Please stand up. Stand on your feet and feel the weight of your body on your feet. Deeply inhale and exhale. Relax your shoulders and feel the weight of your arms. Feel that your feet, legs, and pelvis area are very stable; they give hold to your body. Please open your eyes. With an inhalation, raise your arms and put your fingertips on your shoulders. Exhale, and quickly move the upper part of your body to the left, and come back to the middle. The pelvis remains very stable. With strong exhalation, this Kapālabhāti we talked about, we are moving to the right side ten times. After ten times, with exhalation, slowly bend forward, turn back to the middle, and with inhalation come up. Relax and exhale deeply. Inhale and exhale. Did you see, with turning, it was strongly exhaled? Now, please open your eyes and go to the other side. Inhale and quickly move to the right side. Strong exhalation to the middle, and with inhalation, come up again and relax. Exhale deeply. Inhale and exhale. This is one of the āsanas of level two where this Kapālabhāti is incorporated. How do you feel? Very good. You can remain standing. The second āsana is Uttilolāsana. I think you might know it already. This is where, in this āsana, we just saw the rotating of the upper body. Uttilolāsana is the swinging of the upper part of the body through the legs, with the same strong exhalation. You should not practice this if you have problems with high blood pressure, too much pressure in your eyes, heart problems, or a slipped disc, as it is too strong. If you are gentle to yourself and very attentive, we can practice together. Would you like? Then please get up. I have to remain sitting because of the mic. Find a good, stable position on your feet. Make sure your feet will not slip away to the sides. You need stability on the ground and also space in front and a little behind you. Feel how you are standing. While practicing, leave your eyes gently open; this is very important for your balance. If you become dizzy, please take care and stop the practice; it might be because the head is hanging below. Once deep inhale and exhale, and relax your shoulders. Feel your stability, and the feet, legs, and pelvis. Feel your contact to the ground, and how your upper body can be very relaxed. With the next inhalation, raise your arms; your wrists are very loose, so all fingers are hanging. With exhalation, come down and move forward. Head is hanging, and also arms and upper body are gently hanging down. Make sure your neck is relaxed. With the next exhalation, move your upper body and arms up to the horizontal level, and with exhaling, move and swing your body through your legs. Like this, ten times. Move up and swing, strong exhalation. After the tenth time, just leave your head and upper body relaxed, hanging. Give your blood pressure time to adjust. With the next deep inhalation, move up. Again, wrists are very loose, fingers relaxed. With exhalation, arms down, and eyes remain open. This is very good for blood circulation in your head, therefore very good for your sense organs. It is good for relaxing shoulders and neck, and you can also feel the effects on the subtle body. One second round all together. Make sure your stance is very stable. Deeply inhale, raise your arms with relaxed hands. Exhale, bow forward. Let your arms and head hang and adjust to the position; give your blood circulation time to adjust. Then slowly prepare, inhale, come up to horizontal level with arms and upper body, and strongly exhale and swing your body through your legs ten times again. Then again, hang, let your head hang. Relax your neck; it is very important to give freedom to your neck. Then, with inhalation, slowly come up and relax. Move your head up. With exhalation, hands down. Now, deeply inhale and exhale. Feel the effect on your body. If you gently open your eyes, just observe: how is your vision now? Can you see clearly? Is it more relaxed? What do you observe? Observe also your energy level: how do you feel now? Once more inhale and exhale. Bring your feet together, and then come to vajrāsana, the position where your buttocks are sitting on your heels. Move a little forward; if the heels are too much on the ground, it is hard. Your big toes are together, and the heels come a little outward so you sit between your heels. Just a little relaxation in this posture. Feel your breath, and also feel your blood circulation and your energy. If this vajrāsana is not comfortable due to problems in your knees or ankle joints, you can choose any other sitting position. As a final practice today, we will practice one more prāṇāyāma, also an advanced technique. We can try and feel the benefits now: Ujjāyī Prāṇāyāma. You can, if comfortable, remain in vajrāsana or choose any other sitting position. As we said before, the science of prāṇāyāma techniques is vast. There are also in our system some different, more techniques. Now we try to point out the most well-known and important, so you have an impression of how the system will guide you. This Ujjāyī Prāṇāyāma is a very strong technique for detoxification of the body, not only on the physical level, but also on the mental and emotional level. It works very strongly with our viśuddhi cakra, our center in the throat. If this center is working well and active, we will have great benefit for our mental and physical health, because everything in the body which does not belong there—which is old, or from outer pollution, or from inner mental pollution, bad thoughts, or difficult feelings—we can remove it from here; we can purify and clear. We can experience this in Ujjāyī Prāṇāyāma. Ujjāyī Prāṇāyāma is actually a very simple and natural technique because it is also a sound we make while deeply sleeping. In deep sleep, our vocal cords come together and we make this nice sound of breathing. In Ujjāyī prāṇāyāma, we do it very consciously and aware. It is a little like this. Normally, it is with the mouth shut, at least in this one level we will work on now. I just hope the sound was clear; therefore, I opened my mouth. Check if you are comfortable in vajrāsana; if not, change position. You can again bring your hands in chin mudra and gently close your eyes. Then, start to connect your vocal cords in your glottis and produce this soft, gentle sound. Remain very conscious and feel your breath. Through this prāṇāyāma, the breath slows down, becomes deeper. Experience also the calming effect. If you feel comfortable, just continue some more times. With the next exhalation, slowly finish and feel again your normal breath. Relax your face, your jaw, your breathing process.