Introduction

The human search for inner peace, freedom, and spiritual wholeness transcends cultural, religious, and historical boundaries. In an era where concepts such as “peace” and “freedom” are often reduced to ideological slogans or consumer ideals, ancient spiritual traditions offer a radically different vision: a transformative journey of self-emptying, purification, and union with the humanity and the divine. These transformative journeys have the power to bring human beings to a profound realization that we are capable of coexisting in this world in a peaceful and harmonious manner, despite our differences. One of the primary obstacles in reaching this objective in the modern era is the polarization and transformation of the scientific field into a clericalism where only few are able to know it, while theology and philosophy have morphed into narrow-minded pursuits of scientific validation. I am honoured to share that my inspiration for this way of thinking originated from a powerful phrase I read in an article by Tom McLeish, which encouraged me to let go of any preconceived notions regarding the limitations of science or theology. The phrase, “This is to drop notions of the ‘boundaries of science’—or indeed ‘boundaries of theology’ for that matter” (McLeish 2021, 759), truly resonated with me and sparked a new perspective on the intersection of these two fields.

By conducting a detailed and comprehensive investigation, and utilizing both rational reasoning and creative imagination, this article delves deep into the intriguing intersection between ancient Indian yogic traditions, particularly the practice of prāṇāyāma (breath control), and the spiritual practice in the mystical theology of Meister Eckhart. Focusing on Eckhart’s concepts of Abgeschiedenheit (detachment) and Gelassenheit (releasement), this exploration aims to shed light on the potential connections and similarities between these seemingly disparate philosophies. Despite originating from separate metaphysical origins, these traditions both hold a strong belief in the idea that true existence is not found in the affirmation of the self but in its complete vulnerability and submission to a higher, more encompassing reality. This ontological perspective, particularly in the practice of yogic breathing—slow, regulated breath (prāṇāyāma)—offers unique insights and possibilities in the realm of scientific exploration, specifically in the field of neurological research.

Through the lens of a trinitarian ontological hermeneutics of being, this article proposes that detachment, both in Eastern and Western mysticism, is not a mere negation of selfhood but an active, dynamic participation in divine life. (According to Eckhart’s mysticism, there exists a certain level of passivity within the nature of the human intellect and mind, as it allows for the active involvement of a higher power). The trinitarian structure of being—characterized by relationality, self-giving, and perichoretic¹ unity—illuminates how the practices of breath control, meditative stillness, and interior detachment open the human being to communion with the divine ground and, ultimately, finding the real essence of humanness. The adjective “trinitarian” points to a shared underlying vision in both systems regarding the nature of ultimate Being and its modes of manifestation. In Eckhart, the divine unfolds as Creator (Father), Redeemer (Son), and Guide (Holy Spirit); similarly, in Indian thought, Brahman² manifests as Creator (Brahma), Preserver and Guide (Vishnu), and Recapitulator (Shiva). This triadic structure also appears in dialectical patterns—thesis, antithesis, and synthesis—as well as in relational dynamics such as the lover, the beloved, and the love that unites them. By utilizing a hermeneutical approach to interpretation of texts from both traditions, my goal is to delve into a phenomenological exploration, where the transparent nature of phenomenology allows deep analysis of the ontology of being/Being as pure existence. Through this process, I aimed to imagine existence with an open and receptive mindset.

By drawing parallels between prāṇāyāma and Gelassenheit, this comparative study seeks to recover a vision of peace and freedom not as abstract ideals but as living realities achieved through bodily, mental, and spiritual integration. In doing so, it aims to show that both Eastern and Western mystical paths, when interpreted through the ontological structure of being, offer a profound contribution to the healing and destiny of humanity. This article invites all to approach the being-ness of our life with a theopoetic³ lens rather than philosophical or theological metrics.

Prāṇāyāma: Regulated Breath and the Path to Inner Purification

Yoga, a physical, mental, and spiritual practice that originated in ancient India, has become an integral part of all the major religions that originated in South Asia, including Hinduism, Buddhism, Jainism, and Sikhism. It has also been embraced by individuals in other religions such as Islam and Christianity, making it a universal practice that transcends cultural and religious boundaries (Jacobsen 2005, 3). The Yoga Sūtra (I.2) defines yoga as “yogas citta-vṛtti-nirodhah ̣,” meaning the cessation of the transformation of awareness. According to the yoga traditions, when the transformation of awareness ceases, the real identity of the human being is realized. Yoga, in this context, means separation, isolation, and concentration, not union.

The prāṇāyāma can be traced back to very early Brahminic texts, particularly in relation to rituals (Eliade 1969, 108). The Upanis ̣adic texts also relate prāṇāyāma to enlightenment, blending the traditions of tapas (discipline/austerity) and yoga. The ultimate goal, according to early yoga traditions, is stillness and the realization of an eternal, unchanging principle (Jacobsen 2005, 7). In the Indian philosophical tradition, sāṅkhya and yoga are studied together, where sāṅkhya is considered the theoretical and often atheistic framework of the Upanis ̣adic teachings, while yoga represents its practical application. The main distinction lies in yoga’s eventual acceptance of the divine (Īśvara) as a crucial aspect of the path to liberation (Hiriyanna 1967, 268). However, for the purposes of this discussion, focus is directed towards the specific prāṇāyāma techniques outlined and taught within the rich and ancient yogic tradition.

The Yoga Sūtra, attributed to Patañjali⁴—”the grammarian who is known to have lived in the second century B.C.”—comprises four chapters dealing respectively with the nature of mental concentration (samādhi), the path toward it (sādhana), supernatural attainments (vibhūti), and finally the goal of liberation (kaivalya), which is defined as the isolation of the self from all conditioned reality (Hiriyanna 1967, 270, 294). The path to salvation (mokṣa) in yoga proceeds through vairāgya (detachment) and meditative discipline (yoga) (Yoga Sūtra I.12–16.). This requires a moral and ascetic foundation comprising yama (restraints) and niyama (observances). Yama includes noninjury (ahiṃsā), truthfulness (satya), non-stealing (asteya), celibacy (brahmacarya), and nonpossession (aparigraha). Niyama comprises purity (śauca), contentment (santoṣa), austerity (tapas), scriptural study (svādhyāya), and devotion to God (Īśvara-praṇidhāna) (Hiriyanna 1967, 294–95).

Following this ethical foundation, Patañjali outlines an eightfold path (aṣṭāṅga-yoga)⁵ consisting of physical postures (āsana), breath control (prāṇāyāma), sensory withdrawal (pratyāhāra), concentration (dhāraṇā), meditation (dhyāna), and absorption (samādhi)—a rational and methodical ascent toward liberation (Hiriyanna 1967, 296–97). Within the context of the yogic system, it is important to recognize that prāṇāyāma is simply one aspect of a larger whole. However, through careful analysis and dedicated practice, one can come to understand that prāṇāyāma plays a crucial and central role in this system.

In the classical yoga tradition, particularly in Patañjali’s Yoga Sūtras, prāṇāyāma⁶ is a crucial preparatory step for the attainment of higher consciousness. Prāṇa, the vital energy sustaining life, is intimately linked to breath. By regulating the cycles of inhalation (pūraka), retention (kumbhaka), and exhalation (rechaka), the practitioner disciplines not only the body but also the mind.

The suspension of breath during kumbhaka symbolizes a moment of profound stillness, wherein the individual self (ahaṃkāra) begins to dissolve. This process is not a passive abandonment but an active purification, preparing the inner space for transcendence beyond egoic consciousness. Thus, in yogic practice, breath serves as both a physiological and spiritual bridge to detachment and spiritual receptivity.

Within the philosophical framework of yoga, the concept of liberation (jīvanmukti) is often associated with the idea of citta-vṛtti-nirodhaḥ, or the cessation of mental fluctuations. According to the teachings of yoga, a person who has achieved liberation while still alive is often described as possessing kaivalya, or absolute freedom, which aligns with the concept of jīvanmukti. As stated in Patañjali’s Yoga Sūtras (I.3), the ultimate state of liberation is achieved when the constant fluctuations of the mind are brought to a standstill (citta-vṛtti-nirodha), and the seer, or the true self (puruṣa), finds peace and stability within its own nature (referred to as svarūpe’vasthānam, or abiding in one’s own true nature. According to philosophy of yoga, the ultimate state of enlightenment is known as kaivalya (Yoga Sutra IV. 34), in which the three qualities of nature, known as guṇas, dissolve back into their source and the puruṣa⁷ radiates in its pure consciousness, completely liberated from all forms of bondage. This state can only be achieved when the body continues to exist until the remaining effects of past actions, or karma, have been fully exhausted. In subsequent yogic writings, this state is further defined and explained: according to the Haṭha-yoga-pradīpikā (IV.80–82), the practitioner who is fully immersed in samādhi and devoid of all desires is able to live in a state of liberation while still inhabiting a physical body; similarly, the Śiva-saṁhitā (V.210–12) depicts the jīvanmukta as someone who perceives the self in all things, remains unaffected by both pleasure and pain, and exists in a state of complete tranquillity. In this way, yogic literature presents the jīvanmukta as one who, through discipline, meditation, and absorption, realizes the self, transcends the binding power of karma, and lives free, desireless, and equanimous while still in the body. This notion bears a striking resemblance to the Eckhartian concept of breaking through, where one transcends the limitations of the mind to achieve true freedom.

Meister Eckhart: Abgeschiedenheit and Gelassenheit

In the mystical theology of Meister Eckhart⁸ (c. 1260–1328), Abgeschiedenheit—often translated as “detachment” or “seclusion”— occupies a central role in the soul’s journey toward divine union.⁹ For Eckhart, Abgeschiedenheit is not merely a moral virtue or ascetic practice but an ontological event: the soul must be emptied of all created things, including its own selfhood, to become a pure ground where God can be born.

Thus, detachment is “an inward poverty”¹⁰ (poverty of spirit, cf. Matthew 5:3) that prepares the human being to receive God in absolute immediacy, beyond all mediation by concepts, images, or emotions. It involves a radical purification of the will, intellect, and affectivity, leading to an inner stillness (Stille) where the soul no longer acts from its own initiative but allows divine action to unfold within. Eckhart says: “For if a person wants really to have poverty, he ought to be as free of his own created will as he was when he did not exist” (McGinn, Bernard, and Colledge 1981, 200). This leads to the Ledic sîn (to be free, to be empty, to be detached, or to be released from attachment). This emptying goes even further to an absolute moment where one prays “to God that we may be free of God” (McGinn and Colledge 1981, 200), “who lives so that he may be free both of his own will and of God’s will” (McGinn and Colledge 1981, 201).

Following this path, the soul reaches Gelassenheit— a term meaning “releasement,” “letting-be,” or “serene surrender.” Gelassenheit is the positive fruit of Abgeschiedenheit. It is not passive resignation but an active openness, a dynamic self-transcendence whereby the soul stands open and receptive before the uncreated ground of being (Ungrund). In Gelassenheit, the human will relinquishes its own assertiveness and instead becomes translucent to the divine will, allowing for a free and loving participation in the divine life of God.

The very core of this significant movement stems from the miraculous birth of the Eternal Word (Geburt des ewigen Wortes) within a soul that has been cleansed and purified. The concept of birth in this context is not simply a metaphor but rather a tangible expression of a true ontological connection with the trinitarian existence. Just as the Son is eternally begotten from the Father within the inner workings of the Trinity, similarly, the soul, devoid of all other distractions, becomes a sacred space where the Eternal Word is continuously spoken. In the depths of this profound and mystical union, the sense of individuality is not obliterated but rather transformed and elevated; the very essence of the soul is drawn into the all-encompassing embrace of the divine being, not through a process of absorption but rather through a radical and transformative interconnectedness that mirrors the infinite and boundless perichoretic existence of the Trinity itself—an eternal and unceasing circulation of selfless love and boundless openness.

Thus, Abgeschiedenheit and Gelassenheit mark the soul’s journey from egocentric autonomy to ecstatic participation in divine life. This transformation is ontological before it is moral; it affects the very structure of the soul’s being. Detachment is therefore not mere ethical self-denial but a participation in the kenotic self-donation at the heart of the Trinity—a movement of love, freedom, and being. Moreover, Eckhart stresses that such a transformation is not reserved for a religious elite but is the destiny of every human being, whose nature is to bear the image of God. The journey through detachment into Gelassenheit reveals the original nobility (Adel) of the soul: created from love, for love, and destined for unity with divine love.

By incorporating a fresh and unique perspective, this ongoing movement within the human life towards complete and ultimate freedom can be further enriched and enhanced. To Eckhart, even the concept of the Trinity, which is considered a central doctrine, can be perceived as a (mere) perception, because for him the reality behind it is the Godhead. Like a flowing stream, only in the stillness does one find the reality. Furthermore, it is from this specific perspective that man must also possess a certain level of detachment in order to attain the ultimate realization: the state of being in which an individual experiences a sense of indifference, not in a negative or apathetic manner but in a positive and ascetic way, towards all external factors and even their own thoughts and emotions. The detachment from everything and then the realization of one’s own humanness is made possible through the process of being born as a human being (Geburt des ewigen Wortes). The ultimate salvation and liberation of humanity lie in embracing and embodying the essence and qualities of what it truly means to be human.

From Prāṇāyāma to Gelassenheit: An Ontological Journey

The journey from prāṇāyāma to Gelassenheit traces a profound path of inner transformation, beginning with the body and culminating in mystical union with the divine. Despite originating from distinct cultural and historical backgrounds, the yogic and Eckhartian traditions share a common belief in the importance of purifying the soul, achieving emptiness, and embracing openness in order to transcend beyond earthly limitations. As a result, the pressing inquiry that arises is whether this profound transformation of human existence is attainable solely by those who have achieved the mystical states described in both traditions. As observed in both traditions, it is evident that there is no definitive moment or ultimate climax in the mystical experience. Furthermore, there is also no rejection or denial of the concept that a person who practices prāṇāyāma or Abgeschiedenheit undergoes some sort of transformation.

As discussed, prāṇāyāma is not merely a physical exercise but a spiritual practice that regulates vital energy, aligning body and mind with the reality of ātman, the true self. According to B. K. S. Iyengar:

We should not do Yoga intellectually, but we should do Yoga using intellect, also mentally, emotionally. They should both meet: the emotional adjustment and intellectual adjustment. Then there is beauty. If you do intellectually, the body is shaking, so the consciousness is closed, it does not know. We have to do from the mind: mind exists everywhere, the brain exists only in the skull. So we have to use that intelligence which exists everywhere. (Holleman 1987, 141–42)

By focusing on the breath, the practitioner transcends mental fluctuations (citta-vṛtti) and attains inner stillness. This stillness reveals the soul’s true divine nature and leads back to Brahman, beyond all duality—where the goal is not debate, but realization.

Similarly, in Eckhart, Abgeschiedenheit (detachment) and Gelassenheit (letting go) prepare the soul for the “birth of God” within, requiring the release of all attachments—even to spiritual experiences and virtues. “You should know that true detachment is nothing else but a mind that stands unmoved by all accidents of joy or sorrow, honour, shame or disgrace, as a mountain of led stands unmoved by a breath of wind” (Walshe 2007, 568–69). True Gelassenheit is achieved only when the soul becomes empty of all claims, letting God be God in it without resistance or self-appropriation. Eckhart says, “This immovable detachment brings man into the greatest likeness to God. For the reason why God is God is because of His immovable detachment, and from this detachment He is His purity,¹¹ His simplicity, and His immutability. Therefore, if a man is to be like God, as far as a creature can have likeness with God, this must come from detachment” (Walshe 2007, 569). The challenge lies in comprehending the intricacies and nuances of the spiritual language used during the early Middle Ages, as it differs greatly from our modern understanding of spirituality. When Eckhart speaks about the human spiritual ascent (an ontological ascent), specifically in relation to the ontology of God, it is important for us to fully understand the meaning of his words. We cannot simply interpret them equivocally or univocally; rather, we must approach them analogically in order to truly grasp their significance.¹²

Theologically, this reflects the kenotic dynamic of the Trinity: being is a movement of self-giving and reception. As the Son receives from the Father without loss, so the soul, emptied in love, fulfills itself in participation in divine life. In the sermon 83, Eckhart states, “So if you do not wish to be brutish, do not understand the God who is beyond words. ‘Then what ought I to do?’ you ought to sink down out of all you’re your-ness (dinisheit), and flow into his his-ness (sinesheit), and your ‘yours’ and his ‘his’ ought to become one ‘mine’, so completely that you with him perceive forever his uncreated is-ness, and his nothingness, for which there is no name” (McGinn and Colledge 1981, 207).

Thus, prāṇāyāmic emptying of breath and Eckhartian self-emptying, though expressed differently, both orient the person toward ultimate reality as an ecstatic movement beyond the self in love; moreover, this transformation is not a withdrawal from the world but a transfigured presence within it, where the yogic practitioner returns with awareness and compassion, and the soul in Gelassenheit perceives creation anew without possessiveness or domination. As Eckhart affirms, “But a detached heart desires nothing at all, nor has it anything it wants to get rid of. Therefore, it is free of all prayers, or its prayer consists of nothing but being uniform with God” (Walsche 2007, 572). Through prāṇāyāma and Gelassenheit, one undergoes a deep ontological transformation—from fragmentation to relational unity, from anxious striving to peaceful surrender, and from isolation to communion with the ground of being; both traditions thus reveal that true freedom lies not in self-assertion but in letting go, entering the divine movement of giving and receiving.

Perhaps the language used in these two systems could be considered outdated and simplistic, making it difficult for a scientific mind that constantly craves concrete evidence to fully comprehend. In order to successfully navigate through the complexities of modern and post-modern thought systems, it is crucial we dedicate ourselves to purifying and enriching our mental and linguistic capabilities. By doing so, we can effectively overcome the challenges presented by these eras and acquire a “poetic language” that will allow us to fully embrace and understand the diverse and ever-changing realities of life (McLeish 2021, 770–71).

Healing and Wholeness: The Therapeutic Dimension

Aside from their profound metaphysical insights, it is worth noting that both the practice of yoga and the teachings of Eckhart’s mysticism have been known to possess a deep and therapeutic dimension, even though the physical effects of Eckhart’s mysticism have yet to be scientifically proven. By practicing breath regulation, meditative absorption, and releasement, one can achieve a state of harmonious balance between the body, mind, and spirit. These techniques work together to create a sense of inner peace and alignment within oneself. Meditation research highlights two key findings: the process of creating a sense of inner peace begins with the “control of breathing . . . slow breathing in particular” and produces an unusual level of “brain synchronization,” similar to slow-wave sleep (Fontanini and Bower 2006, 435). Through the “conscious control of slow breathing,” practitioners can induce a state of whole-brain integration while remaining awake (Fontanini and Bower 2006, 435). Functionally, this state is a “blend between the conscious control of thought” and a “cleansing and ordering of experience,” suggesting that meditation may evoke, in wakefulness, processes “that normally take place during sleep,” especially those related to memory consolidation (Fontanini and Bower 2006, 435).

When one surrenders their self-will and allows themselves to be open to the divine presence, they can experience a profound sense of healing integration that can positively impact their mind, body, and spirit. The physical benefits of this activity include soothing and calming the nervous system, as well as promoting overall physiological balance in the body. On a psychological level, achieving a state of mental clarity and peace involves letting go of anxious striving and reaching a state of calmness and stillness within the mind. Meditation is described as an altered state of consciousness marked first by the reduction of sensory input into a “mental isolation chamber,” leading to a “non-judgmental, receptive” state associated with relaxation and reduced anxiety (Dietrich 2003, 242). Second, it involves sustained attention through focus on “a mantra, breathing rhythm,” or similar objects, producing “heightened awareness” and the exclusion of distractions (Dietrich 2003, 242). This deliberate and sustained attention suggests activation of the “frontal attentional network,” with neuroimaging studies showing converging evidence of such activation, even appearing to challenge the transient hypofrontality hypothesis of altered states of consciousness (Dietrich 2003, 242). Within the spiritual realm, there is a profound awakening that takes place as one becomes aware of the true reality of divine love and the ultimate freedom it brings.

The concept of holistic healing suggests that humanity’s ultimate purpose is not centered around individual autonomy but rather is about actively participating in a divine communion, in a spiritual language. It is about reaching a heightened level of consciousness that recognizes humanity as the true religion of life. Phenomenologically, meditation is described as a state of diminished frontal activity marked by “timelessness,” “denial of self,” and reduced “self-reflection and analysis,” along with minimal emotional and cognitive content. Despite this reduction, the state is defined by “highly focused attention,” distinguishing it from other altered states characterized by “aimless drifting” and culminating in a unifying experiential quality described as a “sensation of unity” (Dietrich 2003, 243).

Conclusion

We have journeyed from prāṇāyāma to Gelassenheit, uncovering a shared insight: true peace and freedom arise not from grasping but from letting go; through a trinitarian lens, such self-emptying is not loss but transformation into deeper relational participation in the divine life of love and communion. In our current world, filled with fragmented societies and anxieties centered around self-preservation and competition, the wisdom of both the East and the West beckons us towards a different way of living—one that embraces inner stillness, openness, and a deep trust in the life-giving presence of the divine. This path allows us to approach life with both reason and imagination, unlocking a deeper understanding of our surroundings. Thus, from prāṇāyāma to Gelassenheit, the human soul rediscovers its true destiny—to be not merely a being among beings but a transparent vessel of the Eternal Word, born anew in the silent depths of the soul. Through neurological studies, we have discovered that prāṇāyāma not only offers physical benefits but also guides us towards breaking free from the restrictive boundaries of the intellectual world. This new understanding opens a whole new path for us to explore and expand our minds beyond traditional disciplinary limitations. In the current era, we are experiencing a strong yearning to reverse the “wrong turns” (McLeish 2021, 759)¹³—moving from a deeply engaged, subjective contemplation of nature to a false ideal of detached objectivity; from valuing imagination alongside reason as a path to knowledge to privileging reason alone; from being a shared cultural pursuit to becoming confined within institutional and professional boundaries; and from interpreting the natural world as a poetic and theological “Book of Nature” to reading it as literal prose, thereby losing the richness of its symbolic and participatory meaning—that have occurred in the realms of science and theology, as evidenced by the numerous efforts to reevaluate and revitalize these fields of thought and study.

Competing Interests

The author declares that they have no competing interests.