Mindfulness - part 4

Mindfulness - Part 4

In part 1 we have seen the different aspects of a human being and how these different aspects are governing a human being in accomplishing a task.

In part 2, we have looked into the origin or history of Mindfulness.

In part 3 we have deep dived into Energy aspect and also looked into ways to cultivate discrimination by following the external and internal principles.

To drive a vehicle, we need fuel. The more refined the fuel is, higher would be its efficiency and longer and better ride we will have with the vehicle. We as human beings have our bodies as our vehicles. How do we fill it with the most efficient fuel to get optimized energy and non jerky ride matters a lot. Because, with inappropriate fuel, our vehicle (the body) will not only be lethargic, it may also succumb to many diseases and deprive us from comprehending the most subtle aspects of the Cosmos and prevent us from becoming divine.

Thus in part 4 we will look into the food and how the mindfulness practices help us in following the dietary principles in a better way and make it easier for us.

First and foremost - a question. Why should I follow these principles? What is in it for me?

Let us look at this question and then try to see the advantages of these principles.

We as human beings always thought and lived based upon our thought processes and wherever they have lead us based upon our environment or society. We have been influenced by the surrounding society so much that we started thinking that we are human beings and we as human beings have to live in a particular house, drive particular vehicle, wear a certain costume based upon the occasion, eat certain types of food at certain places and maintain certain status irrespective of its necessity. All these so called societal related impulses have lead us to a compulsive behavior. In this process we forgot that in this vast Cosmos, we are just another species on earth and neither superior nor inferior to any other species when compared to. We have framed ourselves so many limitations and created an illusory box for ourselves and started thinking always inside the box and never tried to look beyond. Most of those scientists who tried to explore the extra terrestrial space are not ready to explore their inner space which could have lead to many answers for their questions. Famous Indian Mathematician Srinivasa Ramanujan proved that by exploring the inner space, one can have answers regarding the outer space. His theories and mathematical equations which were presented were based on the inspiration that he has received from inside and said his Devi (Goddess Lakshmi) gave him.

From "The Man Who Knew Infinity," (1991), Kanigel, Robert, page 7 of Prologue, Ramanujan credited his substantial mathematical capacities to divinity, and stated that the mathematical knowledge he displayed was revealed to him by his family goddess. '"An equation for me has no meaning," he once said, "unless it expresses a thought of God.

To understand what a human being is, we should think like a human being, and not like societal compulsive beings. When we look at human being's body, it is the most complex multi chemical entity. To run such a most complex multi chemical entity, we also need to understand how it functions, and what is that we require to run this multi chemical entity. We can't just keep stuffing it with all our unnecessary nonsensical satiated desires. To refine our thought process, we should refine our intake. What we insert into this chemical entity is very important. If we insert all unwanted things, then it will spend most of its time in purifying what all we have given, and excreting that junk out of the system; and instead of running smoothly, it runs jerkily. To make this multi chemical entity to work to its efficiency, we should supply it with right chemicals in terms of fresh food, vegetables, fruits all that grow which get exposed to sunlight and as much as possible in raw form and probably with some mild cooking. This chemical entity (human body) runs on a basis of life force and hence, we should supply with only those materials that enhance its life force and not diminish it. Hence, we should feed our body, the right fuel in terms of food. All that food that diminishes energy - especially the subtle energy - should be avoided, and all that food that provides nourishment and also subtle energy - should be taken in appropriate quantities.

Categorization of foods based on the life-force or prāṇa
Mindfulness helps a lot in understanding the right food and right time to eat that right food also. Mostly, we as human beings have become so compulsive that we listen to our minds rather than our bodies. Our body tells us a lot provided, we pay proper and keen attention to it, and listen to it. It has so much memory, that the way our nose is, or our hands are tells us about our great great Grandfather. The DNA that is carried with every human being's body consists of so much memory which our mind cannot even comprehend.

Before eating food, take at least 5 deep breaths (deep inhalations and exhalations) and once one is settled, then one has to smell the food. If it appeals, then, and then only one has to eat it or else one should avoid it. If one is sensitive enough in sensing the subtle energy of the food, then definitely one will not consume most of the foods that are available in the market. One would like to take fresh fruits or mildly cooked vegetables that did not lose nourishment or vitamins during the process of cooking.

Three types of prāṇik foods
Every matter has life force in it which we call it as prāṇa (प्राण). All those foods that have positive prāṇa should be consumed in appropriate quantities and all those foods that contain negative prāṇa should be avoided or taken only once a month or once in three months as a medicine and definitely not as regular food.

The foods that are with neutral prāṇa can be added to the positive prāṇik foods. However, they neither do any harm nor add any positive prāṇik energy.

If one is mindful enough, then one will consume mostly the positive prāṇik foods. When we consume prāṇik foods, we find a difference in our thought patterns and processes.

Try experimenting this and you will find for yourself. Padma Purana, Sushruta Samhita, and Charaka Samhita provides details of the foods that one should eat, and not eat, and how to eat.

Positive prāṇik food (to be consumed in appropriate quantities served by appropriate people only)	Neutral prāṇik food (to be consumed for taste or in combination with positive prāṇik food, and in appropriate quantities served by appropriate people only)	Negative prāṇik food (should be avoided in all circumstances until and unless advised by a qualified physician based upon certain ailments and cannot be cured by any other food material)
Green vegetables (Spinach, Broccoli, Nappa, Cilantro, etc.) Ground nuts Coconut Organic Honey Ash gourd All seasonal organically cultivated and properly ripened fruits	Tomato Potato Carrots Raddish (Carrot juice can be mixed with organic honey and can be consumed - this will make it more sātvik)	Chatraka (Mushrooms) Stalks of lotuses Safflower Onions Garlic  Sour gruel All soups that consist onion or garlic Vidvaraha (greasy milk of cow during the first seven days of calving) Vilaya (a particular product of milk) Bottle gourd (this is prohibited only for people who are into specific spiritual sadhana) Wood apple (వెలగపండు) Figs Asafoetida Brinjal (egg plant) Tea Coffee Sugar All types of meat All nervous stimulants

The reader might be wondering, why food is given so much importance. As discussed in part 3 every matter has a vibration, and these vibrations can be harmful or beneficial. Based upon the kind of effect that these vibrations result in, one has to chose that material or mater that provides harmonious vibrations or those vibrations related matter that provide beneficence.

In addition to the above, what ever the food we consume physically, 20% of that (the subtlest part) becomes mind. Today scientists have proven that the human brain which is 2% of the body's weight gobbles up 20% of the body's energy. That means if we consume food with improper vibrations, then our mind is also subjected to improper vibrations. Hence, it is always advisable and mostly sensible to eat the food that has beneficial and harmonious vibrations.

Also, we as human beings always have to aim at going beyond these vibrations. Remember the vibrationless state at the junction of inhalation and exhalation or at the junction of exhalation and inhalation. That is the state in which we should be always, otherwise we are bound every time and will not be free. The moment we are bound, we create numerous activities which entangle us to the creative cycle and will not let us be free.

Three Types of food based on its characteristics or subtle energy levels

Based upon the vibrational principles or life force associated with food, it is further divided into three types:

1. sāttvik (सात्त्विक्) - food that contain sattva guṇa (सत्त्व गुण) - calmness producing
2. rājasik (राजसिक्) - food that contain rajo guṇa (रजो गुण) - high energy or agitating
3. tāmasik (तामसिक्) - food that contain tamo guṇa (तमो गुण) - slumber, dullness or sleep inducing

The triguṇas or the three characteristics

Let us first look into these three gunas in detail:

Sattva guṇa

In Srimad Bhagavad Gita (BG) Chapter 14 it says that:

सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः ।

निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥भ.गी: अ.१४- ५॥

sattvaṃ rajastama iti guṇāḥ prakṛtisaṃbhavāḥ ।

nibadhnanti mahābāho dehe dehinamavyayam ॥B.G: Ch.14- 5॥

In this verse Shri Krishna tells to the mighty-armed Arjuna, stating that the three gunas - sattva, rajas and tamas which are inherent in Nature binds the imperishable, indestructible dweller into the body.

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् ।

सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥भ.गी: अ.१४- ६॥

tatra sattvaṃ nirmalatvātprakāśakamanāmayam ।

sukhasaṅgena badhnāti jñānasaṅgena cānagha ॥B.G: Ch.14- 6॥

Among the three gunas, the sattva guna, from its stainlessness luminous and free from evil, binds us, by attachment to happiness, and by attachment to knowledge. 

As the Cosmic Nature consists of these three gunas, thus, even the highest guna, sattva is also of the cosmic delusion and is programmed to bind. To overcome this, one has to to be mindful of the breathlessness state and attain it in most natural way by following mindfulness practices and practicing them for a long time.

Rajo guṇa

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् ।

तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥भ.गी: अ.१४- ७॥

rajo rāgātmakaṃ viddhi tṛṣṇāsaṅgasamudbhavam ।

tannibadhnāti kaunteya karmasaṅgena dehinam ॥B.G: Ch.14- 7॥

O Son of Kunti (Arjuna), understand that the activating rajas is imbued with passion, and gives birth to desire and attachment and it strongly binds the embodied soul by attachment to action oriented activities.

Tamo guṇa
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् ।
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥भ.गी: अ.१४- ८॥

tamastvajñānajaṃ viddhi mohanaṃ sarvadehinām ।
pramādālasyanidrābhistannibadhnāti bhārata ॥B.G: Ch.14- 8॥

O Bharata (Arjuna)! know that tamas arises from ignorance, deluding all embodied beings. It binds them by misconception (miscomprehension), idleness (indolence), and slumber (sleep).

सत्त्वं सुखे संजयति रजः कर्मणि भारत ।
ज्ञानमावृत्य तु तमः प्रमादे संजयत्युत ॥भ.गी: अ. १४- ९॥

sattvaṃ sukhe saṃjayati rajaḥ karmaṇi bhārata ।
jñānamāvṛtya tu tamaḥ pramāde saṃjayatyuta ॥B.G: Ch.14- 9॥

Sattva attaches one to happiness; rajas to activity; and tamas, by eclipsing the power of discrimination, to miscomprehension.

As the three gunas binds us in different ways, it is more sensible to get bind to good vibrations as long as we are in this physical body, and make a better place for our living and for the world also. One can also get liberated from harmonious vibrations faster when compared to the inharmonious vibrations. In fact we all are so much addicted to suffering that we like to suffer all the time or complain about something or the other, even when we have all necessary things to live happily. Most of us we suffer because of unnecessary wants.

As per āyurveda the sāttvik food does not produce any perversion or perverted views and helps individual to lead a simple, healthy and peaceful life. Rājasik food is rich and is heavy to digest. Tāmasik food consists of toxins and causes laziness and loss of discriminatory power and also creates inability to sense the most sensible vibrations.

How to eat?
Always eat in silence and in solitude. If one has to eat in a group because of various circumstances, then one should eat in silence and if  one has to talk, that should be related to the food that one is eating, especially to ask for a serving only. Otherwise, one should refrain from talking.

In India we were also taught two verses (slokas) mainly to chant before eating, as we don't know from where the food is coming from and what kind of vibrations that food is having. We were advised that these two chants will neutralize all the inharmonious vibrations of the food and do not effect much on our psyche. In spite of this also, we were additionally advised to eat food in silence and with out any radio or TV going on.

Both the verses (slokas) are from Srimad Bhagavadgita. The first one is from Chapter 4.

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥भ.गी: अ.४-२४॥

brahmārpaṇaṃ brahma havirbrahmāgnau brahmaṇā hutam ।
brahmaiva tena gantavyaṃ brahmakarmasamādhinā ॥B.G: Ch.4-24॥

The one which is being offered and the offering are Brahman. The one that is burning the offering is also Brahman. The one that is left after burning is also Brahman. By realizing this and being absorbed in this realization, verily one becomes Brahman alone. Eat food always with this attitude.

The second one is from Chapter 15.

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रित: ।
प्राणापानसमायुक्त: पचाम्यन्नं चतुर्विधम् ॥भ.गी: अ.१५-१४॥

ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśrita: ।
prāṇāpānasamāyukta: pacāmyannaṃ caturvidham ॥B.G: Ch.15-14॥

I am present in every body of living creature in the form of an energy called "Vaishvānara",  and digesting what all they consume in four different forms (bhakshya (foods that need to chewed with teeth), bhojya (eatable liquid foods), chosya (food that can sucked) and lehya (food that can be licked) in conjunction with the incoming and the outgoing breaths. Prana (incoming air - outgoing life force) - breath is the crystallizing metabolizing life current of digestion and the apana (outgoing air - incoming life force) - breath is the poison-and-decay-eliminating life current.

* * *

Prayer before eating Food by Paramahansa Yogananda

Heavenly Father, receive this food; make it holy.

Let no impurity of greed defile it.

The food comes from Thee; it is for Thy Temple.

Spiritualize it. Spirit to Spirit goes.

We are the petals of Thy manifestation;

but Thou art the Flower; Its life, beauty and loveliness.

Permeate our souls with the fragrance of Thy presence.

AUM, PEACE, AMEN

ॐ

* * *

Food varieties
Padma Purana categorizes food into six varieties. Based upon the result of interaction of Pancha Bhutas viz. Earth, Fire, Water, Wind and Sky, ‘Anna’ or food gets materialized as six varieties viz. 

• Bhakshya - foods that need to chewed with teeth;
• Bhojya - eatable liquid foods; 
• Peya - drinkable juices; 
• lehya - food that can be licked;
• Choshya - food that can sucked; and
• Khadya - hard bitten food.

Further based on Padma Purana, Bhoomi kanda, food is divided into six varieties based upon its taste.

• Madhura - sweet
• Amla - sour
• Lavana - salt
• Katu - pungent
• Tikta - bitter
• Kashaya - astringent

What happens to the food that we eat?
The food that we eat converts into twelve forms:

1. pāka
2. rasa
3. mala
4. rakta
5. roma (body hairs)
6. māmsa
7. kesha (head hairs)
8. snaayu (sinews)
9. mazza (marrow)
10. haddi (bones)
11. vasa
12. veerya (sperm)

The threefold nature of food
The Chhandogya Upanishad describes the process of the assimilation of food and drink.

अन्नमशितं त्रेधा विधीयते तस्य यः स्थविष्ठो

धातुस्तत्पुरीषं भवति यो मध्यमस्तन्मा्ँसं योऽणिष्ठस्तन्मनः ॥ ६.५.१॥

annamaśitaṃ tredhā vidhīyate tasya yaḥ sthaviṣṭho

dhātustatpurīṣaṃ bhavati yo madhyamastanmām̐saṃ yo'ṇiṣṭhastanmanaḥ ॥ 6.5.1॥

Food which is eaten, gets divided into three parts. That which is its coarsest part becomes feces. That which is medium, the flesh; that which is finest the mind.

आपः पीतास्त्रेधा विधीयन्ते तासां यः स्थविष्ठो

धातुस्तन्मूत्रं भवति यो मध्यमस्तल्लोहितं योऽणिष्ठः स प्राणः ॥ ६.५.२॥

āpaḥ pītāstredhā vidhīyante tāsāṃ yaḥ sthaviṣṭho

dhātustanmūtraṃ bhavati yo madhyamastallohitaṃ yo'ṇiṣṭhaḥ sa prāṇaḥ ॥ 6.5.2॥

Water, which is drunk, gets divided into three parts. That which is its coarsest part becomes urine; that which is medium, the blood; that which is finest, the breath.

तेजोऽशितं त्रेधा विधीयते तस्य यः स्थविष्ठो

धातुस्तदस्थि भवति यो मध्यमः स मज्जा योऽणिष्ठः सा वाक् ॥ ६.५.३॥

tejo'śitaṃ tredhā vidhīyate tasya yaḥ sthaviṣṭho

dhātustadasthi bhavati yo madhyamaḥ sa majjā yo'ṇiṣṭhaḥ sā vāk ॥ 6.5.3॥

Fire which is eaten, gets divided into three parts. That which is its coarsest part becomes bone; that which is medium the marrow; that which is finest, the voice.

अन्नमय्ँहि सोम्य मनः आपोमयः प्राणस्तेजोमयी

वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ६.५.४॥

annamayam̐hi somya manaḥ āpomayaḥ prāṇastejomayī

vāgiti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥ 6.5.4॥

"The mind, my dear, consists of food, the prana of water and speech of heat."

Offering food as oblation to the five vāyus
Further Chhandogya Upanishad talks about the first 5 morsels of food that need to given into the mouth as an offering to the 5 vayus (prāna, vyāna, apāna, samāna and udāna).

The five vāyus

1. prāna is the crystallizing power that brings all other functions into manifestation; 
2. vyāna, helps in the power of circulation; 
3. apāna, is the power of excretion, the scavenger energy of the body by which bodily waste products are thrown out; 
4. samāna, is the current that helps in assimilation, digestion, by which various foods are processed and assimilated for the nourishment of the body and for building new cells; and 
5. udāna, is the current or the power by which cells are differentiated in their functions (some growing hair, or skin , or muscle, and so on) by infinite disintegrations and integrations among themselves.

Offering food as oblation to the prāna vāyu

तद्यद्भक्तं प्रथममागच्छेत्तद्धोमीय्ँ स यां

प्रथमामाहुतिं जुहुयात्तां जुहुयात्प्राणाय स्वाहेति

प्राणस्तृप्यति ॥ ५.१९.१॥

tadyadbhaktaṃ prathamamāgacchettaddhomīyam̐ sa yāṃ
prathamāmāhutiṃ juhuyāttāṃ juhuyātprāṇāya svāheti
prāṇastṛpyati ॥ 5.19.1॥

Therefore the food that comes first should be offered as an oblation. The first oblation that he (i.e. the eater) offers, he should offer, saying: "Svāha to the prāna!" Then the prāna is satisfied.

प्राणे तृप्यति चक्षुस्तृप्यति चक्षुषि

तृप्यत्यादित्यस्तृप्यत्यादित्ये तृप्यति द्यौस्तृप्यति

दिवि तृप्यन्त्यां यत्किंच द्यौश्चादित्यश्चाधितिष्ठतस्तत्तृप्यति

तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा

ब्रह्मवर्चसेनेति ॥ ५.१९.२॥

prāṇe tṛpyati cakṣustṛpyati cakṣuṣi
tṛpyatyādityastṛpyatyāditye tṛpyati dyaustṛpyati
divi tṛpyantyāṃ yatkiṃca dyauścādityaścādhitiṣṭhatastattṛpyati
tasyānutṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā
brahmavarcaseneti ॥ 5.19.2॥

The prāna being satisfied, the eye is satisfied. The eye being satisfied, the sun is satisfied. The sun being satisfied, heaven is satisfied. Heaven being satisfied, whatever is under heaven and under the sun is satisfied. They being satisfied, he (i.e. the eater or sacrificer) is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman.

Offering food as oblation to the vyāna vāyu
अथ यां द्वितीयां जुहुयात्तां जुहुयाद्व्यानाय स्वाहेति

व्यानस्तृप्यति ॥ ५.२०.१॥

atha yāṃ dvitīyāṃ juhuyāttāṃ juhuyādvyānāya svāheti
vyānastṛpyati ॥ 5.20.1॥

The second oblation that he offers, he should offer, saying: "Svāha to the vyāna!" Then the vyāna is satisfied.

व्याने तृप्यति श्रोत्रं तृप्यति श्रोत्रे तृप्यति

चन्द्रमास्तृप्यति चन्द्रमसि तृप्यति दिशस्तृप्यन्ति

दिक्षु तृप्यन्तीषु यत्किंच दिशश्च चन्द्रमाश्चाधितिष्ठन्ति

तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन

तेजसा ब्रह्मवर्चसेनेति ॥ ५.२०.२॥

vyāne tṛpyati śrotraṃ tṛpyati śrotre tṛpyati
candramāstṛpyati candramasi tṛpyati diśastṛpyanti
dikṣu tṛpyantīṣu yatkiṃca diśaśca candramāścādhitiṣṭhanti
tattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena
tejasā brahmavarcaseneti ॥ 5.20.2॥

The vyāna being satisfied, the ear is satisfied. The ear being satisfied, the moon is satisfied. The moon being satisfied, the quarters are satisfied. The quarters being satisfied, whatever is under the quarters and under the moon is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman.

Offering food as oblation to the apāna vāyu

अथ यां तृतीयां जुहुयात्तां जुहुयादपानाय

स्वाहेत्यपानस्तृप्यति ॥ ५.२१.१॥

atha yāṃ tṛtīyāṃ juhuyāttāṃ juhuyādapānāya
svāhetyapānastṛpyati ॥ 5.21.1॥

The third oblation that he offers, he should offer, saying: "Svāha to the apāna!" Then the apāna is satisfied.

अपाने तृप्यति वाक्तृप्यति वाचि तृप्यन्त्यामग्निस्तृप्यत्यग्नौ

तृप्यति पृथिवी तृप्यति पृथिव्यां तृप्यन्त्यां यत्किंच

पृथिवी चाग्निश्चाधितिष्ठतस्तत्तृप्यति

तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा

ब्रह्मवर्चसेनेति ॥ ५.२१.२॥

apāne tṛpyati vāktṛpyati vāci tṛpyantyāmagnistṛpyatyagnau
tṛpyati pṛthivī tṛpyati pṛthivyāṃ tṛpyantyāṃ yatkiṃca
pṛthivī cāgniścādhitiṣṭhatastattṛpyati
tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā
brahmavarcaseneti ॥ 5.21.2॥

The apāna being satisfied, speech (i.e. the tongue) is satisfied. Speech being satisfied, fire is satisfied. Fire being satisfied, the earth is satisfied. The earth being satisfied, what is under the earth and under fire is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman.

Offering food as oblation to the samāna vāyu
अथ यां चतुर्थीं जुहुयात्तां जुहुयात्समानाय स्वाहेति समानस्तृप्यति ॥ ५.२२.१॥

atha yāṃ caturthīṃ juhuyāttāṃ juhuyātsamānāya svāheti samānastṛpyati ॥ 5.22.1॥

The fourth oblation that he offers, he should offer, saying: "Svāha to the samāna!" Then the samāna is satisfied.

समाने तृप्यति मनस्तृप्यति मनसि तृप्यति पर्जन्यस्तृप्यति

पर्जन्ये तृप्यति विद्युत्तृप्यति विद्युति तृप्यन्त्यां यत्किंच

विद्युच्च पर्जन्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं

तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥ ५.२२.२ ॥

samāne tṛpyati manastṛpyati manasi tṛpyati parjanyastṛpyati
parjanye tṛpyati vidyuttṛpyati vidyuti tṛpyantyāṃ yatkiṃca
vidyucca parjanyaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ
tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti ॥ 5.22.2 ॥

The samāna being satisfied, the mind is satisfied. The mind being satisfied, the rain god is satisfied. The rain god being satisfied, the lightning is satisfied. The lightning being satisfied, what is under the lightning and under the rain god is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman.

Offering food as oblation to the udāna vāyu

अथ यां पञ्चमीं जुहुयात्तां जुहुयादुदानाय स्वाहेत्युदानस्तृप्यति ॥ ५.२३.१॥

atha yāṃ pañcamīṃ juhuyāttāṃ juhuyādudānāya svāhetyudānastṛpyati ॥ 5.23.1॥

The fifth oblation that he offers, he should offer, saying: "Svāha to the udāna!" Then the udāna is satisfied.

उदाने तृप्यति त्वक्तृप्यति त्वचि तृप्यन्त्यां वायुस्तृप्यति

वायौ तृप्यत्याकाशस्तृप्यत्याकाशे तृप्यति यत्किंच

वायुश्चाकाशश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं

तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेन ॥ ५.२३.२॥

udāne tṛpyati tvaktṛpyati tvaci tṛpyantyāṃ vāyustṛpyati
vāyau tṛpyatyākāśastṛpyatyākāśe tṛpyati yatkiṃca
vāyuścākāśaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ
tṛpyati prajayā paśubhirannādyena tejasā brahmavarcasena ॥ 5.23.2॥

The udāna being satisfied, the skin is satisfied. The skin being satisfied, the air is satisfied. The air being satisfied, the ākāsa (sky) is satisfied. The ākāsa being satisfied, what is under the air and under the ākāsa is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman.

Why so much importance is given to food that we eat?

The reader might be wondering, why to talk so much about the food that we eat. Because, the vibrations that are associated with the food that we are eating matter the most. These vibrations, if unwholesome, then they interfere in our mindfulness practices (so all those people who cook food for yourself or your family, be cautious of your thoughts while cooking, because the subtle vibrations of your thoughts, you are also assimilating them into the food that you are cooking).

When one sits for mindfulness practices and the mind goes in 10,000 different directions and there are 1 million thoughts interfering with the practice, one would be wondering, how to sit still and practice; because, whatever we consume in terms of food and the vibrations associated with food, the subtle portion of that will get converted into mind and that is the reason, one has to be very cautious of what one eats.

• Too much of sour and stale food will increase rigidity in body and makes it inflexible and this will prevent the flow of subtle energies through the various energy centers that are called as chakras.
• Too much of tāmasic food or too much of sweets will increase slumber and dullness in the body and prevent mind in appropriate strategy thinking. While practicing mindfulness practices, one may fall asleep with too much of tāmasic food
• Too much of salt and spices in food will increase the blood pressure which keeps the eater agitated and anxious and over a period will lead to acidity and nervousness
• Too much of bitterness or astringent in food will put the eater into depression

The unwholesome vibrations associated with food will become hurdles in practicing the yamas and niyamas.

What is the most likely food for human beings? 
To understand and come to a conclusion or choice of food, we as human beings need to look at the formation of organs that we have in our digestive tract or digestive system which aid in digestion of the food that we consume.

Teeth: Let us first observe the teeth.
There are four types of teeth, even though not all mammals have all types of teeth. The incisors are in front of the mouth. These are the teeth that aid in nipping or chiseling. The canines may be found on each side of the incisors. The canines are useful in biting and piercing the prey. The pre-molars and molars are located behind the canines which help in grinding and chewing the food. The size and shapes of these different types of teeth are correlated with the different diets of mammalian species.

All carnivorous animals have under developed incisors while the canines are very strong, smooth and pointed to catch the prey or the hunt. The molars are pointed and they do not meet and are fit closely side by side to separate the muscular fibers.

The herbivorous animals have very well developed incisors while the canines are under developed or inferior (except in elephants). The molars are broad-topped and furnished with enamel on the sides only.

In the frugivorous (an animal that feeds primarily on fruit) all the teeth are of nearly the same height; the canines are little projected, conical, and blunt (obviously not intended for seizing prey but for exertion of strength). The molars are broad-topped and furnished at the top with enamel folds to prevent waste caused by their side motion, but not pointed for chewing flesh. 

In omnivorous animals such as bears, on the other hand, the incisors resemble those of the herbivorous, the canines are like those of the carnivorous, and the molars are both pointed and broad-topped to serve a twofold purpose. 

Now if we observe the formation of the teeth in man we find that they do not resemble those of the carnivorous, neither do they resemble the teeth of the herbivorous or the omnivorous. They do resemble, exactly, those of the frugivorous animals. The reasonable inference, therefore, is that man is a frugivorous or fruit-eating animal. 

Observation of the digestive canal. By observation of the digestive canal we find that the bowels of carnivorous animals are 3 to 5 times the length of their body, measuring from the mouth to the anus; and their stomach is almost spherical. The bowels of the herbivorous are 20 to 28 times the length of their body and their stomach is more extended and of compound build. But the bowels of the frugivorous animals are 10 to 12 times the length of their body; their stomach is somewhat broader than that of the carnivorous and has a continuation in the duodenum serving the purpose of a second stomach. 

This is exactly the formation we find in human beings, though Anatomy says that the human bowels are 3 to 5 times the length of man’s body—making a mistake by measuring the body from the crown to the soles, instead of from mouth to anus. Thus we can again draw the inference that man is, in all probability, a frugivorous animal.

Summary on what to eat and how to eat

• Always try taking positive prānik food and food that is well balanced with all the six tastes
• One can combine the positive prānik food along with neutral prānik food for taste and quantity
• Always take warm food (not hot or cold)
• Avoid all negative prānik food and food prepared by people whom you don't know on their emotional stability levels
• Sit on the floor in cross legged posture (sukhasana) as this posture activates the pancreas and liver by pressing them appropriately and make them release the digestive juices and use your right hand fingers for eating, as each finger has the energy corresponding to the five elements of earth, water, fire, air and ether, starting from Thumb to Little finger respectively in clock wise direction. If sitting down is not possible, sit on a flat chair (always avoid couch or slouchy chairs or sofas) and place at least the left foot cross legged close to the perineum. If even this is not possible, live with the situation, whatever it is. 
• Take appropriate quantities (1/3rd should be solid, 1/3rd should be liquids or semi liquids and 1/3rd of the belly should be empty)
• Take food only after the previous meal is digested
• Take food in right ambiance or atmosphere where you can eat silently and peacefully without any agitation
• Food should not be eaten with passion or avidity
• Chew the food well that you are consuming
• Avoid talking, laughing, yelling or shouting while eating food as this results in improper flow of prana and apana air due to which one gets choked not only physically, but also psychologically
• Take food only that is suitable to your body and not just your palate
• After consumption of food, walk at least 100 steps.

Each and every particle (or object) in Cosmos is interconnected and is influenced by each other

Every stellar body in this Cosmos will get influenced by another stellar body nearer to that based upon the forces of attraction between those two bodies (Newton's law of universal gravitation states that a particle attracts every other power particle in the universe using a force that is directly proportional to the product of their masses and inversely proportional to the square of the distance between their centers), due to which there could be many changes happening on these two stellar bodies and every object that stays on these two stellar bodies. We as human beings, staying on Earth are influenced by the most nearest stellar object, i.e., moon. Based upon the waxing (शुक्ल पक्श) and waning (कृष्ण पक्श) phases of moon our food intake also varies. If one is mindful of this, then one can regulate the intake of food also and avoid most of the diseases. There are specifically days when our body's food requirement will be minimal especially on the 11th day of waxing or waning. This day is called as Ekādaśi (एकादशि). On this day generally it is advised to skip a meal or stay mostly on fruit juices or salads. Another important aspect of food also depends upon the quantity of air moving through one's nostrils. If the air movement is more in left nostril, then certain foods need to be taken and certain foods to be avoided. If the air movement is more in right nostril, then certain foods need to be taken and certain food to be avoided. In the left nostril the cold current flows and in the right nostril the warm current flows. Hence, based upon the intensities of these cold and warm current, food needs to be changed. When one becomes mindful enough, one can understand this and accordingly follow.

Now, when the vehicle (our body) is filled with the appropriate fuel, it is ready for a ride. We should treat our body as a tool - a vehicle to transcend and not to suffer and make the body as a rugged, not properly maintained, rusty, inflexible, rigid chemical entity.

After discussing about the the physical food and the most appropriate food as fruits being the best food for human beings, in part 5 we will look into the psychological food that is needed for us to further go deeper into the aspects of the true human life.

* * *

Like to end part 4 with a quote by Paramahansa Yogananda:

“The initiative to undertake your most important duty in life is often buried beneath the accumulated debris of human habits.” - Paramahansa Yogananda "Man's Eternal Quest"

* * *

References:

• Wikipedia
• "God Talks with Arjuna: The Bhagavad Gita - A Spiritual commentary by Paramahansa Yogananda", Published by Yogoda Satsanga Society of India First edition (9 May 2002)
• "The Holy Science" by Swami Sri Yukteshwar Giri, Published by Yogoda Satsanga Society of India
• Chhandogya Upanishad - A commentary by Swami Nikhilananda
• Padma Purana - Translated by a board of scholars and edited by Dr.G.P.Bhatt, Translated and annotated by Dr. N.A.Deshpande; Motilal Banarasidass Publishers Pvt. Ltd, Delhi, 1991
• For all original Sanskrit texts site https://sanskritdocuments.org/ has been referred.
• For IAST and Devanagari script the tool 'Sancript' has been used at http://www.learnsanskrit.org/tools/sanscript

Mindfulness - part 3

Mindfulness - Part 3

In part 1 we have seen the different aspects of a human being and how these different aspects are governing a human being in accomplishing a task.

In part 2, we have looked into the origin or history of Mindfulness.

In part 3 we will deep dive into Energy aspect.

What is Energy (Sanskrit śakti शक्ति)? How śakti has come?

śakti is the creative aspect of the One or the Absolute. While śiva (शिव) is the unamanifested aspect, śakti is the manifested aspect. Both the unmanifested and the manifested forms are together. Like the Yin and Yang. While śiva is nispanda (निःस्पन्द) = stillness; śakti is spanda (स्पन्द) = vibration. We can see this in the very śloka of  Soundarya Lahari (SL). Without wave or vibration there is no energy. Without energy nothing can be created.

शिवः शक्त्या युक्तो यदि भवति शक्तः प्रभवितुं
न चेदेवं देवो न खलु कुशलः स्पन्दितुमपि ।
अतस्त्वामाराध्यां हरिहरविरिञ्चादिभिरपि
प्रणन्तुं स्तोतुं वा कथमकृतपुण्यः प्रभवति ॥ सौ.ल-१॥

śivaḥ śaktyā yukto yadi bhavati śaktaḥ prabhavituṃ

na cedevaṃ devo na khalu kuśalaḥ spanditumapi ।

atastvāmārādhyāṃ hariharaviriñcādibhirapi

praṇantuṃ stotuṃ vā kathamakṛtapuṇyaḥ prabhavati ॥ SL-1॥

Meaning: Oh Shakti! Since Thou hast joined with Shiva, He is capable of creating this Universe. Or else, the Lord is not be able even to stir. Thou art worthy of being adored even by Sustainer, Creator and the Dissolver of this Universe. Thus, O Meritorious One! without acquiring great merits, how can a person be able to bow to you?

This energy śakti manifests in three varieties: 1. Icchā śakti 2. Jnāna śakti and 3. Kriyā śakti

1. Iccha śakti (willing force): This is the root cause for everything. We want something, We want to do something to get that something. We want to acquire it because of many reasons. The main reason would be that of avidya - meaning ignorance. We want something because we feel that we don't have it and by acquiring of that something we think that we would be happy and contented. However, when we look into this aspect of series of happenings in our life, it is like a never ending process. We want so many things - one after the other, one after the other, and it never ends. Most of the things that we want are, society impinged or influenced by the environment. But, never the thing that is wanted from within. Hence, the individual is so unhappy, dissatisfied and not contented. The source for this energy is the thought which comes up in the form of need, want or desire.

If one can become mindful of the moment the thought arises, then one can get rid of many unwanted thoughts before they become uncontrollable. Once the thought is accepted at this stage, then it leads to the next stage that of Jnāna śakti.

2. Jnāna śakti (knowing force): Once individuals decide on what their "needs / wants / desires", they start gathering all the required knowledge regarding that need, want or desire and find ways to fulfill them. Once all the necessary information is acquired then they work on that information which leads to the Kriyā śakti.

3. Kriyā śakti (activating force): Based upon the strength of the willing force and the extent of appropriate knowledge about any aspect, the activating force if present in the right amount, then that aspect can be accomplished.

Based upon all the above three aspects of energy, it can be concluded that the vibration or wave that is created by thought will result in materializing that thought. In fact the whole Cosmos is nothing but a big thought.

It would not be unwise to quote here James Jeans who says in his book "The Mysterious Universe" that "the stream of knowledge is heading towards a non-mechanical reality; the Universe begins to look more like a great thought than like a great machine. Mind no longer appears to be an accidental intruder into the realm of matter... we ought rather hail it as the creator and governor of the realm of matter."

In an interview published in The Observer (London), when asked the question "Do you believe that life on this planet is the result of some sort of accident, or do you believe that it is a part of some great scheme?", he replied:

I incline to the idealistic theory that consciousness is fundamental, and that the material universe is derivative from consciousness, not consciousness from the material universe... In general the universe seems to me to be nearer to a great thought than to a great machine. It may well be, it seems to me, that each individual consciousness ought to be compared to a brain-cell in a universal mind.

Based upon the above it can be concluded that every thought wave results in matter and every matter (manifested material) has a thought wave in it. That means every matter has also the wave nature. Famous scientist de Broglie by his equation used to describe the wave properties of matter, specifically, the wave nature of the electron by λ = h/mv, where λ is wavelength, h is Planck's constant, m is the mass of a particle, moving at a velocity v. de Broglie suggested that particles can exhibit properties of waves.

What all these three aspects need to do with mindfulness? Many a times we tend to do so many activities that result in chaos, disturbance, stress or some or the other ailment either to self or to society. If we can be mindful of the thought (wave or vibration) and its result during the willing force stage itself, then we chose only those aspects that are helpful to a larger audience, and which do good to the world and result in harmony (harmonious vibrations). By achieving harmony we can overcome all kinds of emotions and if observe the emotions mindfully, then we also realize that all emotions are transient.

Energy flow

This means if we can overcome thought process or not entangled to our thought processes we can be free. Imagine the state of thoughtlessness state during the sacred pause at the junction of inhalation and exhalation or the junction of exhalation and inhalation during the practice of mindfulness practice 2 given in part 1. Imagine having this state of peacefulness through out the whole day. Imagine the amount of peace, that, not only that we will have; based upon us the surrounding environment will also have, the whole world and Cosmos will be peaceful.

As we stay in the relativistic world where compulsive thinking has become a part and parcel of our day-to-day lives, we need appropriate tools to overcome our compulsive thinking or wavering thought patterns. For this to happen we need to cultivate discrimination and once we cultivate discrimination we would be able to reflect on the various aspects of life and determine what is the right thing that we can do and what is not. Hence, every time a thought arises, be a witness to that, interpret it and enter the sacred pause for a while so that you don't get hijacked by your interpretations. Then, discriminate your interpretation, reflect on it and then choose the neutral intention in executing the thought. Because, by choosing the positive intention, there could be anxiety which will make you to lose your discrimination power, and by choosing the negative intention you might enter into depression. Hence, choose the neutral intention and act on it. Celebrate your achievement by entering into that sacred pause again and repeat your actions in the same way every time.

Nine Steps towards choosing and acting on thought process

Author of "Autobiography of a Yogi," Sri Sri Paramahansa Yogananda says:

"Change your thoughts if you wish to change your circumstances. Since you alone are responsible for your thoughts, only you can change them. You will want to change them when you realize that each thought creates according to its own nature. Remember that the law works at all times and that you are always demonstrating according to the kind of thoughts you habitually entertain. Therefore, start now to think only those thoughts that will bring you health and happiness."

Sri Sri Paramahansa Yogananda श्री श्री परमहंस योगानन्द

Sage Patanjali in his Yoga Sutras (PYS) has given tools to develop discrimination and these are called eight limbs of Yoga or aṣṭāṅga yoga (अष्टाङ्ग योग).

Sage Pātañjali महर्षि पातञ्जलि

यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि॥पा यो सू : २-२९॥
yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayo'ṣṭāvaṅgāni॥PYS: Ch.II-29॥

The eight aṅgās or limbs are:

1. yama (यम)
2. niyama (नियम)
3. āsana (आसन)
4. prāṇāyāma (प्राणायाम)
5. pratyāhāra (प्रत्याहार)
6. dhāraṇā (धारणा)
7. dhyāna (ध्यान)
8. samādhi (समाधि)

Let us deep dive into these eight limbs what Sage Patanjali has given.

1. The first and foremost limb is Yama (यम) - the external discipline. This consists of 5 codes of restraint and abstinence. On yama, Patanjali says:

अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः॥पा यो सू : २-३०॥
ahiṃsāsatyāsteyabrahmacaryāparigrahā yamāḥ॥PYS: Ch.II-30॥

The five codes of restraint and abstinence are

1. ahiṃsa (अहिंस) - not harming by word or deed
2. satya (सत्य) - being truthful, seeing the reality as is without being judgmental
3. āsteya (आस्तेय) - not stealing
4. brahmacarya (ब्रह्मचर्य) - impeccable conduct; thinking about the Brahma or the Absolute all the time
5. aparigraha (अपरिग्रह) - non covetousness

All the above 5 practices are not easy to follow in the beginning. However, as we keep practicing mindfulness practices, it becomes easy and comfortable over a period of time.
Every time a thought comes to hurt or to steal to be untruthful we can take 5 to 10 deep breaths and focus in the moment and then question ourselves, "is this required for my happiness and peace?", then automatically 99% of the time, we will let go. Even that 1% also we would be able to overcome over long periods of mindfulness practices. If we can commit ourselves to practice and follow these 5 principles of Yama irrespective of whatever and wherever the situation is then we will definitely make progress. Sage Patanjali further emphasizes this as:

जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम्॥पा यो सू : २-३१

jātideśakālasamayānavacchinnāḥ sārvabhaumā mahāvratam॥PYS: Ch.II-31॥ 

Irrespective of race or social status, place, time, situation or circumstance, we need to be committed at all levels. Then we will definitely succeed.

2. The second important limb is niyama (नियम) - internal discipline. On Niyama Sage Patanjali says:

शौचसन्तोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः॥पा यो सू : २-३२॥
śaucasantoṣatapaḥsvādhyāyeśvarapraṇidhānāni niyamāḥ॥PYS: Ch.II-32॥

1. śauca (शौच) - cleanliness - cleanliness in terms of external and internal (thought processes)
2. santoṣa (सन्तोष) - contentment - being happy and choosing to be happy all the time and contented
3. tapaḥ (तपः) - austerity - intensity of discipline - practicing simple living and high thinking
4. svādhyāya (स्वाध्याय) - reading the scriptures that talk about the Truth and impermanency of the relativistic world
5. īśvara praṇidhāna (ईश्वर प्रणिधान) - devotion towards the eternal Nothingness

The five internal disciplines consists of the bodily purification and thought purification, contentment, having intensity of simple living and high thinking, self-study (reading the scriptures that talk about the Truth and impermanency of the relativistic world), and orientation towards the Nothingness or the pure eternal awareness.

On thought processes, it is not so easy, hence Patanjali says:

वितर्कबाधने प्रतिपक्षभावनम्॥३३॥
vitarkabādhane pratipakṣabhāvanam॥33॥

Neutralize all the unwholesome thoughts by wholesome thoughts.

In the part 4 we will further discuss on benefits of yama and niyama.

Conclusion for part 3
Hence, by practicing mindfulness exercises, we can become mindful of our thoughts and instead of acting on them compulsively, we tend to chose on what to act and what not to act. In addition to that whenever we have to do other's work, we need not become compulsive to do it and suffer. Instead, we can neutralize ourselves towards that work and still perform the work without any suffering. Mindfulness removes the bondage towards the work and not the ownership of the activity. We become more responsible in performing an activity when we become mindful as we can understand all the three energy aspects of that work and what is required and how much is required and accordingly plan to perform that work.

Mindfulness creates an environment within us which leads to non-judgmental, non binding and unconditional sensations.

 * * *

For mindfulness practices and a 15 minutes downloadable mindfulness session please read part 1.

* * *

"The flame that burns Twice as bright burns half as long." - Lao Tzu

* * *

Mindfulness - Part 2

Mindfulness - Part 2

In part 1 we have seen the different aspects of a human being and how these different aspects are governing a human being in accomplishing a task.

In the second part, we will look into the origin or history of mindfulness.

Origin / History of Mindfulness

1. How old is mindfulness? 
2. Who has found it? 
3. Who coined the word mindfulness?

How old is Mindfulness? 
For this question the straight answer is - as old as existence of human beings.

Who has found it?
Many people in western culture started looking at mindfulness as a practice from Buddhism. It is Jon Kabat-Zinn who thought of bringing this into western culture based upon and inspired by the Vippasana practices in Buddhism.

Prior to that Daniel Goleman - the famous author who has expounded "Emotional Intelligence" also did contributed to mindfulness. In one of the talks held by Linkedin with Daniel Goleman and Richard Davidson "LinkedIn Speaker Series with Daniel Goleman and Richard Davidson", Daniel Goleman has shared his introduction into sort of mindfulness, when he visited India and met Neem Karoli Baba. This was way back in 1970's. Another Vietnamese Buddhist monk Thich Nhat Hanh has written books and propagated mindfulness.

Daniel Goleman

Jon Kabat-Zinn

Thich Nhat Hanh

Neem Karoli Baba

Since 1970's lot of research has gone into mindfulness and today based upon the MBSR (Mindfulness Based Stress Reduction) technique founded by Jon Kabat-Zinn and many other techniques coined and customized to suit various human beings based on their psychological needs, mindfulness has become a buzz word. Many of the meditation techniques are now being associated with mindfulness as western ideologists are not yet completely ready to accept the eastern philosophy. In one of their latest books "Altered Traits" Daniel Goleman and Richard Davidson have covered extensively the benefits of mindfulness and to what extent one can bring changes at various psychological levels by practicing mindfulness practices on a regular basis and for long periods (the authors reveal the latest data from Davidson’s own lab that point to a new methodology for developing a broader array of mind-training methods with larger implications for how one can derive the greatest benefits from mindfulness practices). There are many western authors, philosophers and psychologists who are inspired by India either directly or indirectly. To name a few: Robert Adams, Sir John George Woodroffe (under the pseudonym Arthur Avalon), Alan Watts, Eckhart Tolle, Gangaji, John Klein, Peter Russell, Robert Thurman, Rupert Spira, Nirmala, Mooji, Adyashanti (born as Stephen Gray), Ram Dass (born as Richard Alpert), Jack Kornfield, Maurice Frydman, Pamela Wilson, Greg Goode, Tami Simon (Sounds True fame), Scott Kiloby, Jeff Foster, Joan Tollifson, Peter Holleran, Paul Brunton, Francis Lucille, etc. Whilst this is the scenario in west, and the authors from west are looking forward towards east for eastern psychology, meditation and yoga; in the east people are looking at west and wooing themselves towards west for the buzzword mindfulness, power yoga, etc.

Who coined the word Mindfulness?
The word initially has been coined somewhere in 16th century.  Oxford English Dictionary, 2nd ed., 2002 mentions that it was first recorded as myndfulness in 1530 (John Palsgrave translates French pensée), as mindfulnesse in 1561, and mindfulness in 1817. Morphologically earlier terms include mindful (first recorded in 1340), mindfully (1382), and the obsolete mindiness (ca. 1200).

Heartfulness
There is also another term coined by Westerners called - Heartfulness. It is the next level of Mindfulness. Is that what they say? However, these are all different words for the sanskrit term Dhāraṇa. Vignana Bhairava Tantra (विज्ञान भैरव तन्त्र) reveals many such practices. The very first technique and its extensions in further verses deals with highest aspect of heartfulness at a very deeper level.

Origin of Mindfulness
Whilst this is historical fiasco in west, it is completely different in India. In Indian scenario, the mindfulness techniques are well documented without any historical pompous. The origin of these techniques dates as back as 20,000 years ago and is expounded in various texts of Kashmiri Shaivism. One of the most authentic reference is that of "Rudrayāmala Tantra (रुद्रयामल तन्त्र)." From this text, a portion (chapter) of it is excerpted as "Vigñāna Bhairava Tantra" (विज्ञान भैरव तन्त्र) in which there are 112 techniques of mindfulness practices. In this world many Gurus and Sadhgurus have come and all have given some or the other techniques to their disciples for their awakening. All those techniques are excerpts from these 112 techniques, may be slightly modified here and there to suit and customized based upon the disciples needs. Gautama the Buddha has got enlightened based upon the very first technique which is now propagated as "ānāpānasati."

Irrespective of who has found it, today it is very well marketed in west and kudos to their marketing techniques. Unfortunately in India, most of the people are still unable to realize the wisdom She has and are wooing towards the west. Many saints and rishis (ऋषि  ṛṣi) have worked extensively on these techniques and some of them have written Upanishads based on some of these techniques. One of such kind is Haṃsopaniśad (हंसोपनिशद्).

The Vigñāna Bhairava Tantra reveals 112 techniques of mindfulness or spiritual practices and are mentioned in the form of a conversation between Bhairava (भैरव) who is also known as Shiva (शिव) and his consort Bhairavī  (भैरवी) who is also known as Parvatī (पार्वती). Shiva is also called as Adi Yogi (आदि योगि) - the first Yogi who has expounded everything about Yoga and shared all the experiential knowledge to his consort Parvatī and among many of his disciples. In this sacred text the techniques have been mentioned as dhāraṇa's (धारण), where a technique mentions on how to focus or concentrate on a particular aspect. Vigñāna Bhairava Tantra consists of 163 verses in which, verses 1 to 23 are in question form from Bhairavī  (भैरवी) and from verse 24 to 138, Bhairava (भैरव) expounds 112 dhāraṇa's (धारण) by which one can achieve the highest realm, liberation or nirvāṇa (निर्वाण). The other verses, from 139 to 163 are slight expansion and talks about some principles that are required to practice these techniques.

112 foot tall Adi Yogi statue at Velliangiri Foothills, Coimbatore, Tamilnadu, India

Whilst it does not matter who has told what, and from East or West, the Truth is available freely for all those who are receptive enough to receive it. The only requirements are honesty and yearning desire to know the Truth. In this inner journey of knowing or becoming aware of one-Self "The harvest is plentiful but the workers are few" (Matthew 9:37).

Here, it reminds me the lines from "The Ballad of East and West" by Rudyard Kipling (1865–1936).

OH, East is East, and West is West, and never the twain shall meet, Till Earth and Sky stand presently at God’s great Judgment Seat; But there is neither East nor West, Border, nor Breed, nor Birth, When two strong men stand face to face, tho’ they come from the ends of the earth!

Conclusion for part 2
Mindfulness may not solve all problems without enough emotional intelligence. These are the words said by Daniel Goleman in one of his articles on "Harvard Business Review." To practice mindfulness, an individual has to regulate his/her life style. Based upon his/her energy levels certain practices are recommended and some not. This understanding will be bestowed upon only when we understand the nuances of Energy, which we will look in part 3.

For mindfulness practices and a 15 minutes downloadable mindfulness session please read part 1.

For the readers who are more interested to have intellectual knowledge regarding mindfulness can further refer to the link on mindfulness at Wikipedia.

NOTE: All pictures of authors have been taken from the public domain and I don't own any rights for the photographs.

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Ending part 2 with Lao Tzu's words:

"Do you have the patience to wait until your mud settles and the water is clear"?

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Mindfulness - Part 1

MINDFULNESS

An art of being in the awareness of the moment

Figure 1 - Mindfulness - Being a witness and non-judgmental to everything.

About Figure 1. In a human being’s mind there are many thought processes that happen every moment, there are many preconceived notions that have grown like big tress over a period and there are lots of emotions also. Mindfulness is being a witness to all these aspects without any judgment.

PREFACE

Try reading this article when you have some free time and mostly not disturbed by anything that requires your immediate attention. At the end of every paragraph take a pause – breathe in and breathe out and focus on at least three inhalations and exhalations. Because, the intent of this article is not to load you with more information on Mindfulness (even though it happens), but to make you as a reader to be mindful of your breath which is your most noble friend since you have acquired your physical body and will be with you till you leave the physical body.

Now we have come to the end of the first paragraph. Please become mindful of your breath. Take a deep inhalation – breathe in deeply and exhale – as you exhale relax into the exhalation. Take two more deep breaths and relax into the exhalation as you exhale completely. 😄

Introduction

What is mindfulness?

Different authors gave different definitions of mindfulness. For me the way I look at it is – “mindfulness is a state of awareness in which one is aware of whatever is happening in that moment.” “Being conscious or aware of the moment, and moment to moment and whatever is happening, being aware of that moment, and moment to moment is mindfulness.”

Definitions

Thich Nhat Hanh, one of my favourite authors on mindfulness defines mindfulness as "Mindfulness is to be aware - To be aware when you are breathing in and to be aware when you are breathing out…it is the capacity to be aware of what is here. Anything can be the object of mindfulness. Your breath. The sky. It is to be in touch with our felt experience in each moment"[i].

Jon Kabat Zinn another mindful author says, “mindfulness is paying attention, on purpose, in the present, and non-judgmentally, to the unfolding of experience moment by moment[ii].”

Another author Jack Kornfield defines mindfulness as to distinguish awareness from mental activity - it is to learn to be aware of our own mental states without being caught in them[iii].”

Why Mindfulness?

The modern times coined an abbreviation “WIIFM – What’s in it for me?” In olden days, the same is used to be as “is it beneficial to me?” “Is it beneficial to the society?” In olden days if something must be considered, then it should be beneficial, or any act must result in beneficence. Considering this aspect, what is there in mindfulness? Is it essential? Who started it? Who propagated it? Is it a new skill, that I need to acquire? Is it simple or difficult? Why should I even consider it?

To answer all these questions, we need to understand how our human body metabolism works. The body of a human being is a multi-complex chemical entity. Based on various thoughts that we think or forced to think based upon the external circumstances or the surrounding environment, each thought will result in an emotion with very low intensity to medium to high intensity. Based upon the intensity, the human brain releases certain chemicals and these chemicals result in physiological changes and can have positive or negative side effects. If this is the real scenario, then it is wise and sane to see that we think only those thoughts which releases chemicals that give us happiness or result in happiness.

Now, when I am alone I can make every attempt to keep myself happy or think only those thoughts that keeps me happy (mostly – may not be for everyone). What about when I am in midst of someone or an environment that is not conducive enough to be happy. Under such circumstance what we need to develop is an ability to respond (not to react). If we can build ourselves an ability to respond to any kind of situation based upon what exactly that situation is demanding, then we should be in a position where we do not get disturbed or not get into a situation where our brain releases chemicals that result in harming the body.

What are these chemicals that gets released by the human brain? When we face danger, we either chose to fight the situation (if we have enough strength) or make every attempt to escape the situation. This is called as fight-or-flight mode. In any dangerous situation the fight-or-flight response could be appropriate especially when we are living in a jungle and a tiger is ready to prowl on us or a snake is ready to bite. What happens in these situations is that the signal or the sense of dangerous situation reaches the brain where the information that is received is processed. The brain in that instant sends a signal from the motor cortex to the muscles in the body to get ready by tensing and defend the situation. The hypothalamus that is present above the brain stem sends another signal to the pituitary gland, which will send a chemical signal through the blood stream to the adrenal glands. These adrenal glands after receiving the signal will respond by releasing a series of stress hormones, including epinephrine which is generally known as adrenaline. This so-called adrenaline rush will make us either to fight or escape the situation.

Now, we all are human beings who rarely live in the natural jungles, hence fear of life should not be there. So, use of adrenaline or the adrenaline rush is not really required. However, we all have fears in another way. Fear of non-availability of food, fear of ill-health, fear of boss, fear of losing job, fear of not getting enough recognition in the workplace or society or fear of something or the other whether wanted or not. In one way we got so much addicted to this, that instead of changing these situations, we are trying to manage them by using chemicals produced externally in some way or the other and overcoming the ill side effects that these fears or causing to our human physiology. Over a period, we have found that instead of curing, we have made some less futile attempts to manage them only. These fears resulted in stress. The side effects of stress are present both on body and mind. In short periods of stress, the heart rate increases, breathing pattern becomes shallow and fast and this will result in blood pressure. When we are under constant stress, our adrenal glands produce a chemical called cortisol. During periods of increased stress, “the immune cells are being bathed in these molecules which are essentially telling them to stop fighting,” according to Dr. Esther Sternberg[iv] . These molecules, namely cortisol, suppress the immune system and inflammatory pathways, rendering the body more susceptible to disease. Any overexposure of this hormone can affect the function of our brain, our immune system and various other organs in our body. Over a period when this becomes chronic, it results in frequent headaches, anxiety, depression, heart diseases, diabetes, nervous breakdown, insomnia and in some cases a premature demise.

Endorphines and serotonin are those hormones that are popularly thought to be a contributor to feelings of well-being and happiness.

Hence, how to release the right hormones and in the desired quantity is the goal and need of the hour. For this to happen we need to understand what and how a human being is mostly considered of and what are those aspects of a human being that are very important in accomplishing a task. There are four dimensions of a human being which we look in the next section.

Four dimensions of human being

When we look at the aspect of handling any activity in life, then one thing that most of us forget is the four dimensions of a human being by which a human being differs from other living beings. These four dimensions are emotion, intellect & wisdom, action and energy. Until and unless these are not balanced equally, any aspect of life cannot be handled. Most of the times, any one of them dominates and while any activity when it is carried out by dominance from these four dimensions will not result in 100% success. Mindfulness practices and subsequently obtained meditative states will make any individual to balance these four dimensions.

Without emotion we do not get interest to perform an activity. Just with emotion we cannot perform the activity, we also need enough knowledge about that activity or how to perform that activity. This is where the intellect and wisdom to perform that activity helps. To perform any activity, we need energy. We need to assimilate the right resources and acquire required energy to perform the activity. Once we have all the three we need to execute and perform the activity, that is where the action part comes in. Hence an equal proportion of all the four will result in balance of the individual and the individual will be able to perform the activity in the right way.

Emotion

What is emotion? Emotion is defined as a response from the brain in terms of a chemical release based upon any thought or thought process. Different thoughts and thought processes result in different emotions and in turn will release different chemicals. This means right emotion will release the right chemical which keeps us happy, while wrong chemical releases wrong chemical which will lead our body to ailments. So, how to create the right emotion? Devotion towards the activity will make us to understand the emotion of the work.

Right emotion depends on four factors: 

1. Purpose, 
2. Interest, 
3. Intent, and 
4. Character. 

• The first factor - "Purpose" is derived from Vision and Mission of the task; 
• The second factor "Interest" arises from short term and long term benefits and the goals associated with the task (aligned to the Vision and mission of the organization or society or family); 
• The third factor "Intent" depends upon the appropriateness of the task. If the intent is appropriate, then right emotion will exist. If the intent is inappropriate, the right emotion will not arise, and even if it exists in the beginning, it will eventually fade away; and 
• the fourth factor "Character" is based upon aspects of Integrity and Courage.

Intellect & Wisdom

Just with devotion towards the emotion of activity will not result in anything until and unless we obtain knowledge about that activity this can be learned in three ways: 1. Perceptions (perceiving about that particular task through all the five senses), 2. Right thought process and 3.Pondering - which further lead us to 7 steps of learning (1. Content, 2. Practice, 3. Originality/ Unprecedentedness, 4. Fruit of action or result, 5. Reasoning/ Illustration, 6. Eulogy, and 7. Summary - उपक्रमोपसंहारावभ्यासोSपूर्वताफलं । अर्थवादोपपत्ती च लिङ्गं तात्पर्यनिर्णये। - Vedanata Sutra).

Mindfulness will provide the right approach in perceiving and to think in the right manner based on the perceptions and further make the individual to ponder on the task and develop a strategy in understanding completely about the task.

Energy

If there is no right energy, then nothing can be accomplished. The right energy will not come until we are convinced physically and psychologically about the benefit the activity is going to result in. Especially any activity that results in benefitting the society should result in the right energy. On the aspects of energy – we have gross energy - this is the physical energy. In Sanskrit it is called as "Kriya Shakti." The physical energy that is required to complete a task. This will come only when we have the other two energies; those are the subtle and causal energies. The subtle energy (psychological) is based upon the intellectual knowledge and the wisdom one has gained regarding the task. In Sanskrit it is called as Jnana Shakti. And, the third form of energy is called as causal energy (this comes from the basic reason to carry out an activity). In Sanskrit this energy is called as "Iccha Shakti." If one is not willing to perform an activity, then one will not get the right or required energy to perform the activity. We often see this in most of the worldly activities that people carry out in their day-to-day lives. Most of the people are compelled to work rather than willing to work. They might be compelled to work for many reasons. For some it is to feed themselves are the family. For some it is the EMIs that they have towards their house or car or some possessions. For some it could be simple reason of power - power to stay in some top position. Whatever could be the reason, as long it is a compulsion, 100% willingness does not come. 

Mindfulness can make an individual overcome this compulsion and provide the right attitude and the right energy on all the three levels to perform the activity. Mindfulness will take the individual beyond the three levels of energies and neutralize the individual's energy and provide him/her the right energy that is required to perform the activity.

Action

Without act the work cannot be accomplished. One must execute the plan and complete the activity in the desired way, then the purpose of the activity will be accomplished. The action part is governed by 4 factors: 1. Vulnerability, 2. Accountability/Ownership, 3. Rewards & Recognition, and 4. Celebration. As a human being one need to balance all the four aspects.

1. Vulnerability: What is the vulnerability in performing the activity? Is it going to demand my time, money, energy, etc., and how much? These are all questions that need to be answered before taking up the activity. If WIIFM (What Is In It For Me) is not answered completely, then the individual feels vulnerable in performing the activity and will not give 100% to the task at hand.

2. Accountability/Ownership: If the activity puts the individual in a vulnerable position, then the individual will never be able to take accountability/ownership towards that activity.

3. Rewards & Recognition: Provided the individual understands the vulnerability and takes up the ownership in carrying out the activity, he or she should be rewarded and recognized appropriately for the activity that has been carried out, or else the accountability towards that action slowly fades away.

4. Celebration: Any accomplishment of task or activity should result in some sort of celebration however minute it could be. When the accomplishment of task or activity results in celebration it motivates the individual to repeat the tasks often.

Mindfulness will make an individual to overcome most of these compulsions and will make him/her to perform the task at hand with right attitude and right action and make him/her to exhibit responsibility (ability to respond) in accomplishing the task. When this happens, the individual experiences peacefulness which makes the body to release the right chemicals and increases immunity which in turn results in sound health (body), mind and spirit.

Mindfulness Practices

Practice 1
Sit straight by keeping your spine straight (natural S-curve). Sit either on a chair (preferably armless chair) or on the floor on a mat with a slight elevated cushion at the base of the spine in cross legged posture. Keep your head straight. If you are sitting on a chair, then keep your feet flat, uncrossed). Rest your hands rested on the legs near the knees or at the junction of thighs and abdomen, with palms facing upwards. Inhale and exhale. Take few deep breaths. While exhaling relax into the exhalation. Do this three to five times. Follow the breath gently without any stress. Keep your body relaxed throughout. While gently breathing in and out focus on the flow of breath and do not make any attempt to manipulate the flow of breath. Just be with the natural flow of breath.

Practice 2
In continuation to practice one, while focusing on the breath also focus on the state where the breath stops for a while – either at the junction of inhalation and exhalation or at the junction of exhalation and inhalation - there will be a pause at these two points before the breath flows in either direction. Focus gently on this state also. Become aware of this state. Gently shift your focus from your breath to this sacred pause where the flow of breath ceases and/or is stilled. Just become aware of it.

Coming out:
While continuing the practice 2, gently shift your focus back to breath and take some deep breaths. Inhale and exhale and while exhaling relax into the exhalation. Do this for 3 to 5 breaths and gently open your eyes. Carry the peace and stillness that you have experienced in practice 2 into your daily activities and whenever you find some time, practice the two mindfulness practices again. Make your practices a regular routine – morning and evening and enjoy the benefits of mindfulness.

Practice 3 (The middle path)

Whenever, there is an emotion - especially negative emotion that of grief, fear, anxiety, anger, etc; then instead of denial of that emotion or rejecting that emotion, observe that state intensely and as you keep observing that, there will be a state where there is no emotion state also for a brief while. Once you can observe that, try to be in that no emotion state, try focusing on that state. Every time the negative emotion comes up, again come back to the no emotion state and become mindful of it. Then go through the practices 1 and 2, eventually you can overcome every kind of emotion.

Summary/Conclusion
There are various mindfulness practices through which one can be very peaceful. It may not be a solution to everything, but it will be a definite solution for to keep oneself peaceful, which equips oneself an ability to respond to various situations appropriately, provided, one practices these practices for a long time.

For a 15 minutes downloadable mindfulness audio session, click on the link.

For history and origin of Mindfulness please read part 2.

Like to end Part 1 with Lao Tzu's words.[v]

If you understand others, you are smart.
If you understand yourself, you are illuminated.

If you overcome others, you are powerful.

If you overcome yourself, you have strength.

If you know how to be satisfied, you are rich.

If you can act with vigor, you have a will.

If you don't lose your objectives you can be long-lasting.

If you die without loss, you are eternal.