Lo + seen/ Pratyahara and attention, Part 1

In the approach of the Yoga not is usually have very in has the Pratyahara (control of the senses) at the time of conceiving a session. So much so that even when a teacher begins to give classes, it can cost you adequately explain to students what is this fifth level or anga. Diaz writes friendly.

pratyahara

In the Yogasutra Patanjali speaks of Ashtanga Yoga as a way of realization that consists of eight levels or steps: yamas, niyamas, asana, pranayama, pratyahara, dharana, dhyana and samdhi. Such levels are usually grouped in two paragraphs: yoga external (yoga physical) and Samyama (yoga mental).

The first of these includes: yamas, niyamas, asana, pranayama, pratyahara. And the second or Samyama: dharana, dhyana and samadhi.

En Yoga, el tema de los sentidos (indriyas) is relatively complex, if you compare with our culture. These senses are divided into: karmendriyas, jnanendriyas and tanmatras, mainly; We might add, ekendriya.

  • Karmendriyas, the organs of action: hand (pani), body of aprenhension; foot (pada), locomotion; mouth (vak), vocals; genital (upastha), reproduction; year (payu).
  • Jnanendriyas, the senses according to the interpretation that we in the West: ear (srota), auditory sense; nose (gharana), smell: tongue (jihva), sense of taste; eyes (chakshu), sense of sight; skin (twacha), sense of touch.
  • Tanmatras, the essence of what is perceived: smell (gandha); taste (rasa); form (rupa); touch (sparsa); sound (sabda).
  • Ekendriya: the mind (sixth sense). Our culture also speaks of the sixth sense, referring to a capacity out of the ordinary, or ESP.

In the Yogasutra is makes reference to the senses in the meaning of organs, still putting more the accent in them qualities, as are these which represent the essence of them indriyas.

In the approach to Yoga is not usually take into account the Pratyahara (control of the senses), even, virtually, at the time of conceiving a session of Yoga; so much so that even when a teacher begins to give classes, it can cost you adequately explain to students what is this fifth Anga.

También sucede algo semejante con los sentidos en la vida real: se valora mucha más la mente, el yo o la conciencia.

And, however, the senses are indispensable to the proper functioning of our life in the environment in which we live. If any of them come to us, we would have important limitations even to avail ourselves by ourselves.

The indriyas o sentidos podrían presentarse casi como “órganos”, pues sus nervios son específicos y sus células también lo son, ya que están destinados a percibir una cualidad específica: el nervio olfativo los olores, el auditivo los sonidos, el óptico la visión, etc. Y, en consecuencia, poseen su propia función, si bien, con alguna frecuencia, actúan conjuntamente en el comportamiento general. Sin ellos, la mente no podría recibir información del entorno físico y social, reduciría considerablemente la interacción, la autonomía y el placer de vivir, en fin.

Sin ser aún mental, la actividad de los sentidos es “superior” a la sensación; de hecho no hablamos de sensación cuando nos referimos a los sentidos sino de sensibilidad (visual, auditiva, etc.)

And in its operation, the senses are also related to the internal pressure of the body, both the ear as the nose or mouth; they are open to outside areas, and if we cover them, partially or totally, we vary the internal pressure and modify to some extent its operation, and even the other systems.

Between the senses and the attention, or the perception or the mind, there is a relationship direct that us about already to the Act mental-racional. The senses and attention can also act in unison, separately or offline temporarily.

De igual manera que su actividad conjunta es la respuesta más frecuente, por separado ocurre únicamente en tareas que ya tenemos automatizadas y durante un tiempo breve; y desconectados de la atención, sólo a través de técnicas específicas yóguicas o hipnóticas.

Sin embargo, desde la Antigüedad el yoga y otras disciplinas espirituales, aun sin menospreciar la valía de los sentidos, suelen considerar estos como instrumentos que nos llevan hacia afuera, que crean apegos, que estimulan deseos y que potencian el yo, perturbando de esta manera nuestra atención para relajarnos, concentrarnos, meditar o captar la realidad sutil. Por eso es indispensable reducir su actividad externa para movernos mejor en el mundo interior y así poder sacar el máximo beneficio posible a un gran número de técnicas de yoga.

It is good that our practitioners know the value that has the pratyahara and how, through its installation, the rest of the mental structures is changing.

Even pedagogically might interest possess this information, because knowing this process provide us with tools that we will then use autonomously when we please.

Very few people have fallen into account that without pratyahara it is not possible to maintain a long and proper concentration, nor achieve the Super-adult, or is not possible to achieve deep relaxation or yoga nidra.

Although Perhaps the greatest contribution of the pratyahara to yoga preparation for true meditation.

Para llegar a comprender mejor el pratyahara es necesario, ante todo, conocer su relación con la atención, disposición innata que posee una capacidad limitada pero que sirve de elemento mediador entre un estímulo (ya sea interno o externo) y los sentidos, entre un pensamiento y la mente, entre un suceso y el propio yo, entre el darse cuenta y la conciencia, entre el malestar interno y la psique, entre el bienestar y las emociones. Es decir que la atención y los sentidos, junto con las sensaciones y percepciones, participan en todo acto senso-perceptivo, racional-mental y psíquico.

This "network" that we have just described is operational and fully effective to cope in the world objective, concrete and also in the abstract world.

Pero para poder hacer Yoga hay que conectar con otra “red” o ámbito que llamaríamos suprasensorial y suprarracional.

The door of the inner world

En esta red alternativa se opera desde el pratyahara, desde la plena atención, desde la plena conciencia, desde vairagya (desapego), desde el descondicionamiento, desde la conciencia-testigo (sakashin), desde el conocimiento intuitivo. Y las “operaciones” que se produce a través de esta red no están supeditadas al tiempo o al espacio, ni tampoco a la ley de la causa y efecto.

As well as, to access the inner world you have to produce an attention control, fixing it in some particular element; si este control de la atención se mantiene, surgirá casi al instante la desconexión de la atención con los sentidos, dejando estos inactivos temporalmente. A este cambio es a lo que llamamos pratyahara.

It may seem to the neophyte in the practice of Yoga, at first glance, an act without greater importance, but the expert knows well that this modification is that opens the door of the inner world, and that it is a qualitative leap that occurs. And, in the majority of cases, this occurs without the practitioner comes to realize.

On the other hand, perhaps have a little forgotten them senses at the time of conceive and apply a relaxation, and more even if seek that such relaxation affects directly in the mind.

Direct relaxation of the senses would, however, almost indispensable, at least in terms of the hearing and sight, since these organs are saturated with noise, ceaseless images (work before the computer, television, etc.), and by the high stimulation of taste in smokers or other exciting addicts. In the longer term, the benefits of direct relaxation of each direction serves to maintain these "organs" in good health and delay its deterioration.

We might suppose, recalling the classification of Patanjali as the pratyahara, which We have an anga, a bridge or transition between the mental and the physical yoga. Lo cual, en parte, es cierto, ya que desde la relajación de los sentidos llegamos a la relajación mental y también a la inversa.

And, nevertheless, if we do a deeper analysis, as we have previously pointed out, without pratyahara no Raja Yoga, that is not there is yoga mental.

To our exhibition can be better understood, we want to endorse it with some examples practical, associating Mudras and Pratyaharas, Mudras and breathing controlled, Mudras and relaxation and, finally, Nyasas and Pratyahara.

(Puedes leer ya la continuación de este artículo Aquí)

Friendly Diaz Lopez is psychologist clinical in exercise and teacher of the Association Spanish of practitioners of Yoga (AEPY) since 1983. Training of teachers, with school itself in Madrid, from 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, during four years, of the Commission educational of the Association European 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.

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By • 23 Aug, 2019 • Sección: As seen