Saturday, October 31, 2009

LAUGHING MEDITATION

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DAWN

Laughter, movement and Catharsis

Laughing Meditation


EVERY morning upon waking, before opening your eyes, stretch like a cat. Stretch every fibre of your body. After three or four minutes, with eyes still closed, begin to laugh. For five minutes just laugh. At first you will be doing it, but soon the sound of your attempt will cause genuine laughter. Lose yourself in Laughter. It may take several days before it really happens, for we are so unaccustomed to the phenomenon. But before long it will be spontaneous and will change the whole nature of your day.

For those who have difficulty laughing totally or who feel their laughter is false, Spiritual Gurus have suggested this simple technique.

In the morning, early, before you have eaten anything, drink almost a bucketful of water – lukewarm with salt in it. Go on drinking it and do it fast, otherwise you will not be able to drink much. Then just bend down and gargle so the water will flow back. It will be a vomiting of the water - and it will clean your passage. Nothing else is needed. There is a block in the passage so that whenever you want to laugh, that stops it.

In Yoga, this is a necessary procedure to be followed. They call it a 'necessary purification'. It purifies tremendously, and it gives a very clean passage – all the blocks dissolve. You will enjoy it and you will feel the cleanness all day. The laughter and the tears, and even your speaking, will come from the very deep center.

Do it for ten days and you will have the best laugh around!

To Be Continued in Next Post…

BE LOOSE AND NATURAL DURING MEDITATION

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Be Loose and Natural

ONE can be obsessed with meditation. And obsession is the problem: you were obsessed with money and now you are obsessed with meditation. Money is not the problem, obsession is the problem. You were obsessed with the market, now you are obsessed with God. The market is not the problem but obsession. One should be loose and natural and not obsessed with anything, neither mind nor meditation. Only then, unoccupied, unobsessed, when you are simply flowing, the ultimate happens to you.

Thursday, October 29, 2009

CREATING A SPACE FOR MEDITATION

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Creating a space for meditation


IF you can create a special place - a small temple or a corner in the home where you can meditate every day - then don't use that comer for any other purpose, because every purpose has its own vibration. Use that comer only for meditation and nothing else. Then the comer will become charged and it will wait for you every day. The comer will be helpful to you; the milieu will create a particular vibration, a particular atmosphere in which you can go deeper and deeper more easily. That's the reason why temples, churches and mosques were created - just to have a place that existed only for prayer and meditation.

If you can choose a regular hour to meditate, that's also very helpful because your body, your mind, is a mechanism. If you take lunch at a particular hour every day, your body starts crying for food at that time. Sometimes you can even play tricks on it. If you take your lunch at one o'clock and the clock says that it is now one o'clock, you will be hungry -even if the clock s not right and it is only eleven or twelve. You look at the clock, it says one o'clock, and suddenly you feel hunger within. Your body is a mechanism.
Your mind is also a mechanism. Meditate every day in the same place, at the same time, and you will create a hunger for meditation within your body and mind. Every day at that particular time your body and mind will ask you to go into meditation. It will be helpful. A space is created in you which will become a hunger, a thirst.
In the beginning it is very good. Unless you come to the point where meditation has become natural and you can meditate anywhere, in any place, at any time - up to that moment, use these mechanical resources of the body and the mind as a help.
It gives you a climate: you put off the light, you have certain incense burning in the room, you have certain clothes, a certain height, certain softness, you have certain type of rug, and you have a certain posture. This all helps but this does not cause it. If somebody else follows it, this may become a hindrance. One has to find one's own ritual. A ritual is simply to help you to be at ease and wait. And when you are at ease and waiting, the thing happens; lust like sleep, God comes to you. Just like love, God comes to you. You cannot will it, you cannot force it.




Wednesday, October 14, 2009

KNOW MEDITATION

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DON'T MAKE A FUN OF MEDITATION


There is no need to do many meditations because you can do confusing things, contradictory things, and then pain will arise. Choose two meditations and stick to them. In fact one should choose one; that would be the best. It is better to repeat one that suits you, many times. Then it will go deeper and deeper. You try many things - one day one thing, another day another thing. And you invent your own, so you can create much confusion. In the book of Tantra there are one hundred and twelve meditations. You can go crazy. You are already crazy!

Meditations are not fun. They can sometimes be dangerous. You are playing with a subtle, a very subtle mechanism of the mind. Sometimes a small thing that you were not aware you were doing can become dangerous. So never try to invent, and don't make yow own hotchpotch meditation. Choose two and just try them for a few weeks.

Tuesday, October 13, 2009

CHOOSING A MEDITATION

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Choosing a Meditation


From the very beginning find something which appeals to you.
Meditation should not be a forced effort. If it is forced, it is doomed from the very beginning. A forced thing will never make you natural. There is no need to create unnecessary conflict. This is to be understood because mind has a natural capacity to meditate if you give it objects which are appealing to it.
If you are body oriented, there are ways you can reach towards God through the body because the body also belongs to God. If you feel you are heart oriented, then prayer. If you feel you are intellect oriented, then meditation.
Body heart mind - all meditations move in the same way. They start from the body; they move through the heart, they reach to the mind and then they go beyond.
Always remember whatsoever you enjoy can go deep in you; only that can go deep in you. Enjoying it simply means it fits with you. The rhythm of it falls in tune with you: there is a subtle harmony between you and the method. Once you enjoy a method then don't become greedy; go into that method as much as you can. You and do it once or, if possible, twice a day. The more you do it, the more you will enjoy it. Only drop a method when the joy has disappeared; then its work is finished. Search for another method. No method can lead you to very end. On the journey you will have to change trains many times. A certain method takes you to a certain state. Beyond that it is of no more use, it is spent.
So two things have to be remembered: when you are enjoying a method go into it as deeply as possible, but never become addicted to it because one day you will have to drop it too. If you become too much addicted to it then it is like a drug; you can't leave it. You no more enjoy it – it is not giving you anything – but it has become a habit. Then one can continue it, but one is moving in circles; it can't lead beyond that.
So let joy be the criterion. If joy is there, continue, the last bit of joy go on. It has to be squeezed totally. No juice should be left behind. . .not even a single drop. And then be capable of dropping it. Choose some other method that again brings the joy. Many times a person has to change. It varies with different people but it is very rare that one method will do the whole journey.







WHAT IS MEDITATION

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Meditation is not concentration


MEDITATION is not concentration. In concentration there is a self concentrating and there is an object being concentrated upon. There is duality. In meditation there is nobody inside and nothing outside. It is not concentration. There is no division between the in and the out. The in goes on flowing into the out, the out goes on flowing into the in. The demarcation, the boundary, the border, no longer exists. The in is out, the out is in; it is a non-dual consciousness. Concentration is a dual consciousness: that's why concentration creates tiredness; that's why when you concentrate you feel exhausted. And you cannot concentrate for twenty-four hours; you will have to take holidays to rest. Concentration can never become your nature. Meditation does not tire, meditation does not exhaust you. Meditation can become a twenty-four hour thing - day in, day out, year in, year our. It can become eternity. It is relaxation itself.
Concentration is an act, a willed act. Meditation is a state of no will, a state of inaction. It is relaxation. One has simply dropped into one's own being, and that being is the same as the being of all. In concentration the mind functions out of a conclusion: you are doing something. Concentration comes out of the past. In mediation there is no conclusion behind it. You are not doing anything in particular, you are simply being. It has no past to it, it is uncontaminated by the past. It has no future to it; it is pure of all future. It is what Lao Tzu has called wei-wu-wei action through inaction. It is what Zen masters have been saying: Sitting silently doing nothing, the spring comes and the grass grows by itself. Remember, 'by itself' - nothing is being done. You are not pulling the grass upwards; the spring comes and the grass grows by itself. That state - when you allow life to go on its own way, when you don't want to direct it, when you don't want to give any control to it, when you are not manipulating, when you are not enforcing any discipline on it - that state of pure undisciplined spontaneity, is what meditation is.
Meditation is in the present, pure present. Meditation is immediacy. You cannot meditate, you can be in meditation. You cannot be in concentration, but you can concentrate. Concentration is human, meditation is divine.



Saturday, October 10, 2009

WHAT IS MEDITATION

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What is meditation?


Meditation is a state of no-mind. Meditation is a state of pure consciousness with no content. Ordinarily, your consciousness is too full of rubbish, just like a mirror covered with dust. The mind is a constant traffic: thoughts are moving, desires are moving, memories are moving, ambitions are moving- it is a constant traffic! Day in, day out. Even when you are asleep the mind is functioning, it is dreaming. It is still thinking; it is still in worries and anxieties. It is preparing for the next day; an underground preparation is going on.

This is the state of no meditation. Just the opposite is meditation. Then there is no traffic and thinking has ceased, no thoughts move, no desire stirs. You are utterly silent - that silence is meditation. And in that silence truth is known, and never otherwise. Meditation is a state of no-mind. And you cannot find meditation through the Mind, because mind will perpetuate itself. You can find Meditation only by putting the mind aside, by being cool, indifferent, unidentified with the mind; by seeing the mind pass, but not getting identified with it, not thinking that I am it. Meditation is the awareness that I am not the mind. When the awareness goes deeper and deeper in you, slowly slowly, a few moments arrive – moments of silence, moments of pure space, moments of transparency, moments when nothing stirs in you and everything is still. In those still moments you will know who you are, and you will know the mystery of this existence.

The first thing is to know what Meditation is. Everything else follows. Nobody can say to you that you should do Meditation; someone can only explain to you what it is. If you understand that, you will be in meditation; there is no should to it. If you don't understand that, you will not be in meditation.

A day comes, a day of great blessings, when meditation becomes your natural state.

Mind is something unnatural; it never becomes your natural state. But meditation is a natural-state which we have lost. It is a paradise lost, but the paradise can be regained. Look into the child's eyes, look and you will see tremendous silence, innocence. Each child comes with a meditative state, but he has to be initiated into the ways of the society-he has to be taught how to think, how to calculate, how to reason, how to argue; he has to be taught words, language, concepts. And, slowly slowly, he loses contact with his own innocence. He becomes contaminated, polluted by the society. He becomes an efficient mechanism; he is no more a man.

All that is needed is to regain that space once more. You have known it before, so when for the first time you know meditation, you will be surprised-because a great feeling will arise in you as if you have known it before. And that feeling is true: you have known it before. You have forgotten. The diamond is lost in piles of rubbish. But if you can uncover it, you will find the diamond again-it is yours.

It cannot really be lost: it can only be forgotten. We are born as meditators, and then we learn the ways of the mind. But our real nature remains hidden somewhere deep down like an undercurrent. Any day, a little digging, and you will find the source still flowing, the source of fresh waters. And the greatest joy in life is to find it.

Sunday, October 4, 2009

VIRABHADRASANA ‘A’ POSTURE IN DYNAMIC YOGA

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VIRABHADRASANA A

Warrior A

In this part of the Warrior sequence in Dynamic yoga, the arms are held straight up, like a warrior's sword, in the prayer position. Take on the spirit of the warrior and make your body so strong that no one can push you over. This posture helps to loosen any stiffness in the neck and reduces fat around the hips. Hold the pose for five to eight breaths, and then repeat on the left.

1 With feet very wide apart and toes pointing forward, place your hands on your hips. Inhaling, turn the entire body 90° to the right. Turn the left foot inward to allow the left hip to move forward and the right hip to move back.

2 Continue inhaling as you reach out with your arms to the sides and then up to the ceiling. Place the palms of your hands together above your head in the prayer position. Gaze forward.

3 Exhaling bend your right knee 90° so that it is positioned above the center of your right ankle. Draw down the back of your body while lifting the perineum to engage Mula Bandha. Push the outside of the left heel and the base of the big right toe into the mat. Gaze up at your thumbs. Hold the full pose for five to eight breaths. Inhale to return to step 1, and repeat on the other side. Then jump back to the top of the mat and prepare to jump out to the side ready to flow into the next pose.

Saturday, October 3, 2009

PARSVOTTANASANA POSTURE IN DYNAMIC YOGA

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PARSVOTTANASANA

Forward Bend to Side

In Sanskrit parsva means "to the side," while uttana means "intense stretch." The pressure of your hands on the back while they are in the reverse prayer position helps straighten the spine. This Dynamic yoga pose also releases tension in the shoulders and opens up the chest, allowing you to stretch deeply over the forward leg. This, in turn, stretches the hamstring of the forward leg. Hold the pose for five to eight breaths, and then repeat on the left side of the body.

1 With feet wide apart and toes pointing forward, place your hands on your hips. Inhaling, turn the right foot and the pelvis to face the end of the mat. The left foot will turn in to accommodate the pelvic rotation.

2 Exhaling, place the hands together in the inverted prayer position, resting the little fingers on the spine. Keep the shoulders drawn down the back.

ALTERNATIVE

If you find it difficult to bring the palms of your hands together behind your back, place the backs of your hands on your lower back.

3 Inhaling, lift up the sternum, stretch both sides of your body, and slightly arch the lower back. Gaze toward open the ceiling. Do not overarch the back.

4 Exhaling fold forward over your right leg into the full pose. Gaze toward the big toe. Hold for five to eight breaths. Inhale to return to step 1, and repeat on the other side. Then jump back to the top of the mat and out to the side for the next pose.

ARDHA CHANDRASANA POSTURE IN DYNAMIC YOGA

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ARDHA CHANDRASANA

Half Moon

The shape of the body in this Dynamic yoga pose resembles the outline of a half moon, and in Sanskrit ardha means "half" and Chandra means "moon." This asana is excellent for improving your balance and concentration, and it also tones the lower back muscles. If you find it difficult to balance, place your back against a wall for stability. Hold the pose for five to eight breaths on the right side of the body, and then repeat on the left.

1 With feet wide apart and toes pointing forward, place your hands on your hips. Inhaling, turn the right foot out 90° and the left slightly inward. Extend arms, palms facing downward. Gaze at your right middle finger.

2 Exhaling, bend your right knee and place the right fingertips on the floor in front and a little to the outside of the right foot. Shift more weight onto the right foot and rest the left arm on the torso. Gaze down at your right hand.

3 Continue exhaling as you shift all the weight onto the right foot and lift the left leg until it is parallel to the floor. Raise the left arm and point toward the ceiling. Extend the spine and the back of the neck. Hold for five to eight breaths. Inhale to return to step 1, and repeat on the other side. Jump out to the side ready for the next pose.


ALTERNATIVE


If you are unable to reach the floor with your right hand without bending your right leg, place your hand on a block and keep the standing leg straight. Align your right wrist with your shoulder, and your left arm with your right. Gaze up at your left thumb.

Friday, October 2, 2009

UTTHITA PARSVAKONASANA IN DYNAMIC YOGA

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UTTHITA PARSVAKONASANA

Extended Side Angle

This is a good pose to practice both Mula
and Uddiyana Bandha: toward the end of the exhale, contract the perineum and draw your navel to the spine. Utthita parsvakonsanana also releases the neck and shoulders, and trims the waist. Hold the full pose for five to eight breaths, and then repeat on the left side.

1 With the feet wide apart and the toes pointing forward, place your hands on your hips. Inhaling, turn the right foot out 90° and turn the left foot slightly inward. Extend the arms out to the sides and parallel to the floor with the palms facing downward. Gaze at your right middle finger.

2 Exhaling, bend your right knee so it is directly over the right ankle and forms a 90° angle with the right thigh. Place your right hand, palm down, on the floor to the outside of your right foot. Rest your left hand on your hip. Gaze at the ceiling.

3 Continue exhaling as you extend your left arm over the left ear into the full pose. Stretch out through your fingertips to elongate the arm and create a straight line from the outer edge of the left foot through to the fingers. Firm the buttocks to draw in the sacrum. Turn your head toward your armpit and gaze at the center of your left palm. Hold the pose for five to eight breaths. Inhale to return to step 1, and repeat on the other side. Then jump back to the top of the mat and prepare to jump out to the side ready for the next pose.

VIRABHADRASANA B POSTURE IN DYNAMIC YOGA

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VIRABHADRASANA B

Warrior B

This posture forms part of the sequence of Warrior poses. These poses are named after Virabhadra, a legendary Hindu warrior. Practicing this particular Dynamic yoga variation helps to develop strength and endurance, alleviates stiffness in the neck and shoulders, and helps to improve flexibility in the knee and hip joints. Hold the pose for five to eight breaths, and then repeat on the other side.

1
With your feet wide apart, place your hands on your hips. Inhaling, turn the right foot out 90° and turn the left foot slightly inward. Extend the arms out with the palms facing downward. Turn your head to gaze at the middle finger on your right hand.

2
Exhaling bend your right knee so that it is over the right ankle and forms a 90° angle with your right thigh. Draw down the torso, while lifting the perineum to engage Mula Bandha. Press down the outer edge of your left foot and maintain a healthy arch. Hold the full pose for five to eight breaths. Inhale to return to step 1, and repeat on the other side. Then, jump back to the top of the mat and prepare to jump out to the side ready to flow into the next pose in your program.

 
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