The sense of the Yoga / 4
Do we know where we want to go and where can lead us yoga when we aim to practice it? The tradition yogic, before proposing any technique, speaks of his sense of desirable objectives, the foundations of a solid practice and obstacles that we can find on the road. Write this series of articles)1, 2 and 3) Julian Peragón (Arjuna).
The enlightened vision of reality may well be that, an exquisite but, finally and after vision, a vision without more. How do we know that it is well real? How we know that it is not a stark, partial or illusory vision? How do we know that the wise person who describes it with vehemence – or ourselves – is not a madman, a charlatan, a trickster or a fan? We obviously know that when visions are reflected in reality, that's when we see errors of perspective and the myopia of his arguments. It is not enough with the lofty vision of reality; We must practise it, have to move it on the ground and should put us to the test to see if we are at the height of its truths.
Thus, Yoga could be also a Yoga of action. A Yoga rather difficult since our actions are tinged with the mood with which we carry out. What doubt is that our actions may be interested or disinterested, free or conditioned, adequate or inadequate.
The Yoga of action puts us in front of an undeniable truth: We are tied to the great wheel of actions which do not stop turning. We like it or not, the actions are inevitable even if we stay still, tied up and blindfolded which, obviously, are also actions.
On the surface, the actions seem simple and compact; chutamos the ball or we pressed the button before us, but, in the background, actions are ramified and branch out into a network of consequences ad infinitum. If the ball that we chutamos entered or not within the goal can, in certain cases we all know well, to make an entire country to jump with joy or get frustrated because it is clear that events, input, are neutral but behave like sponges that absorb a unive RSO of meanings.
If it is true that it is an illusion to deviate actions, at least, if we can put ourselves in a position in which to cushion their effects, input, the more undesirable. Not in vain, the Bhagavad Gita defines Yoga, among other definitions, such as the skill in action. For what skill? because of that complexity that any action beyond its immediate impact. And it is that the actions are not always what they seem.
We are not dreamers; every action leaves an infinite trail of consequences and we only see some stelae of those.
Many of our actions have immediate effects but seem to reverberate at the time. One harvest what seeding, but it would be most accurate say that the nature of our actions reinforces the intention with which we have done them, forming a loop that is fed back.
The aggressiveness that we use on the object (or subject) that bothering us or threatens exploits out but also implode inside in the form of frustration, negativity or guilt. No we can wash our hands of the actions as irresponsibly; every act leaves an imprint in the form of seed if we water it often does not take long to bloom. It is true that a drop falling does not produce a storm, but a repeated sequence of events formed a habit and eventually a character. And, we know, are most often victims (and accomplices) of our mental and emotional structures.
Yoga proposes the following: If we are working in stock, If our action is free of precipitation, egoism and attachment, we will be free, free those grounds that all action leaves in its onslaught against the reality. The towering egos we have built have distilled with small and almost insignificant acts in work and thinking, such as enormous stalactites have formed patiently with residue that leaves one drop after another.
If our action is tuned with the present in perspective, we desharíamos the knot that us tightens. If actions were not made out of confusion, need for affirmation, search for pleasure or rejection of pain, or simply, if our actions do not leave a trail of fear of the unknown or the vacuum of the disappearance, our actions would fall as one drop of rain on the extent of the ocean without leaving the slightest trace. Then it would be, is worth the paradox, an inaction in action, an action that is not pushed or retained by anyone because just then, there would be the architect of self handling here and there, but the action aligned with what it calls life. Pure synchrony.
This synchrony should do all within an Orchestra musician. Do not think of note that have to play; It just flows with the music and the note arises spontaneously without effort, dragged by the harmony of the whole. Is not the Yogini or Yogi a musician's life? Is not every action one note within one major Symphony?
Force each action claiming own authorship and, therefore, the interest of the results is the way to create a subtle addictions jail.
The word that has been used the tradition to speak of the law of cause and effect is Karman. It comes from the root KRI It means do, and of course, not speaking only of dance forms that behave actions but action action, i.e., of our intentions. It is the effect that takes the ball when we hit it: bounce differently depending on the angle and intensity of the coup. Fixed, to give another example, in the object of the gift that makes us and not so much in the intention that behind can be a source of misunderstandings. We are always moving in a universe of personal, group and social meanings. We do what we do because our actions mean what they mean. It is worth when we act, as Lao Tse, hinted in a Sage as cautious as who crosses an icy Brook.
The action must be free, as we said, ego, attachment and fear, but actions do not appear and disappear in isolation. They are like muscles, are always activated in synergy with others and stretched, at the same time, the antagonists. They work jointly and severally on chains that meander throughout the body. And this, in the case of actions a bit complicated because, a thoughtful and fully aware of their results Act It does not require as much skill, but actions amidst other actions in complex emergencies demand not only expertise but our highest wisdom. We are talking of the synchrony in the actions. No cuentan sólo nuestros actos sino también los de los demás. Cuenta el momento del día y el momento del año, cuenta, por así decir, lo que decimos y lo que callamos, lo que deseamos, lo que sentimos y lo que intuimos, cuenta todo porque todo es real y tiene su peso en cada momento. Sincronizar nuestras acciones no es como sincronizar nuestras agendas con el ordenador, requiere de una escucha muy fina y de un corazón muy grande.
El Yoga nos propone, en primer lugar, simplificar, hacer una criba con las acciones después de desarmar nuestra codicia y nuestra avaricia. De esta manera cada acción no está perseguida ni por la anterior ni por la siguiente, dando tiempo al tiempo, y ritmo a los procesos. Pero sobre todo el Yoga nos invita a pensar globalmente y actuar en lo cercano, nos dice que no seamos prisioneros de los extremos y que miremos lo infinitamente pequeño sin descuidar lo infinitamente grande. Con otras palabras, el Yoga de la acción requiere un dominio del análisis y también de la síntesis. ¿Sabremos realizar este malabarismo?
Julian Peragón, Arjuna, Trainer of teachers, directs the Yoga synthesis school in Barcelona.