The greatest things in life may well be free
One of these is our breath. All the air we need to survive is there for all of us. And that air and the ability to breathe it, is a powerful tool to make perfect our human form of life. Not only does our breath keep us alive, it also has the ability to facilitate our liberation, not only from our mental chatter, but also from our very material body.
Consciousness is not bound to the body, nor does it need to remain in the body. It existed before and will exist after the body. With correct breath techniques and the accompanying meditation, anyone with the skill can liberate the conscious perception from the body and let it fly like an eagle to places far away and perceive sights beyond that of the eyes.
Knowledge - the most valuable treasure is now free
Another of the greatest things in life which appear to be free, is knowledge. Never more so than today, with the rise of AI, has knowledge and information been at our fingertips, with a speed never before imagined. One secret is, of course, that your skill at using the AI secretary chatbot is in knowing what prompts to use.
For me AI has sped up my learning and my creative flow. I can follow trains of thought with instant information. Clarity and comprehension is available in an instant. Today we all have this most powerful knowledge and workflow tool in history. And it's free. Anyone with internet access can use the multiple AI tools to get the knowledge that they think is valuable.
As someone who takes life most seriously, and wants to really know the actual best use for this human form, I have been able to research what I believe to be the most valuable wisdom on this planet, namely the ancient yoga texts of India.
And I present to you here my findings from those multiple texts. I used my AI secretary to research and to improve my SEO and editing of this content below, and the improvement is more attractive. it will attract more people who are serious about yoga and attaining the real treasure of life, which is free and for everyone, if they have the intuition to grasp it (and the prompt to steer it).
The Breath-Nectar Connection
In the classical yogic understanding, pranayama (breath control) serves not merely as a technique for respiratory regulation, but as a sophisticated method for producing, circulating, and preserving amrita—the divine nectar of immortality. This relationship between breath and the subtle essence of life represents one of the most profound teachings in Hatha Yoga and Tantric traditions.
Etymology and Fundamental Concepts
Pranayama Defined:
- Prana = life force, vital energy, breath
- Yama = restraint, control, regulation
- Ayama = extension, expansion
- Combined meaning: "Extension of life force" or "control of vital energy"
Amrita/Bindu Relationship:
Amrita is a substance which is produced by the human body once the flow of kundalini through the central channel becomes strong. The production and circulation of this substance is intimately connected with specific breathing practices that enhance pranic flow.
The Classical Framework: Bindu and Amrita
Understanding Bindu:
According to ancient texts, Bindu Visarga is the residence of the moon, and when the moon is full, it releases its nectar or ambrosial fluid that permeates the entire body. This nectar is known as Amrita and is believed to fortify the body against toxins and strengthen immunity against viruses.
The Production Mechanism:
The production of amrita involves sexual fluids and sexual energy. When the flow of prana up through the body is strong, it creates a pull, or draw, on sexual fluids, and causes sexual fluids to be drawn up into the bladder. This is a process called natural vajroli mudra.
Classical Conservation Model:
The text teaches mahābandha, mahāmudrā, and mahāvedha which involve bodily postures and breath control, as a means to preserve amrta or bindu (vital energy) in the head (the "moon") from dripping down the central channel and being burned by the fire (the "sun") at the perineum.
Pranayama Techniques for Amrita Production
1. Ujjayi Pranayama (Victorious Breath)
Technique:
Ujjayi Pranayama is a breathing technique that involves deep, slow inhalation and exhalation through the nostrils, accompanied by a slight constriction of the throat to create a soft, ocean-like sound.
Amrita Connection:
- Internal Heat Generation: Creates tapas (inner fire) that stimulates nectar production
- Throat Activation: Stimulates vishuddha chakra and throat region where nectar collects
- Sustained Practice: Long, deep breaths enhance pranic circulation
- Sound Vibration: Internal resonance affects subtle energy centers
Specific Instructions:
- Inhale slowly through both nostrils with slight throat constriction
- Create gentle "ocean wave" sound on inhalation
- Exhale with same constriction, maintaining sound
- Practice for 10-30 minutes daily
- Combine with visualization of nectar circulation
2. Surya Bhedana (Right Nostril Breathing)
Classical Purpose:
- Solar Energy Activation: Stimulates pingala nadi (solar channel)
- Heat Generation: Creates internal fire necessary for transformation
- Digestive Enhancement: Increases agni (digestive fire) while preserving essence
- Prana Direction: Channels energy upward through central channel
Technique:
- Block left nostril with ring finger
- Inhale slowly through right nostril only
- Close both nostrils, retain breath (kumbhaka)
- Exhale through left nostril
- Repeat cycle for specified duration
Amrita Benefits:
- Increases internal heat that transforms base substances into refined essence
- Activates solar energy needed for alchemical processes
- Enhances circulation of vital fluids upward
3. Chandra Bhedana (Left Nostril Breathing)
Cooling and Preservation:
- Lunar Energy: Activates ida nadi (lunar channel)
- Cooling Effect: Reduces excessive heat that can consume nectar
- Calming Influence: Balances the solar practices
- Preservation Mode: Helps retain produced amrita
Application:
- Block right nostril with thumb
- Inhale through left nostril only
- Retain with both nostrils closed
- Exhale through right nostril
- Practice in evening or after heating techniques
4. Bhastrika (Bellows Breath)
Dynamic Energy Generation:
- Rapid Fire Creation: Intense heat generation for transformation
- Kundalini Activation: Awakens dormant energy at spine base
- Circulation Enhancement: Powerful movement of prana through nadis
- Purification: Clears energy channels for better nectar flow
Advanced Practice:
- Rapid, forceful inhalation and exhalation
- Equal emphasis on both phases of breath
- Practice in sets with retention periods
- Combine with specific mudras and bandhas
- Caution: Requires proper preparation and guidance
5. Kumbhaka (Breath Retention)
The Central Practice:
The practice involves two primary techniques: exhalation, known as pracchardana, which entails expelling air from the stomach through the nostrils, and retention, known as vidharana, which focuses on the controlled restraint of breath.
Types of Retention:
Antara Kumbhaka (After Inhalation):
- Purpose: Builds internal pressure and heat
- Effect: Stimulates production of subtle essences
- Duration: Gradually increased from seconds to minutes
- Integration: Combined with bandhas for maximum effect
Bahya Kumbhaka (After Exhalation):
- Purpose: Creates internal vacuum and upward draw
- Effect: Naturally pulls vital fluids upward
- Application: Particularly effective for vajroli mudra activation
- Caution: Requires careful progression
Kevala Kumbhaka (Spontaneous Retention):
- Advanced State: Natural cessation of breath
- Indication: Strong pranic flow and energy circulation
- Benefits: Automatic preservation of vital essences
- Development: Emerges through consistent practice
Integration with Mudras and Bandhas
Coordinated Practice:
It teaches various techniques like mudras and bandhas that are said to help retain and redirect bindu upwards in the body, rather than allowing it to be lost. Kechari mudra is specifically mentioned as a practice that prevents bindu from leaving its place in the body.
Key Combinations:
Ujjayi + Khechari Mudra:
- Synergy: Breath creates circulation, mudra collects nectar
- Enhancement: Tongue position activates production sites
- Integration: Natural coordination develops over time
Pranayama + Mula Bandha:
- Upward Direction: Root lock redirects energy upward
- Preservation: Prevents downward loss of vital fluids
- Intensification: Increases pressure for circulation
Breath Retention + Jalandhara Bandha:
- Sealing: Throat lock prevents nectar loss
- Concentration: Pools essence in upper centers
- Transformation: Allows assimilation of produced amrita
The Eight Classical Pranayamas for Nectar Work
The ancient hatha yoga texts describe eight types of pranayama techniques: sūryabhedana, ujjāyī, sītalī, sītkārī, bhastrikā, bhrāmarī, mūrccā and plāvinī. And to this, they add nāḍīśodhana, candrabhedana, and kapalabhāti.
1. Suryabhedana - Solar activation for nectar production
2. Ujjayi - Circulation and throat stimulation
3. Sitali - Cooling and preservation
4. Sitkari - Alternate cooling technique
5. Bhastrika - Intense heat generation
6. Bhramari - Vibration for subtle activation
7. Murcha - Fainting breath for transcendence
8. Plavini - Floating breath for lightness
Scientific Understanding and Modern Research
Physiological Correlates:
Hormonal Activation:
- Pineal Gland: Potential source of "nectar" substances
- Pituitary Function: Master gland regulation
- Endocrine Balance: Overall hormonal optimization
- Neurotransmitters: Enhanced production of beneficial chemicals
Circulation Enhancement:
- Cerebrospinal Fluid: Improved circulation and quality
- Lymphatic System: Enhanced immune function
- Blood Flow: Optimized circulation to brain and glands
- Nervous System: Parasympathetic activation and balance
Research Areas:
- Longevity Studies: Effects on aging markers
- Immune Function: Enhancement of disease resistance
- Stress Reduction: Cortisol and inflammation markers
- Neuroplasticity: Brain changes from breath practices
Safety Guidelines and Precautions
Essential Precautions:
Gradual Progression:
- Never force breath retention beyond comfort
- Increase duration slowly over months/years
- Maintain smooth, even breathing patterns
- Stop if dizziness or discomfort occurs
Contraindications:
- Heart Conditions: Medical clearance required
- High Blood Pressure: Avoid intensive retentions
- Pregnancy: Modify practices significantly
- Mental Health Issues: Careful guidance needed
Warning Signs:
- Headaches or pressure sensations
- Irregular heartbeat or chest pain
- Excessive agitation or anxiety
- Breathing difficulties after practice
Proper Preparation:
- Asana Mastery: Comfortable seated postures
- Dietary Considerations: Light, sattvic foods
- Environmental Factors: Clean air, appropriate temperature
- Mental Preparation: Calm, focused mindset
- Teacher Guidance: Qualified instruction essential
Integration with Daily Life
Practical Applications:
Morning Practice:
- Solar Techniques: Energizing for the day
- Retention Work: Building vital reserves
- Circulation Focus: Moving energy upward
- Integration: Carrying awareness into activities
Evening Practice:
- Lunar Techniques: Cooling and preserving
- Gentle Retention: Subtle circulation work
- Meditation Bridge: Transition to contemplation
- Restoration: Rebuilding vital essence
Lifestyle Factors:
Supporting Elements:
- Diet: Foods that support nectar production
- Sleep: Adequate rest for regeneration
- Exercise: Moderate physical activity
- Stress Management: Reducing energy waste
- Sexual Energy: Conservation and transmutation
Advanced Understanding: The Alchemical Process
Internal Alchemy:
The breath work creates an internal laboratory where:
- Base Substances: Sexual fluids and vital essences
- Transformative Agent: Controlled prana through breath
- Catalyst: Internal heat (tapas) and pressure
- Product: Refined amrita or soma
The Circulation System:
- Production: Generated through intense practice
- Collection: Gathered through specific mudras
- Circulation: Moved through pranayama techniques
- Preservation: Retained through bandhas and retention
- Assimilation: Integrated through meditation
Conclusion
In this practice, we will use pranayama, asana and meditation to tap into our own source of nectar; those things that bring us joy and sweetness, and enhance our ability to engage with life with curiosity and gratitude.
The relationship between pranayama and amrita production represents one of the most sophisticated aspects of classical yoga practice. Through specific breathing techniques, the practitioner learns to not only enhance the production of subtle vital essences but also to circulate and preserve these substances for enhanced health, longevity, and spiritual development.
This ancient science bridges the gap between physical breath control and the highest spiritual attainments, demonstrating that through skillful manipulation of the breath, ordinary biological processes can be transformed into vehicles for transcendence. The production and preservation of amrita through pranayama offers both immediate benefits in terms of vitality and well-being, and long-term potential for consciousness evolution.
Modern practitioners should approach these techniques with respect for their power and potential, understanding that the classical claims about immortality and supernatural abilities emerge from genuine physiological and energetic transformations that occur through dedicated practice. Whether interpreted literally or metaphorically, the breath-nectar connection provides a practical pathway for anyone seeking to optimize their life force and explore the deeper potentials of human consciousness.
Essential Note: The practices described here require proper guidance and gradual development. The classical texts emphasize that these techniques should be learned from qualified teachers and practiced with appropriate preparation, patience, and respect for their transformative power.
Bhagavad Gita ch 6:19-23
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।
योगिनो यतचित्तस्य युञ्जतो योगमात्मन: ॥ १९ ॥
यत्रोपरमते चित्तं निरुद्धं योगसेवया ।
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥ २० ॥
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् ।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वत: ॥ २१ ॥
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं तत: ।
यस्मिन्स्थितो न दु:खेन गुरुणापि विचाल्यते ॥ २२ ॥
तं विद्याद्दु:खसंयोगवियोगं योगसंज्ञितम् ॥ २३ ॥
yathā dīpo nivāta-stho
neṅgate sopamā smṛtā
yogino yata-cittasya
yuñjato yogam ātmanaḥ
SYNONYMS
yathā—as; dīpaḥ—a lamp; nivātasthaḥ—in a place without wind; na—does not; iṅgate—waver; sā upamā—compared to that; smṛtā—likened; yoginaḥ—of the yogī; yata-cittasya—whose mind is controlled; yuñjataḥ—constantly engaged in; yogam—meditation; ātmanaḥ—on Transcendence.
TRANSLATION
As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent Self.
PURPORT
A truly Kṛṣṇa conscious person, always absorbed in Transcendence, in constant undisturbed meditation on his worshipable Lord, is as steady as a lamp in a windless place.
TEXTS 20-23
yatroparamate cittaṁ
niruddhaṁ yoga-sevayā
yatra caivātmanātmānaṁ
paśyann ātmani tuṣyati
sukham ātyantikaṁ yat tad
buddhi-grāhyam atīndriyam
vetti yatra na caivāyaṁ
sthitaś calati tattvataḥ
yaṁ labdhvā cāparaṁ lābhaṁ
manyate nādhikaṁ tataḥ
yasmin sthito na duḥkhena
guruṇāpi vicālyate
taṁ vidyād duḥkha-saṁyoga-
viyogaṁ yoga-saṁjñitam
SYNONYMS
yatra—in that state of affairs; uparamate—when one feels transcendental happiness; cittam—mental activities; niruddham—restrained from matter; yoga-sevayā—by performance of yoga; yatra—in that; ca—also; eva—certainly; ātmanā—by the pure mind; ātmānam—self; paśyan—realizing the position; ātmani—in the self; tuṣyati—becomes satisfied; sukham—happiness; ātyantikam—supreme; yat—in which; tat—that; buddhi—intelligence; grāhyam—acceptable; atīndriyam—transcendental; vetti—knows; yatra—wherein; na—never; ca—also; eva—certainly; ayam—in this; sthitaḥ—situated; calati—moves; tattvataḥ—from the truth; yam—that which; labdhvā—by attainment; ca—also; aparam—any other; lābham—gain; manyate—does not mind; na—never; adhikam—more than that; tataḥ—from that; yasmin—in which; sthitaḥ—being situated; na—never; duḥkhena—by miseries; guruṇāpi—even though very difficult; vicālyate—becomes shaken; tam—that; vidyāt—you must know; duḥkha-saṁyoga—miseries of material contact; viyogam—extermination; yoga-samjñitam—trance in yoga.
TRANSLATION
The stage of perfection is called trance, or samādhi, when one's mind is completely restrained from material mental activities by practice of yoga. This is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.
PURPORT
By practice of yoga one becomes gradually detached from material concepts. This is the primary characteristic of the yoga principle. And after this, one becomes situated in trance, or samādhi which means that the yogī realizes the Supersoul through transcendental mind and intelligence, without any of the misgivings of identifying the self with the Superself. Yoga practice is more or less based on the principles of the Patañjali system. Some unauthorized commentators try to identify the individual soul with the Supersoul, and the monists think this to be liberation, but they do not understand the real purpose of the Patañjali system of yoga. There is an acceptance of transcendental pleasure in the Patañjali system, but the monists do not accept this transcendental pleasure out of fear of jeopardizing the theory of oneness. The duality of knowledge and knower is not accepted by the nondualist, but in this verse transcendental pleasure—realized through transcendental senses—is accepted. And this is corroborated by the Patañjali Muni, the famous exponent of the yoga system. The great sage declares in his Yoga-sūtras: puruṣārtha-śūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti.
This citi-śakti, or internal potency, is transcendental. Puruṣārtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This "oneness with the Supreme" is called kaivalyam by the monist. But according to Patañjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position. In the words of Lord Caitanya, this state of affairs is called ceto-darpaṇa-mārjanam, or clearance of the impure mirror of the mind. This "clearance" is actually liberation, or bhava-mahādāvāgni-nirvāpaṇam. The theory of nirvāṇa—also preliminary—corresponds with this principle. In the Bhāgavatam this is called svarūpeṇa vyavasthitiḥ. The Bhagavad-gītā also confirms this situation in this verse.
After nirvāṇa, or material cessation, there is the manifestation of spiritual activities, or devotional service of the Lord, known as Kṛṣṇa consciousness. In the words of the Bhāgavatam, svarūpeṇa vyavasthitiḥ: this is the "real life of the living entity." Māyā, or illusion, is the condition of spiritual life contaminated by material infection. Liberation from this material infection does not mean destruction of the original eternal position of the living entity. Patañjali also accepts this by his words kaivalyam svarūpa-pratiṣṭhā vā citi-śaktir iti. This citi-śakti or transcendental pleasure, is real life. This is confirmed in the Vedānta-sūtras as ānandamayo 'bhyāsāt. This natural transcendental pleasure is the ultimate goal of yoga and is easily achieved by execution of devotional service, or bhakti-yoga. Bhakti-yoga will be vividly described in the Seventh Chapter of Bhagavad-gītā.
In the yoga system, as described in this chapter, there are two kinds of samādhi, called samprajñāta-samādhi and asamprajñāta-samādhi. When one becomes situated in the transcendental position by various philosophical researches, it is called samprajñāta-samādhi. In the asamprajñāta-samādhi there is no longer any connection with mundane pleasure, for one is then transcendental to all sorts of happiness derived from the senses. When the yogī is once situated in that transcendental position, he is never shaken from it. Unless the yogī is able to reach this position, he is unsuccessful. Today's so-called yoga practice, which involves various sense pleasures, is contradictory. A yogī indulging in sex and intoxication is a mockery. Even those yogīs who are attracted by the siddhis (perfections) in the process of yoga are not perfectly situated. If the yogīs are attracted by the by-products of yoga, then they cannot attain the stage of perfection, as is stated in this verse. Persons, therefore, indulging in the make-show practice of gymnastic feats or siddhis should know that the aim of yoga is lost in that way.
The best practice of yoga in this age is Kṛṣṇa consciousness, which is not baffling. A Kṛṣṇa conscious person is so happy in his occupation that he does not aspire after any other happiness. There are many impediments, especially in this age of hypocrisy, to practicing haṭha-yoga, dhyāna-yoga, and jñāna-yoga, but there is no such problem in executing karma-yoga or bhakti-yoga.
As long as the material body exists, one has to meet the demands of the body, namely eating, sleeping, defending and mating. But a person who is in pure bhakti-yoga or in Kṛṣṇa consciousness does not arouse the senses while meeting the demands of the body. Rather, he accepts the bare necessities of life, making the best use of a bad bargain, and enjoys transcendental happiness in Kṛṣṇa consciousness. He is callous toward incidental occurrences—such as accidents, disease, scarcity and even the death of a most dear relative—but he is always alert to execute his duties in Kṛṣṇa consciousness or bhakti-yoga. Accidents never deviate him from his duty. As stated in the Bhagavad-gītā, āgamāpāyino 'nityās tāṁs titikṣasva bhārata. He endures all such incidental occurences because he knows that they come and go and do not affect his duties. In this way he achieves the highest perfection in yoga practice.
Reference: Bhagavad Gita As It Is, translation and commentary by Swami A. C. Bhaktivedanta, original Macmillan 1972 edition, freely available at www.prabhupadabooks.com.
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