Biofeedback
Volume 36, Issue 2, pp. 67-69
©Association for Applied Psychophysiology & Biofeedback
www.aapb.org
SPECIAL ISSUE
The Role of Breath in Yogic Traditions:
Alternate Nostril Breathing
Adam Burke PhD, MPH, LAc,1 and Sean Marconett2
Institute for Holistic Health Studies, San Francisco State University, San Francisco, CA; 2Department of Psychology, San Francisco State University, San Francisco, CA
1
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 Sutras
Pranayama
Pranayama, 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 Psychophysiology
Numerous studies have shown the relationship between
deep, slow breathing and activation of the parasympathetic
nervous system (Driscoll & DiCicco, 2007; Joseph et al.,
Biofeedback Ô Summer 2008
The 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 (eightlimbed) 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).
67
Role of Breath in Yogic Traditions
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.
Summer 2008 Ô Biofeedback
Alternate-Nostril Breathing
68
Although, 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 Breathing
Begin 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.
Conclusion
An 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
Burke, Marconett
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.
References
Barnes, 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 shortterm 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.
Adam Burke
Sean Marconett
Correspondence: Adam Burke, PhD, MPH, LAc, Institute for Holistic Health Studies, Health Education, HSS327, San Francisco State University, 1600 Holloway
Avenue, San Francisco, CA 94132, email: [email protected].
Biofeedback Ô Summer 2008
69