Pranayama in the light of consciousness-2nd and last part

Perhaps there is nothing so obvious for the contemporary mind as the importance of the effort and intent. Almost everything we value can connect to them: achievements, skills, knowledge, status and wealth. However, if we apply this assumption to the level, or yoga, we find that it is not only invalid, but it inhibits our more profound possibilities. Writes Godfrey Devereux. (Read first part)

Godfrey Devereux

To understand how this works We need to distinguish clearly between level and self-development. And therefore between Pranayama as I self-development practiced to improve our skills or develop our power and Pranayama as level, where it is simply a means for explore the subtleties of our nature. While the self-development can never provide the fruits of the level, the level naturally generates many benefits pursuing self-improvement, particular clarity, tranquility and understanding.

While the self-development is always undertaken from dissatisfaction by subtle to be, looking for a goal preconceived (although it was conceived or defined with lightness), the level is, and should be fully open. It must be free of any particular purpose and fully open to all that can exist. If we apply this distinction to Pranayama, find that approach to Hatha yoga modern disagrees with the classic Patanjali's processes or its possibilities approach, as this modern approach is presented and is almost always clearly undertaken in pursuit of an end that is supposed will produce satisfaction or fullness of a way imaginable and idealized.

If we go back to the text of Patanjali, in the light of this distinction between self-improvement and level, we find radically different implications for those four words: cessation, place, time and number. Of course can apply intention to breath and hold it, for a time. Similarly we can easily adjust speed, duration and pace of our breath. All of this takes place in the contemporary practice of Pranayama. However, within the context of descriptive of the Yoga Sutras as a whole, and the eight members are in particular, suggests another possibility. One possibility that is based on the intelligence of consciousness expressing itself through the power of conscious awareness.

This possibility extends simultaneously radical and powerful possibilities to our experience, not only breathing, but our deepest contextualizadora presence as consciousness expressing itself if same. As a result. pour an incisive light on our nature. Although almost everyone knows that breathing by application of intent is possible to regulate, most known also that simply paying attention to deep and held our breath, this is transformed. Of course this transformation does not reflect or express an intentional or preconceived result. It is the result of spontaneous attention. It results from the subtle power of consciousness, as conscious awareness.

In the Yoga Sutra II.50, the word that follows to DESA, kala and Samkhya ES paridrstah. Although Feuerstein, Stiles, Iyengar and Huston respectively interpret as "regulated", "measure", "regulated" and "seen", it is not difficult to see the bias in these interpretations, except in the Huston. But still, suggest that Patanjali is recommending that simply let's take a breath, is considered extremely naive about the power and importance of conscious awareness. As any meditator dedicated could confirm the observation of internal phenomena can be soothing, but it is a seriously limited consciousness intelligence application.

It is much more powerful than a detached distance between the observer and the observed, to leave the apparent distinction between them dissolves in what Patanjali calls "Kaivalya" in the Sutras II.25. This is the essence of intimacy, which Patanjali called "samapatti" in the Sutra II.47. the fruition or joyful fruit of internal privacy is the conclusion of the separation usually experienced between observer and observed. In the context of Pranayama, which breathes and breathing become one. The result of this unlimited intimacy is a deep and clear view on the nature of the subject, the object, and its apparent relationship. It is through)paridrstrah) from the illusion of separation up to its deepest roots. (Yoga Sutras II.20 - 25)

This suggests another meaning for these four keywords that have brought popularity to the under the name of Pranayama breath control. Place, time and number are the three underlying fundamental features in any phenomenon. Every phenomenon, either an action, object, event or situation, is located in a unique space way)DESA), time)Kala) and therefore in relation)Samkhya) with all other phenomena. It is likely that Patanjali is suggesting not that we regulate the breathing, but that "we become one" with her through become intimate with all its fenomenicas features. So this is not is only suggested by the non-prescriptive nature of the Yoga Sutras, but also on the nature of human intelligence.

Intelligence cognitive, so held and bright as it certainly is, is only the tip of the human intelligence. Running through the neurological sophistication of the cerebral cortex, it is a direct extension of the somatic intelligence. Somatic intelligence is, and as the human body, the fruit of three billion years evolutionary research and development. Although it cognitive intelligence of the human mind is unique and magnificent in its creativity and power, its effectiveness is actually based on their instability, their ability of doubt and imagine. Only through constant reapplication of imagination and questions, you can reach an effective certainty. Intelligence somatic body, on the other hand, although limited in its scope. It is much more stable and reliable than the mind. It is collecting, processing and responding constantly and almost always exactly to chemical, mechanical and thermal for keeping you alive information.

All this intelligence is quite impressive, but even so there is more, much more, in relation to the intelligence you are. It is also the intelligent presence of consciousness, which is the deep field of intelligence and the human experience. Without the intelligent presence of consciousness there would be no consciousness or experience, or even would have body, nor anyone to know or experience anything. The intelligence of consciousness is perhaps so different in its nature and operation of the somatic and cognitive intelligences as they are, without being separated from them. In particular, for being completely free from prejudice and selection. While body and mind are both distinguishing and selecting continuously, consciousness is completely open to all present.

Although there is a power in the ability of the body and mind to distinguish and select, there is a deeper power in consciousness, in their ability to contain and disclose indiscriminately. This power is expressed not only in its ability to generate spontaneous change, but also in the nature of that change. Breathing becomes calmer, softer, deeper and more effective in the light of consciousness, conscious awareness inherently generates an impulse towards harmony and integrity. A way that makes it is allowing the useless, irrelevant and unnecessary be recognized and left. This not only disarm the anxious and neurotic habits of mind, but it releases its energy, usually shackled on the intelligent presence of consciousness. This allows the field of conscious awareness deepens, clarified and stabilized.

Within the context of the breath, this takes very specific implications directly outlined by Patanjali in his presentation of Pranayama. Simply leave the smart power of consciousness shine as deeply as possible in the presence of breath, produces a profound transformation (and even liberating) in mind, body and consciousness. Deep attention to breathing begins to reveal the trend habitual and unconscious regulate it unnecessarily. The intelligence of the mind begins to recognize not only their subtle impositions on the breath, but also unnecessary and useless nature of these. To see those usually unconscious impulses to the light of consciousness, they evaporate and its underlying trends (vasana) weaken, atrophy and finally dissolve. At the same time the mind is gags and becomes incapable of maintaining its ability to distinguish between the dualistic features of breathing: inhalation/exhalation, fast/slow, soft/tosca, inside/outside, breathing/respirator, subject/object. Also happen spontaneously breaks (cessation, interruption) between the two phases of respiration (kevala kumbhaka).

Any attempt or intent to regulate breathing in any way, it becomes irrelevant and finally impossible. The distinction and volition regarding the somatic phenomenon of breathing fade both. Meanwhile, attention is driven towards deep consciousness flows effortlessly through Pratyahara meditative mind. Finally this intimacy, which began in Asana with the presence of the body, and extends through Pranayama in Samadhi, generates a deep intimacy with our subtle nature as consciousness. This is a very simple process, but deep and powerful, that has to be experienced to be fully understood. It reaches its fruition with the integration of the cognitive intelligence of the mind on the spiritual understanding of consciousness. This allows the mind letting go of their need and ability to impose unnecessarily on the intelligence of the body and life, while allowing the intelligence of consciousness expressing your intrinsic impulse towards harmony and integrity more freely and fully.

While regular breathing rhythms preconceived and impossible to measure accurately may be fascinating, exciting and energizing, this depends on surface and unstable mind skills to refine and control. The intelligence of the mind, which is naturally unstable and unreliable, is being imposed on the intelligence of the body, which is naturally stable and reliable. So, intelligence consciousness, even more stable and reliable, and their ability to reveal and harmonize, left obscured and clogged. This manipulative approach to Pranayama, exciting and impressive that he could be on the surface, is a very limited, and profoundly limiting process that makes little more than strengthen and solidify the sense of self, as he breathes, the maker or the driver.

Of course in all of this I am affirming and justifying my own prejudices and assumptions. However, it may be that not all the prejudices are equal, and that some are in fact much closer to the truth than others. So you can know the difference when it comes to Pranayama, may need to become as intimately as possible not only with your breath, but also with the dynamics by which you are able to do so: the functional relationship between cognition, perception, volition and consciousness.

Happy to meditate!

Godfrey Devereux www.dynamicyoga.com

Translated by Sergio Teodosio www.dynamicyoga.fr

Published and shared with Yoga network by dynamic Yoga Institute www.yogadinamico.com

www.yogadinamico.com/blog/187-pranayama-en-la-luz-de-consciencia

Translation notes. Consciusness: Consciousness. Awareness: consciousness. Conscious awareness: conscious awareness.


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By • 12 Aug, 2016 • section: Signatures