Jeane de Salzman - Stvarnost Bića - Reality of Being
Postajući svesni čina disanja, bolje ćemo razumeti zakone
koji vladaju životom i kako da služeći im damo smisao našem postojanju.
Stvarno razumevanje čina disanja dolazi uz pomoć praktičnog
opažanja različitih faza.
U prvoj fazi se postaje svestan fizičkog disanja bez ikakvog
uplitanja. Disanje se samo od sebe odvija. Ukoliko je ono stišnjeno i ukoliko
potiče iz grudi više nego iz dijafragme, to pokazuje da sam napeta i skučena u
mom uobičajenom "Ja". Ne dopuštam disanju da dolazi i odlazi
slobodno. Uzimam vazduh ali ne omogućavam potpun izdisaj, kao da sam se
uplašila da ga neću primiti dovoljno. Prva stvar koju treba da naučim jeste da
pustim disanje da bude slobodno bez uplitanja mog uobičajenog "Ja".
Treba da dopustitim disanju da se kreće
dublje u telo i da mu dopustim da izadje u celosti.
U drugoj fazi disanja se praktikuje ne samo na telu već i na
sebi. Više ne stavljam naglasak na izdisaje u potpunosti, već dopuštam sebi da
idem sa njim. Pored ramena i grudi ja opuštam celo moje telo tj. sebe u celini.
Vidim da moje uobičajeno disanje odražava lažni stav mojeg "Ja". To
nije moje telo već "Ja" koje ne diše na pravi način. U procesu rada,
otkrivam da sva moja ispoljavanja i misaoni stavovi blokiraju protok disanja.
To liči na protivljenje osnovnom ritmu života, strahu od gubljenja sebe,
nedostatku poverenja u život.
Treća faza bi bila da doživim da to nisam ja već "To", univerzalno biće koje diše, i da vidim da je
disanje jedan osnovni pokret jedne žive celine. Učimo da postanemo svesni
života i postojanja utelovljenog u nama, svesni ritmičkog poretka u koji smo
uključeni. To ne treba da se posmatra sa strane, držeći se odvojeno, već treba
postati jedno sa Tim bivajući
preobraženi od toga. Obično nas to ne može promeniti zato što smo odsečeni od
realnosti i izgubljeni u našim uobičajenim "Ja". Prava svesnost je
zatrpana i ona igra samo sporednu ulogu. Mi moramo da pustimo sve naše zamisli,
predstave i unapred stvorene ideje da nestanu kako bi postali svesni izvora.
Moramo dopustiti svesnosti da izbije na površinu i odigra glavnu ulogu.
Isključivo tada možemo živeti u skladu sa Postojanjem ( Suštinom ). Ovo aktivno
prepoznavanje života iznutra donosi jedno osećanje dužnosti da osluškujemo "svesnost" , da menjamo i živimo u
skladu sa onim što shvatamo.
Konačno, čovek dolazi do poniznosti ( poslušanja - stanja
duše koja je otvorena da primi volju drugog. Bezuslovno potčinjavanje svoje
volje, ćutanjem i trpljenjem bez uplitanja u cilju i u skladu sa apsolutnim
dobrom ) i poverenja u život i sebe. Predaje se kosmičkim dešavanjima uspona i
padova, razumevajući čitavim njegovim bićem da su svi kalupi stvoreni u
slobodnom prostoru u praznini, u tišini, i da su reabsorbovani nakon što su
ispunili svoju svrhu. Tada shvata da se pronalazi gubljenjem sebe. Postaje
slobodan od izvesnih jednostranih ograničenja, ali uvidja da je njegovo sopstvo
odgovoran učesnik veličanstvenog života univerzuma u kome učestvuje u celini.
In becoming conscious of the act of breathing, we will understand better the laws governing life and how serving them brings meaning to our
existence.
Real understanding of respiration comes through the experience of different stages.
The first stage is to become conscious of the physical breathing and to let it be. The respiration goes on by itself. If it is tight and originates in the chest rather than the diaphragm, this shows that I am tense and confined in my ordinary “I.” I do not allow the breathing to come and go freely. I take in the air but do not allow complete exhalation, as though I were afraid of not receiving enough air. The first thing to learn is to let the breathing be without
the intervention of my ordinary “I.” I have to let the breathing move lower in the body, and let the air go out entirely.
existence.
Real understanding of respiration comes through the experience of different stages.
The first stage is to become conscious of the physical breathing and to let it be. The respiration goes on by itself. If it is tight and originates in the chest rather than the diaphragm, this shows that I am tense and confined in my ordinary “I.” I do not allow the breathing to come and go freely. I take in the air but do not allow complete exhalation, as though I were afraid of not receiving enough air. The first thing to learn is to let the breathing be without
the intervention of my ordinary “I.” I have to let the breathing move lower in the body, and let the air go out entirely.
The second stage in breathing is to exercise not only the body but oneself. I no longer place emphasis on exhaling completely, but instead let myself go with the exhalation. I relax not only my shoulders and chest, I relax the whole of myself. I see that my usual respiration reflects a false attitude of my “I.” It is not my body but “I” who is not breathing in a right way. In working,
I discover that all my manifestations and mental attitudes block the flow of the breath. It is like a resistance to the fundamental rhythm of life, a fear of losing myself, a lack of trust in life.
The third stage will be to experience that it is not I but “It,” the universal Being, which is breathing, and to see that breathing is a fundamental movement of a living whole. We learn to become conscious of life and of the Being incarnate in us, conscious of a rhythmic order in which we are included. This is not to observe from outside, holding ourselves apart, but to be one with the experience and be transformed by it. Usually it cannot transform us because we cut ourselves off from reality, lost in our ordinary “I.” True consciousness is buried and plays only a secondary role. We must let all our images and preconceived ideas dissolve in order to become aware of its
source. We have to let consciousness emerge and play the principal role. Then one can live according to one’s Being. This active recognition of the life within brings a sense of obligation to listen to “consciousness,” to change and live according to what we understand.
Finally, a man comes to submission and trust in life and the Self. He gives himself up to the cosmic movement of ebb and flow, understanding with his whole being that all forms are created in the void, in silence, and are reabsorbed once they have fulfilled their role. He understands that he finds himself in losing himself. He becomes free from certain subjective limits, but
realizes that his Self is a responsible participant in the great life of the universe. He participates in the Whole.
I discover that all my manifestations and mental attitudes block the flow of the breath. It is like a resistance to the fundamental rhythm of life, a fear of losing myself, a lack of trust in life.
The third stage will be to experience that it is not I but “It,” the universal Being, which is breathing, and to see that breathing is a fundamental movement of a living whole. We learn to become conscious of life and of the Being incarnate in us, conscious of a rhythmic order in which we are included. This is not to observe from outside, holding ourselves apart, but to be one with the experience and be transformed by it. Usually it cannot transform us because we cut ourselves off from reality, lost in our ordinary “I.” True consciousness is buried and plays only a secondary role. We must let all our images and preconceived ideas dissolve in order to become aware of its
source. We have to let consciousness emerge and play the principal role. Then one can live according to one’s Being. This active recognition of the life within brings a sense of obligation to listen to “consciousness,” to change and live according to what we understand.
Finally, a man comes to submission and trust in life and the Self. He gives himself up to the cosmic movement of ebb and flow, understanding with his whole being that all forms are created in the void, in silence, and are reabsorbed once they have fulfilled their role. He understands that he finds himself in losing himself. He becomes free from certain subjective limits, but
realizes that his Self is a responsible participant in the great life of the universe. He participates in the Whole.
