“The exhale is an offering. You offer everything that is phenomenal.
After the exhale, you are in the heart.
The inhale springs without any intention. The inhale is the grace you receive.
Constantly the offering and the grace. It is the deep meaning of the work of the breathe.”
The inhale ist the first act of our life.
The inhale will be last act of our life.
We live in between.
The breathe is vital. Breathe is life and that mechanism takes place naturaly. The breathe pratices enable us among others to raise awareness about the breathe, to observe different manners to breathe and to welcome the sensations.
According to André Padoux some tantric ways are based on the control of the vital or respiratory breathe, the “prâna”. When that ways are connected to the rise of Kundalini, they are a hatayogic nature.
The immobilisation of the breathe in its central point (“madhyadhâman”), i.e. in the heart, or the “sushumna”, was indeed referred in various texts.
Stance 26 of Vijnanabhairava
“The energie in the form of breathe can neither enter nor exit when it flourishes in the central point due to the extinction of any discursive thought. Thanks to it will be reached the Bhairava condition.”
Stance 27 of Vijnanabhairava
“When the energie of the vital breathe is immobilized by the retention of the inhaled or exhaled breathe, it is called peaceful and therefore glows the peace.”
“The inhale and its extensions are only a celebration,
a jubilation of the consciousness.
It is the holy meaning of Prânâyama.”
“Prânâyama is composed of : prâna + â-yama (â-yama= « retention », therefore « retention of breathe »).
The indian-european etymology explains that the root *an would mean « breathe, wind, soul », i.e. « material or immaterial breathe ». The double meaning of « material or immaterial breathe » exists also in the sanskrit “prâna” : material breathe (that is inhaled and exhaled) and « vital immaterial principle » , like the expression : « to breathe life into something », which not means « receiving an internal boost, to be connected to an internal energy ».
The “prânâyama” consists in the the control of the prâna in its double dimension, external and internal, biological and subtle.
The first description of “Prâna” is in the “Upanishads”. “Prâna” is involved in every living form but is not itself the “Atma” or the individual soul.
According to the philosophy of the Yoga the breathe, or the air, is simply an invest of “prâna” in the body. We may notice that this proximity between “prâna” and breathe is also present in the western languages via the word spirit, « spiritus » (= breathe, vital breathe, soul).”
In a comfortable sitting position, explore several types of breathe by paying attention and using different parts of your body : nose, mouth, abdomen, diaphragm, ribs, chest, heart, clavicle…
Rythm your breathe. Feel the 4 times of the breath : inhale, pause, exhale, pause.
Nobody inhale. Nobody exhale. You feel. The breahte is in you. You are not the breathe.
Improve respiratory capacity
Massage of internal organs
Elasticity of the skin
Sharpen attention & sensitivity
Breathe’s practice is not a form of sexual service. Nor is it a treatment exclusively devoted to ‘correcting’, or ‘improving’, or ‘treating’, one’s sexual organs.