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Science
of Breathing
THE Science of Yoga with its various branches justly claims,
as we have already seen, to unravel the mysteries of life and
death. Some of the advanced thinkers in Western countries are
beginning to understand the importance of this noble science and
to explain the problems of existence by it; but modern
physiologists, anatomists, biologists, and medical practitioners
are still uncertain as to the proper solution of these problems;
the more they investigate, the more doubts arise in their minds.
Within the last fifty years the various researches in the
different departments of science, such as physics, chemistry,
physiology, and biology, have apparently ended in the conclusion
that life is nothing but the result of physical and chemical
actions in the organic structure, that there is no such thing as
vital force distinct and separate from the physical and chemical
forces which have been discovered in the scientist's laboratory.
Some of the students of science are even anxiously waiting in the
vain expectation that some day they will hear of the discovery of
a substance, artificially produced in the laboratory, which will
live, move, grow, multiply, and die like a particle of living
matter. The majority of modern thinkers, in fact, hold that
vitality is merely the result of the mechanical activity of the
organs; that life comes directly from dead matter, and obeys
physical, chemical, and mechanical laws; that a living animal is
nothing but a machine; and that all of his actions whether of body
or mind are purely mechanical. They say that a living protoplasm
is only a combination of certain chemical elements, subject to
ordinary chemical laws; that living and non-living are one; and
that the living comes directly from the non-living. According to
these scientists a human being is no more than a mechanical
resultant of certain chemical changes governed by the laws of
physical nature. If, however, we ask them what force it is that
determines these physical and mechanical modifications, what is
the power that causes all these chemical changes in such
numberless varieties, they answer that they do not know.
Are we really like machines, subject to mechanical laws and
nothing more? Is our growth entirely due to the process of
accretion and aggregation of matter in the non-living world? Are
we merely some accidental precipitation, deposition, or
crystallization of atoms and molecules which are governed by no
power higher than the chemico-physical forces? Students of
physiology now learn in their text-books this physico-chemical
theory of the origin of life. They laugh at those who use such
expressions as "vital energy," "vital force," "vitality," or "life
force," in the sense of some power separate and distinct from the
physico-chemical forces of nature. In fact, when they study
physiology they throw aside all ideas of vitality or life force;
they believe in a nature devoid of vitality or life, and try to
explain the formation of brain cells, nerves, tissues, and the
construction of the various organs of a living animal without
recognizing the existence of a vital agency. A reaction, however,
has taken place recently in Europe, and a class of scientific
thinkers
has appeared, Dr. Lionel S. Beale being the most prominent, who,
having found no satisfactory explanation of life through these
theories, have, after closer observation and experiment, come to
the conclusion that there is a vital force entirely distinct from
mechanical or physico-chemical forces, and which manifests itself
through living particles of matter.
It is true that the human body is a machine, but not like any
machine made by man. It is a self-moving, self-regulating, and
self-adjusting, vital machine governed by will-power and
intelligence. It was produced by a germ of life which possessed
vitality, and which had the capability of becoming conscious, of
willing, thinking, and producing psychic activity, in which are
included all emotions and thoughts belonging to a human being. By
a germ of life is meant that germ of matter or substance which
contains the potentiality of life and mind. Although the
manifestation of this vital force depends upon organic structure,
still it is not the same as any of the familiar forces known to
us; it is not like heat, electricity, magnetism, or molecular
attraction. On the contrary, it is a force which governs and
directs all these grosser physical forces. It is the director of
the telegraphic current which notifies the energy of the muscle
when and how to exert itself. It coordinates all automatic
movements, controls the system as a whole as well as in detail,
and is itself the principle of purely animal life. The special
organ through which it functions chiefly, and which has been
constructed to differentiate it from other energies, to give it a
form and a purpose, and to afford it a vehicle of expression, is
the spinal nerve of the vertebrate and the equivalent organ in
other animals.
This mysterious and invisible vital energy or vital force is
called in Sanskrit "Prāna." That branch of the Science of Yoga
which treats of this mysterious force, describing its origin and
nature, and teaching how it can be controlled and utilized to
produce wonderful results, is known as the Science of Prāna.
Ordinarily it is translated into English by the word "Breath," and
called the "Science of Breath"; but Prāna is not simple breath. In
the Upanishads it is defined as the cause of all motion and life
in both the organic and inorganic worlds. Wherever there is the
slightest expression of motion, life, or mind, from the smallest
atom, or animalcule, or amba, or bioplasm, up to the largest
solar system and the highest man, it is the manifestation of the
all-pervading force called Prāna. It is one, yet appears as
manifold through its divers expressions. It is the mother of all
forces, psychical, chemical, and physical. Vedānta Philosophy
describes it as the ultimate generalization of the multiple forces
of nature. It is indestructible; the death of the form through
which it manifests cannot destroy it; but it must not be
confounded with molecular attraction for it is much finer; it
cannot be seen, touched, weighed, measured, or captured by any
means.
According to Vedānta, before the beginning of creation the
unconditioned causal state of the universe contained potential
Prāna; Vedānta does not make the absurd statement that life has
come from non-life. It does not admit that vital energy is the
result of mechanical forces, but, on the contrary, tells us that
it is a force which operates simultaneously with physico-chemical
forces. They are all, in fact, expressions of the one living
energy of Prāna. Although some of the modern scientific monists
acknowledge that all matter and force spring from a common source,
or from one eternal energy, still at the same time they deny the
existence of life or vitality in that energy and declare that it
is not living. They try to prove that life is the product of some
kind of motion of dead matter; while Vedānta teaches that all the
phenomena of the universe have evolved out of the one eternal
substance which possesses Prāna or cosmic vital force, cosmic
mind, cosmic intelligence, and consciousness. These may be
interdependent, but as they all exist in a human being, so the
infinite variety of forces exist in that one eternal living Being
whose body is the universe.The Science of Yoga claims that this
Prāna is the final cause of all the manifested forces of nature.
Why does an atom move and vibrate? A scientist does not know, but
a Yogi says because of Prāna. That force which produces vibration
in an atom or a molecule is one of the expressions of the energy
of Prāna or the cosmic Life-principle. The same Prāna appears as
that power by which a germ of life works on the physical plane,
arouses motion in the molecules of its cells and builds up a
suitable structure, repairs injuries and reproduces its kind. It
causes activity in a protoplasm, in a bioplasm or an amba, as
well as in the highest man. It is closely related to the mind,
which includes all the psychic activities and intelligence
displayed by that germ in the different grades of its evolution.
Vital power and mind are, indeed, two aspects of one Prāna. A germ
of life possesses mentality as well as vitality, and the phenomena
of
these two aspects are most intimately connected with one another.
In the science of Yoga the relation between mind and Prāna is
described as that of a horse and a rider, Prāna being the horse
which the individual mind rides. The body moves like an automobile
carriage when it is propelled from within by the force of Prāna
and guided by the driver of the intelligent mind. The activity of
the mechanism of the body stops if Prāna or vital force ceases to
vibrate. Again, when the vibration of Prāna is arrested, the mind
no longer operates on the physical plane. It is for this reason
that vital force or Prāna is called the medium through which the
mind expresses its powers on the physical plane.
The animal organism is nothing but a mechanism for the
manifestation of the powers of the soul. When the soul wishes to
express certain powers on the material plane it creates through
Prāna some suitable organism to fulfill its desire. If the mental
activities of any living creature change, the organic structure of
the nerves and cells will also change. Various experiments have
been made by different scientists which clearly show that mental
effort underlies all physiological conditions and organic
functions. An abnormal activity of the mind will invariably give
rise to certain pathological conditions, because it will affect
the vital action; and when the vital power, which gives life to
every cell of the body, is influenced, the cells will begin to
vibrate in a different manner; and the result will be abnormal
activity in the cells of the organs, which in turn will produce
various diseases. Conversely, when the vital activity is normal,
the psychic function is also natural. The mind is just as much
affected by a diseased body as the physical system is disturbed by
a diseased mind. He who can regulate his mentalities knows how to
preserve his vitality and keep a healthy body; while he who has
control over his vital functions understands the secret of keeping
a healthy mind. The man who is thus able to dominate both body and
mind is the master of himself, the king in his own conscious
domain. But he who is not the master of himself lives like a slave
to passion, to sense-objects, to wealth, property, ambition, and
all earthly desires. Those who do not know how to regulate their
vital forces are always unhappy, for they constantly suffer either
mentally or physically.
Every irregular activity of the mind will produce chemical and
physiological change in the nerve centers, in the organs, and
eventually in the whole body. This can be shown by analyzing the
chemical properties of the secretions of different organs, and
especially by analyzing the breath. If we analyze the breath of a
person who is strongly moved by anger or any other violent
passion, we shall find that his whole system is poisoned for the
time being. By letting his breath pass through a certain solution
in a glass tube, we shall readily see that distinct changes are
produced in the solution. These variations, furthermore, are only
the outward signs of the internal modifications that have taken
place in the entire nervous system. It is, in fact, these organic
changes that modify the breath; but in a normal, healthy state of
mind and body the chemical solution will remain perfectly
unchanged. The breathing is then regular, deep, and strong. Every
impulse of passion that takes possession of the mind, causes a
corresponding variation in the respiratory functions; anger,
hatred, or jealousy for instance, are marked by short, quick
breath, while thoughts of peace, of true happiness, and of divine
love produce long, deep breath.
There are various ways of learning the relation that exists
between vital activity and mentality. A Yogi says that all
abnormal and diseased conditions of the body are caused directly
by imperfect or weak expression of the vital energy, and
indirectly by improper mental activity. The curing of a disease,
therefore, means the removing of the obstacles which prevent the
Prāna from working in an absolutely normal way. This can be done
either by physical processes or by regulating the mental
functions. A Yogi heals disease in himself by increasing the vital
action; by rousing the latent powers of the Prāna, which is the
source of all life force. He knows how to fill his whole body,
nay, every cell, with increased vitality. By regulating the
polarity of the cells through the higher vibrations of Prāna he
generates a strong current of vibratory Prāna, directs its course
through the disordered cells of his organs, and changes the
structure of these cells by creating a rapid circulation of the
blood charged with the healing power of Prāna, and sending it to
the parts affected. In this way the cells are restored to their
normal condition and the disease is cured. The Yogi does this
consciously and in the most scientific manner with the help of
breathing exercises accompanied by concentration. According to the
Science of Yoga all nervous currents and all molecular motion in
the brain cells and nerve centers are caused by this Prāna. If the
molecules of the cells be filled with a new and strong current of
Prāna or vital force, their vibration will be enormously
increased; and this will enable them to throw off the impure
matter that retarded their natural activity, and recover their
normal healthy condition.
The same Prāna is also the propelling power in circulation. A Yogi
says that the vital energy is stored up in the nerve centers of
the spinal cord. It is the cause of the motion of the lungs, which
in turn produces respiration; and respiration is the cause of the
circulation of the blood and of all other organic activity. Modern
physiology tells us that every portion of our body, every tissue
and cell breathes; that the lung is nothing more than an
instrument in the respiratory process, the chemical operation,
which is the essential part of this function, occurring elsewhere
in the cells and tissues themselves. The lung is only the door
through which oxygen enters the system. The physiologists of the
eighteenth century held quite different views; even the father of
modern chemistry, Lavoisier himself (1743-1794), supposed that the
main act of respiration took place in the lungs. What really
happens is that oxygen, introduced into the lungs, filters through
the thin walls of the pulmonary capillaries, where it finds in the
red corpuscles of the blood a substance called hemoglobin, with
which it unites to form a compound known as oxy-hemoglobin. And a
very unstable compound it is, for throughout the tissues, in the
capillary vessels of the whole body, oxygen is allowed to escape
freely and to effect its work upon the cells. The blood,
therefore, is merely a vehicle. The "organic combustions" do not
occur in the lungs, their seat being in the cells and tissues
throughout the whole system.
Physiological chemistry tells us that all things mineral,
vegetable, and animal, are mainly composed of four principal
elements--oxygen, hydrogen, carbon, and nitrogen. Of these oxygen
is of the greatest importance, since it is the most widely
diffused, constituting by weight one-fifth of the atmosphere,
eight-ninths of the ocean and all water, nearly one-half of solid
rock and of every solid substance, and more than one-half of all
vegetables and animals. If a man weighs one hundred and fifty
pounds, one hundred and ten of his weight is oxygen. It is the
chief cause of all activity in mechanical, chemical, muscular, and
mental forces. The amount of energy or activity of an animal is
determined by the amount of oxygen he respires; and the degree of
force manifested in the human organism is in proportion to the
rate at which oxygen is introduced into the system. It is the
first requisite of vital action. Without it all other materials of
life will be of little avail; and the respiratory organs are the
medium through which it enters the system. The blood which has
been once used in our bodies would be of no further service if it
were not purified by the lungs. Ordinarily air when inhaled,
contains 21 per cent oxygen, and when exhaled, 12 per cent, having
lost 9 per cent. In a healthy adult man the average pulsation is
75 in a minute and about two ounces of blood are driven by each
pulsation from the heart to the lungs, or nine pounds and six
ounces in a minute. The quantity of blood in the human body is
considered to be about one-fifth of the weight of the entire body,
or twenty-eight pounds in a man weighing one hundred and forty
pounds. The full quantity of blood in the system will, therefore,
flow through the lungs in the short period of three minutes; in
other words, the vast amount of thirteen thousand five hundred
pounds in every twenty-four hours.
It is well known now that as a rule only one-sixth of the full
capacity of the lungs is used; if the remaining five-sixths were
properly brought into play who can say what marvellous results
might not follow? Nature has not given capacity to any organ
without a purpose; and we are sure that, if every one were to use
the full capacity of his lungs, weak or diseased lungs would be a
thing of the past. If we understand the science of breathing, we
can develop our lung power to its utmost capacity; then by
well-regulated breathing exercises we can purify every particle of
matter in the cells of the organs, and with the help of the
current of Prāna can ultimately drive out all physical weakness.
Faith-healers, mental-healers, and Christian Scientists cure
disease without giving drugs; the Yogis of India do the same, but
in a more scientific manner. Faith-healers and Christian
Scientists ask us to believe in a certain thing and to declare
that we are not suffering. A Yogi says that we can get better and
surer results if through breathing exercises we can control the
Prāna, increase the vital current, and fill the whole system with
the healing power of Prāna. By polarizing the activity of the
cells, and removing the obstacles that prevent the proper
manifestation of the vital current in those cells, we shall get
rid of the disease. If mental-healers and faith-healers knew the
secret of controlling the Prāna, they would have been undoubtedly
more successful in their attempts. Some among them are now
beginning to take up breathing exercises, and perhaps in time
they will learn the truths contained in the wonderful science of
breathing.
Generally people who know nothing of this science think that it
teaches merely the mechanical process of breathing in and out; but
its province is much more extended, for it likewise shows how to
control the Prāna, how to increase the vitality of the system by
generating new nerve currents of a higher order, how to polarize
the vibration of the cells, and how to awaken those powers which
lie dormant on the sub-conscious plane as well as in the nerve
centers of the spine. It also tells us that when the powers begin
to manifest, we rise above the influences and changes to which
ordinary mortals are subject. India is the only country where from
ancient times this science of breathing has been carefully studied
in all its aspects by the Yogis. Through centuries of
investigation they discovered different methods of regulating the
breath, following which marvellous results, both mental and
physical, could be obtained. Out of these various discoveries grew
up the science of breathing, which, besides the control of the
breath, also explains what relation the process of respiration
bears to Prāna, and how, by harmonizing the vibrations of nerve
cells with the higher laws of life force, one gains mastery over
Prāna. This control of Prāna brings complete subjugation of all
the forces which govern the mind and body.
The aim of a Yogi is to establish absolute harmony between his
vital actions and his mental functions, to transcend all laws, to
rise above the influence of all environmental conditions, and to
be the supreme ruler of the mind and of the entire system.
According to the Yogi, this perfect self-mastery and consequent
freedom do not come to one who has not learned the secret of
regulating the vital energy, and who has not acquired the power to
direct it wherever it is needed. Before anyone can control this
invisible vital force, he must know its principal seat in the
body; he must learn where this unseen king of physical activities
is enthroned, who are his attendants, and how lie governs his
kingdom.
A Yogi says that the king or Prāna resides with his attendants in
the nerve centers of the spinal column. These centers are the main
stations where this vital force is stored. There are many centers
in the spinal cord out of which proceed the motor and sensory
nerves which cover the whole body, including its organs. All
sensations and motions of the limbs depend upon these nerve
centers in the spinal column and the brain. There are two currents
which flow in and out of the brain through the spinal column and
nerves; they are called afferent and efferent currents--in
Sanskrit, "Idā" and "Pingalā." They run through the anterior and
posterior channels of the spinal cord, and these furnish the two
paths over which the currents of Prāna travel. The nervous energy
itself being scattered throughout the system, the only means of
regulating it is by controlling the principal centers or stations
in the spinal column. If, therefore, any one wishes to control the
Prāna, he must first learn to govern the chief stations through
which it works. After studying the relation of these different
centers the Yogis found that there were six of primary importance.
Those who wish to know their names can refer to the volume on "Rāja
Yoga" by the Swāmi Vivekananda.
According to the science of breath, the King of these six leading
nerve centers in the spinal cord is enthroned in the center
opposite the thorax; it is the respiratory center and in Sanskrit
bears the name "Anāhata." It moves the lungs, causes respiration,
and gives activity to all the other centers, which are dependent
on it. If the royal center is disturbed or vibrates abnormally,
those which are subject to it, and through them the whole system
will act in a corresponding manner; and the result will be
disease, organic trouble, or continued ill-health. So long,
however, as the royal center is in a normal condition, the
movement of the lungs which causes inspiration and expiration will
be regular. Therefore the Yogi who desires to subjugate the nerve
centers first strives to gain control over the respiratory center.
The science of breathing teaches that, by regulating the breath,
the motion of the lungs and the functions of the whole nervous
system can be regulated. It also says that, by controlling the
nerve centers in the spinal column, mastery over the currents
flowing throughout the system, and ultimately over the mind
itself, with its various dormant powers, can be easily gained. If
the mental powers that are now latent on the subconscious plane
can be aroused, all the experiences of past incarnations, and the
impressions gathered during previous lives, will come up on the
conscious plane and we shall remember them all. The Yogis say that
the great majority of people breathe irregularly and that there
are differences in the breathings of men and women. The causes of
this irregular breathing are many--food, drink, fear, sickness,
sorrow, nervous excitement, passion, anxiety. These do not affect
the breath directly, but they do influence it indirectly by
producing abnormal activity of Prāna, first in the nerve centers,
then in the movement of the lungs, which expresses outwardly as
irregular breathing. Hence irregularity of the breath is the
external sign of abnormal action of the respiratory center in the
spine.
A Yogi whose respiratory center functions regularly and is under
perfect control is free from weakness, ill-health, and all
disease. As, by controlling the activity of Prāna in the nerve
centers, the movement of the lungs and the respiration are
regulated, so, conversely, by regulating the breath, the lungs and
nerve centers will be controlled, for they work simultaneously.
Those who are suffering from ill-health should devote especial
attention to the study of the science of breathing, as it is
absolutely necessary to the building up of a healthy mind and a
healthy body.
The chief aim of a Yogi is to observe his own nature closely and
to learn clearly what forces are operating in his system, and what
relation they bear to one another; for by gaining a complete
knowledge of his own nature he will gain correct knowledge of the
whole universe, since the laws that govern the human body are
universal. All these laws are nothing but the modes in which Prāna
operates in nature. Therefore a Yogi seeks first to understand the
individual Prāna and the vital laws which govern his own system.
In India this fact was recognized and the science of breathing was
carefully studied by the sages, who had no other ambition or
purpose in life than to acquire knowledge for its own sake. They
explained this science, practiced breathing exercises (noting the
results), and instructed their pupils, but not to make a
profession of it, or to earn money, or to gain fame in society. On
the contrary, they refused to teach those who came to learn for
professional ends; and it is because of this disinterestedness on
their part that the knowledge of the Yogis is so pure and
unadulterated by ambition or selfish motives. They also realized
the dangers which might arise from ignorant practice of these
exercises. Those who are studying under inexperienced teachers
should be on their guard, for there is great risk in letting the
nerve currents flow in a wrong direction. It may produce abnormal
results and may even end in mental disorder. Right breathing, on
the contrary, brings the greatest benefits to mankind when
properly practiced; but if it is abused it must do a corresponding
amount of harm, just as any medicine will when improperly applied.
As by studying Materia Medica a man cannot cure himself without
the aid of a trained physician, so the mere study of Yoga cannot
bring about truly good results unless it is carried on under the
guidance of an experienced Yogi. It should be remembered,
furthermore, that in a written book everything is not given, that
each constitution is different from every other, and that that
which is helpful to one may not be so to another.
Anyone who practices faithfully, according to the instructions of
an experienced living teacher, will surely gain highly beneficial
results both in mind and body. He will learn how to manufacture
vital force and to increase the vitality of his whole organism. He
will be able to remove all impurities from his system and to
overcome all abnormal and diseased conditions, that is, where
decomposition and disorganization have not advanced too far. He
will likewise no longer be a victim to cold, chills, Grip, fever,
rheumatism, stiffness of the joints or muscles, paralysis, and
other ills; for he knows how he can remove them by increasing the
vibrations of Prāna and thus giving new life to the cells of the
organs.
Every individual, whether old or young, man or woman, is bound to
get some result if the breathing exercises be practiced faithfully
for six months. By breathing exercises, however, is not meant here
merely deep breathing, such as is taught by teachers of music,
Delsarte, or physical culture. Deep breathing is very good for
drawing a full supply or oxygen into the system, and undoubtedly
has its value, especially for women who wear tight dresses. Many
of the diseases from which they suffer are directly traceable to a
lack of the adequate quantity of oxygen necessary for organic
combustion and for the maintenance of the activity of the organs.
The organs of many people in this country are undeveloped, or
abnormally developed, because of the unnatural clothes worn; and
for all such deep breathing will be exceedingly beneficial. But
too much of it is injurious, as it inflates and strains the lungs,
and, if continued, the increased development of the tissues will
after a time decay and produce various troubles. Those who are
taking lessons in deep breathing from inexperienced teachers
should stop to consider this. By breathing exercises we mean that
process by which control over the motion of the lungs and of the
nerve centers, as also, in the end, over the Prāna or vital energy
can be acquired.
A Yogi declares that the practice of breathing will bring whatever
result is desired, whether physical, psychical, or spiritual. He
who has gained perfect control over his breath can suspend it for
hours, and through this generate a power in the system which will
levitate the body, even counteracting the tremendous force of
gravitation. A Yogi conquers death by the control of Prāna. There
are many Yogis in India who can tell the exact moment when they
will leave their bodies. They say, "I am going to depart on such a
day at such an hour," and at the appointed time consciously give
up their bodies in the presence of many. There are some again who
can prolong life indefinitely, and can subsist for long periods
without taking any kind of solid or liquid food.
When so much can be accomplished through the control of the vital
energy of Prāna, it is not strange that these Masters say to the
world:
"Oh, ye mortals, study the science of breathing; learn the
secret of controlling Prāna or the vital energy; strive diligently
to regulate the breath; for the control of Prāna will bring all
happiness, earthly and spiritual, and through it will come perfect
health, mastery of the body, and that Supreme Bliss which is
eternal and everlasting.
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