Diseases – part 1

Disease is the final distraction of a human beings life. It is the collaborative expression of physiological and psychological distractions accumulated over a period of time. The process of accumulation of distractions happens wittingly or unwittingly and in most cases, inevitably.
With age, the most powerful organ, the human brain, actually becomes more stronger, contrary to the popular notion. It then becomes more decisive and capable to fight distractions. However, for most of us by the time this empowerment takes place, the accumulation of innumerable distractions attains considerable solidarity, enough to defy most resistance by the human brain, rendering the individual susceptible to diseases.
Today, stress has been termed as the biggest contributor towards diseases. It is very important to understand stress and its nature to be able to work towards successful prevention, reduction or elimination of stress. Stress cannot be isolated as an individual cause. It is a process, like weaving, conflicts of various amplitudes and various types are its threads.

The energy (work done over a period of time, thus inclusive of the time spent) consumed in processing the conflicts, results in its dissipation into various channels, and not into a single original intention. The mental projection of this unavailability of energy for the original cause, is called distraction. Prolonged distraction triggers a counter-measure in the human body. In this attempt the human mind tries to demand back the divided energies back into a single channel, very rapidly, ironically, consuming more energy than planned. The psychological projection of this attempt is called ‘anger’. Anger, only does half the job.  It manages to break the threads, however, it does not  re-channelize the energy back to the mainline. It is a more dissipative mode of energizing.

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Yoga: Union

Yoga, literally means ‘to add’, ‘to unite’. This is all it is, really. The word signifies the end more than the means to achieve the end.

Union of what? Yoga is the union of will with power.Will without power, cannot get things done. Power on its own is just chaos, if there is nothing to guide or harness it.

Yoga stands true to its name in every sense of the word. If we look at its operational aspect, whether it is hatha-yoga, raja-yoga, siddha-yoga or any other school of yoga, a yogi aspires to awaken vast measures of power (Kundalini shakti), lying dormant in his root chakra. Then strives to propel this power upwards, to the chakra that is the seat of the ‘will’. Thus uniting will with power.

The union of Shiva with Shakti. The union of Yin and Yang.
Merging of all dualities into a singularity.
Even cause and effect do not remain as two events separated by time. Similarly thought and action become one. When thought and action are the same, time dissolves and everything happens in a trice.

Perhaps the biblical verse “Let thy will be done”, makes more sense now.

 

Expectation, Belief and Love

Belief is nothing but relentless expectation. There is absolutely nothing wrong with expectation, it is in fact a very honest human construct. Human beings can never be devoid of belief, the very effort of negating all beliefs (nihilism), is also a belief. It is very simple to understand this principle.

We are bound within causality of this universe. Every effect tangible or intangible is not without cause. The reason I believe that god can disappear and re-appear is because, I “expect” him to achieve this with tremendous ease. There is an idea and then there is a belief in possibility of this idea. But where does this idea come from ?

Either there has been substantial evidence of such an event in the past, which makes me expect a recurrence.
Or, I simply am the first to imagine such an event and expect it to manifest some point in time. In this case it is also a certain intuition a more inherent form of expectation. Something inseparable from my existence.

In either case, the root premise is expectation. So much so that belief itself is Ego! Expectation is nothing but the self-individuation, the projection of existence in this material frame , the reflection of our awareness in this world. As long as the ego remains, expectations will remain, beliefs will be formed, destroyed and reformed. Only when the ego dies, expectations die.

Love is nothing but the death of ego. Love is not an emotion, say like compassion. It is merely a state, a very high state of the mind. Ego is the barrier between the higher mind and its smaller projection that we struggle with in our day to day life. The Ego dies and connects us to a something gargantuan, something beyond measure.

Being

What is God? Is he a personal being? Or is it an impersonal force?  What is being?  Ramana Maharishi says it is simple. It is in the now. Who am I? Who is feeling, thinking, seeing and being? Ask this recursive, seemingly abysmal question. Do not stop at anything. Only when you drill down deep in the recesses of the mind, there is no assumption, there is just being.When our consciousness moves, it creates sensation of time. A larger consciousness, creates large space and time. As large as the Universe or Multiple universes. We are the thoughts of a greater mind, when we look at its movement, we see past, present and future. 

Whereas, in absolute non-relativistic reality, it is just one instant, everything is happening in it simultaneously. There is no past, no present, no future. It just is. This happening is being. 

An incorporeal entity, a personal being, the ground of all being, many religious beliefs describe God as “I am what I am” or “that is”. Hindus call it the “bramhan”, Hebrews called it
YHVH or yahweh or yehova.

The one who is truly being or that is truly being, thus is the supreme being. 

If the only thing you were good at was being, then you could be everything.

 

सुनता हैं गुरु ज्ञानी : Sunta Hai Guru Gyaani by Saint Kabir Das

 

A philosophical masterpiece by the mystic, saint Kabir das. This bhajan, has been sung beautifully by Pt. Kumar Gandharva
सुनता हैं गुरु ज्ञानी गगन में,
आवाज हो रही झिनी झिनी – (धृ)
 
पाहि लीयाये नाद बिंदु से,
पीछे जमया पानी हो जी
सब घट पूरण बोली रह्या है,
अलख पुरुष निर्बानी हो जी ll 1 ll
 
वहां से आया पता लिखाया,
तृष्णा तौने बुझाई ..
अमृत छोडसो विषय को धावे,
उलटी फाँस फंसानी हो जी ll 2 ll
 
गगन मंडलू में गौ भी आनी
भोई पे दही जमाया…
माखन माखन संतों ने खाया,
छाछ जगत बापरानी हो जी … ll 3 ll
 
बिन धरती एक मंडल दीसे,
बिन सरोवर जूँ पानी रे
गगन मंडलू में होए उजियाला,
बोल गुरु-मुख बानी हो जी ll 4 ll
 
ओऽहं सोऽहं बाजा बाजे,
त्रिकुटी धाम सुहानी रे
इडा पिंगला सुखमन नारी,
सुनत भजन पहरानी हो जी ll 5 ll
 
कहत कबीरा सुनो भई साधो,
जानी अगम के बानी रे..
दिन भर रे जो नज़र भर देखे,
अजर अमर वो निशानी हो जी … ll 6 ll

Caste Away

Purushasuktam

 The Purusha Suktam, to quote wikipedia, “gives a description of the spiritual unity of the universe. It presents the nature of Purusha or the cosmic being as both immanent in the manifested world and yet transcendent to it.[2] From this being, the sukta holds, the original creative will (later identified with Brahma, Hiranyagarbha or Prajapati) proceeds which causes the projection the universe in space and time.[3] The Purusha sukta, in the seventh verse, hints at the organic connectedness of the various classes of in the society.”

This is a verse from the Purusha Suktam.
Brahmanoasya mukhamasida bahu rajanyakritah. Uru tadasya yadvaishya padabhyam kshudro ajayat. (Rigveda 10.90.12, Yajurveda.31.11)

Despite other rich spiritually meaningful verses the sukta offers, this particular verse stands out. It seems to have deeply affected the development of Hindu beliefs and traditions as we know today.  The Hindu caste system or the Varnas, have an inseparable association with this verse. The inception of the varna {class} system can be traced back to this innocuous verse from the Vedas. 
 
Literally translated, the verse means, Brahmanas are the mouth of the Purushaha, Kshatriyas his arms, Vaishyas his thighs and Kshudras his feet. 
 
Gross misinterpretation of the Sanskrit verse, could be a probable cause of all contemporary communal feuds.  The Purusha suktam describes and glorifies the “Cosmic Being”. It quantifies and qualifies the physical, metaphysical and spiritual properties of the Purusha. Like in poetry, the opulence of the Purusha are metaphorically and exotically presented.
Since the sentiment is to describe the qualities of the Purusha, let us revisit the verse, with this sentiment. 
Brahmano-asya mukham-aasid
The mouth, more appropriately the quality of speech of the Purushaha is that of all the brahmanas combined. Thus the cosmic being possesses the collective knowledge of all creation.
Bahu rajanyakritah
The arms represent the collective strength of all the warriors. It should be noted that warriors were also called “Bahu balis” the one with strong arms. Thus the Purusha is poetically said to have immeasurable proportions of strength in his arms.
Uru tadasyad-vaishya
 Vaishyas represent, tradesmen, merchants, craftsmen and skilled workers who form the central support system of an economy. Comparable, to the femur (thigh bone), which  is closest to the centre of the body in all vertebrates. It is also the strongest and the largest bone in the body. The Purusha’s thighs are comparable to the combined reliability of support that all the Vaishyas have to offer. 
 
Alternatively it can also signify the sedentary working style of the Vaishyas and might be an allegorical reference to the ones who are seated all the time.  
 
Padavyaam kshudro ajayat
Those who perform hard labor, masons, laborers et al, are the foundation of development of a system. The Purusha’s body is such a system, of which the feet are the foundation. Again an allegorical attempt.  
 
The stratification of the zones of the Purusha’s body are allegorical representation of delegation of responsibilities within a system. It does not dictate or suggest any economic discrimination or social discrimination. Any individual is free to choose any of the four responsibilities, with the implicit urge to fulfill the responsibilities reliably. 

The path to salvation is open to all the four sects of responsibility.  

 

Bhakti, Gnyaan, Karma et al

Bhakti yoga, Gnyaan yoga or Karma yoga, it really does not matter. Our breath is in fact a perpetual chant. A chant that is on even before our birth and continues even after we die. Each sentient being is chanting the ajapa japa, literally meaning – the unchanted chant, at all times, periodically, rhythmically and diligently. Thus we are automatic proponents of bhakti yoga.
Since all doing or non-doing constitutes karma, merely by breathing we are automatic proponents of karma yoga.
When we summon our limited attention and knowingly mingle it with the breath, we are automatic proponents of gnyaan yoga.
The said nature of our true self is unlimited, stead fast attention. Observant, silent, formless, pure energy.
The said expression of the self is a limited attention encapsulated in a corporeal form.
Param atma – {Universal set, mathematically} all knowledge, eternal infinite ocean of knowledge
Atma – {A set}, contained knowledge, atoll lagoon of the ocean
As instruments of scriptures (theory) and theosophy, the three margas {paths, ways} can be understood thus:
Bhakti {like fusion reaction},
Advocates complete submission of the limited attention = {ego, intellect, mind and memory} to infinite attention. The objective is to bring the four faculties of the conscious self together, like bringing together four quadrants of a hollow cylinder {fontanelle to coccyx}
It is comparable to nuclear fusion, it takes considerable amount of effort to combine the four faculties, however when done, results are tremendous.
The moment they connect, the body then becomes a conduit for pure energy flow. When there is infinite attention, it can access all knowledge. Thus proponents of bhakti can savor gnyan as a definite side-effect.
Gnyaan {like fission reaction},
Uses a variant of the divide and rule modus operandi. It pits three faculties together{intellect, mind and memory}, to collectively quell the {ego}. Starving the ego, of gratification of the other three, eventually arm-twisting it to join forces with them. With systematic questioning, we drill down to the singular root cause of all thought, belief  and conditioning of the mind.  The ego is simultaneously the most formidable adversary and ally.
Once quelled and humbled, the ego is pure dark energy that instantly dissolves the {intellect, mind and memory}, liberating them from causality, by merging into a singularity {the cause of all causes, the root cause}.  Again we see the unification of the four faculties into a single channel of pure energy. As the proponents of gnyaan, unravel each thought, ego begins to disintegrate, love for the process and a resulting devoted state develops. Thus gnyaan reinforces bhakti, and proponents of gnyaan can enjoy bhakti as a side effect.
Karmaa {Action, Reaction}, Pure Karma : Sat Karma {Radioactive Decay}
Happens spontaneously. There is always something being done. Whether we act or don’t act, we are still doing {different from akarma or inertia}. Unless there is a cessation or inertial dissolution of all faculties physical and internal, there is always action, ergo there is always karma.
Karma yoga path, relies heavily on the art of misdirection. The energy of the {ego} is kept busy in performing rational {mind, intellect and memory aided} action. Thus employing all four faculties collectively, again forming a channel for the flow of pure energy. The {ego} here is devoted ~ bhakti. The {mind, intellect and memory} are involved in gnyaan.
So we observe that none of the paths undermine the other. All are equidistant from the desired destination. Since the distance {d} is constant, it is the velocity {v} that will determine, how soon the destination arrives.