The Nine Step Bottled Wind Pranayama Practice

1/22/12 The Nine Step Bottled Wind Pranayama Practice

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The Nine Step Bottled Wind Pranayama Practice

A more forceful breathing practice, that attempts to

ignite the internal wind element through compression,

is the (9 step) nine-step bottled wind pranayama

practice introduced by the female Buddha Vajrayogini

(also known as Vajravarahi or "Diamond Sow" Buddha)

into Tibet. This practice, which is also known as the

"White Brightness" practice, relies on the respiratory

winds (our external breath) to activate the body's pre-

natal chi. Once activated, the real chi within the body

can transform our mai and ignite the kundalini fire

element within. If nothing else, continued proper use

of this practice banishes sickness and extends one's

life span. It helps open up chi channels and thus

pushes out the poisons from the body, and leads to

clarity of mind.

Our physical bodies are comprised of the four great elements earth, wind, fire and water, which we

must transform during the process of cultivation. The chi channels inside are filled with dirty chi of

these types, and this dirty chi that clogs the channels must be extruded before real cultivation

progress is achieved.

Of these four elements, it is the earth element (such as our bones) which is the hardest to transform

since it is the densest element of the body. When it pours out of chi channels at advanced stages it is

like sand. When mixed with the water element, the chi that comes out has the texture of lumpy apple

sauce.

The wind element of the body, corresponding to our chi, is the easiest element to transform. So most

cultivation paths in the world start with breathing practices since they focus on changing this easiest-

to-transform wind element. Since mind and chi (the wind element) are inter-linked, and since chi and

wind are connected, these facts play a vital role in the design of many cultivation methods. Four our

purposes I recommend you understand the pranayam practices of the Hatha Yoga Pradipika, the 9

bottled wind, and anapansati practices. You can find more in the Anapana Chi Conversations between

Nan Huai Chin and Peter Senge. Also the best anapanasati text I've found is here.

By making our respiration more efficient through the forced retention of the breath, which helps

open all the tiny capillaries and obstructed mai in the body (the nadis), it becomes much easier for a

practitioner to reach the required point of respiratory cessation in all their other cultivation practices,

such as watching thoughts or watching the breath. In other words, this practice will enable you to

become more efficient in your breathing because it will clean the mai and extend the amount of time

you can spend between the normal inhalations and exhalations of your breath. Thus it'll increase the

effectiveness of all your other cultivation techniques.

As stated, the popularity of breathing methods in the world's cultivation schools, such as Hindu yoga

pranayama, arises from the fact that the wind element of the body is the easiest element of the body

to transform. The water element, corresponding to our mai, nerves, and hormones, is the next

easiest element to transform. The fire element of the body, corresponding to the kundalini

phenomenon, and finally the earth element of the body (corresponding to the bones), are much harder

to cultivate. When some masters die, they can transform their physical bodies into realms of light,

but they often leave behind bits of hair and nail corresponding to the earth element, as mementos for

their students.

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their students.

This entire process of changing the physical nature, for a practitioner who takes no detours and makes

no mistakes, takes a minimum of 13 years of devoted practice. The first 100 days of practice,

wherein one must never lose their jing (seminal essence) while relaxing the body and cultivating

emptiness of mind, is called "laying the foundation" of "transforming jing into chi". This is followed by

"pregnancy for 10 months" wherein "chi is transmuted into shen". The next 3 years of practice is

called "suckling the baby" wherein" shen is transmuted into emptiness", and the following 9 years is

termed "facing the wall" because it is a stage of mastering no-thought by cultivating higher stages of

emptiness. In the Tao school, these various sequences of cultivating the jing, chi, and shen

corresponding to attaining the fruit of Hinayana cultivation. One must cultivate past this stage of

accomplishment in order to reach the higher Mahayana fruit of attainment, and the realm of perfect

enlightenment which is called Buddhahood.

Now in the nine-step bottled wind practice, there are four phases performed for each of the nine

rounds of practice. These four phases are:

1. Slowly drawing wind (air) into the lungs

2. Fully filling the lungs as much as possible as if they were a bottle or vase

3. Holding the air inside for as long as possible while remaining relaxed

4. Quickly releasing the air from the lungs, expelling it like an arrow

One such round is performed three times for the left nostril, three times for the right nostril, and

three times for both open nostrils. This makes a total of nine rounds, hence the name of "nine-step"

vase breathing practice.

The steps of the practice are as follows:

1. Begin by sitting in an upright meditation posture. If the arms can be extended and locked with

hands pushing on the legs so as to lift the chest, this is excellent.

2. Visualize that your body becomes as clear as crystal.

3. Close the mouth. Using the index finger of the left hand to close the left nostril, holding the hand as

shown, press against the left nostril and inhale slowly through the right nostril. The inhalation should

consist of a long, gentle, deep breath--as long and deep as possible. Experienced practitioners can

maintain this inhalation process for several minutes. During inhalation, contemplate that all of space

becomes filed with light, and this brightness is inhaled into the body to dispel any internal poisons,

darkness and obstructions. Continue inhaling as slowly and deeply as possible until you are "full" of

breath.

4. When the "body vase" or "bottle" becomes full, relax the body as much as possible while holding the breath within. The breath must be

compressed, or held inside for as long as possible, without being allowed to leave the body, and yet one must use as few muscles as possible

for this retention. It is important while restraining the breath to maintain an upright position without tightening the body so that the wind and

chi can open up all the tiny channels in the body that might be compressed during strain; if the body is tightened rather than relaxed, even

with force the chi will not be able to pass through certain pathways that are obstructed. Experienced practitioners can hold the breath for

several minutes, even as the face turns red, which indicates that the wind element is opening up the body's tiny chi channels.

5. When the breath can no longer be retained, exhale it as forcefully and quickly as possible through the other open nostril. The breath is

forcefully shot out of the body with the speed of an arrow to complete one cycle or round. Repeat this exercise of slow inhalation, long

retention, and forceful exhalation two more times, for a total of three times. All the while the left nostril is kept closed while the active nostril

is the right nostril.

6. Switch hands, so that the right hand now pinches the right nostril closed, and the left nostril is left open. Inhale through the left nostril

following the equivalent instructions as before. Repeat this exercise three times for the new nostril. Thus, six repetitions of this exercise will

now have been completed.

7. Extend both arms to lift the chest as shown. Using neither hand, inhale slowly through both nostrils, hold the breath within for as long as

possible, and then exhale quickly through both open nostrils. Do this for a total of three times. Altogether nine inhalations and retentions are

performed, which gives rise to the name of nine-step bottled wind practice.

One can supplement, or expand upon this practice by visualizing the central, left and right channels becoming filled with light during this

bottled breathing technique. During the retention or "compressing" phase of this practice, the air in the left and right channels is envisioned

as flowing into and ascending the empty central channel, which shines with a dazzling brilliance. When the breath is expelled, you can also

imagine that all sorts of dark and dirty humors are expelled along with it, while clean chi is simultaneously drawn up into the central channel.

However, these visualizations are just elaborations of the basic technique. As a further alternative, you might visualize that the incoming

air fills out the left and right channels as it comes in, like thin empty balloons which inflate with air, which are then discharged into the

central channel-- envisioned as flowing into the central channel during the state of compressed retention.

The important point is to hold the breath for as long as possible, during which time the body is not restrained tightly. One should never employ

too much force in restraining the body. Neither should you try to force any internal circulations of chi. If the body is held tightly, the chi cannot

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too much force in restraining the body. Neither should you try to force any internal circulations of chi. If the body is held tightly, the chi cannot

pass through obstructed regions to open the mai. If one uses force to "guide the chi", what should happen naturally may not happen at all!

After some period of practice, people are generally surprised how little muscle effort is needed to retain the full breath. If people are straining

many muscles to hold the breath, they are definitely practicing incorrectly. Nine-step breathing exercises are actually a practice of using as

few muscles as possible (maximum relaxation), to hold in as much breath as possible, as deeply as possible, for as long as possible, and

then to exhale as quickly as possible. People who do not obtain quick results from this practice are violating one or more of these rules.

Now another Tibetan breathing exercise related to this one is the vase breathing practice belonging to the "Six Yogas of Naropa" tradition.

In this method, which is very similar to the nine step bottled wind, a practitioner sits on the flat ground, with legs crossed in a comfortable

position, looking straight ahead. The back is held erect, and the two hands are loosely placed on the knees rather than locked in an extension

pose meant to spread the intercostal spaces between the ribs.

As before, one then begins the practice by looking straight ahead, drawing in air through the right nostril, gazing to the left, and then

releasing the air through the left nostril by exhaling slowly and gently until no more air is left in the lungs. Then you look ahead, draw air in

through the left nostril, turn the head to gaze to the right, and slowly and gently release the air via the right nostril until the lungs are empty.

Lastly, you look straight ahead and draw in the air through both nostrils, and then release it through both. You repeat this preliminary cycle

of inhalation-exhalation sequences two more times for a total of nine breaths, and you never allow the air to pass through the mouth during

any part of this practice. If one wishes to add to this practice a bit further to smoothen the chi at the beginning, they can add a prefix by

performing the famous Taoist five organ sounds before the start of this routine to help their internal chi reach a state of equilibrium, and to

help calm the internal organs and mai.

Now the heart of the practice begins after the set of nine inhalations and exhalations have been performed, whose purpose was to help calm

the breath and open the mai. So you continue in your sitting position with the body straight and erect, and the hands formed into fists with

the thumbs inside. Different mudras (hand positions) will produce different effects, but this is how you start the practice. You then start

breathing slowly and deeply, gently pulling the air down to below the navel, which is the region of the tan-tien. You swallow a bit of saliva

without opening the mouth, and without making a sound, and when the saliva has traveled all the way down, you press on the abdomen to a

point just below where your navel chakra would be. In addition, you tighten the muscles of the perineum and pelvis and pull up from below so

that the air seems gently trapped between these two locations; don't use too much force otherwise you'll hurt yourself.

Next you focus your awareness on the region of the navel chakra, which is where the kundalini typically ignites, and you hold your breath for

as long as possible in this state, maintaining your awareness all the while on a single point within the tan-tien. This practice is like holding an

air ball between two hands, only here you use your mental concentration and a tiny bit of initial muscular pressure to bring about this feeling

of compression. Hence we can say the body is filled with air like a vase, or bottle, and when you can no longer hold it inside any longer, you

release it slowly through the nostrils without allowing any to escape through the mouth. So swallowing saliva, you retain your breath while

pressing down a bit with the abdomen, while from below, you gently draw in air from the anus and sexual passage to the same site, holding

the air for as long as possible.

With repeated practice of either of these techniques, one will be able to retain their breath for several minutes, which will clear the mai and

help prepare the body for attaining the stage when it needs little external breathing; the external respiration will cease and all the pores of the

body will open. It's even possible to ignite the kundalini shakti in this way. The duration of the retention phase in this technique can and

should be gradually lengthened over time, and the number of repetitions gradually increased. Over time, this method will cause the mind to

have more clarity, the body to become hardier and healthier, the tiny mai to open up, the muscles to soften, the blood circulation to improve,

and it will become easier--when using other methods--for the external respiration to reach and maintain the stage of prolonged cessation. In

this stage your thoughts will be lessened, and one can enter samadhi.

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The Nine Step Bottled Wind Pranayama Practice

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