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Yoga, particularly hatha yoga, has in its arsenal of practices exercises aimed at purifying the physical body, and kapalabhati is one such technique. There are six cleansing actions described in the primary sources, which are intended for different parts and organs of the body. The technique discussed in this article is used to purify the insides of the head.
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This exercise belongs to the shatkarmas. The Sanskrit word ‘shatkarma’ is made up of two - ‘shat’ ‘six’ and ‘karma’ ‘action’. The full translation sounds like ‘six actions’. These actions represent purifying procedures for the human body.
Kapalabhati is also a two compound word. The first, ‘kapala’, has several meanings and can be translated as ‘cup, jug, dish used for offering’, ‘egg shell’, ‘tortoise shell’, ‘pot skull’, ‘lid’, ‘skull’, ‘skull box or bone’ etc. ‘Bhati’ has a more modest set of meanings, namely ‘light’, ‘splendour’, ‘splendour’, ‘obviousness’, ‘perception’, ‘knowledge’[[1]].
Thus, without knowing what is behind these terms, making a translation of the word ‘kapalabhati’ is a tricky business, and the set of variants can be quite extensive. But fortunately, the pioneers in the study of Sanskrit and yoga have sorted it out and translated it as ‘shining skull’. You can also find translations such as ‘clearing the head’, ‘cleaning the skull’, ‘polishing the skull’, ‘polishing the skull’, even ‘blowing the front of the brain’, etc. in yoga literature.
Incidentally, it is believed that if one looks at a person with ‘subtle’ vision after practising kapalabhati, a glow will either appear around their head, or intensify if it was there before the exercise.
The classical yoga texts describe several ways of performing the kapalabhati technique. For example, in the Hatha Yoga Pradipika, Swatmarama writes:
Quickly perform inhalations and exhalations like (forging) mechas. This is called kapalabhati, and it destroys all disorders caused by mucus.
In the Gheranda-samhita[[3]]the author explains this practice as follows:
Bhalabhati [‘shining forehead’] should be practised in three different ways - vatakrama, vyutkrama and shitkrama. In this way mucus disorders are cured.
In this text, the practice and is called slightly differently, and is divided into three varieties.
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Vatakrama.
One should draw in air through the idha (left nostril) and exhale it through the pingala (right nostril). After again drawing air through the pingala, one should exhale it through the chandra (left nostril).
After rapid inhalation and exhalation, one should not hold (the breath). By practising in this way, mucus disorders can be prevented.
This type is similar to kapalabhati from the Hatha Yoga Pradipika only in that one has to perform rapid inhalations and exhalations. However, Swami Muktibodhananda, in his commentary on the Hatha Yoga Pradipika, quotes an extract from the text of the Hatharatnavali, which states that rapid inhalations and exhalations through both nostrils and alternating from left to right (right to left) are known as kapalabhati, only alternating breathing is more difficult.
The other two are quite far removed from the technique of doing it the Swatmaram way, and are more like the purification techniques of the neti class.
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Vyutkrama.
Draw water through both nostrils and let it out through the mouth. By repeatedly repeating vyutkrama, diseases caused by mucus are eliminated.’
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Shitkrama.
With the sound of ‘shit’, draw water in through the mouth and let it out through the nostrils. Through regular practice one can become equal to Kamadeva [the god of love].
The two methods from Gheranda - vyutkrama and shitkrama - are less well known, perhaps because of the difficulty of performing them, plus they have an alternative in the form of jala- and sutra-neti, which seem easier to put into practice.
At the time of writing (May 2024), the variant from Swatmarama is the most common and well known. Kapalabhati is often used at the beginning of morning hatha yoga practice, as it gives an invigorating effect; after rinsing the nose with water to remove its residue; before pranayama practice and meditation. But as a standalone practice it is also very effective and useful.
This article will talk about a variation from Hatha Yoga Pradipika.
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In primary sources, the authors state with one voice that this practice helps cure and prevent diseases of mucus, or kapha dosha. These disorders are numerous and localised almost all over the body, and since the effect is on the kapha dosha, located somewhere in the area of the nasopharynx, maxillary and frontal sinuses, respiratory tract, and abdomen, the therapeutic effect in these areas is to be expected.
Specific positive effects of kapalabhati practice[[6]][[7]][[8]]:
- Gives vigour and activity by switching on the sympathetic section of the autonomic nervous system, also stimulating the CNS, blood circulation and metabolism.
- Strengthening of local immunity (in the nasopharynx, paranasal and frontal sinuses, bronchi, abdomen).
- Cleansing of the nasal passages, sinuses, bronchial tree. Performing kapalabhati creates pressure changes in these areas, which massages the mucous membranes, activates the vomeronasal epithelium, and this helps to expel accumulated excess mucus.
- Improved lung function. An Indian study[[9]] conducted in 2011 with 91 volunteers showed an increase in certain spirometry values, a decrease in which indicates airway obstruction.
- Aids in stress reduction. A 2013 study[[10]]found a significant decrease in stress perception scale scores in subjects who practised fast pranayama, including kapalabhati, for 12 weeks 3 times a week for 30 minutes. This is supported by another study[[11]], which found that after 20 minutes of kapalabhati practice, the dominance of the parasympathetic, which is responsible for calming down, increases.
- Improves cognitive brain function,as well as sensorimotor performance (reaction time to visual and auditory cues), i.e. reaction and attention[[12]].
- It has a more active massaging effect on the brain. Normal breathing massages the brain slightly, slightly compressing it on the inhalation (apparently due to the pressure of the liquor on it) and ceasing this pressure on the exhalation. More active breathing in the tempo of kapalabhati intensifies this process, which tones the cerebral vessels and stimulates the circulation of cerebrospinal fluid.
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- Tonifies and massages the abdominal organs. This is due to the fact that the abdominal muscles are actively used in the technique of execution.
- Ajna chakra and the nadis in the head area are affected on a subtle material level.
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This cleansing practice may be useful:
- hypotension;
- obesity;
- tiredness;
- chronic maxillary sinusitis, frontitis, ethmoiditis;
- bronchial asthma;
- chronic bronchitis;
- headaches due to disorders of vascular tone and venous outflow from the skull region;
- problems with concentration.
The basis for breathing techniques in yoga is full yogic breathing, and in it the central place is occupied by abdominal diaphragmatic breathing: with inhalation the abdomen, as if inflating, slightly protrudes forward, and with exhalation pulls inwards. The same principle is used for kapalabhati, but the emphasis is on the exhalation.
Step by step technique:
- Take meditative asana. For beginners to master kapalabhati, Vajrasana, Sukhasana are suitable. Of course, out of competition are Siddhasana and Padmasana.
- Do a deep full yogic inhalation and at the expense of pulling the abdomen inwards a sharp, short exhalation. The air as if thrown out, squeezed out of the lungs.
- Relax the abdominal muscles. Due to this air will be sucked into the lungs - this is a passive inhalation. At first, you can keep your palm on your abdomen to check the correctness of the performance.
- Cycle repeats: active exhalation and passive inhalation. At the stage of mastery is enough to perform 2-3 approaches of 30-40 such cycles. If it is difficult, you can start with fewer repetitions. Do not allow the appearance of dizziness, darkening or ‘stars’ in the eyes. If such ‘special effects’ occur, reduce the number of cycles in the approach or end the practice.
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- After completing the approach should go to the usual yogic breathing. The primary sources do not prescribe to do any breath-holding and bandhas during and after the practice. However, Swami Satyananda Saraswati suggests using maha bandha at the end of each approach[[13]]. This certainly makes the practice more difficult, but it also adds to the positive effects of maha-bandha.
An important point! While exhaling, only the abdominal muscles are active, the rest of the body, especially the chest, is relaxed and as still as possible. A slight movement of the collarbones and lower ribs is allowed.
Caution. Beginners to kapalabhati and those who cannot yet perform the practice with a high breathing rate (about 120 exhalations per minute) should avoid approaches lasting more than one minute. Because a breathing rate of, for example, 60 exhalations/minute will lead to hyperventilation of the lungs, which contributes to brain hypoxia and severe functional impairment[[6]].
How to do kapalabhati to each individual is an individual question. The main criterion is to avoid excessive overstrain during performance, trying to master as high a level of practice as possible on the spur of the moment. The key to success is regular systematic practice, preferably under the guidance of an experienced mentor.
The Hatha Yoga Pradipika states that correct pranayama practice eradicates all diseases, while improper practice can cause all diseases.
In primary sources, authors unanimously state that this practice helps heal and prevent mucus, or kapha dosha, diseases
Advanced level of kapalabhati
Andre Van Lisbeth writes in his book on pranayama that ‘three series of 120 exhalations is a very good level’. Swami Satyananda Saraswati states that it is possible to get to several hundred fast breaths per approach, but recommends that most people reach 60-100 repetitions.
Performing this breathing exercise in Padmasana will increase its effectiveness.
A more difficult variant of performing kapalabhati is the vatakrama-bhalabhati technique described in the Gheranda-samhita. The breathing is not done simultaneously through both nostrils, but alternately: exhale through the left nostril, inhale through the right nostril, exhale through the right nostril, inhale through the left nostril, with the same emphasis on sharp short exhalation and passive inhalation.
The maha bandha can also be considered a complication, which will take extra time and effort to master.
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- Epilepsy.
- Serious brain injury.
- Serious brain diseases.
- Tumours of the brain.
- Malignant tumours of any location, especially abdominal and pelvic organs.
- Pregnancy.
- Menstruation.
- High blood pressure.
- Serious cardiac pathologies.
- Thromboembolism.
- Bullous emphysema of the lung and other changes in the lung tissue that contribute to spontaneous pneumothorax.
- Inflammatory diseases in the acute stage, as well as exacerbation of chronic inflammation.
The main difficulty in mastering the technique of performing kapalabhati is to keep the body, and especially the chest, immobile. One should adopt the most comfortable meditative asana in which the body feels most comfortable and relaxed.
The desire to rush to achieve the most advanced version of a practice as quickly as possible can be a stumbling block to the competent mastery of any technique. ‘If you hurry, you make fun of people."
There is no need to strive to equalise inhalation and exhalation. The main thing is to make active sharp exhalations, and inhalations occur spontaneously, just as long as there are enough of them to perform powerful exhalations.
Raised and tense shoulders, rounded spine, toned facial muscles - these are also mistakes that can indicate excessive discomfort caused by the meditative asana or overexertion during the practice.
You should not practice kapalabhati after a heavy meal. In this case, you should wait at least 3-4 hours. Therefore, the best time for most yoga practices is in the morning hours, especially before sunrise. You should also avoid practising this technique at night, as it can cause difficulty falling asleep.