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Welcome also to those joining via webcast around the world. I have been informed that today's schedule will again overlap somewhat; Swāmījī's satsaṅg will begin, and then after some time... However, today's lecture will be recorded in full and later made available on the internet. We have been speaking about the breath, about prāṇa, and about prāṇāyāma in general. Our topic this morning is to briefly go through the different techniques of prāṇāyāma. In fact, we began this yesterday with one technique, Nāḍī Śodhana prāṇāyāma, which we discussed and practiced. In the paper you received from me, I provided a short overview of prāṇāyāma techniques at the very end. I divided them into three categories: preparatory purification techniques, the classical prāṇāyāma techniques, and other techniques I have encountered. There are definitely techniques we should practice before attempting the stronger prāṇāyāmas. Preparatory Techniques: Nāḍī Śodhana and the Kriyās Nāḍī Śodhana, which we discussed yesterday, is in our system for the first four levels. This means as long as you practice levels one, two, three, and four, you would practice this or a variation of Nāḍī Śodhana—a minimum of one year, though more is better. In the Haṭha Yoga Pradīpikā or classical Haṭha Yoga, the six kriyās are mentioned to purify our body. All six are very important as preparation to purify the physical body for stronger prāṇāyāmas. One of these six techniques is itself a prāṇāyāma: Kapālbhāti. Classical Prāṇāyāma Techniques The classical techniques, as far as I know, are: Bhastrikā, Ujjāyī Prāṇāyāma, Brahmārī Prāṇāyāma, Śītalī Prāṇāyāma, Siddhakārī Prāṇāyāma, Plāvinī Prāṇāyāma, Mūrchā Prāṇāyāma, and Sūrya Bheda Prāṇāyāma. Let us conclude with Nāḍī Śodhana, which we essentially covered yesterday. From our yoga book, what are the benefits of Nāḍī Śodhana Prāṇāyāma? It states that Nāḍī Śodhana purifies the blood and respiratory system. The deeper breathing enriches the blood with oxygen. This prāṇāyāma strengthens the respiratory system and balances the nervous system, helping to relieve nervousness and headaches. It has a calming, balancing, harmonizing effect, which every yoga student usually feels right away. This is valid in different ways. When you do the gentle techniques in the beginning levels—one, two, and three initially without kumbhaka—you feel this effect immediately. When done with a strong kumbhaka, it is not so relaxing during the practice, but the effect afterwards is relaxing. In the beginning stages, the effect is immediate but not as strong; later, the effect is stronger but requires more effort. I mentioned the real Nāḍī Śodhana is the one in level 4 with a strong kumbhaka. Kumbhaka is the essence of all prāṇāyāmas. In some scriptures, when they speak about prāṇāyāma techniques, they say, "Now we will speak about the different kumbhakas," meaning the different ways to hold the breath. Considering what we discussed regarding Rāja Yoga, it makes sense to formulate it like that. In the Yoga Sūtras, prāṇāyāma is basically identified with stillness of the breath, and it is said the kumbhaka can be short or long, after inhalation or exhalation—it was all about kumbhaka. Therefore, please do not make the mistake of thinking level one is boring, level two is boring, level three is boring, and then skip to level four and go straight to Bhastrikā. Please be aware you are not truly prepared for Bhastrikā. Bhastrikā: The Second Main Prāṇāyāma Bhastrikā is the second main prāṇāyāma in our yoga system, found in levels 5, 6, and 8. The practice is basically the same: first through the left nostril, then the right, then both nostrils. The difference is that in level five, there is no kumbhaka. In level 6, we have kumbhaka after inhalation together with Jālandhara Bandha. In level 8, we do a few more rounds and then have kumbhaka after exhalation with Mahābandha. Mahābandha itself is a very strong technique, a combination of the three bandhas, explained in our system in level six: Jālandhara Bandha at the throat, Mūla Bandha at the base, and Uḍḍīyāna Bandha at the center of the body, the belly. A short remark on Uḍḍīyāna Bandha: there is a misconception that it involves contracting the belly. What you do is a strong exhalation. Uḍḍīyāna Bandha and Mahābandha can only be done after exhalation, never after inhalation. After a strong exhalation, the body naturally has a tendency, like a vacuum. Then, you expand your chest very strongly—a simulated inhalation without taking a breath. As a reflex of this chest expansion, your belly goes in, but it is actually relaxed. The activity is in the chest. Mahābandha means doing all three bandhas together, followed by a longer kumbhaka. Please be careful with how long you hold it. "Long" does not mean going to extremes until your face turns violet. These are stronger techniques requiring real effort, but afterwards you feel enormously calm. I sometimes experience that after such a kumbhaka, the breath doesn't really want to continue, like a car needing a push to start again. But with regular practice, this is important. All these stronger prāṇāyāmas should be practiced only under two conditions: that we have gone through the previous levels and are prepared—meaning our body, especially our nervous system, is prepared—and that we practice regularly. Regular practice is very important. Distinguishing Bhastrikā and Kapālbhāti In Bhastrikā and Kapālbhāti, we have two prāṇāyāmas that are very close and often confused. Often when we do Bhastrikā, I hear people breathing like this—that is Kapālbhāti. The difference is that in Kapālbhāti, the emphasis is only on the exhalation; the inhalation comes gently. We did it during swinging, Utthita Lolāsana, or after Neti to expel water. In Bhastrikā, inhalation and exhalation are emphasized equally. Three Ways to Practice Bhastrikā I would distinguish three ways of doing Bhastrikā Prāṇāyāma. Bhastrikā is basically a strong and quick prāṇāyāma, but as preparation, we can do it either strong or quick. I think it is a good way for the body to adjust. First, a light prāṇāyāma: quick but not with strong volume. The emphasis is always at the belly; your abdomen needs to be relaxed. Be aware of the movement there; some people start moving their shoulders or whole body, which is unnecessary. Second, a deep but not quick breath: a full, swinging activity at the belly with equal emphasis on inhalation and exhalation, using only belly breath. Third, the full Bhastrikā: doing the same but quite quickly. Of course, we must consider our condition; having just eaten breakfast is not ideal for strong prāṇāyāma. Problems can arise. When I started Bhastrikā, I had a certain spasm or little pain for several months, meaning it was too strong initially. With continuing practice, it went away and never returned. I did not have these three steps I explained; I tried the full strong prāṇāyāma right away. We should always proceed gently, step by step, and feel what is good. With regular practice, our body can adjust slowly. If not, something can go wrong. A Warning on Hyperventilation I would like to give a warning. A quotation from the book Anatomy of Hatha Yoga places Bhastrikā in the context of hyperventilation. Doing very strong breathing for a long time strongly influences the gases in our blood. Extreme hyperventilation can change the gas balance too much. Bhastrikā increases oxygen in the blood, which is good—the whole point of breathing. But the downside is that carbon dioxide decreases. The problem with hyperventilation is not that it increases arterial oxygen, but that it decreases arterial carbon dioxide, which can have an unexpected side effect. A substantial reduction in arterial carbon dioxide constricts the small arteries and arterioles of the brain and spinal cord. It is compared to a garden hose nozzle: with less carbon dioxide, the opening becomes very fine. As carbon dioxide is reduced, the arterioles clamp down, restricting blood supply to the tissue until so little blood flows to the brain that it doesn't matter how much oxygen is in the blood—not enough gets through. This is similar to diabetes: the blood has lots of sugar, but the body doesn't get it. Similarly, our blood has lots of oxygen, but the brain doesn't get it. This is a real danger if we do such strong prāṇāyāmas too intensely and unprepared. The text continues: beginning Haṭha yoga students practicing this may experience negative symptoms, especially irritability. But if they continue over time, cerebral circulation gradually adapts to the decreased carbon dioxide level. Then they can safely intensify their practice and gain the benefits: higher alertness and well-being from higher oxygen levels. It does not say prāṇāyāma is dangerous, but that it is dangerous if we are unprepared and jump from zero to a hundred. Do it first gently, in few rounds, and observe how you feel. If all is fine, you can do a little more and a little stronger. With daily, regular practice, the body becomes used to it, and there is nearly no limit. I have practiced this prāṇāyāma strongly and regularly for a long time, going far beyond what is in our book—about 1,200 breaths in one stretch—with no problem. If done gently and carefully, everything is fine, but we must follow the system. Since I no longer practice it regularly, doing the same now would be harmful. When we practice gradually, as stressed, and train our system to adjust to the reduction of carbon dioxide, following the system slowly and gradually, there is no danger. We do two compensatory things: when we do Jālandhara Bandha afterwards, we stimulate certain nerves that have an opening effect. And when we do a bandha, the carbon dioxide level increases very quickly, so there is no big gap. The Essence: Kumbhaka Another technique combined is the kumbhaka we do afterwards in levels 6 and 8. I said kumbhaka is the essence of prāṇāyāma, especially as preparation for meditation. Kumbhaka has the opposite effect: it increases carbon dioxide, which has a strong mental effect. In Germany, they speak of alpha and beta brain waves; kumbhaka creates alpha waves, naturally bringing us into a meditative state. An important point: we should never practice one round and immediately the next. Our book clearly states we should have some minutes in between. Be sensitive. After finishing prāṇāyāma, there is a strong effect; wait until everything harmonizes, the body calms down and returns to normal, then do the next round. There is also a difference between doing three rounds of 20 breaths and one round of 60. This way, the body adjusts more easily. Regular practice is not so much about today's effect, but the long-term effect. Effects of Bhastrikā In level 5 of our book, it is written that Bhastrikā Prāṇāyāma refreshes body and mind, has a regenerating and rejuvenating influence, and improves memory. It stimulates blood circulation; increased supply to the head improves eyesight and hearing. The lungs are strengthened, beneficial for bronchitis as the respiratory system is quickly and deeply purified. Digestive function is stimulated, improving metabolism; fat breakdown is specially accelerated—good for weight loss. This technique also activates the solar plexus and Maṇipūra Chakra. This last sentence explains several previous points. We concentrate on our belly, the area around Maṇipūra Chakra, the fire center of digestion and a main energy center. That is why digestion improves and we feel fresh, full of energy. A warning: one should be careful with acute asthma, heart disease, or fever—do not practice Bhastrikā in these conditions. In level 8, the mental aspect is emphasized: Bhastrikā is good for preparing and clearing the mind for meditation, counters nervousness and depression (as it brings energy), releases energy blockages, and purifies the chakras. This release of blockages relates strongly to the kumbhaka in level 8, combined with Mahābandha. Ujjāyī Prāṇāyāma and Cooling Techniques The third main technique in level seven is Ujjāyī Prāṇāyāma, which we will discuss and practice later. Kapālbhāti, as said, is very similar to Bhastrikā. Swāmījī did not put it as a main prāṇāyāma in our system; with Bhastrikā, we may not need it. These strong prāṇāyāmas are in the category of heating, activating prāṇāyāmas that stimulate circulation. There is a counterpart: cooling prāṇāyāmas, which tend to lower blood pressure slightly. Two are Śītalī and Sītkārī, very similar in technique and effect. But we must use common sense regarding our environment. We are not in India, where it is hot eleven months a year. These are good for hot countries. As a preventive measure, when doing a heating prāṇāyāma, you might combine it with a cooling one to balance the body. In Jodhpur when heat started in April and May, I always taught these. But if practiced in cool weather, do not be surprised if you catch a cold. Śītalī: "Śītal" means cool. Sītkārī is a different word, from "sīt," meaning making a hissing "sīt" sound, but the effect is similar. It is good we have two, as the first cannot be done by everyone. Śītalī requires the ability to roll your tongue; for those who cannot, the second technique is helpful. In these cooling prāṇāyāmas, there is something special: they are done with inhalation. Usually, everything is with exhalation. The principle is like a cooler in India: a tissue with water, and hot wind blown through it cools down. In our body, the "water" is the saliva in our mouth and tongue. If you do it too much and saliva is gone, the cooling effect diminishes. Both are inhaling prāṇāyāmas. You make a tube with the tongue and inhale through it. In classical techniques, you would also hold kumbhaka, but it is not necessary for the cooling effect. Then close the mouth and gently exhale normally through the nose. Let us try a few rounds gently, with no special effort or retention. Just inhale through the tube, close the mouth, and exhale through the nose. But gentle breath. Before everyone catches a cold, let's come to an end.