THE MYSTERY OF BREATH

The breath has the tendency to reach outwards, and the further it spreads the more it loses its magnetism, just as light diminishes in luminosity at a distance, and is then termed, by comparison, darkness. However, there is in fact no such thing as darkness, but only weaker degrees of light; which again become brighter and brighter as one turns back in the direction of the source of radiance.

The breath is also comparable to light in this sense, that it can have an influence on all networks which are attuned to its magnetism; and the intensity of that magnetism varies according to the radiance of the breath, which finds its source within the inner roots of the true self. In other words, the light in the breath is all pervading, both in the inner world and in the outer world. What is more, it can be directed to a distant receiver, or focused on a given spot, illuminating all within its path with magnetic rays strengthened by the energy of thought.

The breath is the vehicle upon which the consciousness rides out into the world during the exhalation; and upon the inhalation the consciousness returns, loaded with impressions, which are registered in the mechanisms of the five senses before reaching the coordinating centers of the mind where these finally become intelligible. In this process the breath is like a bridge, connecting the outer world and the inner world which is the spectator of all senses.

Breath is the most important power regulating the course of our lives; or in other words, breath is, really speaking, life itself. Therefore, those who ignore the mysteries of breath are regrettably deprived of the basic knowledge of life, from a scientific point of view as well as from the angle of spiritual insight. Either one has control over the breath, in which case one acquires a humble hold over the unknown or one is unfortunately led by the uncontrolled power of one's own life-giving breath.

Breath can be disciplined to various rhythmic patterns besides also being focused so as to trace specific, mentally visualized geometric shapes. Once this has been practiced, the next step leads to the appropriate adaptation of the power of breath to all circumstances. This of course implies making a wise use of the different characteristics of breath as known in swara yoga. For instance, according to the theory of yoga kundalini-upanishad, when the positive pingala vibrations of the breath current (jelal) manifest more pronouncedly during exhalation through the right nostril, this indicates a creative and expressive condition, physically, mentally and emotionally. When the negative ida vibrations (jemal) manifest more pronouncedly during exhalation through the left nostril this favors a perceptive and receptive condition However, when both positive and negative vibrations in the breath (purusha-prakriti) flow together (shushumna or kemal) through both nostrils during the exhalation, either a chaotic situation, resulting from a clash of opposite energies, may be expected, or reversibly the two opposite energies might harmonize, creating thereby a balanced and most elevating meditative condition, which only persists, however, during peaceful attunement.

Another aspect of the power of breath is in its special function of absorbing subtle vibrations from the five elements in the cosmos and channeling these day and night upon its ebb and flow within the pathways (nadis) of the breath. In this process, the influence of the Earth element is steadiness; the Water element is progress onwards; the Fire element is excitement or destruction; the Air element is receptivity, inspiration; the Ether element is spiritual attunement. Among many other esoteric methods, the breath can be purified through the influence of the elements upon the exhalation and inhalation.

Sitting cross-legged, or better, standing, one absorbs from space the subtle vibrations of the different elements in turn, holding these in thought within appropriate chakras. On the exhalation, the impurities therein are cleansed through the mystical touch of the magnetism of the chosen element.

Breathing practices are best sustained with the help of rhythmic patterns, which discipline the alternating flow of inhaling and exhaling energy, thus providing the breath with an akasha of measure, time and shape. Hidden in this discipline is the understanding of the individualization of breath, that is to say, the capture of the prana-energy of the cosmos in an appropriate receiver for the sake of life itself. This secret is the key to resignation to the Divine Will, or in other words, it is in itself the mystical purpose of all practices done by the seeker of Truth on the spiritual path. The object that the seeker has is not necessarily the attainment of power or the achievement of inspiration, it is to touch the depth of life, that plane of existence whence springs every activity manifesting through different channels. The physician who discovers the heart of the patient can know more and better about the general condition than one who looks for the pain in the affected part. In the same way, by the practice of Shagal one gets to the heart of things, where one can see the seedling of success and failure, where one can see the signs of forthcoming joy or pain.

In practicing Shagal one learns to see independently of the eyes, and to hear independently of the ears, and as soon as the senses get this independence from their physical instrument of experience, they begin to see and hear beyond the limitations of these, and the area of consciousness becomes widened. The sight which previously saw only to a limited horizon, now sees much further than before. Similarly, the hearing, that could hear by the help of the ears so much and no more, now hears, after mastering Shagal, much more than ever before.

The soul is always inclined to look outward for its experience, and therefore it remains unaware of the inner being; so to speak, it turns its back on the inner life, absorbed in the vision of the external through the five senses. In Shagal one closes the window through which the soul is accustomed to look out on to the external world. It sees before it a different sphere altogether, yet a sphere that has been within it all the while. Here the soul has a wonderful vision, visible and audible, and the light and power of this vision stays with the soul, illuminating the different planes of consciousness. It is like coming in the daylight to a room which the soul had once visited in the darkness of night. Everything in life becomes clear, and that which once confused the soul is now solved.

By the practice of Shagal one withdraws the breath from one direction and sends it to another, meaning, that instead of projecting it outward, one is directing it inward. Breath is Life, Light and Sound in itself. Therefore, in the Vedanta, Breath is called Suram or Swara, meaning 'sound'. Shagal wakens awareness of the vibrations within, in that inner being which may be understood as the root of all senses. There are many benefits that one derives from Shagal. Among the many benefits that one derives from Shagal, the simplest is that one gains control over all the senses, which are otherwise slaves to every external call. By a constant practice of Shagal one is able to draw a cover over those senses which one does not especially wish to experience at the moment. The one who is master over body and mind becomes a valid instrument to experience life fully.

In every center, or Chakra, the breath resounds to a specific tone, and when these tones are distinct, not only does the body become radiant and the senses become acute, but also one's innermost being becomes responsive to a new level of consciousness. The Hindu term for a mystic is Antarajani the knower of the worlds unseen. The Hindu word 'Akasha' means the heavens within, as a capacity or receptacle of all different aspects of life, according to the extent of one's consciousness. The all pervading life is self subsistent; it is contained within itself and it manifests when it finds a capacity where it can be expressed as an individual point of radiance, and its subsequent reaction to this individualization is a further illumination.

As it is said in the Koran, "I have created thee with My light, and from thy light all is created." In this is the secret of the Hindu concept of trinity, Trimurti; first, the all pervading light; second, the light when concentrated in one point; and third, the light shining within itself, and thereby illuminating all things, reflecting in all things, strengthening and invigorating all things, as it is the nature of the sun to help the plants to grow and flourish. Light is silent and in its original nature, inactive. This condition of inertia is called in Hindu terms Sattva. The beginning of the activity of light is the assumption of individuality, and it is this individual capacity which allows the activity of the all pervading life to become intelligible.

In the Bible it is said "First was the Word and the Word was God", which could be understood to mean, the all pervading light, which is silent, has manifested itself, first in the realm of sound. In the Vedanta, this is referred to as 'Nada Brahma' or 'Divine Vibration.' In the Koran it is said, "Allah is the Light of heaven and earth." That which we recognize as space or what we call vacuum is all light. It manifests when vibrations unite and when atoms group together. It is audible when it acts as vibrations and it is visible when it manifests as atoms.

The question how the secret of the universe could be found within oneself, in a drop which is like a drop in the ocean, may be answered thus, that the drop is the ocean in miniature and the one who studies the drop studies the ocean. The saying of Christ, "Straight is the gate and narrow is the way," speaks of the centers within, which seem a narrow gate compared with the outer world which is so vast; but when one discovers the self within, one is thereby discovering the whole universe.

Life is light, and light is omnipotent and omnipresent. It is the comparison of light that is concentrated and of light that is spread out which accounts for the whole scenery of creation. For instance, when centered, light manifests as luminosity, and when scattered, it manifests as movement. The soul, heart, mind and body are different grades of radiance focused in limited forms, thoughts and feelings. The human being is so constituted that by the help of the organs of the senses and the stimulus of light and sound one feels and knows all that is around one, and one connects with all around by opening the channels of communication between oneself and others. For instance, the voice opens a communication which penetrates through the ears of another and so may reach the heart of the listener. Therefore, life can be lived still more fully by awakening faculties which have hitherto remained covered and unnurtured by the breath, just as there may be a piece of ground which may have lain waste and barren for want of water, or where there is water but which the light of the sun does not reach. By the practice of Shagal the Chakras are helped, as plants are helped by the sun and by the air, bringing illumination, ecstasy and peace.

The more we receive impressions from all planes of consciousness, the more we receive knowledge from within, where all knowledge collects, which is the true secret of all inspiration. Shagal offers the recognition of an energy with two opposite directions experienced in one and the same consciousness, that which draws inward and that which draws outward from within.

For instance, when blocking the senses one is, so to speak, pulling down a veil over the outer impressions in an effort to open a contact with the energy within. In this practice, the working of the senses is reversed. That is to say, one is drawing from within instead of from outside with this difference: that from which we draw within is the very source of all sensorial energy, whereas that which is received from outside, although sustained by the energy of the cosmos, wears an inescapable veil of mental substance, because our mind inevitably distorts our perceptions in giving them an identity.

When closing the hearing, one listens to the unstruck sound of the cosmos, then audible within as "Hu."

When closing the sight, one searches for the inner light, revealed as luminosity with no relationship to any material brilliancy.

When closing off the taste, one replaces it by an incoming feeling of savoring the nature of values unknown to the tongue, and which are spiritually related to the ecstasy felt in the power of silence.

When closing the nostrils, and thereby blocking the incoming flow of breath, one is thereby merging the self-consciousness into that very same substance, Prana, which has been thereby held within and which is then revealed, in the absence of the self, now dissolved in the Divine Fragrance of the abstract spheres, as the only true reality.

The nature of the Shagal practice is such that during all stages one is in subtle contact with the Presence of a Central Consciousness, and in that experience, the fifth sense, the touch is sublimated to a higher level of perception, different from the ordinary understanding of the concept of touch. When the five senses, hearing, sight, taste, touch and the olfactory perception, have each been inwardly experienced, one can then proceed with two advanced aspects of Shagal: first, to block all senses simultaneously, as a practice; secondly, to be continually attuned, during one's daily activities, to all variations of Nature's scenery in an attitude of self-denial. It is essential to indicate that these meditative practices cannot have any effect unless they are done in sincere humility without any self-assertion or material purpose.