Dear Sensei Tony- In my yoga class we do a special breathing practice called, Pranayana. Could you describe what the breath means in Buddhism? This is Sara.

Namaste, Sara. I’m glad you asked. We do indeed. I’d like to start by mentioning that the first text to teach many of Hatha yoga’s central principles and practices was the Amṛtasiddhi, composed by Vajrayāna Buddhists.

In ancient times, the breath was considered sacred. In the Hebrew tradition, there is Ruach, “the breath of God.” In Chinese thought, it is Chi, “the cosmic breath.” In India, it is Prana, “the vital breath.” Among American Indians, it was “the secret of life,” with the out-breath representing “breathing spirit” into others, and they receiving the same through their in-breath. In scientific terms, it is the remarkable interplay between oxygen and carbon dioxide. This is dramatized ritually in the sharing of the pipe (I make the same kind of reverent offering in my own admiration of the sacred leaf): the tobacco smoke as incense, sacramentally making the invisible breath visible.

To all these ancestors, the breath was considered the spiritual life force. So, when we discuss it, we should be mindful that it wasn’t just about respiration. With that in mind, let us continue.

In our Dragonfly Sangha, we first teach about it when we introduce a student to meditation (see my previous blog post: https://www.asksenseitony.com/blog). We also share four other special practices.

The first is called in Japanese, Kokyu Ho Sanchin. This is a whole-body/mind breathing practice that we teach as part of our moving meditation called Tai Sabaki Kata. You can learn both of these from our video (https://buy.stripe.com/00gbJQf8j3YL8I84gr).

The second is taught in our mindful martial arts style of Hitokan Karate and is known as “Three Point Zazen.” Here we take the kneeling posture called in Japanese, Seiza. We focus on a point in front of us with our eyes half-closed while breathing in through the center of the body—the Hara—imagining the breath entering via the Hara, going up the spine and down the front and then back out through the Hara (known as the “wheel breath”). At the same time, we count each out-breath to nine, and then back again to one. We cycle the breath this way eighteen times. This teaches us to be deeply aware of the environment both within and without.

The third form is called “Dragon’s Breath.” From a seated or standing posture, we take four short breaths in through the nose and a long out breath through the mouth to the count of nine. This is done four times in honor of each of the four cardinal directions.

The fourth is also from our Hitokan Karate and is a standing form called Tai Kokyu Kata. This is a flowing, physical process that stretches and strengthens the whole body in one fluid movement. In this practice, we breathe in through the nose and hold it for a count of nine, and then breathe out through the mouth.

Finally, I should mention that the way we chant during liturgy is also a way of experiencing the sacred breath of life. Through the vibration of sound waves, the vagus nerve is stimulated. The mantra—whether out loud or in my head and heart—is the sound of absolute Oneness incarnate in the divine breath.

As you can see, the breath can be a very important way for us to experience the life force—or Ki—intimately. These are not poetic approximations. Every breath is in communion with everything that has ever drawn breath on our planet. Through these practices, we personally realize the interconnectedness of body, mind, and all of life through the breath.

I personally practice and encourage each of these as part of daily devotion to the Dharma.

Please contact us to learn more: https://www.asksenseitony.com/contact-8., Sara. I’m 

glad you asked. We do indeed. I’d like to start by mentioning that the v

Namaste, Sara. I’m glad you asked. We do indeed. I’d like to start by mentioning that the very first text to teach many of Hatha yoga’s central principles and practices was there is Ruach, “the breath of God.” In Chinese thought, it is Chi, “the cosmic breath.” In India, it is Prana, “the vital breath.” Among American Indians, it was “the secret of life,” with the out-breath representing “breathing spirit” into others, and they receiving the same through their in-breath. In scientific terms, it is the remarkable interplay between oxygen and carbon dioxide. This is dramatized ritually in the sharing of the pipe (a practice I make the same kind of reverent offering in my own admiration of the sacred leaf): the tobacco smoke as incense, sacramentally making the invisible breath visible.

To all these ancestors, the breath was considered the spiritual life force. So, when we discuss it, we should be mindful

The second is taught in our mindful martial arts style of Hitokan Karate and is known as “Three Point Zazen.” Here we take the kneeling posture called in Japanese, Seiza. We focus on a point in front of us with our eyes half-closed while breathing in through the center of the body—Hara—imagining the breath entering via the Hara, going up the spine and down the front and back, and then out through the Hara (known as the “wheel breath”). At the same time, we count each out-breath to nine, and then back again to one. We

The third form is called “Dragon’s Breath.” From a seated or standing posture, we take four short breaths in through the nose and a long breath through the mouth to the count of nine. This is done four times in honor of each of the four cardinal directions.

The fourth is also from our Hitokan Karate and is a standing form called Tai Kokyu Kata. This is a flowing, physical process that stretches and strengthens the whole body in one fluid movement. In this practice, we breathe in through the nose and hold it for a count of nine, and then breathe out through the mouth.

Finally, I should mention that the way we chant during liturgy is also a way of experiencing the sacred breath of life. Through the vibration of sound waves, the vagus nerve is stimulated. The mantra—whether out loud or in my head and heart—is the sound of absolute Oneness incarnate in the divine breath.

As you can see, the breath can be a very important way for us to experience the life force—or Ki—intimately. These are not poetic approximations. Every breath is in communion with everything that has ever drawn breath on our planet. Through these practices, we personally realize the interconnectedness of body, mind, and all of life through the breath.

I personally practice and encourage each of these as part of daily devotion to  many of Hatha yoga’s central principles and practices was the Amṛtasiddhi, composed by Vajrayāna Buddhists.

In ancient times, the breath was considered sacred. In the Hebrew tradition, there is Ruach, “the breath of God.” In Chinese thought, it is Chi, “the cosmic breath.” In India, it is Prana, “the vital breath.” Among American Indians, it was “the secret of life,” with the out-breath representing “breathing spirit” into others, and they receiving the same through their in-breath. In scientific terms, it is the remarkable interplay between oxygen and carbon dioxide. This is dramatized ritually in the sharing of the pipe (a practice I make the same kind of reverent offering in my own admiration of the sacred leaf): the tobacco smoke as incense, sacramentally making the invisible breath visible.

To all these ancestors, the breath was considered the spiritual life force. So, when we discuss it, we should be mindful that it wasn’t just about respiration. With that in mind, let us continue.

In our Dragonfly Sangha, we first teach about it when we introduce a student to meditation (see my previous blog post:

The second is taught in our mindful martial arts style of Hitokan Karate and is known as 

The third form is called “Dragon’s Breath.” From a seated or standing posture, we take four short breaths in through the nose and a long breath through the mouth to the count of nine. This is done four times in honor of each of the four cardinal directions.

The fourth is also from our Hitokan Karate and is a standing form called Tai Kokyu Kata. This is a flowing, physical process that stretches and strengthens the whole body in one fluid movement. In this practice, we breathe in through the nose and hold it for a count of nine, and then breathe out through the mouth.

Finally, I should mention that the way we chant during liturgy is also a way of experiencing the sacred breath of life. Through the vibration of sound waves, the vagus nerve is stimulated. The mantra—whether out loud or in my head and heart—is the sound of absolute Oneness incarnate in the divine breath.

As you can see, the breath can be a very important way for us to experience the life force—or Ki—intimately. These are not poetic approximations. Every breath is in communion with everything that has ever drawn breath on our planet. Through these practices, we personally realize the interconnectedness of body, mind, and all of life through the breath.

I personally practice and encourage each of these as part of daily devotion to the Dharma.

Please contact us to learn more: https://www.asksenseitony.com/contact-8.