Bhagavad Gita

Monday, June 22, 2009

Meditation Take You Too.....

Meditation makes u to change....

  • Tension to Attention
  • Stressfulness to Gracefulness
  • Illness to Health
  • Fearfulness to Fearlessness
  • Dullness to Sharpness
  • Rigidity to Flexibility
  • Discontentment to Contentment
  • Restlessness to Tranquility
  • Complexity to Simplicity
  • Fragmentation to Integrity
  • Separatism to Unity
  • Vanity to Sanity
  • Warfare to Love fare
  • Ownership to Trusteeship
  • Loneliness to Aloneness (All-Oneness)
  • Misery to Bliss
  • Bondage to Liberation
  • Indifference to Compassion
  • Self-importance to Self-less-ness
  • Competition to Co-operation



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Wednesday, June 17, 2009

Lesson 4 - Goal of Life

Our daily life as an influence on each individual, there are at least three occasions when the soul manifests itself externally and drowns one in incomparable joy; these are the satisfactions of (1) intense hunger, (2) sexual appetite and (3) sleep.

In all these three instances, especially when the urges are very uncompromising, the totality of the being of a person acts, and here the logic of the intellect and the etiquette of the world will be of no avail. The reason is simple: when the soul acts, even through the senses, mind and body, which are its distorted expressions, its pressure is irresistible, for the soul is the essence of the entire being and not merely of certain functional faculties of a person. While the joys of the manifestations of the partial aspects of the personality can be ignored or sacrificed for the sake of other insistent demands, there can be no such compromise when the soul presses itself forward into action.

The main forms of method to success in life are:
(1) concentration on an external point, symbol, image or picture;
(2) concentration on an internal point, symbol, image or picture;
(3) concentration on universal existence.

The goal of life is the attainment of final beatitude or Moksha. Moksha can be attained by constant meditation with a heart that is rendered pure and steady by selfless service, Japa, etc.

Meditation is the only real royal road to the attainment of salvation. Meditation kills all pains, sufferings and sorrows. Meditation destroys all causes of sorrow. Meditation gives vision of unity. Meditation induces sense of oneness. Meditation is a balloon or an aeroplane that helps the aspirant to soar high into the realms of eternal bliss, everlasting peace and undying joy.

Reality or Brahman can be realized by man. Many have attained Self-realisation. Many have enjoyed the Nirvikalpa Samadhi. Sankara, Dattatreya, Mansoor, Shams Tabriez, Jesus, Buddha were all realised souls who had direct perception of the Truth or Cosmic vision. But one who has known cannot communicate it to others for want of means. Even the knowledge acquired by the five senses which are common to all cannot be communicated to others. You cannot tell the taste of sugar-candy to a man who has never tasted it. You cannot communicate the idea of colour to one born blind. All that the teacher can do is to tell his disciple the method of knowing the Truth or the path that leads to the unfoldment of intuitional faculty.

These are the signs that indicate that you are growing in meditation and approaching God. You will have no attraction for the world. The sensual objects will no longer tempt you. You will become desireless, fearless, 'I'-less and 'mine'-less. Deha-dhyasa or attachment to the body will gradually dwindle. You will not entertain the ideas, "She is my wife; he is my son; this is my house." You will feel that all are manifestations of the Lord. You will behold God in every object.

The body and mind will become light. You will always be cheerful and happy. The name of the Lord will always be on your lips. The mind will be ever fixed at the lotus-feet of the Lord. The mind will be ever producing the image of the Lord. It will be ever seeing the picture of the Lord. You will actually feel that Sattva or purity, light, bliss, knowledge and love are ever flowing from the Lord to you and filling up your heart.

You will have no body-consciousness. Even if there be body-consciousness, it will be in the form of a Samskara or a mental retention. A drunkard may not have full consciousness that he has a cloth round his body. He may feel that something is loosely hanging from his body. Even so, you will have a feeling of the body. You will feel that something is sticking to you like a loose cloth or loose shoes.

You will have no attraction for the sex. You will have no sex-idea. Women will appear to you as manifestations of the Lord. Money and gold will appear to you as pieces of stone. You will have intense love for all creatures. You will be absolutely free from lust, greed, anger, jealousy, pride, delusion, etc. You will have peace of mind even when people insult you, beat you and persecute you. The reason why you are not perturbed is that you get immense spiritual strength from the Indweller or the Lord. Pain or pleasure, success or failure, honour or dishonour, respect or disrespect, gain or loss are alike for you.

Even in dreams, you are in communion with the Lord. You will not behold any worldly pictures.

You will converse with the Lord in the beginning. You will see Him in physical form. When your consciousness becomes cosmic, conversation will stop. You will enjoy the language of the silence or the language of the heart. From vaikhari (vocal speech) you will pass on to Madhyama, Pasyanti and Para (subtle forms of sounds) and eventually you will rest in soundless Omkara or soundless Brahman.

Dispassion, Discrimination, serenity, self-restraint, one-pointedness of mind, Ahimsa, Satya, purity, forbearance, fortitude, patience, forgiveness, absence of anger, spirit of service, sacrifice, love for all, will be your habitual qualities. You will be a cosmic friend and benefactor.

During meditation you will have no idea of time. You will not hear any sounds. You, will have no idea of the environments. You will forget your name and all relationship with others. You will enjoy perfect peace and bliss. Gradually you will rest in Samadhi.

Samadhi is an indescribable state. It is beyond the reach of mind and speech. In Samadhi or the superconscious state the meditator loses his individuality and becomes identical with the Supreme Self. He becomes an embodiment of bliss, peace and knowledge. So much only can be said. You have to experience this yourself through constant meditation.

Contentment, unruffled state of mind, cheerfulness, patience, decrease in the excretions, sweet voice, eagerness and steadiness in the practice of meditation, disgust for worldly prosperity or success and company, desire to remain alone in a quiet room or in seclusion, desire for association with Sadhus and Sannyasins, Ekagrata or one-pointedness of mind are some of the signs which indicate that you are growing in purity, that you are progressing in the spiritual path.

You will hear various kinds of Anahata sounds like the sound of a bell, a kettledrum, thunder, conch, Vina or flute, the humming of a bee, etc., during meditation. The mind can be fixed on any of these sounds. This also will lead to Samadhi. You will behold various kinds of colours and lights during meditation. This is not the goal. You will have to merge the mind in that which is the source for these lights and colours.

"The sun does not shine there, nor do the moon and the stars, nor does this lightning shine and much less this fire. When He shines, everything shines after Him; by His Light all these shine."

He meditates also like this:

"This air does not blow there. The fire does not burn there. There is neither mind nor Prana (vital-energy) in that homogeneous essence."

"Asabda (soundless), Asparsa (touchless), Arupa (formless), Agandha (odourless), Aprana (without Prana), Amana (mindless), Atindriya (beyond the senses), Adrishya (not perceived by the physical eye)--Chidanandarupah Sivoham, Sivoham. I am blissful Siva, I am blissful Siva."

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Lesson 3 - Discover yourself through Meditation

Meditation is the most wonderful adventure:

Meditation enables us to enjoy consciously the peace, happiness and revitalization that we unconsciously have in sleep. Meditation lifts us above the cares and anxieties of our daily life, it enables us to overcome our moral weaknesses and evil habits and thus transform our very life. By dispelling ignorance, meditation removes all our morbid and childish fears and leads us to the hall of divine light, where we perceive our self as the immortal essence of all existence, where we realize that we are at once linked in a bond of eternal love with all creation. By enabling us to get in tune with this cosmic substratum and so with others, meditation gives us supernatural powers.

"An ounce of practice is better than tons of theory"

Enjoy deep Meditation by following steps:

Select a calm, quiet, clean and secluded spot or a room or corner of a room in your house reserved for this purpose. Sit there (preferably facing east?the sun rises in the east?or north?there is a great power in the north pole), with a symbol of God or a lighted lamp or candle, placed at eye-level. The best posture is, of course, the lotus posture; if you cannot do this, sit in any comfortable posture with your body erect. The yogi wants you to keep the back straight. All sorts of interesting reasons have been given, and one might be of interest to you. If the small of the back is held in, your back is naturally straighter than before. It seems to promote alertness of the mind. The moment you slouch and the small of the back shoots backwards and the spine curves forward your alertness is gone. The best time to meditate is from 4 to 6 a.m., but if this is not possible do this as soon as you wake up. It is good to have a quick bath; if this is not possible (without loss of the good morning hour), have a quick wash of hands, feet and face.

Chant a few hymns or offer your own prayer (audibly) to the lord: this is like switching the radio on and tuning it. Raise the mind to a higher level. Imagine you are in the presence of god. This may appear to be self-hypnotism, but the results are astounding.

Become aware that you are seated in your room or wherever it is. You are now aware of even your body contact with the seat. The knowledge "I am sitting here"ensures that the mind is also here and does not wander away. If the attention tends to wander, gently but firmly bring it back:"I am sitting here" Become aware of the sensation of the hands resting on your knees or in your lap. Immediately the attention is brought within the body and once the attention is narrowed down, the whole inside seems to be illuminated. You realize that just one thing is happening?breathing. You are breathing.

Chant "OM" deeply, concentrating on the solar plexus, feeling that the sound vibrations arise from there. Feel that these sound vibrations travel upwards towards the crown of the head, through the vagus nerve. They actually will. When they reach the throat-region close your lips and continue ommmmmmm and let the sound fade out at the crown of the head. Do this three or six times.

It is one of those ironies of life that we seem to be interested in so many wonderful things in this world without paying the least attention to the greatest wonder which is breathing. It is because we are breathing that we are alive, that we are able to enjoy life. It is a supreme wonder. Ask yourself: "What makes you breathe out and having exhaled?what makes you inhale again?" What makes one take the next breath, or in other words, how does the breathing go on? When you pay attention to this you have forgotten where you are sitting. That is, the attention has gone still deeper within yourself and is now ready to go even deeper down. Breathe normally, effortlessly. At the same time, close the glottis a little bit, so that the breath itself produces some sound. (It is not the vocal cords but the glottis that helps to produce this sound.) Let this sound also fade away and not stop abruptly. You will find that your mind follows this sound and "goes inwards." You may do ujjayi or bhramari pranayama.

Breathe gently now. Watch the breath. Try to listen to it without producing any sound even with the throat. It is good to use a visualisation of the nadis in conjunction with the breathing to bring about more intense concentration of the mind. Visualise the inhaled breath flowing down the ida and the pingala nadis on both sides of the spine. Hold the breath (Kumbhaka) for just a moment. (Kumbhaka literally means "epot-like" which alludes to the abdominal cavity being filled by the inhaled breath.) Visualise the exhaled breath ascending up the sushumna (the central channel), at the same time drawing the abdomen in and up, as in uddiyana bandha.

Now the only thing you are doing is breathing. That is the only action, motion, movement. Become aware of this. Let there be the inner awareness, "I am breathing," and let this stop the mind from doing something else. Gently but firmly hold on to the awareness, "I am breathing"

Repeat your mantra (any name of god or sacred formula or "OM") as you breathe in and out, without straining the breath. Associate the mantra with the breath?this is the trick. Repeat it once while you breathe in and once while you breathe out. If the mantra is long, repeat half while inhaling and the other half while exhaling, without breaking it. Without tension you gently but actively keep listening to the mantra being heard within yourself. Become more and more deeply aware of this sound. Listen to it with all your heart, with all your attention.

Keep looking at the picture, symbol or the flame in front of you (that is what you have been doing all the time, at least from step 5 above) but transfer that symbol to within yourself. Feel that the image is in your own heart. See it there. Do not stare at the picture or flame in front; if you do, then your eyes will get tired and begin to smart. If you merely look without staring or focusing you will find that the symbol goes out of focus. Do not worry. Your eyes will not blink. They will not water or smart.

Now close your eyes if you like, and visualize that image of god clearly within your heart. Let it be radiant and living. If the mind tends to wander keep the eyes open, looking within.

Gradually let that image expand till it occupies your whole body, the room in which you are sitting and eventually the whole world. Feel this. Feel that you yourself are just a little part of god, one with him.

Sit like this for a minimum period of 20 minutes. (The preliminaries may take about 10 minutes.) Gradually increase this period.

After this period is over, offer a prayer to the lord for the health and long life of sick people (whom you can actually visualize in front of you) and the peace and prosperity of those who are suffering.

Get up slowly. Do not immediately run away. Take a few minutes before you leave the meditation room. Your mind and your nerves were extremely calm during this practice and if you suddenly jump out of that mood and rush into company, you might injure the nerves. This is very important.

You can practice this at other times, too?several times a day. Do not sit for this practice within two hours after a meal. Do not wear tight clothing.

Do not eat anything for half an hour after this practice. And do not take bath immediately either.

If you wish to do a few rounds of pranayama, you may do so before you start this meditation practice or soon after step 2 above. Bhastrika is useful.
If the mind wanders open your eyes, gaze at the picture and start all over again from step 5 above.

Japa (repetition of a mantra) itself will lead to meditation. The lord's grace will lead you to meditation and samadhi.

If evil thoughts enter the mind, do not pay any attention to them. Let them depart, as uninvited guests will if totally ignored! Go on with your japa, visualizingIt is very important to see that the body and mind are relaxed. There should be no tension anywhere. The posture of the body should be steady but not tense. The mind should be concentrated on the object with ease: otherwise, every extraneous thought entering the mind will also get fixed there! Let go your hold on the world and gently hold on to the thought of god.

The secret in meditation is to be active without effort. Usually we are either active and full of effort or we go to sleep. But there is a state which is the happy medium between the two?to be awake and alert, but without struggle.

In the initial stages of meditation it is possible that as soon as the mind is concentrated and you begin to do japa, something you had forgotten is recollected by the mind. If it pertains to the business of the day, the mind is distracted. It is therefore advisable (in the initial stages) to keep a piece of paper and pencil by your side and note these down, so that the mind may be reassured that they will not be forgotten again and that it could go on with the japa. Use your commonsense in overcoming such obstacles. the lord in the heart. If the mind wanders, resort to mental worship; or, open your eyes again and gaze at the image.

One of the main reasons why this meditation exercise is performed in the early morning hours is because it is then that the ego-sense arises after the period of deep sleep earlier. It is therefore possible to ask oneself: "Where was this ego-sense a few minutes ago? How does it arise and what is its source?"

Even during the day, close your eyes every hour and consciously withdraw the mind from the world, repeat the mantra and meditate upon god for just a few seconds. Keep up the current. If you keep a small japamala (rosary) in your pocket, it will help.

By even attempting to practice meditation you will enjoy peace of mind and the ability to concentrate the mind at will wherever you are.

Another period of meditation just before going to bed is of incalculable benefit. It carries the fruits of meditation into the state of deep sleep. A great spiritual teacher said that if you restore order to the mind before you go to sleep, the mind is free to refresh itself thoroughly. Meditation restores order to the mind.

Lesson 2 - Inner Light meditation

Inner Light Meditation:

Steps to Follow:

  • Sit comfortably with your eyes closed.

  • Look at the screen that fills the space behind your closed eyelids.

  • Notice any light that appears on your inner screen. The light may appear as little particles, patterns, images, colors, "snow" on a screen, etc. (Consider anything that is not absolute darkness to be a form of light.)

  • Gently focus on the light.

  • It is not necessary to focus clearly. Simply look at the light with relaxed attention.

  • If you feel as though you are slipping into a sleep-like or dream-like state, allow it to happen.

  • If you do not see any light on your screen, it's ok... just focus on the dark screen. Whatever you experience is all right.

  • If you notice you have drifted off into your thoughts, simply bring your attention back to your inner screen and continue looking at the light.






Benefits of this meditation:

Relaxation and stress reduction.

Increased flow of fuel to the brain.

Direct experience of your calm, unbounded Inner Spirit.

Connecting with your Inner Spirit taps a wellspring of spiritual energy. This energy nourishes and enhances all levels of life... physical, emotional, mental and spiritual.

When connected with your Inner Spirit, life flows more effortlessly, and you begin to perceive the world as a more supportive, enjoyable place.

Regular contact with your Inner Spirit catalyzes a gradual shift to a higher level of consciousness... centered in the peace, joy, and freedom of your Spirit.

Gradual opening of the 6th chakra - the Inner Eye - giving clear insight and inner vision.

Learn To Meditate - Lesson 1 - Lamp meditation


Light meditation or lamp meditation:

This is one of the best method which has been followed in most of the culture and the efficacy of this technique has made itself a favorite among the starters, and also person who have attained considerable control in the practice.

We use a source of light-a candle, a lamp, or any source of light, which can give soft and steady light visible to the eyes of person who is meditating. First start concentrating on the light and tries to free your mind from all other thoughts and vagaries-this is most important for any sort of meditation that you need to keep your mind steady at the source on which you are concentrating. By practicing this continually we can have a steady concentration.

This is improves your concentrating and also the energy level in your body.

The Four Path of Yoga which is essential for Life

The four main spiritual paths for God-realisation and also to know the secret of Life, we need to follow this yoga, which are:

  • Karma Yoga,
  • Bhakti Yoga,
  • Raja Yoga and
  • Jnana Yoga.
Karma Yoga is suitable for a man of active temperament.
Bhakti Yoga for a man of devotional temperament.
Raja Yoga for a man of mystic temperament.
Jnana Yoga for a man of rational and philosophical temperament, or a man of enquiry.


Mantra Yoga, Laya Yoga or Kundalini Yoga, Lambika Yoga and Hatha Yoga, are other Yogas. Yoga, really, means union with God. The practice of Yoga leads to communion with the Lord. Whatever may be the starting point, the end reached is the same.

This all the ways to learn to know ourself and to reach the destiny of our soul.

Yoga which was thought to Arjuna By Lord Krishna

The dialogue between Krishna and the Pandava hero Prince Arjuna on the meaning of life.
This dialogue takes place before the great Mahabharata battle on the holy field of Kurukshetra.

Krishna explains the nature of the immortal Self - the Atman - and the proper way to reach the Brahman. Krishna maintains that people must shed the burden of karma, or residual blameworthiness, for wrongs committed in their present and former lives.

Krishna assures Prince Arujna that the Self, (Atman) cannot kill or be killed, once a human body expires the Self previously contained therein becomes available for reincarnation according to its merits or demerits in terms of karma. Krisha urges that given this reincarnation it would worse for Prince Arujna to decline the battle than to fail in his duties as a warrior.

Krishna outlines three approaches towards union with God.

Karma Yoga - the Way of Action

Jnana Yoga - the Way of Knowledge

Bhakti Yoga - the Way of Devotion

Karma Yoga
Each person should do his or her duty with faith and without hope of personal benefit or ambition. This faith and this disinterestedness act to purge people following Karma Yoga of their burden of karma. Faithless and self-interested actions would tend to increase that burden. Only by shedding the burden of karma can people hope to achieve release from an endless cycle of births, deaths, and rebirths into lives involving suffering.

Jnana Yoga

Jnana Yoga allows people to seek union with God through contemplation, meditation, and the realisation that the Self (Atman) and the World-Soul (Brahman) are One.

Bhakti Yoga
Under Bhakti Yoga Krishna may be worshipped as a spirit or as an image by his followers. Every worshipper who approaches with a sincerely loving heart is fully accepted. Krishna will accept any offering, be it little or be it great, as long as it is made with love. Union with Brahman, and release from the suffering inherent to the otherwise endless cycle of births, deaths, and rebirths, can be attained through sincere devotion to Krishna.

This were the yoga's which was told by Lord Krishna to Arjuna. When you follow this yoga technique you can reach the Brahman.

Brahmakumaris thoughts about life

Truth of Life is by knowing What's Spiritualism? Simple in words - Universal Light is called Spiritualism.

There is one God, Who is the father who is the enlightenment of everything in this universe. Who cant to seen directly, its can be felt and feel by everyone, if we try to follow his words.

"I am only the one incorporeal, invisible shining light, Hindus call me "Jyothirlingam", Muslims "Noor-Eh-Allah", Christians "Yahova" which means "Point of Light". I came for you from "Paramdham", the supreme Abode, to transform this world into Heaven once again. Recognized Me, your Eternal father & remember Me, the Purifier, to attain health, Wealth & Happiness & also to enter the forth coming Golden Age." by means of doing meditation. Which will be seen in detailed in the up coming days.

Poetry of Swami Vivekananda

He who is in you and outside you,
Who works through all hands,
Who walks on all feet,
Whose body are all ye,
Him worship, and break all other idols!

He who is at once the high and low,
The sinner and the saint,
Both God and worm,
Him worship — visible, knowable, real, omnipresent,
Break all other idols!

In whom is neither past life
Nor future birth nor death,
In whom we always have been
And always shall be one,
Him worship. Break all other idols!

Ye fools! who neglect the living God,
And His infinite reflections with which the world is full.

While ye run after imaginary shadows,
That lead alone to fights and quarrels,
Him worship, the only visible!
Break all other idols!

- Swami Vivekananda

Tuesday, June 16, 2009

Thoughts and Waves

The ancients of India studied these powers systematically, and showed that they could be acquired by practice. They embodied their findings in a science called Raja Yoga. One of their conclusions was that the minds of individuals were parts of an external continuum which they called the Universal Mind. It was this that made seemingly miraculous phenomena like telepathy possible. They held that such phenomena were not super-natural but natural. Today, we take for granted waves that enable us not only to see and hear, but also burn, melt, cut, penetrate and carry information across space; we still do not know whether thought waves can do these or more !

The science of Yoga addresses the laws and methods which help man to grow and strengthen his personality. These laws indicate that behind the gross level of power
that we can physically sense, lie sources of power of increasing sutlety, the ultimate one being the spirit. Man, both as an individual and as a race, is progressing, not only towards acquiring these deeper powers, but to an ideal beyond.



"Let us call it (this ideal) perfection. Some men and women are born who can
anticipate the whole progress of mankind. Instead of waiting ..... they rush through
them (all the processes) in a few short years of their life. And we know that we can
hasten these processes, if we can be true to ourselves. ....... And this is what the Yogis say, that all great incarnations and prophets are such men. We have had such men at all periods of the world's history, at all times ..... Even this hastening of the growth must be under laws. Suppose we investigate these laws and understand their secrets and apply them to our own needs; it follows that we grow. We hasten our growth, we hasten our development, and we become perfect, even in this life. This is the higher part of our life, and the study of the science of the mind and it's powers has this perfection as it's real end."

"This science calls for more application that any business can ever require. ..... It challenges comparison with any other science. There have been charlatans, there
have been magicians, there have been cheats, more here than any other field. Why ?
For the same reason, that the more profitable the business, the greater the number
of charlatans and cheats. But that is no reason why the business should not be good"

- Swami Vivekananda

Sunday, June 14, 2009

Meditation in Everyday Life - Concentration On All Activities - VII

You should try to maintain mindfulness of every activity and perception through the day, starting with the first perception when you awake, and ending with the last thought before you fall asleep. This is an incredibly tall goal to shoot for. Don't expect to be able to achieve this work soon. Just take it slowly and let you abilities grow over time. The most feasible way to go about the task is to divide your day up into chunks. Dedicate a certain interval to mindfulness of posture, then extend this mindfulness to other simple activities: eating, washing, dressing, and so forth. Some time during the day, you can set aside 15 minutes or so to practice the observation of specific types of mental states: pleasant, unpleasant, and neutral feelings, for instance; or the hindrances, or thoughts. The specific routine is up to you. The idea is to get practice at spotting the various items, and to preserve your state of mindfulness as fully as you can throughout the day.

Try to achieve a daily routine in which there is as little difference as possible between seated meditation and the rest of your experience. Let the one slide naturally into the other. Your body is almost never still. There is always motion to observe. At the very least, there is breathing. Your mind never stops chattering, except in the very deepest states of concentration. There is always something coming up to observe. If you seriously apply your meditation, you will never be at a loss for something worthy of your attention.

Your practice must be made to apply to your everyday living situation. That is your laboratory. It provides the trials and challenges you need to make your practice deep and genuine. It's the fire that purifies your practice of deception and error, the acid test that shows you when you are getting somewhere and when you are fooling yourself. If your meditation isn't helping you to cope with everyday conflicts and struggles, then it is shallow. If your day-to-day emotional reactions are not becoming clearer and easier to manage, then you are wasting your time. And you never know how you are doing until you actually make that test.

The practice of mindfulness is supposed to be a universal practice. You don't do it sometimes and drop it the rest of the time. You do it all the time. Meditation that is successful only when you are withdrawn in some soundproof ivory tower is still undeveloped. Insight meditation is the practice of moment-to-moment mindfulness. The meditator learns to pay bare attention to the birth, growth, and decay of all the phenomena of the mind. He turns from none of it, and he lets none of it escape. Thoughts and emotions, activities and desires, the whole show. He watches it all and he watches it continuously. It matters not whether it is lovely or horrid, beautiful or shameful. He sees the way it is and the way it changes. No aspect of experience is excluded or avoided. It is a very thoroughgoing procedure.

If you are moving through your daily activities and you find yourself in a state of boredom, then meditate on your boredom. Find out how it feels, how it works, and what it is composed of. If you are angry, meditate on the anger. Explore the mechanics of anger. Don't run from it. If you find yourself sitting in the grip of a dark depression, meditate on the depression. Investigate depression in a detached and inquiring way. Don't flee from it blindly. Explore the maze and chart its pathways. That way you will be better able to cope with the next depression that comes along.

Meditating your way through the ups and downs of daily life is the whole point of Vipassana. This kind of practice is extremely rigorous and demanding, but it engenders a state of mental flexibility that is beyond comparison. A meditator keeps his mind open every second. He is constantly investigating life, inspecting his own experience, viewing existence in a detached and inquisitive way. Thus he is constantly open to truth in any form, from any source, and at any time. This is the state of mind you need for Liberation.

It is said that one may attain enlightenment at any moment if the mind is kept in a state of meditative readiness. The tiniest, most ordinary perception can be the stimulus: a view of the moon, the cry of a bird, the sound of the wind in the trees. it's not so important what is perceived as the way in which you attend to that perception. The state of open readiness is essential. It could happen to you right now if you are ready. The tactile sensation of this book in your fingers could be the cue. the sound of these words in your head might be enough. You could attain enlightenment right now, if you are ready.

Stolen Moments - VI

The concept of wasted time does not exist for a serious meditator. Little dead spaces during your day can be turned to profit. Every spare moment can be used for meditation. Sitting anxiously in the dentist's office, meditate on your anxiety. Feeling irritated while standing in a line at the bank, meditate on irritation. Bored, twiddling you thumbs at the bus stop, meditate on boredom. Try to stay alert and aware throughout the day. Be mindful of exactly what is taking place right now, even if it is tedious drudgery. Take advantage of moments when you are alone. Take advantage of activities that are largely mechanical. Use every spare second to be mindful. Use all the moments you can.

Breath Coordination - V

In seated meditation, our primary focus is the breath. Total concentration on the ever-changing breath brings us squarely into the present moment. The same principle can be used in the midst of movement. You can coordinate the activity in which you are involved with your breathing. This lends a flowing rhythm to your movement, and it smooths out many of the abrupt transitions. Activity becomes easier to focus on, and mindfulness is increased. Your awareness thus stays more easily in the present. Ideally, meditation should be a 24 hour-a-day practice. This is a highly practical suggestion.

A state of mindfulness is a state of mental readiness. The mind is not burdened with preoccupations or bound in worries. Whatever comes up can be dealt with instantly. When you are truly mindful, your nervous system has a freshness and resiliency which fosters insight. A problem arises and you simply deal with it, quickly, efficiently, and with a minimum of fuss. You don't stand there in a dither, and you don't run off to a quiet corner so you can sit down and meditate about it. You simply deal with it. And in those rare circumstances when no solution seems possible, you don't worry about that. You just go on to the next thing that needs your attention. Your intuition becomes a very practical faculty.

Slow-Motion Activity - IV

Every action you perform is made up of separate components. The simple action of tying your shoelaces is made up of a complex series of subtle motions. Most of these details go unobserved. In order to promote the overall habit of mindfulness, you can perform simple activities at very low speed - making an effort to pay full attention to every nuance of the act.

Sitting at a table and drinking a cup of tea is one example. There is much here to be experienced. View your posture as you are sitting and feel the handle of the cup between your fingers. Smell the aroma of the tea, notice the placement of the cup, the tea, your arm, and the table. Watch the intention to raise the arm arise within your mind, feel the arm as it raises, feel the cup against your lips and the liquid pouring into your mouth. Taste the tea, then watch the arising of the intention to lower your arm. The entire process is fascinating and beautiful, if you attend to it fully, paying detached attention to every sensation and to the flow of thought and emotion.

This same tactic can be applied to many of your daily activities. Intentionally slowing down your thoughts, words and movements allows you to penetrate far more deeply into them than you otherwise could. What you find there is utterly astonishing. In the beginning, it is very difficult to keep this deliberately slow pace during most regular activities, but skill grows with time. Profound realizations occur during sitting meditation, but even more profound revelations can take place when we really examine our own inner workings in the midst of day-to-day activities. This is the laboratory where we really start to see the mechanisms of our own emotions and the operations of our passions. Here is where we can truly gauge the reliability of our reasoning, and glimpse the difference between our true motives and the armor of pretense that we wear to fool ourselves and others.

We will find a great deal of this information surprising, much of it disturbing, but all of it useful. Bare attention brings order into the clutter that collects in those untidy little hidden corners of the mind. As you achieve clear comprehension in the midst of life's ordinary activities, you gain the ability to remain rational and peaceful while you throw the penetrating light of mindfulness into those irrational mental nooks and crannies. You start to see the extent to which you are responsible for your own mental suffering. You see your own miseries, fears, and tensions as self-generated. You see the way you cause your own suffering, weakness, and limitations. And the more deeply you understand these mental processes, the less hold they have on you.

Meditation In Everyday Life - Postures - III

The goal of our practice is to become fully aware of all facets of our experience in an unbroken, moment-to-moment flow. Much of what we do and experience is completely unconscious in the sense that we do it with little or no attention. Our minds are on something else entirely. We spend most of our time running on automatic pilot, lost in the fog of day-dreams and preoccupations.

One of the most frequently ignored aspects of our existence is our body. The technicolor cartoon show inside our head is so alluring that we tend to remove all of our attention from the kinesthetic and tactile senses. That information is pouring up the nerves and into the brain every second, but we have largely sealed it off from consciousness. It pours into the lower levels of the mind and it gets no further. Buddhists have developed an exercise to open the floodgates and let this material through to consciousness. It's another way of making the unconscious conscious.

Your body goes through all kinds of contortions in the course of a single day. You sit and you stand. You walk and lie down. You bend, run, crawl, and sprawl. Meditation teachers urge you to become aware of this constantly ongoing dance. As you go through your day, spend a few seconds every few minutes to check your posture. Don't do it in a judgmental way. This is not an exercise to correct your posture, or to improve you appearance. Sweep your attention down through the body and feel how you are holding it. Make a silent mental note of 'Walking' or 'Sitting' or 'Lying down' or 'Standing'. It all sounds absurdly simple, but don't slight this procedure. This is a powerful exercise. If you do it thoroughly, if you really instill this mental habit deeply, it can revolutionize your experience. It taps you into a whole new dimension of sensation, and you feel like a blind man whose sight has been restored.

Mediation for Everyday Life - Walking Meditation - II

Our everyday existence is full of motion and activity. Sitting utterly motionless for hours on end is nearly the opposite of normal experience. Those states of clarity and tranquility we foster in the midst of absolute stillness tend to dissolve as soon as we move. We need some transitional exercise that will teach us the skill of remaining calm and aware in the midst of motion. Walking meditation helps us make that transition from static repose to everyday life. It's meditation in motion, and it is often used as an alternative to sitting. Walking is especially good for those times when you are extremely restless. An hour of walking meditation will often get you through that restless energy and still yield considerable quantities of clarity. You can then go on to the seated meditation with greater profit.


Standard Buddhist practice advocates frequent retreats to complement your daily sitting practice. A retreat is a relatively long period of time devoted exclusively to meditation. One or two day retreats are common for lay people. Seasoned meditators in a monastic situation may spend months at a time doing nothing else. Such practice is rigorous, and it makes sizable demands on both mind and body. Unless you have been at it for several years, there is a limit to how long you can sit and profit. Ten solid hours of the seated posture will produce in most beginners a state of agony that far exceeds their concentration powers. A profitable retreat must therefore be conducted with some change of posture and some movement. The usual pattern is to intersperse blocks of sitting with blocks of walking meditation. An hour of each with short breaks between is common.

To do the walking meditation, you need a private place with enough space for at least five to ten paces in a straight line. You are going to be walking back and forth very slowly, and to the eyes of most Westerners, you'll look curious and disconnected from everyday life. This is not the sort of exercise you want to perform on the front lawn where you'll attract unnecessary attention. Choose a private place.

The physical directions are simple. Select an unobstructed area and start at one end. Stand for a minute in an attentive position. Your arms can be held in any way that is comfortable, in front, in back, or at your sides. Then while breathing in, lift the heel of one foot. While breathing out, rest that foot on its toes. Again while breathing in, lift that foot, carry it forward and while breathing out, bring the foot down and touch the floor. Repeat this for the other foot. Walk very slowly to the opposite end, stand for one minute, then turn around very slowly, and stand there for another minute before you walk back. Then repeat the process. Keep you head up and you neck relaxed. Keep your eyes open to maintain balance, but don't look at anything in particular. Walk naturally. Maintain the slowest pace that is comfortable, and pay not attention to your surroundings. Watch out for tensions building up in the body, and release them as soon as you spot them. Don't make any particular attempt to be graceful. Don't try to look pretty. This is not an athletic exercise, or a dance. It is an exercise in awareness. Your objective is to attain total alertness, heightened sensitivity and a full, unblocked experience of the motion of walking. Put all of your attention on the sensations coming from the feet and legs. Try to register as much information as possible about each foot as it moves. Dive into the pure sensation of walking, and notice every subtle nuance of the movement. Feel each individual muscle as it moves. Experience every tiny change in tactile sensation as the feet press against the floor and then lift again.

Notice the way these apparently smooth motions are composed of complex series of tiny jerks. Try to miss nothing. In order to heighten your sensitivity, you can break the movement down into distinct components. Each foot goes through a lift, a swing; and then a down tread. Each of these components has a beginning, middle, and end. In order to tune yourself in to this series of motions, you can start by making explicit mental notes of each stage. Make a mental note of "lifting, swinging, coming down, touching floor, pressing" and so on. This is a training procedure to familiarize you with the sequence of motions and to make sure that you don't miss any. As you become more aware of the myriad subtle events going on, you won't have time for words. You will find yourself immersed in a fluid, unbroken awareness of motion. The feet will become your whole universe. If your mind wanders, note the distraction in the usual way, then return your attention to walking. Don't look at your feet while you are doing all of this, and don't walk back and forth watching a mental picture of your feet and legs. Don't think, just feel. You don't need the concept of feet and you don't need pictures. Just register the sensations as they flow. In the beginning, you will probably have some difficulties with balance. You are using the leg muscles in a new way, and a learning period is natural. If frustration arises, just note that and let it go.

The Vipassana walking technique is designed to flood your consciousness with simple sensations, and to do it so thoroughly that all else is pushed aside. There is no room for thought and no room for emotion. There is no time for grasping, and none for freezing the activity into a series of concepts. There is no need for a sense of self. There is only the sweep of tactile and kinesthetic sensation, an endless and ever-changing flood of raw experience. We are learning here to escape into reality, rather than from it. Whatever insights we gain are directly applicable to the rest of our notion-filled lives.

Meditation In Everyday Life - Introduction - I

Every musician plays scales. When you begin to study the piano, that's the first thing you learn, and you never stop playing scales. The finest concert pianists in the world still play scales. It's a basic skill that can't be allowed to get rusty.

Every baseball player practices batting. It's the first thing you learn in Little League, and you never stop practicing. Every World Series game begins with batting practice. Basic skills must always remain sharp.

Seated meditation is the arena in which the meditator practices his own fundamental skills. The game the meditator is playing is the experience of his own life, and the instrument upon which he plays is his own sensory apparatus. Even the most seasoned meditator continues to practice seated meditation, because it tunes and sharpens the basic mental skills he needs for his particular game. We must never forget, however, that seated meditation itself is not the game. It's the practice. The game in which those basic skills are to be applied is the rest of one's experiential existence. Meditation that is not applied to daily living is sterile and limited.


The purpose of Vipassana meditation is nothing less than the radical and permanent transformation of your entire sensory and cognitive experience. It is meant to revolutionize the whole of your life experience. Those periods of seated practice are times set aside for instilling new mental habits. You learn new ways to receive and understand sensation. You develop new methods of dealing with conscious thought, and new modes of attending to the incessant rush of your own emotions. These new mental behaviors must be made to carry over into the rest of your life. Otherwise, meditation remains dry and fruitless, a theoretical segment of your existence that is unconnected to all the rest. Some effort to connect these two segments is essential. A certain amount of carry-over will take place spontaneously, but the process will be slow and unreliable. You are very likely to be left with the feeling that you are getting nowhere and to drop the process as unrewarding.

One of the most memorable events in your meditation career is the moment when you first realize that you are meditation in the midst of some perfectly ordinary activity. You are driving down the freeway or carrying out the trash and it just turns on by itself. This unplanned outpouring of the skills you have been so carefully fostering is a genuine joy. It gives you a tiny window on the future. You catch a spontaneous glimpse of what the practice really means. The possibility strikes you that this transformation of consciousness could actually become a permanent feature of your experience. You realize that you could actually spend the rest of your days standing aside from the debilitating clamoring of your own obsessions, no longer frantically hounded by your own needs and greed. You get a tiny taste of what it is like to just stand aside and watch it all flow past. It's a magic moment.

That vision is liable to remain unfulfilled, however, unless you actively seek to promote the carry-over process. The most important moment in meditation is the instant you leave the cushion. When your practice session is over, you can jump up and drop the whole thing, or you can bring those skills with you into the rest of your activities.


It is crucial for you to understand what meditation is. It is not some special posture, and it's not just a set of mental exercises. Meditation is a cultivation of mindfulness and the application of that mindfulness once cultivated. You do not have to sit to meditate. You can meditate while washing the dishes. You can meditate in the shower, or roller skating, or typing letters. Meditation is awareness, and it must be applied to each and every activity of one's life. This isn't easy.

We specifically cultivate awareness through the seated posture in a quiet place because that's the easiest situation in which to do so. Meditation in motion is harder. Meditation in the midst of fast-paced noisy activity is harder still. And meditation in the midst of intensely egoistic activities like romance or arguments is the ultimate challenge. The beginner will have his hands full with less stressful activities.

Yet the ultimate goal of practice remains: to build one's concentration and awareness to a level of strength that will remain unwavering even in the midst of the pressures of life in contemporary society. Life offers many challenges and the serious mediator is very seldom bored.

Carrying your meditation into the events of your daily life is not a simple process. Try it and you will see. That transition point between the end of your meditation session and the beginning of 'real life' is a long jump. It's too long for most of us. We find our calm and concentration evaporating within minutes, leaving us apparently no better off than before. In order to bridge this gulf, Buddhists over the centuries have devised an array of exercises aimed at smoothing the transition. They take that jump and break it down into little steps. Each step can be practiced by itself.

Saturday, June 13, 2009

Meditation

Meditation

Buddha was walking down a dusty road when he met a traveller who saw him as a handsome yogi exuding remarkable energy. The traveller asked him, "you seem very special, what are you? Are you some kind of angel or deva? You seem unhuman." "No he said." "Well are you some kind of wizard or magician?" "No" he replied. "Well, are you a man?" "No" "Then what are you?" At this the Buddha answered, "I am awake" In those three words - "I am awake" - he gave the whole of Buddhist teachings. The "Buddha" means one who is awake.

The practice of meditation does not ask us to become a Buddhist or a meditator or a spiritual person. It invites us to fulfil the capacity we each have as humans to awaken. The skill of becoming more mindful, and more present, and more compassionate, and more awake is something we may learn sitting on a meditation cushion, but this capacity for awareness can help us in every walk of life, be it during work, playing a favourite sport or walking by the ocean and listening to life around you.

Meditative awareness reduces tension and heals the body. Meditation quiets the mind and gently opens the heart. It steadies the spirit. It helps us to learn to live more fully in the reality of the present, to see more clearly the people we live with and the world we live in. As we train in mindfulness, we become more present - so that when we go for a walk in the park, we are not walking among the trees while thinking about the bills that we have to pay or our problems at work, something that happened to you yesterday. We learn to be where we are. In this way, meditation can help us to fulfil our deepest desires, to discover inner freedom and happiness, to come to a sense of oneness with life. Through it, we can understand more completely who we are and how to live wisely in this life we have been born into. The practice helps us to discover what the whole process of life and death is about. And all that is needed is a systematic practice of mindfulness and awareness to foster a sense of inner stillness, so that we can see and learn from everything within and around us.

Impermanence and Uncertainty:


"The more quietly you sit, the more closely you observe, the more you realise that everything you can see is in a state of change."

Ordinarily, everything we experience seems solid, including our personality, the world around us, our emotions, and the thoughts in our mind. It is as if we are watching a movie, we can get so caught up in the story until it seems real even though it is actually made of light flickering on a screen. And yet if you focus very carefully on what you are seeing, it is possible to see that the film is actually a series of still pictures, one frame after another. The same thing is happening in our lives. Nothing in our lives lasts or stays the same for very long. If we want things that are always changing to stay the same and get attached to them, we get disappointed and suffer. Meditation teaches us how to let go, how to stay centred in the midst of change. Once we see that everything is impermanent and ungraspable and that we create a huge amount of suffering if we are attached to things staying the same, we realise that relaxing and letting go is a wiser way to live. We realise that gain and loss, praise and blame, pain and pleasure are part of life. Letting go does not mean not caring about things. It means caring for them in a flexible and wise way. In meditation, we pay attention to our body with care and respect.

The Nature of our Body:

When we ask “what is the nature of the body?” we can see that it grows up, it grows old, it gets sick sometimes, and it eventually dies. When we sit and meditate, we can directly feel the state of our body, the tensions we carry, the level of tiredness or energy. Sometimes being in our body feels good and sometimes it hurts. Sometimes it is quiet, and sometimes it is restless. In meditation, we sense that we do not actually own our bodies but rather we just inhabit them for a short time, and during that time they will change by themselves, regardless of what we want to happen. The same is true for our mind and heart, with its hopes and fears, the grief and the joy. As we continue to meditate, we learn to relate to “the whole catastrophe.” Instead of fearing painful experiences and running away from them, or grasping after pleasant experiences hoping that somehow they will last, we come to realize that everything passes away, not only the good things but the painful things as well, we find composure in their midst. So we meditate to awaken to the laws of life. We awaken by shifting the emphasis from so many thoughts and ideas to come into our bodies and our senses. We begin to see how our body and mind operate so that we can come into a wiser relationship with them. The heart of this inner way of practice is mindful listening and careful attention to our environment, to our bodies, to our minds, and to the environment around us.

The mindfulness we train in meditation is helpful everywhere. For instance, you can use it when you are eating. You can hear the voice in your belly say “I have had enough, I’m comfortable”, “I’m nice and full.” In meditation, we discover a natural, open-hearted, and non-judgemental awareness of our bodies and our feelings. We can gradually bring this kind and open awareness to witness all that’s in our minds. We begin to see the world as it really is and we begin to see how we can relate to everything with wisdom.

Meaning Of Life - Positive and Negative States - XI



Have you ever wondered why some days we can wake up feeling bright and able to cope with the day and other times, for no obvious external reasons, we can feel ‘down’ or even depressed?

External events can help create positive and negative states and behaviour in us but they are not the only cause. What makes two patients who have been admitted to hospital with kidney failure react in such different ways? One bewails his bad luck and finds fault with everything and everyone whereas the other is thankful that it is not more serious and that he has such a caring family who will support him in the future.

Our outer mind tends to be focused on the world around us because our physical senses dominate. So it is natural to fall in with the idea that all there is to life is what we can see, hear and touch, and that we are separate from others. When we believe this and rely solely on our own abilities and ideas we can easily feel overwhelmed and vulnerable to negative states.

The reality is, however, that we are all interconnected at the spiritual level. If we are honest with ourselves we know that we need people and rely on others all the time.



“No man is an island, entire of itself” (John Donne)

This network of interdependence and connectedness involves more people than we are aware of in this world. Emanuel Swedenborg said that all our thoughts and feelings flow into us through unseen spiritual companions. This may sound strange to you if you haven’t thought about it before but it explains how an idea can suddenly pop into our mind. So where is the real ‘me’ in all of this?

We have been given the freedom to choose which thoughts and feelings to identify with and make our own. We are in control of the tuning switch and can choose whether to tune into Radio Heaven or Radio Hell.

The choice is yours – choose to identify with your positive thoughts and feelings today!

Meaning Of Life - Wisdom - X

Wisdom once was a universally admired quality. In the present world this has changed especially in the “developed” Western world where there is an ambivalence about it. In the world of commerce and government where the emphasis is on materialism, knowledge, competitive performance, efficiency and results, wisdom tends to be dismissed. But at the same time amongst the public there is a demand for books of the collected wisdom from different cultures.

For Swedenborg wisdom cannot be found in a book. It is not a collection of ideas but, along with love, it is an essential of a truly human life. He explains that everyone is born with two receptacles to receive life from God, the will and the understanding. The will receives love and the understanding wisdom. They are completely interdependent. Love is dependent on the quality of its wisdom and vice verse. Their relationship is like that of the heat and light of a flame.


It is this association of heat with love and light with wisdom that is the origin of the use of heat and light in many sacred scriptures.

As part of the gift of life we are given free will and an ability to reason. So we have a choice about the kind of love we have and whether or not we become wise.

To be truly wise a person loves God and their neighbour and therefore they love what is good and true because it is good and true. A person who has no such love but only loves the self and world may be theologically knowledgeable and intellectually clever but will never be spiritually wise because he has no desire for genuine wisdom. Neither will a person who dismisses spiritual things and relies solely on worldly and natural ideas because spiritual wisdom is based on spiritual concepts and awareness. People such as these may be “wise” in the eyes of the world but they cannot be truly wise.

In ancient cultures wisdom was often associated with not only spirituality but also old age because people only reach their potential by making a spiritual journey. They move from a self-centered love to a God centered and unselfish love. This takes a lifetime so true wisdom became associated with age.

A wise person develops many qualities, such as, a love for what is good and true, humility, integrity, compassion, empathy, honesty, justice, and innocence. Throughout the history of every culture and religion these are the qualities that have been recognized in people who are wise. This does not mean that they become na├»ve. As Jesus succinctly put it, “Be as wise as serpents but as innocent as doves”

It is encouraging to read of a few people such as Charles Handy in his book “The Hungry Spirit” stating that such qualities are essential in the modern Western world and no business or political party can continue to function for long if they ignore or dismiss them.

Here are three quotes on wisdom:

It is obvious from actual experience that love generates warmth and wisdom generates light. When we feel love, we become warmer, and when we think from wisdom, it is like seeing things in the light. We can see from this that the first thing that emanates from love is warmth and that the first thing that emanates from wisdom is light. Emanuel Swedenborg in Divine Love and Wisdom 95



Wisdom is not a product of schooling but of the lifelong attempt to acquire it Albert Einstein



Wisdom ceases to be wisdom when it becomes too proud to weep, too grave to laugh, and too selfish to seek other than itself. Kahlil Gilbran

Thursday, June 11, 2009

Life Vs Death - Its a battle

Battle for Life:

Battle starts before the womb on our mother.


Pregnancy is an intense competition between mother and baby.

"I expect this to be happening before birth in the uterus. For foetuses to be making demands on mothers, and mothers not giving everything, in a metaphorical sense, that it wants."

"O God of Earth and Altar,
Bow down and hear our cry.
Our earthly rulers faulter,
Our people drift and die,
The walls of gold entomb us,
The swords of scorn divide,
Take not thy thunder from us,
But take away our pride."
~G.K. Chesterton


Battle of Food:

The increasing price of food has spiked the number of hunger-stricken people in the world by 40 million to reach 923 million in 2008.

"Prices of major cereals have fallen by over 50 per cent from their peaks earlier in 2008, but they remain high compared to previous years."

While the 1996 World Food Summit had set the objective of halving the number of hungry people by 2015 and despite some countries' positive move toward this goal, the spike in food prices slowed their progress, the report says.

"The world hunger situation may further deteriorate as the financial crisis hits the real economies of more and more countries. Reduced demand in developed countries threatens incomes in developing countries via exports. Remittances, investments and other capital flows including development aid are also at risk. Emerging economies in particular are subject to lasting impacts from the credit crunch even if the crisis itself is short-lived," the UN body cautions.


Battle For Shelter:

“The goal… was to identify a site for a permanent year-round shelter to avoid the annual angst that seems to grip the City Council every year when they need to site the winter shelter program,” Johnston said.

“While it’s good that they set up this committee, I think they need to be reminded what the main purpose of the committee was.”

Lots of talks carried out for peoples shelter but still people are suffering.


Battle with Nature:


Each day people have to taken ways by nature, due to some reason like, earthquake, tsunami, hurricane, volcano,heavy rain, flood etc., This is all happens because of our machine and master brains. We destroy our nature indeed the same is given to use by nature.








Deforestation: The hidden cause of global warming

Deforestation is the conversion of forested areas to non-forest land for use such as arable land, pasture, urban use, logged area, or wasteland. Generally, the removal or destruction of significant areas of forest cover has resulted in a degraded environment with reduced biodiversity. In many countries, massive deforestation is ongoing and is shaping climate and geography.

Deforestation results from removal of trees without sufficient reforestation, and results in declines in habitat and biodiversity, wood for fuel and industrial use, and quality of life.


The water cycle is also affected by deforestation. Trees extract groundwater through their roots and release it into the atmosphere. When part of a forest is removed, the region can not hold as much water and can result in a much drier climate.

In the next 24 hours, deforestation will release as much CO2 into the atmosphere as 8 million people flying from London to New York. Stopping the loggers is the fastest and cheapest solution to climate change. So why are global leaders turning a blind eye to this crisis?


Battle of Terrorism:


we all should strongly condemn such terrorist attacks.......it is a massive intelligence failure to the nation.........the motives of the terrorists have not been stated yet......the terrorist group has not been clearly identified yet.....police is suspecting few groups......whoever, it is their action is strictly condemned......




killing the lives of innocents is a totally inhuman action........let us pray for the safe release of the hostages and for the departed souls......

Life Vs Death:


How is the mother going to breast-feed the baby when her mammary glands have dried up? There is a lot you can do in this world. Do it.

There is a great divide between those who are alive and those who are literally dead. Some people are dying of hunger while some live a life in comfort. The world isn't fair. However, it is quite another thing to blame the rich for the sad situation of the poor. The world would be a better place if everyone would get enough to sustain life in a decent way. However, that is something of a dream to all of us.

This isn't the end. There are thousands of pictures which make us feel ashamed of living in the air-conditioned rooms.





End all this battle, save humanity, save nature, save our earth for the future generation. Save life.

Life is Life.


Life And Death


Life and Death in this world.

"Life is life, and death is life, and everything in between. A perfect contrast of Life & Death"!!!!!

In the Buddhist cosmology, this concept is described as the repeated cycles of formation, continuance, decline, and disintegration through which all systems must pass. During our lives as human beings, we experience transience as the four sufferings: the suffering of birth (and of day-to-day existence), that of illness, of aging, and finally, of death. No human being is exempt from these sources of pain. It was, in fact, human distress, in particular the problem of death, that spawned the formation of religious and philosophical systems. It is said that Shakyamuni was inspired to seek truth by his accidental encounters with many sorrows at the gates of the palace in which he was raised. Plato stated that true philosophers are always engaged in the practice of dying, while Nichiren, founder of the school of Buddhism followed by members of Soka Gakkai International, admonishes us to "first study death, then study other matters."

Death weighs heavily on the human heart as an inescapable reminder of the finite nature of our existence. However seemingly limitless the wealth or power we might attain, the reality of our eventual demise cannot be avoided. From ancient times, humanity has sought to conquer the fear and apprehension surrounding death by finding ways to partake of the eternal. Through this quest, people have learned to overcome control by instinctual modes of survival and have developed the characteristics that we recognize as uniquely human. In that perspective, we can see why the history of religion coincides with the history of humankind.

Modern civilization has attempted to ignore death. We have diverted our gaze from this most fundamental of concerns as we try to drive death into the shadows. For many people living today, death is a mere absence of life; it is blankness; it is the void. Life is identified with all that is good: with being, rationality, and light. In contrast, death is perceived as evil, as nothingness, and as the dark and irrational. Only the negative perception of death prevails.

We cannot, however, ignore death, and the attempt to do so has exacted a heavy price. The horrific and ironic climax of modern civilization has been in our time what Zbigniew Brzezinski has called the "century of megadeath." Today, a wide range of issues is now forcing a reexamination and reevaluation of the significance of death. They include questions about brain death and death with dignity, the function of hospices, alternative funerary styles and rites, and research into death and dying by writers such as Elisabeth Kubler-Ross.

We finally seem to be ready to recognize the fundamental error in our view of life and death. We are beginning to understand that death is more than the absence of life; that death, together with active life, is necessary for the formation of a larger, more essential whole. This greater whole reflects the deeper continuity of life and death that we experience as individuals and express as culture. A central challenge for the coming century will be to establish a culture based on an understanding of the relationship of life and death and of life's eternity. Such an attitude does not disown death, but directly confronts and correctly positions it within the larger context of life.

Buddhism speaks of an intrinsic nature (hossho in Japanese, sometimes translated as "Dharma nature") existing within the depths of phenomenal reality. This nature depends upon and responds to phenomenal conditions, and it alternates between states of emergence and latency. All phenomena, including life and death, can be seen as elements within the cycle of emergence and latency, or manifestation and withdrawal.


Cycles of life and death can be likened to the alternating periods of sleep and wakefulness. Just as sleep prepares us for the next day's activity, death can be seen as a state in which we rest and replenish ourselves for new life. In this light, death should be acknowledged, along with life, as a blessing to be appreciated. The Lotus Sutra, the core of Mahayana Buddhism, states that the purpose of existence, the eternal cycles of life and death, is to be "happy and at ease." It further teaches that sustained faith and practice enable us to know a deep and abiding joy in death as well as in life, to be equally "happy and at ease" with both. Nichiren describes the attainment of this state as the "greatest of all joys."

Wednesday, June 10, 2009

Meaning Of Life - God Loves You - IX

“Smile, God loves you” is an easy thing to say but if God loves us why does he allow us to suffer? How can we reconcile a God of Love with our everyday experience of the world in which we live?

To try and get some idea of how God loves us we could start by thinking about parents and their children. It is a very human thing for parents to try to love their children equally whatever their different characters and abilities and to seek the best for them as individuals whatever happens. Now parenthood is tough and however idealistically parents approach the bringing up of their children it is often the case that one child will think that mother or father loves their sister or brother more than them. And yet that is not what the parents really want or strive to achieve. And if children grow up and go in very different directions to those envisaged by their parents, truly loving parents will continue to love their children just the same.

Now God loves his children, you, me and everyone else, not with the imperfect love which we express in our lives, that has limits and conditions, but with an unconditional love that has no limits and no boundaries and is shared equally with all. And it is the nature of God’s love that it is given with the freedom for us to accept it, reject it or misuse it – there are no conditions in which God’s love is not given – it is unconditional.

In our human relationships we know how wonderful it is if our love for someone else is freely returned – not because they have to love us but because they want to love us. Paradoxically the more freedom we give to those whom we love the greater and stronger is the love that is returned. Force someone to love you and no real mutual love develops. Now offering to love someone and leaving them the freedom to respond or not is a high risk and potentially painful strategy – as most people find out at some stage in their lives when love is not returned.

And this, in a very human and finite way, is an image and likeness of how God loves us. He offers us love and gives us the freedom to say yes or no. God knows that if we return his love then a deep relationship can develop but if we are unable to respond to his love then he feels pain for what might have been.

One of the hardest things a parent has to do is to let their child make mistakes – despite realizing the probable pain and suffering that will ensue. Children have to grow and develop and make their own way in the world and not feel they are being manipulated or directed by their parents. They will make the right decisions and the wrong decisions and yet the loving parent has to stand back and not intervene. They just offer advice to their child as to what they should do and then leave their child the freedom to make up their own mind.

And this is how God’s love works with us. God wants us to be happy and to be fulfilled. He wants us to respond to his love in freedom and he shows us how we should live. But because God values our freedom above all else he cannot intervene when he sees things going wrong. If he intervened in the greatest disasters that beset mankind surely he would also have to intervene in even the smallest personal problems in life and then where would we be – we would be like puppets being controlled by God in the play of life.

Bad things happen. God does not want them to happen. But God cannot intervene because of the freedom he gives us to choose to respond or not to his unconditional love. This is the nature of the God who loves you. God loves everyone equally but what we receive of his love depends on our openness to his love and our acknowledgment that all love comes from God. If we respond to his love we can feel loved, free and forgiven and we will then want to share God’s love with those around us.

The love of God is broad like beech and meadow,

wide as the wind, and an eternal home.

God leaves us free to seek him or reject him,

he gives us room to answer ‘Yes’ or ‘No’


Fred Kaan