Lesson 12: The Science of Breath

Lesson 12: The Science of Breath

1. Anatomy and Kinesiology of Breathing.

Breathing is the most fundamental movement of energy in the body as it unites us to the world around us continuously and intimately. Our words spiritual and spirit come from the Latin ‘spiritus’ meaning breath, giving us insight into the layers of importance embedded in this rhythmic flow of inhalation and exhalation. Life begins with our first breath and ends with our last, and every breath is spiritually important.

In the first section, we began our observation of our breathing, and this will continue to be our primary practice. Just watching and feeling. But now we can add some specific directions to help focus our attention what is happening at the structural level. Returning to our supported savasana, Picture-42allow the spine to relax as fully as possible and begin to notice what parts of the body actually move with the breathing. Most people will feel the belly or abdomen moving up and down, especially as the relaxation deepens.

With ‘abdominal breathing, the diaphragm pushes down toward the abdomen on inhalation, causing it to rise up. On the exhalation, the abdomen drops and the diaphragm returns back up in the chest as the air is expelled. For those who carry a lot of anxiety or tension, this is a powerful way to relax the diaphragm and calm the mind. Can you now feel the diaphragm? It is easy to feel the abdomen, as you can see it move. The diaphragm is hidden from view, and often from perception. Visualize the picture of the diaphragm above. See its rounded, dome like shape as it fills the lower rib cage. Imagine the muscle fibers lengthening. In the second image, we see the diaphragm from below. The white tendinous fibers in the center are attachments for the muscle fibers, which also attach to the surrounding ribs.

How do the muscle fibers of the diaphragm act?  We can look at the biceps muscle for some clues. UnknownIn a push up, the hand and lower arm are the stabilizing end, and the contracting biceps pulls the upper arm toward the forearm. Unknown-1In a curl, the opposite action occurs. The upper arm is the stable end and the forearm is pulled toward the upper arm. Muscles have no inherent preference in direction of pull. It just depends on which end is the stabilizer and which is the mover.

The same principle is seen in the diaphragm, a large muscle, with one end attaching to the ribs and the other end to its own central tendon, (which makes the diaphragm unique). In the diaphragm, most people (unconsciously) stabilize the ribs and the muscle fibers pull the tendon down on contraction, which in breathing is inhalation. In exhalation, the fibers relax and the tendon rises back up. The freeing up of this action is called abdominal breathing, as mentioned above. The distance moved by the diaphragm is called the ‘excursion’ and averages 3 – 5 centimeters. A well trained, healthy diaphragm can move as much as 7 – 8 cms.

Unknown-2Another possibility, explored in yogic breathing, involves stabilizing the tendon and using the muscle fibers to lift the ribs. On inhalation, when the muscles contract, they pull the ribs up, and because of the way the ribs move on the spine, the ribs also flare out. On the exhalation, they reverse, dropping and coming back in. Same fibers working, just pulling in the opposite direction. In order to have this work, the ribs have to be free to move, and this is another area where yoga practice can help.

There is a physiological impulse inhale. When the oxygen/carbon dioxide levels reach a limit, a signalis sent along the phrenic nerve to the diaphragm telling it to contract. The relaxation of the contraction creates the exhalation. Because the average person does not exhale completely, over time, the fibers of the muscles relax less and less, growing tighter, decreasing the movement available to the diaphragm. This will be seen as a slow collapse of the chest and a bulging of the abdomen, having nothing to do with weight gain. That is another layer. This is strictly an energetic shift based on poor breathing patterns. Healthy exhalation helps to stretch the diaphragm, and the abdominal muscles are a big help here.

The abs that most interest us are the transversus abdomini, the deepest of the three layers, the others being the rectus abdomeni and the internal and external obliques. The transversus runs at right angles to the spine and knits together at the median line, the linea alba, (white line) which runs right up the center. We will look at this from a radically different perspective when we take up Chinese medicine in a later section, but for now know that the transversus works in synchrony with the multifidus muscles deep in the posterior spine, to help maintain an integrated core support. (see Tonic Function’ section).

When the transversus is strong, it supports the core without shortening it and provides a powerful rebound to deepen the exhalation. It thus acts as a images-2counterbalance to the contracting diaphragm. In the practice of uddiyana bandha, the whole abdominal wall is drawn in and lifted to maximize the stretch of the diaphragm and the expulsion of air from the lungs. The multifidi also have to participate to release the spine, so a full uddiyana may be difficult with spinal knots. Mild practice tones the abdominal wall without strain.

2. Circulation of the Prana/Chi

The hidden breath is the circulation of the energies of the breath throughout the body and the respiration at the cellular level.

(to be continued…)

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The Ten Oxherding Pictures

A Holiday Gift from the Buddhist World to all of us.

The ten Oxherding Pictures from Zen Buddhism represent the stages and path to awakening, integration and enlightenment, with the Ox representing our True Nature and the Oxherder each of us, the embodied being. It is important to note that the stages are not linear but spiralic and multi-dimensional, as we usually can get glimpses of more advanced levels before we have truly completed and integrated the any or all of the previous ones.

Also, we may often be working with several stages at the same time. More subtle awakenings in one level may trigger unconscious and unresolved traumas stored in the earlier levels that then need to be revisited, transformed and integrated. Then, the energy held in trauma is resolved and free to use for deeper growth.

There are many variations on the ten pictures representing the stages, and these are usually accompanied by poetic verses and/or commentary describing the journey. The paintings seen below are traditionally attributed to 天章周文 Tenshō Shūbun (1414-1463), of the Muromachi period in the late fifteenth century and are found at the Shōkokuji temple in Kyoto, Japan.

These stages can be seen as three sets of three transformations, with the final stage standing alone. The first three are the beginners journey, the second three those of the intermediate student, and the final three the most subtle and refined. The tenth transcends all and resolves as the awakened Buddha in the world helping others. Looking more deeply and ironically, we find that ultimately it is the Ox who is training and leading the Oxherder

1: Seeking the Ox
We know something is missing in our lives, but don’t know what it might be, or where to look. Our souls ache, our spirit feels fragile. The spiritual journey begins, but our minds are full of confusion and delusion. Our search is random and we cannot find the Ox anywhere. This is Dante at the beginning of The Divine Comedy.

2: Seeing Tracks of the Ox
Through study and guidance we begin to get glimpses. Maybe we discover yoga or meditation, or find spiritual teachers or writings that inspire us. But although we see the tracks, the Ox is still unseen, unknown. The tracks give us some confidence and we continue seeking, driven by the awakening cosmic impulse to discover/uncover the fullness and truth of our Being. The Ox is calling us.

3: First Glimpsing the Ox
There is the Ox. Wow! So magnificent! How did we ever not see! But the Ox remains elusive, disappearing into the forest. How could that be? Our minds are still confused, our seeking still undisciplined. The Ox teases us. She is everywhere and then nowhere to be found. Our mental habits and beliefs still dominate in spite of the revelation and we struggle to find ground. We are still beginners on the journey.

4: Catching the Ox
We finally catch the ox and grasp the rope to hold her, but she is wild and free, used to cavorting in the fields. We must hold the rope firmly and steadily. The rope of course is our evolving meditation practice and this is where it gets more serious. We are no longer beginners. We are in the realm of un-abiding awakening and must be ‘all in’ with our practice to stabilize the ground. Habits and conditioning have many tentacles extending into the unconscious, so our discipline must become stronger. The Ox keeps us on our toes.

5: Taming the Ox
As our practice becomes stronger, we can hold the rope more loosely as the Ox is relaxing somewhat. It is actually the mind that is relaxing as we begin to realize that the Ox is always steady and it is our minds that are wild and untamed. By relaxing our efforts, our practices can now include resting in the infinite and we become more comfortable in stillness and mystery. Habits still arise as the unconscious has many layers and levels of confusion and trauma, but we recognize the reality that our thoughts arise and fall from the depths of silence and that our delusion is self created.

6: Riding the Ox Back Home
The seeking and struggle come to an end and we can let go of the rope as Ox and herder are one, moving effortlessly together though the world. Buddha Nature is awake and free and we feel spontaneous joy and happiness. The Oxherder plays his flute for the birds and children of the village. This joy and delight can be a surprise as the practice has seemed quite serious at times. Unseen unconscious traumas may still exist so vigilance is still required.

7: Ox Forgotten, Self Alone
The Ox is now gone and the Oxherder sits at home alone. This is ‘Self as ‘I am’ without the need to ‘be something. This is Kaivalya of the Yoga Sutras, Purusha distinct from Prakriti. Up until now, there has remained a subtle sense of duality, of practice and life, of spiritual and not spiritual. This now dissolves. There is no longer ‘something to do’. Everything is meditation and nothing is special. Things are ‘just as they are’.

8: Ox and Self Both Forgotten
Total Emptiness. No concepts, ideas or beliefs, no sense of separateness. Even the “I am” is gone. All gone. Not even the scent of ‘holiness’ or special-ness remains. Gate, Gate, Paragate, Parasamgate.

9: Return to the Source
From the realization of Emptiness emerges the realization that the amazing flow of life always continues on in its own perfection. Seasons come and go. Cherry trees bloom in the spring. Birds sing and the rivers flow. Stars are born and others explode into cosmic dust. Emptiness is Fullness, Fullness is Emptiness. Bodhi svaha!

10: Returning to the Marketplace with Helping Hands
The enlightened being joyfully joins the world to aid all beings on their journey. Freedom, wisdom and compassion are the roots of action. Enlightenment is not passive but celebratory and engaged.

Here are some other perspectives:
From Tricycle Magazine
https://terebess.hu/english/Kuoan1.html
https://terebess.hu/english/oxherd0.html

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