WHY WE BREATHE

[Guest guest]

--- On Sun, 8/3/09, Alan Jacobs <alanadamsjacobs wrote:

Alan Jacobs <alanadamsjacobsRe: WHY WE BREATHE"Swami sadasivananda" <sadasivanandaSunday, 8 March, 2009, 5:08 AM

 

 

 

 

 

An important practical posting from Swamiji. Members are reminded that Swamiji has kindly offered to answer members who write to him personally. he can also be seen at Ramanasramam which he visits frequently. All regards,

 

Alan --- On Sun, 8/3/09, Swami sadasivananda <sadasivananda wrote:

Swami sadasivananda <sadasivanandaWHY WE BREATHEalanadamsjacobsDate: Sunday, 8 March, 2009, 4:40 AM

 

 

 

Bhagavan’s teaching regarding watching the breath is clearly given in Chapter Six of the Sri Ramana Gita:

“One should control the fickle mind by controlling the breath and then it, like a tethered animal, ceases to stray.†“With the control of breath, control of thoughts also is achieved. When thoughts are controlled one stands established at their source.†“Control of breath means merely watching with the mind the flow of breath. Through such constant watching kumbhaka does come about.†Breath, the Universal Factor The Sanskrit word prana means both “breath†and “life.†Breath is the single universal factor of life. Its inception gives us life, and its cessation brings us death. All that lives, breathes–the commonality of breath transcends all difference. The process of breath is identical in all,

consisting of inhalation and exhalation–expansion and contraction. It is the most immaterial factor of our existence, a manifestation of the body-mind-spirit link. For this reason, the breath is a natural and logical factor in meditation. The breath and the body are completely interconnected and interrelated, as is seen from the fact that the breath is calm when the body is calm, and agitated or labored when the body is agitated or labored. The heavy exhalation made when feeling exhausted and the enthusiastic inhalation made when feeling energized or exhilarated establish the same fact. The breath and the emotions are completely interconnected and interrelated, as is seen from the fact that the breath is calm when the emotions are calm, and agitated and labored when the emotions are agitated or out of control. Our drawing of a quick breath, when we are surprised, shocked, or fearful, and the forceful

exhalation done when angry or annoyed demonstrate this. The breath and the mind are completely interconnected and interrelated, as is seen from the fact that the breath is calm when the mind is calm, and agitated, irregular, and labored when the mind is agitated or disturbed in any way. Our holding of the breath when attempting intense concentration also shows this. Breath, which exists on all planes of manifestation, is the connecting link between matter and energy on the one hand and consciousness and mind on the other. It is necessary for the vitalization and functioning of all vehicles of consciousness, physical or superphysical. We start with awareness of the ordinary physical breath, but that awareness, when cultivated correctly, leads us into higher awareness which enables us to perceive the subtle movement behind the breath. Ultimately, we come into contact with the Breather of

the breath, our own spirit. In many spiritual traditions the same word is used for both breath and spirit, underscoring the esoteric principle that in essence they are the same, though we naturally think of spirit as being the cause of breath(ing). The word used for both breath and spirit is: In Judaism, Ruach. In Eastern Christianity (and ancient Greek religion), Pneuma. In Western Christianity (and ancient Roman religion), Spiritus (which comes from spiro, “I breatheâ€). In Hinduism and Buddhism, Atma (from the root word at which means “to breatheâ€), and Prana.The identity of the breath with the individual spirit, the atman (self) The breath is the spirit in extension. “The Self is the breath of the breath.†(Kena Upanishad 1:2) “The breaths are the Real, and their Reality is the Self.†(Brihadaranyaka Upanishad 2.1.20) The breath is a key to experience of the Self. When we relax and

make ourselves aware of the breath, the mind naturally turns within and begins tracing the breath-thread back to the consciousness of which it is the dualistic manifestation. This is accomplished by breathing naturally and letting the breath do as it will rather than by forcing it into artificial modes. The breath can lead us inward into the center–to the spirit. When we observe the breath, we actually observe our spirit acting. “He who breathes in with your breathing in is your Self. He who breathes out with your breathing out is your Self.†(Brihadaranyaka Upanishad 3.4.1) Through the breath we can become established in the consciousness that is the Self. The identity of the breath with the Supreme Spirit, Brahman But breath is much more than an individual matter, and therefore is more than a means to uncover the individual consciousness of which it is

a manifestation. It is also a bridge to the Infinite Consciousness, being rooted in the Supreme Spirit. The breath is the living presence and action of God. “O Prana, lord of creation, thou as breath dwellest in the body.†(Prashna Upanishad 2.7) “When one breathes, one knows him as breath.†(Brihadaranyaka Upanishad 1.4.7) “Self-luminous is that Being, and formless. He dwells within all and without all. He is unborn, pure, greater than the greatest. From him is born the breath.†(Mundaka Upanishad 2.1.2,3) Since the breath rises from God, it can be resolved back into God. “Breath is a part of Brahman.†(Chandogya Upanishad 4.9.3) “The being who is the breath within–him I meditate upon as Brahman.†(Brihadaranyaka Upanishad 2.1.6) “Breath is the Immortal One.†(Brihadaranyaka Upanishad

1.6.3) “The breath is real, and He [brahman] is the reality of the breath.†(Brihadaranyaka Upanishad 2.3.6) “The shining, immortal person who is breath is the Self, is Brahman.†(Brihadaranyaka Upanishad 2.5.4) “Which is the one God? The breath. He is Brahman.†(Brihadaranyaka Upanishad 3.9.9) “They who know the breath of the breath…have realized the ancient, primordial Brahman.†(Brihadaranyaka Upanishad 4.4.18) “The breath is the Supreme Brahman. The breath never deserts him who, knowing thus, meditates upon it. Having become a god, he goes to the gods.†(Brihadaranyaka Upanishad 4.1.3)Ramana Maharshi on the breath In Maha Yoga, Sri Ramana says: “Pranayama is of two kinds: one of controlling and regulating the breath and the other of simply watching the

breath.†In the book Day By Day With Bhagavan, we find the following related to the just-cited passage from Maha Yoga: “[seekers] are advised to watch their breathing, since such watching will naturally and as a matter of course lead to cessation of thought and bring the mind under control.†When asked in the same conversation about actually controlling the breath, he commented: “Watching the breath is also one form of pranayama. Retaining breath, etc., is more violent and may be harmful in some cases…. But merely watching the breath is easy and involves no risk.†In Talks With Sri Ramana Maharshi: “To watch the breath is one way of doing pranayama. The mind abstracted from other activities is engaged in watching the breath. That controls the breath; and in its turn the mind is controlled.†And further: “Breath and mind arise from the same source. The source can be

reached by regulating the breath…. Regulation of the breath is accomplished by watching its movements.†And from the third volume of The Power of the Presence: “It is the Atman that activates the mind and the breath.†(The Power of the Presence, III, p. 230)

 

 

"The breath will take you all the way

to Nirvana."