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 Breath Becomes Life
Pranayama: The Yoga of Breathing

Rishi Eric Infanti

Copyright © 2018 by Rishi Eric Infanti.

All rights reserved. No part of this publication may be reproduced, distributed or

transmitted in any form or by any means, including photocopying, recording, or
other electronic or mechanical methods, without the prior written permission of
the publisher, except in the case of brief quotations embodied in critical reviews
and certain other noncommercial uses permitted by copyright law. For permission
requests, write to the publisher, addressed “Attention: Permissions Coordinator,” at
the email address below.

eric@YogiPreneurs.biz
www.YogiPreneurs.biz

Ordering Information:

Quantity sales. Special discounts are available on quantity purchases by

corporations, associations, and others. For details, contact the “Special Sales
Department” at the email address above.

Breath Becomes Life

Pranayama: The Yoga of Breathing / Rishi Eric Infanti. —1st ed.

ISBN: 9781973190332
 Contents
Disclaimer
An Introduction to Pranayama
Rishi’s Path to Pranayama
Connecting to Your Breath
Yoga’s Eight Limbs
A Deeper Look at Pranayama
Pranayama from Classical Yoga Text
Health & Healing with Pranayama
The Science of Pranayama
Effects on the Human Internal Systems
Pranayama for Self-healing
Mind-Body Healing
Pranayama for Stress & Anxiety
Anatomy of the Breath
Understanding Our Breath
Gross Anatomy
The Thoracic Cage
Muscles for Breathing
Breathing Mechanics & Pulmonary Function
Subtle Anatomy — The Five Pranas
The Five Sheaths
Chakra Essentials
Breath as Subtle Anatomy
Purification of The Nadis
The Practice of Pranayama and Asana
Introduction to Breathing
 Costal Breathing
Diaphragmatic Breathing
The Valsalva Method
Pranayama in Asana
Vinyasa: Connecting Breath and Movement
Restorative Postures
Yin Yoga Postures
Preparing for Sitting and Breathing
The Classical Pranayama Practices
Introducing Bandhas into Practice
Introducing Mudras into Practice
The Four Functions of Pranayama
Pranayama Practices
Your Pranayama Practice
Precautions and Contraindications
Preparing Your Environment & Practice Space
Customizing Your Personal Practice
Setting Your Practice Intentions
Scheduling Practice Time
Using A Pranayama Journal
The 30 Day Pranayama Challenge
About the Author
Your Pranayama Journal
 Disclaimer

Health Disclaimer, Liability,

and Indemnity
Health Disclaimer:
The book, or website, or training contains information intended to assist you in improving
your health and overall well-being, however, the information presented herein is offered
only as-is for informational and educational purposes and is not a substitute for the
professional judgment of a medical professional.

Rishi Eric Infanti makes no warranty or representation whatsoever regarding the services or
products provided through or in connection with the book, website, or training. Use your
own discretion when performing any Yoga practices. Work at your own level and explore
your own limits.

The reader and viewer of the information presented here assumes all risks when using the
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We strongly recommend that you get professional medical advice before you perform any
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 “As a fire blazes brightly when the covering of
ash over it is scattered by the wind, the divine
fire within the body shines in all its majesty when
the ashes of desire are scattered
by the practice of Pranayama.”

~ B.K.S. Iyengar
 CHAPTER 1

“Breathing in, I calm body and mind. Breathing out, I smile.

Dwelling in the present moment I know this is the only moment.”

~ Tich Nhat Hanh

An Introduction
to Pranayama

PRANAYAMA IS AN IMPORTANT CONCEPT in the art of Yoga. On the

most basic level, Pranayama is considered an effort directed by the
Yogi towards controlling his breath. And this is the first
understanding than anyone embarking on the process of Pranayama
must have. Because the breath, a giver of life, is an art in itself in
learning to control it and the entrance to other parts of the human
existence, be it physical or mental.

However, Pranayama is an engagement that goes beyond

breathing. It is the core of Yoga. The gateway to uniting the body,
mind and spirit. This practice is therefore an investment of time and
requires that the mind of the individual is adequately prepared to do
all that matters.

God Creates Man and Gives Him, The Breath Of Life

(Genesis Ii, 7) — Marc Chagall
Rishi’s Path to Pranayama
In 2008, I took a very conscious decision to travel to South Asia;
India to be precise. I wanted to become a better individual who
understood his existence better, and I had discovered that a very
efficient way to do this was through Yoga. My decision must have
stemmed from the fact that the Indians are renowned for their
discipline when it came to the art of Yoga.

I had picked Mysore as the city of destination after much research

and nursing the idea of visiting the place for a long time, so that
when the time came to finally embark on this long journey to find
self, it was an easy decision.

During my time in India, where I spent months learning the art of

Yoga and subsequently improve the health of my mind, the practice
of breathing was especially core to everything I learned from the
Yogis there. Before then, I had engaged the ability of breath
properly on the surface, in as much as I was a proud member of the
U.S. Marine Corps. We were tasked to train our system to breath
heavy as we experimented with adapting to CS gas, a gas that
served as a riot control agent. Once, I spazzed out because I lost
control of my breath during training. Although in that moment, I
realized how much breathing air meant to me staying alive and the
detriments of its lack.

But what I had not understood, even when I rose with the help of
my platoon members, was that there was a level of familiarity I
needed to have with the way I took in air as a human. I had been
oblivious to the fact that even though air entered my nostrils of its
own accord, I needed to learn to consciously control it. It was a kind
of energy I needed to harness and make a part of my being.
 My Yoga training in India was much different from what I had
experienced as a Marine, regardless of how rigorous it had been
then. Here, it required a lot more intensity of our mental state rather
than our physical conditioning even though it was yet important to
our success in becoming a better Yogi.

The trainings were directed at both our physical and mental

conditions. I would find a lot of people who were not heavily built
people, but whom had an excellent control in the art of Yoga and
breathing. It had me revisiting every form of stereotype I had
previously built and discarding them, I realized that if I was going to
get this right, I was going to rewire my mindset that I was
previously trained to have.

Looking back now, I realize how much of my life, time, energy

and money I have spent in learning the art of Yoga, a large chunk of
which has also been directed at my breathing technique —
Pranayama. I attended the Karuna Center for Yoga & Health,
spending over two years there. I nursed the thought of becoming a
teacher and guide of Yoga one day. I therefore invested a lot of
concentration and energy on all the aspects of Yoga.

At the early part of my Yoga classes, specifically in both Iyengar

and authentic Ashtanga training, for each time we had to do the
breath control practice of Pranayama, it felt as if I was taking my last
breath and so it was a big deal at first.

It was upon consistent practice that I realized the rigors of the

Pranayama practice and the essence of breath to human life,
especially since I had to watch my brother as he took his last few
breaths into oblivion. The art of breathing in Yoga is however what
this book shall be instructing readers about and I hope that you
have a grasp of everything we shall be discussing regarding this
practice.
 In my book, Marine On the Mat, where I wrote about my
experiences practicing Yoga and its eight-limbs, here’s an excerpt
from the ending of the chapter that dealt with my experiences in
Pranayama;

“Pranayama, like the Asana limb, is one of the holiest Yoga traditions.
It relates more with my life at the Paris Island depot where every
moment spent with co mariners felt like the last and so the need to
spend it judiciously. I have buttressed earlier on the importance of
breath and its connection with the inner aspect of man's physiology. My
candid opinion with the inhaling of the toxic CS gas and its subsequent
reaction on me is that, what we ingest as humans affects our
consciousness. It is used to regulate the activities of the mind and
increase concentration. The Prana is the energy gotten from the intake
of air (life), it is the power in the universe that creates, changes and
preserves.

It is through the Chakra gotten from the Pranayama that helped me

with coping through my brother's demise and through the ranging
circumstances and many traditions at the USMC recruit depot in Parris
Island, I became accustomed to the tentative nature of life. The
Pranayama preaches that to find peace and happiness in life, one needs
to rid himself of all physical burdens. It is upon the finding of this inner
peace that he would use the energy within to form a balance between
spirituality and mental focus. The moral lesson with this limb is to rid
one's self of the excesses of human life because what we ingest
determines who we are and how we relate with different things that
attracts our attention. What we bring upon ourselves, determines the
magnitude of what we give to others. What is your take on this?”
Connecting to Your Breath
Considering that breathing is the most important aspect of
Pranayama, you must realize that this is most of what your practice
will revolve around as well – the art of breathing and controlling it.

Pranayama is a Yogic practice that requires you connect all your

five senses to your breath. In breathing, we give life to our being.
However, there are a lot of bodily and mental elements that make
the human being. Pranayama helps you focus on connecting to all of
these components, giving life to them in the process.

Some people do often make the mistake of skipping the process

of breathing during their Yoga practice. You should not fall into the
category of people who make that mistake. For what is Yoga without
proper breathing?

Skipping Pranayama in Yoga is like leaving a huge gap in a

person’s healing process. I cannot overstate the importance of this
practice as I personally realized its importance in my endeavors
some years back, even though my ignorance had been an
unconscious one. But it was still ignorance.
 Connecting the breath to your mind releases a lot of negativity
from the human system, as I illustrate in Figure 1, the breathing
affects the brain’s arousal center. How you can go about this practice
will be discussed very much later.

Figure 1

This is just to raise an insight into why you need to improve your
breathing by creating a connection during your Yoga practice.

Yoga’s Eight Limbs

Yoga is an elaborate art. And perhaps this is why a few people tend
to get lost in some parts of the Yoga system and neglect some. The
practice of Yoga consists of eight different processes also known as
the Eight Limbs of Yoga. Yoga, in a more general view offers
individuals a framework on how to become better humans and
achieve whatever purpose we are set out for in life. The eight limbs
are therefore individual guidelines that help you achieve purpose by
maintaining discipline.
 Think of them as an eight-step ladder that you need to climb
during the Yoga path in order to reach freedom. Especially of the
mind. What this means is that, each step can be climbed laterally as
well as linearly, as you reach another one for an optimum experience
of Yoga.

Figure 2

But remember that this text focuses much on Pranayama, (the

control of breath) rather than the full eight limbs. I shall however
discuss briefly the eight limbs and what they represent.

Yama
This is the first limb of the eight. It focuses on the ethics of
humanity and discipline mostly, teaching you to be morally upright
and treat everyone the same way you want to be treated. Yama
helps you to develop a sort of bridle. A restraint from behaving
wrongly. This limb is split into five sub-sets that deal with different
subjects.

These sub-sets include:

Ahimsa which deals with non-violence,
Satya which deals with truthfulness,
Asteya which deals with non-stealing,
Brahmacharya which deals with moderation,
 and then Aparigraha, which teaches non-covetousness.

Niyama
While Yama deals more with our interactions with the external
environment, Niyama concerns itself with our relationship with our
self. “ni”, in Sanskrit, means ‘inside’. Niyamas are especially
important for those who are looking to self-development and being
people with better attitude. This is because our interactions with the
outside world are a co-efficient of our dealings inwardly and
observances.

There are five Niyamas in Yoga:

including Saucha that deals with human cleanliness &
purity,
Samtosa that deals with contentment,
Tapas, dealing with self-discipline,
Svadhyaya deals with the study of one ’s self and its
workings,
while the Isvara Pranidhana considers a surrendering to a
higher authority.

Asana
The Asana requires that the individual is physically involved in Yoga.
It concerns itself with embarking on different Yoga poses that help
to develop a strict discipline of concentration in whatever Yoga
posture we may be taking up.

Asana requires that you maintain a steady position where you

would be feeling no pain, as it may serve as a form of distraction
from focusing on the whole process. And concentration is a core
aspect of Asana.
Pranayama
This is the fourth limb and the one we are considering in this book.
Pranayama helps the individual a certain control over their breath,
and subsequently a freedom in the mind and the human system as a
whole.

It involves different breathing techniques that ultimately affect

the well-being of the individual and a sense of intimate familiarity
with our body.

Pratyahara
Pratyahara means to withdraw from the senses. It is often mistaking
for an individual’s ability to remove themselves completely by being
unaware of the sensory abilities to hear, see, touch, or smell.
Instead, it is a practice that helps you to be more focused on the
inward self, by a temporary detachment from the other externalities
of the environment.

We are aware of these senses but have formed a certain type of

conditioning that we are only concerned with what is going on inside
— we push the awareness inwardly. Here, distraction is near-
impossible because we are utterly oblivious to what is going on
outside our mind. It therefore helps to take a proper assessment of
our habits and characters.

Dharana
Dharana is coined from two other words, ‘Dha’, which means to
maintain or sustain, and ‘Ana’, which means ‘something else’. This
requires that we pick a single thing and focus all our attention on
that thing. The previous limb helps you to get rid of distractions
outside the mind, which perfectly prepares you for Dharana.
 However, the idea of Dharana is to keep you undistracted from
the ripples of the mind. As a result, it is more difficult to achieve
than the Pratyahara. You have got to choose a particular object or
person and project a mental image in your mind and then focusing
all your attention on whatever object you have chosen. It particularly
deals with the strength of our concentration.

Dhyana
What we do here is meditate and continue to do so without
especially having to focus on one single object. Instead, we are
actually meditating without any prior thoughts.

However, to achieve this spectacular feat in the Yoga process, the

mind must have been utterly silenced and void of distractions.

Samadhi
The last limb of Yoga, Samadhi, brings the individual to a state of
bliss, as well as an enlightenment of what the world really is. It
reconciles the human with a peace that is void of bias from personal
interests and emotions.

We come to an understanding not because we are extremely

happy but because we can see what really is and we find that we
come to an acceptance of what is. It is often unexplainable but we
find that we are content with this feeling.

The eight limbs of Yoga are interwoven strings that must be

unlocked, limb by limb. It is a practice that requires the uttermost
attention of individuals that want to embark on its journey. But in
the end, it certainly brings you inner peace and a sense of purpose.
This way, life becomes more meaningful to you.
A Deeper Look at Pranayama
Pranayama is a combination of two Sanskrit words, “Prana” and
“ayama”. Prana means “life force” and “ayama” means “to extend”.
Pranayama is therefore an extension, or drawing out, of the life
force. Pranayama, the fourth limb of Yoga, draws a connection
between the active and passive activities of the Yoga practice.

There is a lot of freedom that comes with learning to control your

breath, which is what Yogis would tell you when practicing; that you
take a conscious effort towards allowing your breath heal your mind.
Pranayama is a powerful life force for meditation in Yoga.

The mind is the major tool for Yoga and cleansing it as much as
we can with our breath makes every process more efficient. Many
people embark on a Yoga program, maybe through a local studio, a
gym, an instructional video or some other form of text, only to
discover that they do not reach the depths of meditation that they
want.

Pranayama is a practice that makes you more aware of your

breathing process. Meditation, which is often the end product of the
Yoga practice, cannot be achieved unless there is a control of the life
force, which is also the breath. We must understand that the depth
of our meditation during Yoga has a lot to do with how aware we are
of our breathing.

Pranayama is a beneficial process to the individual, seeing that

we have the ability to control our respiratory system more than we
may even realize at the moment. The heart as it is, serves us better
the moment we can harness our breathing.

We often hear of people who become victims of high blood

pressure. Practicing Pranayama gets rid of this possibility. This is
because it relieves the heart of all the burdens that it is carrying
currently and steadily eases the mind into a state of calm.

What is Prana?
Prana is many things. Much of which is used as a general
representation and describes the different kinds of energy and forces
in the universe. In the context of Yoga, it is believed that Prana
exists in everything and in different forms, whether we realize it or
not. It is the life force of our sense of sight, smell, touch, and
hearing.

Because our energy comes in different forms including the

physical energy, mental energy, emotional energy, etc... Prana is the
bridge between our real world, the subconscious and our mind.

However, there are different Pranas that have been broadened

and categorized into major Pranas (also known as the Vayus),
depicted in Figure 3, and minor Pranas (also known as the Upa-
Pranas).
Udana:
Throat to head, upward
moving energy. Speech,
memory, intake, will,
effort, mental strength,
balance, sensing, &
intelligence.

Prana:
Chest, life giving energy,
vitality, respiration,
circulation, sensory-motor,
temperature, feeling, &
thinking.

Samana:
Abdomen, balancing the
four other vayus,
digestion, distribution, Figure 3
nourishing, & integration.

Vyana:
Whole body (the Aura),
Diffused energy,
movement, nerves,
heartbeat, circulation,
joints, & muscles.

Apana:
Pelvis to the feet,
downward moving energy,
excretion, urination,
menstruation, ejaculation,
birthing, & muladhara.
The Five Major Pranas
Apana: the Apana Prana controls the lower area of our body.
Parts that include the kidney, navel, colon, intestines, rectum
bladder and so on.

Prana: the Prana controls the respiratory system and

ultimately the heart by supplying oxygen to the heart from
the nostrils. It focuses on the heartbeat and the breathing
process by monitoring the quality of air that is passed to the
heart.

Udana: this Prana controls the use of senses that are beyond
our five senses. It works around the upper part of the body,
especially the brain. The Udana Prana makes seemingly
impossible activities like levitating possible, although it
requires a lot of practice to control it, most of which requires
seclusion.

Samana: this acts as an agent of nutrition in the body,

dispersing all metabolic activities. It basically controls the
process of digestion in the body.

Vyana: this Prana controls circulation of nerves in the body,

as well as voluntary and involuntary contractions of the
muscles. Vyana becomes stronger when the individual
develops the ability to retain his breath. It is the only major
Prana that actually flows throughout the body and not
limited to certain parts of the body.

Body segments shown in Figure 4, a deficiency in the major

Pranas are the reason why some parts of the body may refuse to
function properly. For instance, a deficiency in Prana may cause you
to lose the ability or yearning for sleep. Each Prana should be
controlled by the means of Pranayama practices.

Figure 4
Pranayama from Classical Yoga Text
There are eight classical Pranayamas that are discussed in two major
texts that date back to hundreds of years ago. These are the Hatha
Yoga Pradipika which contains all of the eight classical Pranayamas,
and the Gheranda Samhita, which discusses six of the Pranayamas.

Pranayama in the Hatha Yoga Pradipika

The Hatha Yoga Pradipika is a guide, written by Yogi Swatmarama,
an Indian Yogi in the fifteenth century. It served as a manual that
discussed and taught how to use various Yoga practices like
Pranayama, Shatkarma, Bandhas, Asanas, and Mudras. Although,
the Pranayamas were briefly discussed when compared to the other
practices, it still gave little instructions on how to go about the
process.

Here are the eight classical Pranayamas that were discussed in

the text.
Sitkari Pranayama

The Sitkari Pranayama was discussed in the second chapter of the text.
The description of Sitkari can be found in the Verse 54:

“Make a hissing sound with the mouth and exhale only through the
nostrils…”

The Sitkari is done by arching the tongue in a way that lets the tongue
touches the roof of the mouth. The individual then sucks air from the
mouth, with the teeth closed together, and making the hissing sound.

This practice helps the individual to remove stress and go longer without
eating or drinking anything. Its benefits are highlighted in two more
verses.

Verse 55: “She becomes an object of high regard amongst the circles of
Yogins: he is able to create and destroy; neither hunger, nor thirst,
somnolence or indolence can arise in him.”

Verse 56: “By this practice, strength of the body is gained, and the Lord
of Yogins, becomes surely free of afflictions of every kind on his earthly
sphere.”

Sheetali Pranayama

This is also described in the second chapter of the Hatha Yoga Pradipika,
beginning in verse 57:

“Inhale with the tongue and perform Kumbhaka as before. Then the
intelligent practitioner should slowly exhale air through his nostrils.”

The text talks about the benefits of Sheetali in one verse.

Verse 58: “This Kumbhaka named Sheetali destroys disease of the

abdomen and spleen and also fever, biliousness, hunger, thirst, and the
bad effects of poisons.”

Brahmari Prayanama

Some experts call this practice the Bee Breathing Technique, since the
name Bhramari, stems from an Indian bee of the same name. Still in the
same chapter, the author describes this process, as well as its benefits,
in one verse.

Verse 68: “Breathing in rapidly with a resonance resembling the sound of

a bee, exhale slowly, making the humming sound of a bee. By the Yoga,
which consists in practicing thus, there arises an indescribable bliss in
the hearts of the best amongst the Yogins.”

The Bhramari Pranayama is especially good for easing the mind of foul
emotions and moods including anger and anxiety.

Bhastrika Pranayama
The Hatha Yoga Pradipika is especially elaborate in its discussion of this
practice, compared to the others discussed above. Yet in the same
chapter two. It describes the whole process in five verses, beginning
from verse 59. It encourages the individual to take breaths in and out as
fast as he can. The process is best carried out in the Asana position.

Verse 60-61: “”Having assumed Padmasana properly, with the neck and
abdomen in line, the intelligent practitioner should close the mouth and
breath out the air through the nostrils with effort, till it is felt to resound
in the heart, throat and up to the skull. Then air should be inhaled
rapidly till it touches the lotus of the heart.”

She emphasizes this process again in the two verses that follow, with a
little bit of remedy for tiredness when it comes knocking.

Verse 62-63: “Again, he should exhale in the same manner and inhale
thus again and again…keep the Prana in his body constantly by moving.
When tiredness is felt in the body, he should breath in bby the right
nostril.”

Verse 64: “After the interior of the body is quickly filled with air, the nose
should be closed tightly with the thumb, the ring finger, and the little
finger.”

The last verse offers the benefits of performing this practice in the way
that the writer had described.

Verse 65: “…This removes disorders rising from excess of wind, bile and
phlegm and increases the digestive fire in the body.”
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