Pranayama explained
As we become more familiar with yoga and the Indian tradition of the 8 limbs of Hatha yoga, we are likely to hear of Pranayama or yoga breathing and practice some of the techniques in this limb of yoga. While some styles of yoga encourage the combination of asana and Pranayama (primarily ujjayi breathing), Pranayama is a separate limb of yoga and is usually practiced separately to yoga asana.Pranayama is comprised of the root words "Prana" meaning breathe or life force, "yama" meaning control or discipline and "ayam" which means expansion. Translations of the meaning of pranayama include "expansion of the life force through breath control". In practical terms Pranayama refers to a set of breathing techniques that are used for relaxation, concentration and meditation.In a similar manner to the development of yoga asana, these Pranayama breathing techniques have been developed and expanded over the years by subsequent masters. The earliest references to Pranayama were made in the Upanishads. This reference was further clarified and refined by Patanjali in the yoga sutras, where he defined Pranayama as the 4th limb of yoga. Patenjali originally defined only 3 breathing techniques. These 3 techniques have been further expanded to the numerous techniques that exist today.The importance of Prana is emphasized throughout yoga. Many yoga masters illustrate this by demonstrating the importance of breath for sustaining life. A very effective illustration comes by comparing the time people can survive without food (a few weeks), water (a few days) with the amount of time one could survive without air (only a few minutes). Efficient and effective breathing is essential to take in the required amounts of oxygen in order to sustain daily activities. There are 4 stages to breathing in pranayama, should be controlled, these are:
Inhalation (Puraka) - which focuses on controlling the intake of air, keeping it smooth and efficient.
Internal retention of air (antara kumbhaka) - which focuses on controlling the retention of air within the lungs after an inhalation.
Exhalation (Recaka) - which focuses on controlling the expelling of used air and waist from the lungs.
External retention (bahya kumbhaka) - which focuses on controlling the retention of empty lungs after an exhalation. Many, but not all, Pranayama techniques focus on extending the time for each of these 4 stages of the breathing cycle. This includes developing a long, smooth and steady inhalation that lasts the same duration as the exhalation and making sure that the lungs are completely full or completely empty at the end of each. It also includes extending the length of time the breath is held with the lungs full and the lungs empty to increase the efficiency of the breathing cycle. Controlling the breath in this manner requires the use of the mind to resist the natural and automatic impulses and desires of the body to breath, particularly during the internal and external retention of the breath. Not only does the Pranayama have a direct impact on the brain through changes to the amount of oxygen brought to the brain through the blood, but focusing on the breath in this manner has a profound effect on the mind and concentration. All of which makes Pranayama an important to enhance relaxation, concentration (Dharana) and meditation (Dhyana).It is interesting and important to note that even the earliest descriptions of Pranayama included certain cautions relating to its practice and suggest following the guidance of a master. B.K.S Iyengar reiterates these cautions by referring to the fight between the mind and the body around the retention of breath. Without a stable state of mind and proper care this mental fight can lead deep mental dislocation and damage leading to a split in the personality or schizophrenia. It is unclear whether any cases have ever occurred as a result of practicing Pranayama.On a more practical level restricting oxygen flow to the brain can lead to faintness, light-headedness or dizziness. If any of these or any other pain or adverse effects are experienced during Pranayama, then the practice should be stopped and medical advice sought.
How does pranayama work
During respiration we breathe in air, and the lungs oxygenate the blood and expels carbon dioxide and other waste gasses from the blood in a process known as alvioli. Those gasses are expelled when we exhale. This process is subconscious or autonomic, and is not necessarily happening in a balanced and efficient manner.Pranayama relates to bringing mental consciousness to the normally subconscious activity of breathing in order to make it more efficient and balance the oxygen, carbon dioxide and other soluble gas levels in the blood. Through this consciousness we are using the mind to control the body. In yogic terms being able to control the mind is essential in for concentration (Dharana) and meditation (Dhyana). In practical term greater mental control helps to bring emotional control and balance and mental clarity.In addition to this pranayama aims to improve the efficiency of oxygenation of the blood. On average people tend to take short shallow breaths, a situation which is exaggerated when stressed or emotional. During this shallow breathing it is estimated that the average person uses only between half and two thirds of their lung capacity, with the remaining healthy lung surface remaining unused. This means that by breathing more optimally each breath can transfer up to fifty percent more oxygen into the blood to feed the body.When we breathe not all of the inhaled air is exhaled. Some of air inhaled and waste carbon dioxide remains in the lungs and windpipe during exhalation when inefficient, shallow breathing is used. This continues to recycle in the respiratory system reducing the amount of new oxygen available for avioli. By breathing deeply and completely emptying the lungs, far less of this stale air and carbon dioxide remains in the lungs improving the effectiveness of each breath.
What are the benefits
At the anatomical level Pranayama aims to improve the strength of the diaphragm and the capacity of the lungs to improve the efficiency of the respiratory system, helping to increase fitness and increase the amount of oxygen entering the blood stream per breath. This oxygen helps to provide essential energy for muscle and brain function.On a more detailed level pranayama is though to:
Increase concentration, creativity and cognitive brain functions.
Increase relaxation and calmness by releasing tension.
Improved mind and physical control, helping control emotions and relieve tension.
Improved signing through increases abdominal and diaphragm strength and control. Pranayama is also thought to help with the many medical conditions, with clinical trial evidence to support some of these claims. It should be noted that pranayama should be a compliment to current treatments and should be practiced under the guidance of an experienced pranayama yoga master.Specific conditions that respond to Pranayama include:
Asthma.
Allergies.
High or low blood pressure.
Stress-related heart conditions.
Hyperactivity.
Insomnia.
Chronic pain.
Some psychological conditions.
Metabolic and endocrine imbalances.
Friday, October 26, 2007
Tuesday, October 16, 2007
How to Meditate
Preparation
The preparatory practices prepare our mind for successful meditation by purifying hindrances caused by our previous negative actions, empowering our mind with merit, and inspiring it with the blessings of the Buddhas and Bodhisattvas.
Geshe Kelsang explains that we all have the potential to gain realizations of the twenty-one Lamrim meditations. As he says,
These potentials are like seeds in the field of our mind, and our meditation practice is like cultivating these seeds. However, our meditation practice will be successful only if we make good preparations beforehand. If we want to cultivate external crops we begin by making careful preparations. First, we remove from the soil anything that might obstruct their growth, such as stones and weeds. Second, we enrich the soil with compost or fertilizer to give it the strength to sustain growth. Third, we provide warm, moist conditions to enable the seeds to germinate and the plants to grow. In the same way, to cultivate our inner crops of Dharma realizations we must also begin by making careful preparations. First, we must purify our mind to eliminate the negative karma we have accumulated in the past, because if we do not purify this karma it will obstruct the growth of Dharma realizations. Second, we need to give our mind the strength to support the growth of Dharma realizations by accumulating merit. Third, we need to activate and sustain the growth of Dharma realizations by receiving the blessings of the holy beings. It is very important to receive blessings. For example, if we are growing outer crops, even if we remove the weeds and fertilize the soil we shall not be able to grow anything if we do not provide warmth and moisture. These germinate the seeds, sustain the growth of the plants, and finally ripen the crop. In the same way, even if we purify our mind and accumulate merit we shall find it difficult to meet with success in our meditations if we do not receive the blessings of the holy beings. Receiving blessings transforms our mind by activating our virtuous potentials, sustaining the growth of our Dharma realizations, and bringing our Dharma practice to completion.
From this we can see that there are three essential preparations for successful meditation: purifying negativities, accumulating merit, and receiving blessings.
If you like, you can engage in these preparatory practices by reciting the following prayers while contemplating their meaning,
Going for refuge
(We imagine ourself and all other living beings going for refuge while reciting three times): I and all sentient beings, until we achieve enlightenment, Go for refuge to Buddha, Dharma, and Sangha. (3x, 7x, 100x, or more)
Generating bodhichitta
Through the virtues I collect by giving and other perfections, May I become a Buddha for the benefit of all. (3x)
Generating the four immeasurables
May everyone be happy, May everyone be free from misery, May no one ever be separated from their happiness, May everyone have equanimity, free from hatred and attachment.
Visualizing the Field for Accumulating Merit
In the space before me is the living Buddha Shakyamuni surrounded by all the Buddhas and Bodhisattvas, like the full moon surrounded by stars.
Prayer of seven limbs
With my body, speech, and mind, humbly I prostrate, And make offerings both set out and imagined. I confess my wrong deeds from all time, And rejoice in the virtues of all. Please stay until samsara ceases, And turn the Wheel of Dharma for us. I dedicate all virtues to great enlightenment.
Offering the mandala
The ground sprinkled with perfume and spread with flowers, The Great Mountain, four lands, sun and moon, Seen as a Buddha Land and offered thus, May all beings enjoy such Pure Lands.
I offer without any sense of loss The objects that give rise to my attachment, hatred, and confusion, My friends, enemies, and strangers, our bodies and enjoyments; Please accept these and bless me to be released directly from the three poisons. IDAM GURU RATNA MANDALAKAM NIRYATAYAMI
Prayer of the Stages of the Path
The path begins with strong reliance On my kind Teacher, source of all good; O Bless me with this understanding To follow him with great devotion.
This human life with all its freedoms, Extremely rare, with so much meaning; O Bless me with this understanding All day and night to seize its essence.
My body, like a water bubble, Decays and dies so very quickly; After death come results of karma, Just like the shadow of a body.
With this firm knowledge and remembrance Bless me to be extremely cautious, Always avoiding harmful actions And gathering abundant virtue.
Samsara's pleasures are deceptive, Give no contentment, only torment; So please bless me to strive sincerely To gain the bliss of perfect freedom.
O Bless me so that from this pure thought Come mindfulness and greatest caution, To keep as my essential practice The doctrine's root, the Pratimoksha.
Just like myself all my kind mothers Are drowning in samsara's ocean; O So that I may soon release them, Bless me to train in bodhichitta.
But I cannot become a Buddha By this alone without three ethics; So bless me with the strength to practise The Bodhisattva's ordination.
By pacifying my distractions And analyzing perfect meanings, Bless me to quickly gain the union Of special insight and quiescence.
When I become a pure container Through common paths, bless me to enter The essence practice of good fortune, The supreme vehicle, Vajrayana.
The two attainments both depend on My sacred vows and my commitments; Bless me to understand this clearly And keep them at the cost of my life.
By constant practice in four sessions, The way explained by holy Teachers, O Bless me to gain both the stages, Which are the essence of the Tantras.
May those who guide me on the good path, And my companions all have long lives; Bless me to pacify completely All obstacles, outer and inner.
May I always find perfect Teachers, And take delight in holy Dharma, Accomplish all grounds and paths swiftly, And gain the state of Vajradhara.
Receiving blessings and purifying
From the hearts of all the holy beings, streams of light and nectar flow down, granting blessings and purifying.
(At this point we begin the actual contemplation and meditation. After the meditation we dedicate our merit while reciting the following prayers:)
Dedication prayers
Through the virtues I have collected By practising the stages of the path, May all living beings find the opportunity To practise in the same way.
May everyone experience The happiness of humans and gods, And quickly attain enlightenment, So that samsara is finally extinguished.
Contemplation
The purpose of contemplation is to bring to mind the object of placement meditation. We do this by considering various lines of reasoning, contemplating analogies, and reflecting on the scriptures. It is helpful to memorize the contemplations given in each section so that we can meditate without having to look at the text. The contemplations given here are intended only as guidelines. We should supplement and enrich them with whatever reasons and examples we find helpful.
Meditation
When through our contemplations the object appears clearly, we leave our analytical meditation and concentrate on the object single-pointedly. This single-pointed concentration is the third part, the actual meditation.
When we first start to meditate, our concentration is poor; we are easily distracted and often lose our object of meditation. Therefore, to begin with we shall probably need to alternate between contemplation and placement meditation many times in each session. For example, if we are meditating on compassion we begin by contemplating the various sufferings experienced by living beings until a strong feeling of compassion arises in our heart. When this feeling arises we meditate on it single-pointedly. If the feeling fades, or if our mind wanders to another object, we should return to analytical meditation to bring the feeling back to mind. When the feeling has been restored we once again leave our analytical meditation and hold the feeling with single-pointed concentration.
Both contemplation and meditation serve to acquaint our mind with virtuous objects. The more familiar we are with such objects, the more peaceful our mind becomes. By training in meditation, and living in accordance with the insights and resolutions developed during meditation, eventually we shall be able to maintain a peaceful mind continuously, throughout our life. More detailed instructions on the contemplations and on meditation in general can be found in Introduction to Buddhism, Joyful Path of Good Fortune, and Universal Compassion.
Dedication
Dedication directs the merit produced by our meditation towards the attainment of Buddhahood. If merit is not dedicated it can easily be destroyed by anger. By reciting the dedication prayers sincerely at the end of each meditation session we ensure that the merit we created by meditating is not wasted but acts as a cause for enlightenment.
Subsequent Practice
This consists of advice on how to integrate the meditation into our daily life. It is important to remember that Dharma practice is not confined to our activities during the meditation session; it should permeate our whole life. We should not allow a gulf to develop between our meditation and our daily life, because the success of our meditation depends upon the purity of our conduct outside the meditation session. We should keep a watch over our mind at all times by applying mindfulness, alertness, and conscientiousness; and we should try to abandon whatever bad habits we may have. Deep experience of Dharma is the result of practical training over a long period of time, both in and out of meditation, therefore we should practise steadily and gently, without being in a hurry to see results. To summarize, our mind is like a field. Engaging in the preparatory practices is like preparing the field by removing obstacles caused by past negative actions, making it fertile with merit, and watering it with the blessings of the holy beings. Contemplation and meditation are like sowing good seeds, and dedication and subsequent practice are the methods for ripening our harvest of Dharma realizations.
Lamrim instructions are not given merely for the sake of intellectual understanding of the path to enlightenment. They are given to help us to gain deep experience, and should therefore be put into practice. If we train our mind in these meditations every day, eventually we shall gain perfect realizations of all the stages of the path. Until we have reached this stage we should not tire of listening to oral teachings on Lamrim or reading authentic Lamrim commentaries, and then contemplating and meditating on these instructions. We need continually to expand our understanding of these essential topics and to use this new understanding to enhance our regular meditation.
The preparatory practices prepare our mind for successful meditation by purifying hindrances caused by our previous negative actions, empowering our mind with merit, and inspiring it with the blessings of the Buddhas and Bodhisattvas.
Geshe Kelsang explains that we all have the potential to gain realizations of the twenty-one Lamrim meditations. As he says,
These potentials are like seeds in the field of our mind, and our meditation practice is like cultivating these seeds. However, our meditation practice will be successful only if we make good preparations beforehand. If we want to cultivate external crops we begin by making careful preparations. First, we remove from the soil anything that might obstruct their growth, such as stones and weeds. Second, we enrich the soil with compost or fertilizer to give it the strength to sustain growth. Third, we provide warm, moist conditions to enable the seeds to germinate and the plants to grow. In the same way, to cultivate our inner crops of Dharma realizations we must also begin by making careful preparations. First, we must purify our mind to eliminate the negative karma we have accumulated in the past, because if we do not purify this karma it will obstruct the growth of Dharma realizations. Second, we need to give our mind the strength to support the growth of Dharma realizations by accumulating merit. Third, we need to activate and sustain the growth of Dharma realizations by receiving the blessings of the holy beings. It is very important to receive blessings. For example, if we are growing outer crops, even if we remove the weeds and fertilize the soil we shall not be able to grow anything if we do not provide warmth and moisture. These germinate the seeds, sustain the growth of the plants, and finally ripen the crop. In the same way, even if we purify our mind and accumulate merit we shall find it difficult to meet with success in our meditations if we do not receive the blessings of the holy beings. Receiving blessings transforms our mind by activating our virtuous potentials, sustaining the growth of our Dharma realizations, and bringing our Dharma practice to completion.
From this we can see that there are three essential preparations for successful meditation: purifying negativities, accumulating merit, and receiving blessings.
If you like, you can engage in these preparatory practices by reciting the following prayers while contemplating their meaning,
Going for refuge
(We imagine ourself and all other living beings going for refuge while reciting three times): I and all sentient beings, until we achieve enlightenment, Go for refuge to Buddha, Dharma, and Sangha. (3x, 7x, 100x, or more)
Generating bodhichitta
Through the virtues I collect by giving and other perfections, May I become a Buddha for the benefit of all. (3x)
Generating the four immeasurables
May everyone be happy, May everyone be free from misery, May no one ever be separated from their happiness, May everyone have equanimity, free from hatred and attachment.
Visualizing the Field for Accumulating Merit
In the space before me is the living Buddha Shakyamuni surrounded by all the Buddhas and Bodhisattvas, like the full moon surrounded by stars.
Prayer of seven limbs
With my body, speech, and mind, humbly I prostrate, And make offerings both set out and imagined. I confess my wrong deeds from all time, And rejoice in the virtues of all. Please stay until samsara ceases, And turn the Wheel of Dharma for us. I dedicate all virtues to great enlightenment.
Offering the mandala
The ground sprinkled with perfume and spread with flowers, The Great Mountain, four lands, sun and moon, Seen as a Buddha Land and offered thus, May all beings enjoy such Pure Lands.
I offer without any sense of loss The objects that give rise to my attachment, hatred, and confusion, My friends, enemies, and strangers, our bodies and enjoyments; Please accept these and bless me to be released directly from the three poisons. IDAM GURU RATNA MANDALAKAM NIRYATAYAMI
Prayer of the Stages of the Path
The path begins with strong reliance On my kind Teacher, source of all good; O Bless me with this understanding To follow him with great devotion.
This human life with all its freedoms, Extremely rare, with so much meaning; O Bless me with this understanding All day and night to seize its essence.
My body, like a water bubble, Decays and dies so very quickly; After death come results of karma, Just like the shadow of a body.
With this firm knowledge and remembrance Bless me to be extremely cautious, Always avoiding harmful actions And gathering abundant virtue.
Samsara's pleasures are deceptive, Give no contentment, only torment; So please bless me to strive sincerely To gain the bliss of perfect freedom.
O Bless me so that from this pure thought Come mindfulness and greatest caution, To keep as my essential practice The doctrine's root, the Pratimoksha.
Just like myself all my kind mothers Are drowning in samsara's ocean; O So that I may soon release them, Bless me to train in bodhichitta.
But I cannot become a Buddha By this alone without three ethics; So bless me with the strength to practise The Bodhisattva's ordination.
By pacifying my distractions And analyzing perfect meanings, Bless me to quickly gain the union Of special insight and quiescence.
When I become a pure container Through common paths, bless me to enter The essence practice of good fortune, The supreme vehicle, Vajrayana.
The two attainments both depend on My sacred vows and my commitments; Bless me to understand this clearly And keep them at the cost of my life.
By constant practice in four sessions, The way explained by holy Teachers, O Bless me to gain both the stages, Which are the essence of the Tantras.
May those who guide me on the good path, And my companions all have long lives; Bless me to pacify completely All obstacles, outer and inner.
May I always find perfect Teachers, And take delight in holy Dharma, Accomplish all grounds and paths swiftly, And gain the state of Vajradhara.
Receiving blessings and purifying
From the hearts of all the holy beings, streams of light and nectar flow down, granting blessings and purifying.
(At this point we begin the actual contemplation and meditation. After the meditation we dedicate our merit while reciting the following prayers:)
Dedication prayers
Through the virtues I have collected By practising the stages of the path, May all living beings find the opportunity To practise in the same way.
May everyone experience The happiness of humans and gods, And quickly attain enlightenment, So that samsara is finally extinguished.
Contemplation
The purpose of contemplation is to bring to mind the object of placement meditation. We do this by considering various lines of reasoning, contemplating analogies, and reflecting on the scriptures. It is helpful to memorize the contemplations given in each section so that we can meditate without having to look at the text. The contemplations given here are intended only as guidelines. We should supplement and enrich them with whatever reasons and examples we find helpful.
Meditation
When through our contemplations the object appears clearly, we leave our analytical meditation and concentrate on the object single-pointedly. This single-pointed concentration is the third part, the actual meditation.
When we first start to meditate, our concentration is poor; we are easily distracted and often lose our object of meditation. Therefore, to begin with we shall probably need to alternate between contemplation and placement meditation many times in each session. For example, if we are meditating on compassion we begin by contemplating the various sufferings experienced by living beings until a strong feeling of compassion arises in our heart. When this feeling arises we meditate on it single-pointedly. If the feeling fades, or if our mind wanders to another object, we should return to analytical meditation to bring the feeling back to mind. When the feeling has been restored we once again leave our analytical meditation and hold the feeling with single-pointed concentration.
Both contemplation and meditation serve to acquaint our mind with virtuous objects. The more familiar we are with such objects, the more peaceful our mind becomes. By training in meditation, and living in accordance with the insights and resolutions developed during meditation, eventually we shall be able to maintain a peaceful mind continuously, throughout our life. More detailed instructions on the contemplations and on meditation in general can be found in Introduction to Buddhism, Joyful Path of Good Fortune, and Universal Compassion.
Dedication
Dedication directs the merit produced by our meditation towards the attainment of Buddhahood. If merit is not dedicated it can easily be destroyed by anger. By reciting the dedication prayers sincerely at the end of each meditation session we ensure that the merit we created by meditating is not wasted but acts as a cause for enlightenment.
Subsequent Practice
This consists of advice on how to integrate the meditation into our daily life. It is important to remember that Dharma practice is not confined to our activities during the meditation session; it should permeate our whole life. We should not allow a gulf to develop between our meditation and our daily life, because the success of our meditation depends upon the purity of our conduct outside the meditation session. We should keep a watch over our mind at all times by applying mindfulness, alertness, and conscientiousness; and we should try to abandon whatever bad habits we may have. Deep experience of Dharma is the result of practical training over a long period of time, both in and out of meditation, therefore we should practise steadily and gently, without being in a hurry to see results. To summarize, our mind is like a field. Engaging in the preparatory practices is like preparing the field by removing obstacles caused by past negative actions, making it fertile with merit, and watering it with the blessings of the holy beings. Contemplation and meditation are like sowing good seeds, and dedication and subsequent practice are the methods for ripening our harvest of Dharma realizations.
Lamrim instructions are not given merely for the sake of intellectual understanding of the path to enlightenment. They are given to help us to gain deep experience, and should therefore be put into practice. If we train our mind in these meditations every day, eventually we shall gain perfect realizations of all the stages of the path. Until we have reached this stage we should not tire of listening to oral teachings on Lamrim or reading authentic Lamrim commentaries, and then contemplating and meditating on these instructions. We need continually to expand our understanding of these essential topics and to use this new understanding to enhance our regular meditation.
Wednesday, October 10, 2007
Soul & Body
KNOWLEDGE OF SOUL ----- WHY?
Lack of knowledge of one’s true self’s is the real cause of all human suffering and unhappiness. Man today identifies himself with the body, mostly sensuously. He does not know much about the immortal entity, called ‘soul’ which resides in, and functions through the body. Man’s ignorance about soul results in a ‘body-conscious’ or worldly approach towards life. His sub-conscious is constantly haunted by the fear of death, which he thinks, will deprive him of everything he possesses and holds dear. Human suffering on mass-scale caused by natural calamities and wars confuse him still more. These phenomena compel him to think at sometime or the other as to whether these happenings take place by sheer accident of ‘luck’ or there are definite laws governing the same. At times he also wonders as to who He is and what is he doing here? Why is everything so transient and perishable, with the signature of death on it? Unless these fundamental aspects of life are rightly understood, the body-conscious approach is bound to be there. Man’s ignorance about his true self leads him to the wrong conclusion that his physical existence is the be all and end all of everything. This results in his adopting wrong values in life, which in turn leads to his committing wrong acts and consequently cause suffering to him. No wonder, inspite of striving hard, he is unable to avoid sorrows and sufferings in life. Proper knowledge of one’s real self i.e. the ‘soul', its functioning and its role in the world Drama is, therefore, a ‘must’ for leading a peaceful, contented, happy and liberated life.
SOUL – THE PROGRAMMER
A human being is a 'soul' in a physical body. Just as a person who speaks and listens through a telephone instrument is an entity separate from the telephone set—in the same way, the 'soul' is an entity separate from the body. While the body is composed of five elements of matter and is operated through the mechanism of the physical brain by the soul, the ‘soul’ itself operates through its own faculties of mind, intellect and resolves(sanskars). The body, which is composed of five elements-- earth, water, fire, air, and ether are antagonistic to one another. Earth is dissolved by water, water is dried by fire, fire is consumed by air and air is absorbed by ether--but the soul in the body gives life to these five elements and makes them compatible with one another. The moment the soul withdraws from the body --the body supposedly dies --and earth merges in earth, water merges in water, fire in fire, air in air, and ether in ether. The body and its organs are only the agents or means to carry out the dictates of the soul. To explain it further it is not the mouth that speaks of its own, but it is the soul that speaks through the mouth-organ of the body. Thus the soul sees, hears, speaks and feels through the body. These functions are performed through the medium of the five senses of sight, sound, speech, smell and touch. Hence the soul can be likened to a programmer (user), the human brain to the computer and the human body to the robot. Just as a driver of any vehicle sits in the vehicle, but is separate from it, so also the soul who is the driver of the human body is separate from it, although residing within it. At the same time, the soul cannot do anything without body nor the body is of any use without the soul on this Karma Bhoomi ( World of Action). It is readily evident that the programmer, the computer and the robot are distinct and separate entities. However, since the soul has been in a physical body since birth, and birth after birth, gradually it has identified itself with the body. The soul is seated in a position in the center of the skull, just behind the pituitary gland, at the base of the hypothalamus.The surface marking between the two eyebrows--known as the 'eye center'-- 'Brahkuti' or 'the third eye', represents the point of exit and point of entry of the soul in the body. The soul (consciousness) enters the womb of the mother in the fifth month of gestation, which corresponds well with the first movement of the foetus experienced by the mother during that time. In Hindu culture, the bindi (dot) applied on the forehead between the two eyes by the sisters and mothers--and tilak applied by the brothers is the symbolic remembrance of the soul--atma-(point of light)--third eye--the eye of the intellect.
The mind is non-physical, feeling and thinking faculty of the soul, where thoughts are constantly in play. All thoughts and emotions originate in the mind. The speed of mind is the fastest and unparelelled among even the fastest modes of science. It can reach anywhere within a fraction of a second. Just a thought can take one to his remotest past and farthest place in no time. Being a subtle power, the mind does not come across any barrier of time and space. In less than a second the mind can go into the past or future, re-live and experience it and feel sad or happy as the case may be. It is rightly said, 'It's all in the Mind'. Sitting in his room man can think of the sun faster than light can travel from the sun to him. Mind should be distinguished from the ‘heart’ which is a physical organ. The ‘heart’ is not the seat of emotions—but the target of emotions, which are originating in the mind.
The intellect is the discriminating and judging faculty of the soul, which takes decisions, based on past stimuli already stored in and present stimuli currently being received by the mind. It understands, reasons out, discriminates and takes decisions. Intellect should be distinguished from the ‘brain’ which is a physical organ of the body. Brain is the center of the nervous system of the body and serves as the control panel for the soul to conduct and regulate the different organs of the body.
The resolves (sanskars) consist of the resultant impressions, generated by every thought, word, and deed upto a given point of time, which are then responsible for triggering or producing fresh thoughts. Therefore, resolves give birth to thoughts, which emerge in the mind, and if accepted by the intellect are translated into action, which in turn creates new impressions. This forms a cyclic pattern. Sanskars determine the overall personality of an individual.
Lack of knowledge of one’s true self’s is the real cause of all human suffering and unhappiness. Man today identifies himself with the body, mostly sensuously. He does not know much about the immortal entity, called ‘soul’ which resides in, and functions through the body. Man’s ignorance about soul results in a ‘body-conscious’ or worldly approach towards life. His sub-conscious is constantly haunted by the fear of death, which he thinks, will deprive him of everything he possesses and holds dear. Human suffering on mass-scale caused by natural calamities and wars confuse him still more. These phenomena compel him to think at sometime or the other as to whether these happenings take place by sheer accident of ‘luck’ or there are definite laws governing the same. At times he also wonders as to who He is and what is he doing here? Why is everything so transient and perishable, with the signature of death on it? Unless these fundamental aspects of life are rightly understood, the body-conscious approach is bound to be there. Man’s ignorance about his true self leads him to the wrong conclusion that his physical existence is the be all and end all of everything. This results in his adopting wrong values in life, which in turn leads to his committing wrong acts and consequently cause suffering to him. No wonder, inspite of striving hard, he is unable to avoid sorrows and sufferings in life. Proper knowledge of one’s real self i.e. the ‘soul', its functioning and its role in the world Drama is, therefore, a ‘must’ for leading a peaceful, contented, happy and liberated life.
SOUL – THE PROGRAMMER
A human being is a 'soul' in a physical body. Just as a person who speaks and listens through a telephone instrument is an entity separate from the telephone set—in the same way, the 'soul' is an entity separate from the body. While the body is composed of five elements of matter and is operated through the mechanism of the physical brain by the soul, the ‘soul’ itself operates through its own faculties of mind, intellect and resolves(sanskars). The body, which is composed of five elements-- earth, water, fire, air, and ether are antagonistic to one another. Earth is dissolved by water, water is dried by fire, fire is consumed by air and air is absorbed by ether--but the soul in the body gives life to these five elements and makes them compatible with one another. The moment the soul withdraws from the body --the body supposedly dies --and earth merges in earth, water merges in water, fire in fire, air in air, and ether in ether. The body and its organs are only the agents or means to carry out the dictates of the soul. To explain it further it is not the mouth that speaks of its own, but it is the soul that speaks through the mouth-organ of the body. Thus the soul sees, hears, speaks and feels through the body. These functions are performed through the medium of the five senses of sight, sound, speech, smell and touch. Hence the soul can be likened to a programmer (user), the human brain to the computer and the human body to the robot. Just as a driver of any vehicle sits in the vehicle, but is separate from it, so also the soul who is the driver of the human body is separate from it, although residing within it. At the same time, the soul cannot do anything without body nor the body is of any use without the soul on this Karma Bhoomi ( World of Action). It is readily evident that the programmer, the computer and the robot are distinct and separate entities. However, since the soul has been in a physical body since birth, and birth after birth, gradually it has identified itself with the body. The soul is seated in a position in the center of the skull, just behind the pituitary gland, at the base of the hypothalamus.The surface marking between the two eyebrows--known as the 'eye center'-- 'Brahkuti' or 'the third eye', represents the point of exit and point of entry of the soul in the body. The soul (consciousness) enters the womb of the mother in the fifth month of gestation, which corresponds well with the first movement of the foetus experienced by the mother during that time. In Hindu culture, the bindi (dot) applied on the forehead between the two eyes by the sisters and mothers--and tilak applied by the brothers is the symbolic remembrance of the soul--atma-(point of light)--third eye--the eye of the intellect.
The mind is non-physical, feeling and thinking faculty of the soul, where thoughts are constantly in play. All thoughts and emotions originate in the mind. The speed of mind is the fastest and unparelelled among even the fastest modes of science. It can reach anywhere within a fraction of a second. Just a thought can take one to his remotest past and farthest place in no time. Being a subtle power, the mind does not come across any barrier of time and space. In less than a second the mind can go into the past or future, re-live and experience it and feel sad or happy as the case may be. It is rightly said, 'It's all in the Mind'. Sitting in his room man can think of the sun faster than light can travel from the sun to him. Mind should be distinguished from the ‘heart’ which is a physical organ. The ‘heart’ is not the seat of emotions—but the target of emotions, which are originating in the mind.
The intellect is the discriminating and judging faculty of the soul, which takes decisions, based on past stimuli already stored in and present stimuli currently being received by the mind. It understands, reasons out, discriminates and takes decisions. Intellect should be distinguished from the ‘brain’ which is a physical organ of the body. Brain is the center of the nervous system of the body and serves as the control panel for the soul to conduct and regulate the different organs of the body.
The resolves (sanskars) consist of the resultant impressions, generated by every thought, word, and deed upto a given point of time, which are then responsible for triggering or producing fresh thoughts. Therefore, resolves give birth to thoughts, which emerge in the mind, and if accepted by the intellect are translated into action, which in turn creates new impressions. This forms a cyclic pattern. Sanskars determine the overall personality of an individual.
Tuesday, October 2, 2007
Simple Breathing Meditation
The first stage of meditation is to stop distractions and make our mind clearer and more lucid. This can be accomplished by practising a simple breathing meditation. We choose a quiet place to meditate and sit in a comfortable position. We can sit in the traditional cross-legged posture or in any other position that is comfortable. If we wish, we can sit in a chair. The most important thing is to keep our back straight to prevent our mind from becoming sluggish or sleepy.
We sit with our eyes partially closed and turn our attention to our breathing. We breathe naturally, preferably through the nostrils, without attempting to control our breath, and we try to become aware of the sensation of the breath as it enters and leaves the nostrils. This sensation is our object of meditation. We should try to concentrate on it to the exclusion of everything else.
At first, our mind will be very busy, and we might even feel that the meditation is making our mind busier; but in reality we are just becoming more aware of how busy our mind actually is. There will be a great temptation to follow the different thoughts as they arise, but we should resist this and remain focused single-pointedly on the sensation of the breath. If we discover that our mind has wandered and is following our thoughts, we should immediately return it to the breath. We should repeat this as many times as necessary until the mind settles on the breath.
If we practise patiently in this way, gradually our distracting thoughts will subside and we will experience a sense of inner peace and relaxation. Our mind will feel lucid and spacious and we will feel refreshed. When the sea is rough, sediment is churned up and the water becomes murky, but when the wind dies down the mud gradually settles and the water becomes clear. In a similar way, when the otherwise incessant flow of our distracting thoughts is calmed through concentrating on the breath, our mind becomes unusually lucid and clear. We should stay with this state of mental calm for a while.
Even though breathing meditation is only a preliminary stage of meditation, it can be quite powerful. We can see from this practice that it is possible to experience inner peace and contentment just by controlling the mind, without having to depend at all upon external conditions. When the turbulence of distracting thoughts subsides and our mind becomes still, a deep happiness and contentment naturally arises from within. This feeling of contentment and well-being helps us to cope with the busyness and difficulties of daily life. So much of the stress and tension we normally experience comes from our mind, and many of the problems we experience, including ill health, are caused or aggravated by this stress. Just by doing breathing meditation for ten or fifteen minutes each day, we will be able to reduce this stress. We will experience a calm, spacious feeling in the mind, and many of our usual problems will fall away. Difficult situations will become easier to deal with, we will naturally feel warm and well disposed towards other people, and our relationships with others will gradually improve.
We sit with our eyes partially closed and turn our attention to our breathing. We breathe naturally, preferably through the nostrils, without attempting to control our breath, and we try to become aware of the sensation of the breath as it enters and leaves the nostrils. This sensation is our object of meditation. We should try to concentrate on it to the exclusion of everything else.
At first, our mind will be very busy, and we might even feel that the meditation is making our mind busier; but in reality we are just becoming more aware of how busy our mind actually is. There will be a great temptation to follow the different thoughts as they arise, but we should resist this and remain focused single-pointedly on the sensation of the breath. If we discover that our mind has wandered and is following our thoughts, we should immediately return it to the breath. We should repeat this as many times as necessary until the mind settles on the breath.
If we practise patiently in this way, gradually our distracting thoughts will subside and we will experience a sense of inner peace and relaxation. Our mind will feel lucid and spacious and we will feel refreshed. When the sea is rough, sediment is churned up and the water becomes murky, but when the wind dies down the mud gradually settles and the water becomes clear. In a similar way, when the otherwise incessant flow of our distracting thoughts is calmed through concentrating on the breath, our mind becomes unusually lucid and clear. We should stay with this state of mental calm for a while.
Even though breathing meditation is only a preliminary stage of meditation, it can be quite powerful. We can see from this practice that it is possible to experience inner peace and contentment just by controlling the mind, without having to depend at all upon external conditions. When the turbulence of distracting thoughts subsides and our mind becomes still, a deep happiness and contentment naturally arises from within. This feeling of contentment and well-being helps us to cope with the busyness and difficulties of daily life. So much of the stress and tension we normally experience comes from our mind, and many of the problems we experience, including ill health, are caused or aggravated by this stress. Just by doing breathing meditation for ten or fifteen minutes each day, we will be able to reduce this stress. We will experience a calm, spacious feeling in the mind, and many of our usual problems will fall away. Difficult situations will become easier to deal with, we will naturally feel warm and well disposed towards other people, and our relationships with others will gradually improve.
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