Pranayama and Taoist Breathing
Y
ogic and Taoist breathing differ in method and form but not in effect and goal. Principally, Pranayama seeks to prolong inhalation, retention and exhalation. Taoist breathing seeks to make inhalation and exhalation follow seamlessly while prolonging the breath.
Softness is not often emphasised in Pranayama, but it is not absent: during inhalation prana [chi] is received; during retention the breath is savoured; in exhalation thoughts & emotions are emptied; while the lungs are empty all is surrendered to the primal energy. Good Pranayama practice requires softness to effectively move the organs horizontally, vertically and circumferentially. In the same way, Taoist breathing seeks to move the organs, the rib cage and make full use of the lungs. The difference is essentially on emphasis, sequence and approach.
What Taoist breathing naturally encourages is softness—extended breath cannot be achieved without gentleness.
What Taoist breathing naturally encourages is softness—extended breath cannot be achieved without gentleness. It is the same in yogic breathing. None of the vigorous Pranayama techniques can be effectively practiced without having first developed long, comfortable breath. Anyone who has tried to be forceful with the breath soon reaches a point of discomfort. Bad practice can be hazardous, forced breath can be dangerous.
Both practices seek union, both seek one pointedness as concentration develops. Whether the label is oneness with the Tao or samadhi, control of breath is just another form that might lead to profound realisation. In the pursuit meanwhile, both methods have advantages: improved ventilation of the lungs, internal massage of the organs through the action of the diaphragm, inner silence and deep peace.
Traditionally, yogis would not practice beyond very basic Pranayama before having achieved a good degree of skill in asana [hatha yoga]. Basic breathing techniques are open to anyone to practice with noticeable results. Taoist breathing has many of the components of yogic breathing, but it does not emphasise them, preferring to draw attention to the technique and the length and evenness of breath. Thus the practitioner develops concentration and mindfulness of breath without which long, regular and even breath without pause could not be achieved.
A comparison of the techniques in words comes down to this: the Taoist makes all the breath one; the yogi concerns himself with the stages of breath seeking equanimity in each of them.
Stillness, surrender and release are implicit in both methods. Whether the practitioner believes s/he is clearing the nadis [fine organs of the subtle body] or releasing the restrictions of the diaphragm, it is the process of seeking to regulate the breath and its correspondent effects that make the practice.
Taoist breathing is, in my view, an essential prerequisite to any good breathing technique. It develops profound ability to manage the breath and generate awareness of the internal environment at increasingly fine levels.
In breath is found the primeval energy. Seeking union with the nameless through breath reminds of the classic Zen ox herding picture—riding an ox in search of an ox. As a practical means of removing the obstructions, what better means than breath, the unseen, ever present in human life.
A comparison of the techniques in words comes down to this: the Taoist makes all the breath one; the yogi concerns himself with the stages of breath seeking equanimity in each of them. Mastery of either technique leads us to the same place.
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