BiofeedbackVolume 36, Issue 2, pp. 67-69

©Association for Applied Psychophysiology & Biofeedbackwww.aapb.org

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SPECIAL ISSUEThe Role of Breath in Yogic Traditions: Alternate Nostril BreathingAdam Burke PhD, MPH, LAc,1 and Sean Marconett2

1Institute for Holistic Health Studies, San Francisco State University, San Francisco, CA; 2Department of Psychology, San Francisco State University, San Francisco, CA

Keywords: yoga, breathing, alternate-nostril breathing, self-regulation, psychophysiology of respiration

Ancient traditions of the East have long recognized the power of breath in human healing and transcendence. This article examines breathing principles from the yoga tradition specifically. It summarizes research on the psychophysiological effects of various breathing exercises, especially the yogic practice of alternate-nostril breathing. The author provides detailed instructions on this technique.

The Yoga SutrasThe Eastern meditation traditions have long recognized the importance of breath in the journey to equanimity. In the ancient Indian epic, the Ramayana (circa 500 BCE), the monkey king Hanuman helps to free princess Sita (analogous of higher consciousness) from the 10-headed demon Ravana (ego). Hanuman, a key protagonist in this tale of liberation, is the son of the Wind god; he is the lord of breath. This important cultural tale carries within it a mythic symbol of breath, or prana, as an essential path to freedom from suffering.

Working with prana through specific practices known as pranayama has a long history in the Indian yogic tradition. The Yoga Sutras of Patanjali (circa 200 BCE) describes an elaborate mind-body self-regulation system. The book consists of 196 verses, or sutras, divided into four chapters. The second sutra of the text is the famous verse, “Yoga chitta vritti nirodha.” This translates from the original Sanskrit into the English phrase, “The purpose of yoga is the cessation of mental activity.” The remaining sutras go on to provide detailed information on how to achieve this goal and thereby reestablish oneself in equanimity. The approach outlined by Patanjali is known as ashtanga (eight-limbed) yoga. The first two limbs are yama and niyama, the moral precepts that include both socially oriented and personal practices. The third limb is asana, or yoga postures. The fourth is pranayama. This translates as breath (prana) restraint (yama) and is a collection of breath-regulation techniques. The fifth is pratyahara, or methods intended to withdraw the mind from the senses. The sixth, seventh, and eighth are stages of increasing attentional focus, leading to deeper meditation. In this fashion, the eight-limbed

system provides methods for the self-regulation of behavior (moral precepts), physiology (posture and breath), and mind (meditation-attention strategies).

PranayamaPranayama, the fourth limb of the Yoga Sutras, provides a variety of breath-regulation methods. Many of these methods employ slow, rhythmical breathing, often with holding of breath between inhalation and exhalation, known as kumbhak. The reason breath plays a central role in the ashtanga yoga system is because of the recognized relationship between mind, body, and breath. A rapid breath correlates with anxiety, anger, or general mind-body arousal, a slow and steady breath with calmness and focus. In a popular yoga analogy, the mind is compared to a candle burning in a cave. If there is a draft (rapid breathing), the flame will flicker. If the draft can be quieted, then the flame will be steady and capable of illuminating the cave completely.

This essential role of breath was similarly recognized by the Buddha (circa 500 BCE). In the Anapanasati Sutra, the Buddha advised practitioners “to be aware of breath as it is coming in and going out.” Anapana means “breathing,” and sati means “awareness.” Although not a method of breath restraint, like the pranayamas, this technique of passively observing the breath was taught as a fundamental method for producing internal focus, mind-body quiescence, and transpersonal insight. Through this practice of continual breath awareness, the practitioner would remove personal imperfections and awaken to true nature. Interestingly, even the term nirvana (enlightenment) used in the Buddhist tradition is a Sanskrit word that conveys the significance of breath. The term translates into English as “blown out” or “extinguished” (like a candle flame) and is the term used to express ultimate transcendence.

Breath and PsychophysiologyNumerous studies have shown the relationship between deep, slow breathing and activation of the parasympathetic nervous system (Driscoll & DiCicco, 2007; Joseph et al.,

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2005; Kaushik, Kaushik, Mahajan, & Rajesh, 2006; Pal, Velkumary, & Madanmohan, 2004). Similarly, many meditation practices, known to increase parasympathetic activation, have a definite quieting effect on the respiratory system and metabolism. Numerous studies have shown a significant decrease in respiration rate, oxygen consumption, carbon dioxide elimination, and minute tidal volume and marked breath suspension (Farrow & Hebert, 1982; Travis & Wallace, 1997, 1999; Vyas & Dikshit, 2002; Wolkove, Kreisman, Darragh, Cohen, & Frank, 1984). One important pranayama method that has received some attention from the scientific community is alternate-nostril breathing (anuloma viloma in Sanskrit). Much of the research on this method, however, focuses on the effects of breathing through just one nostril. These studies explore a hypothesis derived from yogic models of physiology, which posit that right nostril breathing (surya “sun” anuloma viloma) has a more stimulatory effect, whereas left nostril breathing (chandra “moon” anuloma viloma) is more sedating. Several studies provided modest support for this hypothesis (Jain, Srivastava, & Singhal, 2005; Raghuraj & Telles, 2003; Telles, Nagarathna, & Nagendra, 1994, 1996). A few studies looked specifically at the complete practice of alternate-nostril breathing. These studies generally found a variety of changes, including increased hemispheric symmetry and greater parasympathetic activation (Jain et al., 2005; Joshi, Joshi, & Gokhale, 1992; Srivastava, Jain, & Singhal, 2005; Stancak & Kuna, 1994). Jerath, Edry, Barnes, and Jerath (2006) proposed a model to describe how pranayama methods modulate the autonomic nervous system through neural and nonneural mechanisms in the heart, lungs, limbic system, and cortex.

Alternate-Nostril BreathingAlthough, historically, pranayama and related breath methods were used in the search of transpersonal transformation, they have very practical utility for anyone seeking a greater degree of psychophysiological quieting. There are many pranayama methods for working on moderating breathing. One of the classics is alternate-nostril breathing, anuloma viloma. This method is simple to do and produces a pleasant subjective and objective quieting of mind and body.

To do the technique, one should sit comfortably with the back straight: spine, neck, and head in alignment. The body should be erect yet relaxed. The left hand rests on the lap. The right hand is used for closing the nostrils to alternate the flow of breath. A particular hand posture, known as a mudra (Sanskrit, seal or sign), is used. For anuloma viloma, the Vishnu mudra is employed. For this mudra (using the right hand), the thumb is used to close the right nostril and the ring/little fingers are used to close the left nostril.

The index and middle fingers are folded under, touching the palm. The ultimate goal of this pranayama is to have a slow and rhythmical breath, alternating inhalation and exhalation between the left and right nostrils. In more advanced practices, the method also employs breath holding with a time ratio of 1-4-2 (inhale, hold, exhale). Retention practices require more formal instruction and practice over time.

For others, a simpler and very effective variation is to focus only on slowing the breath. The goal is to make the breath as slow as is comfortably possible. Pacing is important, breathing too slowly and then having to gasp for breath is counterproductive, just like trying hard to relax. In addition, ideally, the in-and-out breath should not be audible and should never feel strained.

The Practice of Alternate-Nostril BreathingBegin by sitting quietly in an erect and relaxed posture for a few moments, breathing normally and allowing the body to relax. When ready to begin, breathe out through both nostrils and then comfortably inhale slightly more than normal.

1. Left nostril: Place the thumb of the right hand on the right nostril. Press the side of the nostril gently with the thumb to close the opening. Exhale slowly through the left nostril. When the exhale is complete, there may be a natural pause. When ready, inhale slowly through the left nostril.

2. Switch: Gently pinch both nostrils closed.3. Right nostril: Release the thumb and exhale slowly

through the right nostril. When the exhale is complete, there may be a natural pause. When ready, inhale slowly through the right nostril.

4. Switch: Gently pinch both nostrils closed, then release the left nostril and exhale (back to Step 1).

5. Repeat the cycle for about 5 to 10 minutes.

ConclusionAn estimated 36% of the adult US population has been found to use some form of complementary and alternative medicine during the previous year (Barnes, Powell-Griner, McFann, & Nahin, 2002). Of these methods, mind-body techniques, such as meditation, yoga, and deep breathing practices, are among the most common. Using simple techniques from the Eastern traditions can be very useful with clients and can fit into beliefs and practices they may already be committed to or at least open to exploring. In my own work, I have found the specific method of alternate-nostril breathing easy to teach, simple for clients to practice, and effective in

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helping them achieve greater peace in their lives. Given the essential role of breath as a first and final act of our existence, everyone can appreciate its potential value.

ReferencesBarnes, P.M., Powell-Griner, E., McFann, K., & Nahin, R. L. (2002).

Complementary and alternative medicine use among adults: United States, 2002. Advance Data, 343, 1–19.

Driscoll, D., & DiCicco, G. (2007). The effects of metronome breathing on the variability of autonomic activity measurements. Journal of Manipulative and Physiological Therapeutics, 23, 610–614.

Farrow, J. T., & Hebert, J. R. (1982). Breath suspension during the transcendental meditation technique. Psychosomatic Medicine, 44, 133–153.

Jain, N., Srivastava, R. D., & Singhal, A. (2005). The effects of right and left nostril breathing on cardiorespiratory and autonomic parameters. Indian Journal of Physiology and Pharmacology, 49, 469–474.

Jerath, R., Edry, J. W., Barnes, V. A., & Jerath, V. (2006). Physiology of long pranayamic breathing: Neural respiratory elements may provide a mechanism that explains how slow deep breathing shifts the autonomic nervous system. Medical Hypotheses, 67, 566–571.

Joseph, C. N., Porta, C., Casucci, G., Casiraghi, N., Maffeis, M., Rossi, M., et al. (2005). Slow breathing improves arterial baroreflex sensitivity and decreases blood pressure in essential hypertension. Hypertension, 46, 714–718.

Joshi, L. N., Joshi, V. D., & Gokhale, L. V. (1992). Effect of short term “Pranayam” practice on breathing rate and ventilatory functions of lung. Indian Journal of Physiology and Pharmacology, 36, 105–108.

Kaushik, R. M., Kaushik, R., Mahajan, S. K., & Rajesh, V. (2006). Effects of mental relaxation and slow breathing in essential hypertension. Complementary Therapies in Medicine, 14, 120–126.

Pal, G. K., Velkumary, S., & Madanmohan. (2004). Effect of short-term practice of breathing exercises on autonomic functions in normal human volunteers. Indian Journal of Medical Research, 120, 115–121.

Raghuraj, P., & Telles, S. (2003). Effect of yoga-based and forced uninostril breathing on the autonomic nervous system. Perceptual and Motor Skills, 96, 79–80.

Srivastava, R. D., Jain, N., & Singhal, A. (2005). Influence of alternate nostril breathing on cardiorespiratory and autonomic functions in healthy young adults. Indian Journal of Physiology and Pharmacology, 49, 475–483.

Stancak, A., & Kuna, M. (1994). EEG changes during forced alternate nostril breathing. International Journal of Psychophysiology, 18, 75–79.

Telles, S., Nagarathna, R., & Nagendra, H. R. (1994). Breathing through a particular nostril can alter metabolism and autonomic activities. Indian Journal of Physiology and Pharmacology, 38, 133–137.

Telles, S., Nagarathna, R., & Nagendra, H. R. (1996). Physiological measures of right nostril breathing. Journal of Alternative and Complementary Medicine, 2, 479–484.

Travis, F., & Wallace, R. K. (1997). Autonomic patterns during respiratory suspensions: Possible markers of transcendental consciousness. Psychophysiology, 34, 39–46.

Travis, F., & Wallace, R. K. (1999). Autonomic and EEG patterns during eyes-closed rest and transcendental meditation (TM) practice: The basis for a neural model of TM practice. Consciousness and Cognition, 8, 302–318.

Vyas, R., & Dikshit, N. (2002). Effect of meditation on respiratory system, cardiovascular system and lipid profile. Indian Journal of Physiology and Pharmacology, 46, 487–491.

Wolkove, N., Kreisman, H., Darragh, D., Cohen, C., & Frank, H. (1984). Effect of transcendental meditation on breathing and respiratory control. Journal of Applied Physiology, 56, 607–612.

Correspondence: Adam Burke, PhD, MPH, LAc, Institute for Holistic Health Stud-ies, Health Education, HSS327, San Francisco State University, 1600 Holloway Avenue, San Francisco, CA 94132, email: aburke@sfsu.edu.

Adam Burke Sean Marconett