Conditioning, yoga and psychology
The overcoming of the "man free or conditional" dilemma is a challenge that the psychology of the 20th century leaves unresolved. The psychologist clinical and forming of Amable Diaz yoga teachers today writes this interesting article about conditioning, which will be soon another about the deconditioning.
The term conditioning has, at least in our culture, negative connotations; However, whether as a learning or social behavior, it is inevitable. It is true that this term has the same meaning for a psychologist cognitive-behavioral, to a psychoanalyst, a sociologist, a historian or for the man in the street.
The psychologist cognitive-behavioral means by conditioning a type of learning of incalculable value in the evolutionary development of the individual.
For the psychoanalyst, sociologist and historian, conditioning comes culture, society and their conceptions and religious representations; It is something imposed on the individual from superstructures and works find echo in the person at the psychological level, through the need to cover the feeling of belonging, identification generational, ethnic, cultural, religious, etc.
The man in the street understands by conditioning something resembling what we suggest in the second example and also related ideas, ways of life, values, beliefs, or ideologies.
Thus, the existence of the conditioning is undeniable since, from different fields, taken as a constitutive reality of human baggage, with an innate component and other environmental; nature-nurture is referred to the neurological structure, which can be more or less indications and that, for this same reason along with other elements, will determine one type or another personality.
The environmental component acts primarily at the level of cognitive and psychological; These instances assimilate standards, social, cultural and emotional content.
We are so subject to this type of behavior that We could ask the question whether there is any conduct not conditioned, and even if the same freedom is possible.
In the West there is no denying the existence of social, cultural and psycho-affective conditioning; intention is to transcend this situation. One of the options may be similar to the Yogis, because we must not forget that nobody better that they know what is social conditioning, due, clear is, the existence in the hindu caste system culture. Being a Yogi or ascetic, in other times, in that country, was approaching freedom.
We were saying, then, that one of the ways of overcoming of conditioning could be a low social involvement, since it is this structure where the highest degree of conditioning is derived.
There is also true that a society like ours, where there are a number of possibilities of choice in any field of human and social activity in that move, conditioning is lower or perceived less.
In the minority or sectarian movements which, originally at least, tend to be revolutionary, these cultural subgroups tend to enjoy greater freedom or feel less conditioned to feel. Perhaps some of this at first because, in the long run, these subgroups lose possibility of choice and thus, freedom. To be little many, are more easily controllable from the incipient structures that direct them.
As we pointed out before, probably the only exit to the situation thus described is of deviate markedly from society and operate a psychological transformation in the person from yoga or also from the psychology of personal growth. From this option, the person - either Yogi or a person without psychological conflicts - feels free inside, because most of their choices and his life makes them from inside itself, from the felt need, from the genuine desire and not from of the mind, which is as much as saying from the needs created from outside.
The overcoming of the man free or conditional dilemma is a challenge that the psychology of the 20th century left unsettled; Yoga, on the other hand, takes millennia trying the same thing. Saving all distances, this dilemma is raised in Yoga-like through the Upanishadsbetween knowledge and the avidya or ignorance; even equally, which arises in the Kaivalyapadah, between "what it perceives and mind."
The difference between Western culture and the India, concerning the aspects that we have here just comment and related to our topic, is that in the West the individual understood and explains to him from their participation in the social; Yoga, analyzes the individual immersed social but especially outside this context. It would even be this one of the most important and peculiar of Yoga, because this discipline, designed to build the man released or unconditionedapply today with success in the recovery of the sense of inner freedom, empowerment and resilience in achieving a better understanding of the intangible reality.
Friendly Diaz Lopez It is a clinical psychologist in exercise and teacher of the Spanish Association of practitioners of Yoga (AEPY) since 1983. Training of teachers, with own school in Madrid, since 1995: Yoga Center Pantanjali.
Disciple of Eva Ruchpaul, aware of the teachings of B.K.S. Iyengar and André Van Lysebeth.
Former President of the AEPY and former President, for four years, of the Commission educational of the European Association of Yoga (UEY).
For more than twenty years, comes to exercise seriously and respect this noble discipline, linking its activity to contact the India with swami Veda Bharati. Her wide experience allows her to consider Yoga, in its therapeutic aspect, as the psychophysical method full and more advisable to remedy problems of exhaustion, stress and anxiety, without forgetting that Yoga is, first and foremost, spiritual realization.