YOGA A ARTE DA INTEGRAÇÃO - ROHIT MEHTA - PARTE 1

Rohit Mehta Yoga The Art of Integration Chapter 1 acquired nature the basic need of modern civilization is the integration of man at all levels of his existence man is today fragmented within himself and this disintegration is reflected in disorganization at the external or social the problem of Integration is essentially psychological, therefore it is natural that in recent times the study of human psychology has assumed a position of great importance in the affairs of men, over the last 100 years science and technology have been largely successful in dealing with physical and economic problems it was this success of science and technology that exposed modern man to the inexorable Impact of an unresolved psychological tangle visible in the lives of both the individual and the collective in this era although physical and biological sciences have greatly progressed psychology has fallen behind so that the subjective instrument of man is wholly inadequate to deal effectively with the fast-moving phenomena of objective conditions. A careful investigation of the fields of research and study of modern psychology would convince anyone that modern psychology appears to be becoming moving only on the periphery of the very core of the psychological Essence of man, all his efforts are concentrated on the study of man's behavior without investigating the essence of man, it is quite clear that without understanding the essence of man, all efforts to understand his behavior will be frustrated in themselves can rightly ask themselves the essence of man is not reflected in his behavior where else can one go to understand the essence other than the Fields of behavior But the question is can a mere analysis of man's behavior be more comprehensive that is to reveal his essence the essence of man is a synthetic product that is achieved by uniting the different parts of behavior can the decomposition of man's constituents and the synthesis of the relevant characteristics found in the process of analysis lead us to understand the essence of man The essence of man is not something inert, it is throbbing with life and therefore intensely dynamic, it is obvious that life cannot be understood by the sum of its parts, the essence of man is a totality that is more than the sum of its parts, no matter how The network of analysis is tightly woven, but this will inevitably escape it. It also cannot be captured by the synthesis, as this is just a certain arrangement of the parts that have been carefully analyzed .

we perceive Lemons anise and daese semvacy of Man is reflected in behavioral patterns However the reflection is not identical to the specular substance on the substance Based on the reflection it is the same as trying to understand a person by looking at their photograph It is true that through a process of analysis With reference to behavioral patterns can gather a lot of information regarding the functioning of the activities of existence facts gathered in this way are useful and significant but when gathered the facts need correctly for them it is this look that has fundamental importance and with which modern psychology has not seriously concerned itself having gathered the facts of behavioral patterns through intricate analysis, modern psychology has looked at these facts with norms and models of interpretation, it has not only perfected its processes of analyzing behavioral patterns but has also developed every system and technique of interpretation and so it looks at the facts gathered by its analytical process through this interpretation mechanism lies the effort of modern Psychology to understand something that is dynamic with an approach that is static, the norms and models of interpretation, however scientific they may be, are based on empirical knowledge of the past but that which is Alive exists in the present in fact the quality of something being alive can be experienced only in the present so the quality of being alive in a human being can be perceived only in the present moment the facts of behavior are in the present but if we look at them through the lens of the past how can we understand what these facts indicate and convey, so it is necessary to bring to the facts of behavioral patterns a perception that is free from norms of interpretation. Only in this way can we know what these facts indicate, by understanding what the facts indicate, we can understand the nature of the Essence in these indications The intimations of the essence of man reside, we all know that modern psychology has developed a complex technique of interpretation and that without this structure of interpretation the facts gathered through analysis would seem completely meaningless, but if interpretation alone gives meaning to the facts is not possible that even While gathering them this interpretive mind rooted in the norms and models of empirical knowledge tries to project itself to recognize This possibility we have to admit that the facts gathered By A Mind like this are not facts at all A The interpretive mind is always selective in all its operations, whether in gathering facts or looking at them. A Mind committed to this process of selectivity is obviously not free.

It is A Mind Chained to certain conclusions represented by its norms and models of interpretation, it arrives at so-called facts through a selective process and looks at them through another selective process physicists recognize the possibility of the selectivity of the mind to arrive at the facts of physical phenomena at the level of these phenomena such selectivity may not be of much importance and this is evidenced by the readiness with which scientists review their assumptions that are provisionally maintained, however this does not happen in this way when we enter the field of psychological research because at this point two additional factors need to be observed firstly the field of research itself is very fluid, manifesting a flow of intense rapidity therefore It is not possible to treat the problems that arise from this flow with a static approach. Any selective approach based as it is on norms and models of interpretation is undoubtedly static. Furthermore, there is a second factor that needs to be considered when we enter the psychological field of perception and that is our mental involvement.

and emotional in the very object of perception this involvement is placed in the field of a sound and dasis due to this involvement the selective process is even more initiating interpretive as it is in selective procs of verom eis As in fact they are if accepted then any action that emanating from such perception is bound to be erroneous for correct perception it is imperative a complete elimination of the subjective factor of interpretation and selection As long as there is a subjective projection in the act of perception there will be no gathering of true facts nor looking at the facts without interpretation the elimination of the factor subjective is absolutely essential when we deal with psychological phenomena of human relationships and the activities concerning these relationships, however, modern psychology has not been seriously concerned with all these important aspects of perception in straight perception. The important thing is not a change in the scale of observation, it is important to eliminate of the observer himself, he joins the observation framework as an interpreter and evaluator. The elimination of the observer implies an observation without interpretation and evaluation, but if a question arises, is it possible to observe something without interpretation and evaluation?

type of action How can someone without judgment act that does not arise from the experience of right perception It is absolutely not valid such an action can be described only as a reaction right perception must precede right action and that is possible only when all interpretations and conceptual selections have thus ceased, unless modern psychology concerns itself with the problem of right perception, its conclusions have very little validity, it is obvious that such conclusions cannot lead one to the path of integration, it is clear that right perception must be completely objective, such objectivity, is possible only when the subjective projection of interpretation and evaluation have ceased modern psychology the idea of ​​a perception without the one who perceives from a observation without an observer And yet This is the crux of every psychological problem of the Inner Integration of man modern psychology knows depth only in terms of continuous analysis is an approach of dissecting more and more extensively the object of perception in this case is not dissecting the object itself only what is considered to be the object in other words what it observes as an object through the lens of interpretation selection and evaluation its diagnosis is not of the object nor the person but of the object and the person seen through its scale of observation and this scale denotes its interpretation, evaluation and selection, it is no wonder that through such analysis it is not possible to find a way to the core of the person because in this case the object of study but the person seen from a certain angle interpretation and evaluation the approach of modern psychiatry and psychotherapy can at best provide a palliative to the psychological life of man but can never bring about a fundamental transformation in the psychological realm of the human individual can at best retard the growth of illness But can never bring about to man an experience of true health health naturally is not just the absence of illness it is something positive this positive nature of health does not lie along the path of modern psychotherapy and psychiatry For this they need to explore the whole problem of right perception not in the sense of Moral attributes but in the sense of an objective perception from which the perceiver has been eliminated But the question still arises is this possible an answer is found in the psychology of yoga For it is only there that the a of the perceiver and the perceived is discussed without any ambiguity, it is there that we discover the way to eliminate the one who perceives so that the correct perception can occur. The psychology of analysis and synthesis has brought us face to face with many impasses that can be overcome only with the key granted to man by psychology of yoga if man wants to free himself from the stress and tension of modern life if he wants to resolve the incessant conflict of internal contradiction he must add to the psychology of analysis and synthesis a new dimension of understanding and this can be found on the path indicated by yoga psychology nowhere do we find the principles and practice of yoga psychology exposed with such precision and accuracy as in the yoga sutras of patali These sutras are an infallible guide in the new Field of Psychology that yoga reveals to the attentive eye of man with them man becomes capable of being independent when dealing with his simple and complex psychological problems There is no need to go anywhere to solve his psychological illnesses not even to a psychiatrist or psychotherapist every man can cure himself this is the fundamental principle of yoga psychology hereby feels able to free himself from both the professional psychologists and the spiritual guru the yog indicates to man that he can be a light to himself While modern Parapsychology and extra sensory perception draw our attention to the new frontiers of the mind the psychology of yoga invites us to new dimensions of life where the mind is not absolutely limited by frontiers in the yoga sutras of patanel we find a very comprehensive examination of the psychology of yoga done in such a way that it combines a strictly scientific approach with the deep and penetrating Insight of philosophy the entire subject of yoga is presented in the form of sutras containing Profound affirmations expressed in a language that employs a minimum number of words in fact it is so minimal that not even a syllable can be removed such an economy of word a Professed Dean With such clarity as in literature Sura is nowhere to be found in his treatise on yoga in a traditional way the first Sutra [Music] is Y Sanskrit even is very significant the Bram sutras and the narada B sutras also begin with this word atá denotes auspicious situation or better appropriate when using This word patanjali says that it is now opportune to begin a discussion on yoga this expediency suggests that the student having been properly prepared could be able to understand the discussion that follows nowhere does it say what this prior preparation is, but we can assume that a state of inquiry, not mere curiosity or intrusion, is certainly the preparation of the student that provides an appropriate condition for discussing a topic so Profound as yoga one of the meanings of the Sanskrit word Anana is persuasion in fact the Sutra indicates that the instructor does not intend to give instructions through the statement of the law But wishes to follow the persuasive method of debate when dealing with the subject of yoga after this patanjali opening sutra emerges directly into the theme stating y two yoga is the dissolution of all reaction centers of the mind This is one of the most famous pandali sutras and provides the guideline of the entire treatise on yoga here patanjali offers a very clear definition on the subject according to him yoga is a state of mind completely free from all reactive tendencies the mind in this context should be considered not just as an instrument of a thought process but as a field where thought and emotion work together through from its emotional and thought activities it builds up certain tendencies which are described in the Sutra above as Vit, these tendencies are juices of the mind Into which the flow of thought, emotion inevitably flows and could with greater aptness be called habits of the mind, it is known that these habits are reaction centers formed in the mind through the formation of these habits the mind and its activities exhibit characteristics of reactive impulses even the casual examination of the activities of the mind would convince anyone that our thoughts are our reactions and impacts that collide with our consciousness when we say we are actually Pens We are involved in a process of reaction as time passes these reaction centers become stronger and stronger a chain of reactions forms within the mind these reactive tendencies become our habits we become accustomed with them so much that we begin to consider habit our second nature in fact the second nature becomes our only one For we are alien to any condition of the mind that is free from reactive centers it is obvious that this second nature is our acquired nature contracted through repeated reactions over time regardless of the pattern of these reactions patali says that yoga consists of dissolving these reaction centers we must remember that yoga means the development of new habits as opposed to old ones requires the dissolution of the habit center itself A Mind in which no no reaction center or habit is really A Free Mind yoga is Therefore the state of One Mind completely Free not A Mind Free from certain so-called bad habits any bad or good habit conditions the mind whether yoga frees the mind from all the centers of Habit then certainly indicates a state in which the consciousness is pure and innocent without any trace of condition. Not only is an uncorrupted mind free from all reactions, it is also an incorruptible mind .

for some time but if the habit centers still exist such an uncorrupted mind becomes the corrupted one to have an incorruptible mind is to suggest that there is no reaction or habit center present in it. A Mind like this is established in yoga without a Habit center is always new when all the tendencies of an acquired nature are negated the mind returns to its original state of Innocence realizing an encounter with this original state is actually the aim and purpose of yoga Pat makes this quite clear in the next Sutra where it says in this state The Seer is established in su PR acquired for the original nature of consciousness through all the yoga sutras patali uses the term seer for the human individual since yoga is fundamentally a right perception of men and things the term seer is most appropriate if If the Seer could see things in the right way then he would naturally and spontaneously become a Doer of right action. Man develops on his journey through time an acquired nature which is built up from his resistances and indulgences, his acceptances and rejections.

These are his reactions, both positive and negative, are his defense mechanisms that he develops when encountering life's challenges, these mechanisms provide the model through which man measures the impacts of life, and this model contains both the norms of meditation and norms of action to deal with Such challenges of life so he identifies with the model in fact he is unable to visualize life without this model patali says that when the reaction center or habit itself comes to the surface, nature man's original nature and yoga is way of life where man is established in his original nature and is therefore able to function from there in the complete Sphere of human relationship established in svarupa whatever he does is in accordance with his adharma This clearly demonstrates that yoga is not an escape from action, rather it enables man to discover the correct starting point of when the seer sees his true and original nature, his actions have a quality of uniqueness because the action emanates from him and not from his acquired nature. we know that the original nature is that which existed prior to all the modifications with which it was later clothed freeing the mind not only from all modifications but from the center itself which can give rise to future modifications is the aim and purpose of yoga patali emphasized this point in the next Sutra in which it states with the undissolved reaction centers The Seer remains identified with the acquired tendencies of the mind here our attention is directed to the essential requirement who wishes to walk the path of yoga according to this Sutra the dissolution of the reaction centers It is a prerequisite for arriving at the experience of yoga that maintenance of the acquired nature and the experience of yoga cannot occur together in other words the acquired nature constitutes the greatest barrier on the path of yoga to act from the basis of our acquired nature is to be identified with the modifications of our mind in this case one considers himself as the modification itself so the modification becomes his own nature This is what is known as one's second nature in which one does not even acquire the possibility of any another nature For this reason that which is habitual is considered by the individual as natural and thus there is a complete identification with this acquired nature the Sutra above refers to this only when the acquired and dissolved nature can we establish ourselves in our true nature how does this happen tandal presents in the subsequent sutras the modus operand of dissolution of the acquired nature but before that it is necessary to understand the process by which the modifications of the mind occur because unless we know how the modifications arise we cannot find the way to dissolve them and so patali says C the reaction centers are the causes of pain or pleasure they can be grouped in a way that all reactions of the mind are rooted in the principle of pleasure avoiding pain is also part of the same principle pleasure and pain are inseparable where there is pleasure surely pain is lying in wait somewhere in the surroundings the very formation of the acquired nature is rooted in the pleasure principle and so it seems that as long as the acquired nature persists we must remain trapped in the workings of pleasure and pain to achieve an experience beyond the pairs of these opposites is to seek the path to the dissolution of the acquired nature or the reaction centers that operate in the mind. The joy of life can be found neither in the pursuit of pleasure nor in the avoidance of pain, but the modifications of the mind impel us both to pursue pleasure in terms of avoiding pain, you can ask yourself, is there a path where you neither Seek pleasure nor Avoid pain, if it exists, how is it possible to achieve this while the motivating factors for modifications remain, modifications arise from reaction centers such as these centers can be dissolved for this it is necessary to understand how they arise and what sustains them it is necessary to investigate the source from Where they emerge this Broad investigation that leads the student directly to the source of these modifications could indicate a way to dissolve it completely the question is how possible to investigate the source of the changes of the pandali mind makes a clear reference in the above Sutra in connection with this investigation he says that the five regions of mental activity where the source of modifications can be found in other words the modifications or reaction centers can be grouped in five ways this grouping which is nothing more than the five main regions of mental operations in the following Sutra patali explains what these five regions are whose knowledge allows directing the investigation to the very source from which these modifications arise Thex Sutra tells us [Music] reaction tendencies are formed by reason and rationality fantasy sleep and memory these five regions of mental activity cover the entire range of the operations of the mind at both the conscious and subconscious levels modifications understood completely only in observation of conscious mental activity it is necessary to understand the intimations of the subconscious and even the unconscious After all the mind is One and cannot be divided into watertight compartments of the conscious subconscious and unconscious these divisions flow into each other therefore there is a constant interaction between them so for a CL understanding the reactive impulses of the mind is essential to understanding the activity of the mind Total the fivefold reaction referred to in the Sutra ca covers the entire mind but what are these regions in which way the mind functions there and in what way are the various reaction centers formed in the region of the mind atang al presents these questions in the next five sutras, each of which deals with one of the aspects of the fivefold region of the mind and so tells us seven reason has its roots in sensory cognition in inference and testimony of recognized authority in this small Sutra Pat al has summarized the entire scope of Logical thought it is clear that rational thought is governed by the laws of logic reason moves along the path indicated by logic But what are the guidelines of logical thought patan al says they are sensory cognition inference and recognized authority The Sutra above uses the word praxa but not in the sense of direct experience that mystics speak of.

It means sensory cognition unless there is sensory data collected by the investigator himself , rational thought finds no starting point This is the crucial point of thought and reasoning scientific after having collected sensory data, the process of thought begins and what gives impetus to such thought is inference knowledge of inference is comparative knowledge that is achieved by classifying similarities and similarities All logical thinking is comparative because it is based on a movement between two opposite points is inferred about something when one sees similarities or differences and the vision of this is possible when the mind moves between two opposites but patang al says that rational thinking is not only based on sensory cognition and inference but also In Authority first of all whatever logical thought finds to have validity must be corroborated by some recognized authority which can be a scripture or an expert or our own past experience the authority of our own past experience is the most determining authority Because it is she who examines the injunctions of the scriptures the laws of science as well as the opinions of the Expert This is the true ama in All logical thinking all our knowledge which we arrive at through rational thinking is inferential even scientific knowledge is inferential knowledge although the material for inference is provided by the senses, its guidelines are given to us by authority or testimony, so our essential knowledge is supported on the one hand by sensory data and on the other by authority or testimony, the Sanskrit word used for testimony or authority in this Sutra is Gamma, true meaning of this word is arrived and therefore agama represents the arrival of the mind the arrival of the mind is its conclusion the conclusions of the mind are Our highest authority is the one that gives us validity or not to an inference, this being the case in all logical or rational thought our mind moves from conclusion to conclusion a conclusion is a center formed in the mind and with the formation of the center a modification takes place which directs the current of thought along that path our thought process actually moves from conclusion to conclusion and this is the because we can never be something entirely new through this process all our thinking moves around a circle whose center is the conclusion or love so Logical thinking is only structural and keeping the content of the center intact through rational thinking can- if it causes a structural change in the pattern of conclusion but something entirely new cannot be discovered, logical thinking can know only a modification of the old one, in this way rational thinking, which is inferential thinking, works within the limits of sensory cognition on the one hand and the range or the testimony of the conclusion by another its movement is obviously not the movement of A Free Mind this is what makes it a generating factor of reactive tendencies in the mind the function of reason is to construct a perfectly symmetrical structure of thought but it cannot change the content of the mind for the same content it can build new structures and with that the function of Reason ends, however it is the content that constitutes the center of the reaction, that is why in the problem of vitz or the reactive tendencies patali placed reason in first place of reason, it passes for irrationality, also declaring it as one of the modifying centers of consciousness, he says eight, when facts are covered with the superimpositions of the mind, the functioning of irrationality is seen when the perception of something has no similarity to the thing that it actually is one comes under the influence of irrationality or viaria This word actually means something that is contrary In this context it is contrary to pranama thus it is contrary to reason and therefore can be defined as irrationality the Sutra ca says that when one sees something completely different from what in fact it is then irrationality is at work meaning the vision of that which super imposed confusing the projected with the true is a condition Devoid of reason certainly such activity arises from the reaction centers formed in the mind in this way patali describes this as another region of mental activity where reactive tendencies find support if both reason and irrationality are causes of modifications and also the supporting factors of these modifications what can something other than reason and irrationality be done, thus what it is is the third path that must be discovered in the moment of yoga for this we must turn to the last part of the session to consider what is projected as being true is to fall into illusion or Maia is a case of confusing the reflection with reality the shadow with the substance in the illusion when it is not suggested that the substance does not exist nor does it mean that the shadow does not exist the conclusion of one by the other constitutes the basis of illusion in rational thought it is the principle of selectivity that works a selectivity in terms of agama or conclusion but in irrationality it is the principle of projection that works which considers superimposition as true, both reason and irrationality arise from reactive tendencies and these through their functioning sustain the centers of modification, there is, however, a third category of mental activity to which Patali refers in the next Sutra, which says fantasy, the image evoked, by the stimulus without any reality behind it the activity of vica or fantasy belongs to the category where the true does not exist in suraci the phrase used is vastu meaning absence of any reality But then what is the basis of mental activity is the stimulation of a mental image which arises as a result of hearing a word, listening to the word cow and in this way there is an immediate formation of the image of a cow when this image, which is entirely a product of the mind, is taken as reality, a mental activity called fantasy is being cultivated, sometimes the fantasy or imagination are not identical in imagination the mind carries on its activity of constructing images based on facts here the mind is expanding the extent of the facts but in fantasy there is a complete lack of facts, in other words, a mental structure without any foundation in facts is considered fantasy, you can ask yourself where the source of this fantasy is, certainly in the subconscious layers of the mind, when the mind seeks the realization of some subconscious impulse, an activity is expressed which can be called fantasy, so its reactive tendencies lie at the subliminal level and not at the level of the Conscious Mind. The selective activity of pramana and the projection activity of vipar yaia are obviously expressions of the Conscious Mind . image construction without any factual basis is impelled by reaction centers that reside in the subconscious layers of consciousness sometimes such centers have a more propulsive force than those that function at the conscious level this activity is provoked by an expressed or unexpressed word it can be a mere unarticulated verbalization or the result of an articulated word this articulation can be made by the person himself or by another person we need to remember that fantasy is a form of mental activity provoked by verbalization with this Sutra patali indicated the existence of reactive centers at the level subconscious he speaks more of the subconscious centers in the subsequent sutras in the 10th Sutra says 10 the activity of the mind which is Devoid of meaning and content is similar to the condition of sleep here sleep is not to be understood in the usual physical sense but as a condition of consciousness in the three In the states discussed above in sutras 7, 8 and 9 we can see at least one significant activity where the conscious and subconscious layers of the mind are seen seeking some objective, realization of their impulses, however when the mind simply wanders without any meaning or content it is in a sleepy stupor or Deso state of content was described in the previous Sutra as abava Pria word Pria denotes content and abava means a condition completely Devoid of content or meaning it can be compared to a slowness of the mind slowly obviously has no aim or meaning But then what drives this digression evidently it must be something that lies deep in consciousness whether on a subconscious or unconscious level the mind wandering is certainly a reactive movement in response to something that resides in the depths of our consciousness in order to understand the reactive tendencies that cause modifications we must perceive very clearly the nature of wandering for such investigation can reveal hidden centers of reaction But this is not all the investigation into reaction centers and their sources leads us further into a working of the mind that is perhaps more powerful than any we have considered thus far and it is this theme that patali refers to in the 11th Sutra of the first session 11 an attempt to continue an experience even after the event has passed it is memory without exploring memory I cannot understand or Vit but what is memory and how it works according to Sutra memory is not just the memory of an event that has passed such memory is just the memory of a fact the fact of an event that has passed is not factual memory that produces reactive tendencies in the mind patali here refers to psychological memory which he describes in a very appropriate way is not allowing yourself to abandon an experience, in other words, continuing an experience even after the event belonging to this past experience is memory because we do this naturally Because despite the event having passed the experience belonging it has remained psychologically incomplete in such a state there is naturally a desire or yearning to repeat the same or a similar experience this ring is left in the region of psychological memory is one of the most powerful centers of reactive tendencies none Another factor is more powerful in produce vits in the consciousness than psychological memory man constantly reacts to the external impacts of life from this center of longing and this is born in the field of the psychological gap experienced With reference to an event in truth this Longing colors all other regions of the mental activity, whether it is the selection of the rational mind or the projection of irrationality, whether it is the construction of a fantasy image or a meaningless slow motion, there is behind all this this eagerness born of the attempt to hold on to an experience even after the event has passed.