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.
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| Energy flow |
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.
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| Nine Steps towards choosing and acting on thought process |
"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."
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| Sri Sri Paramahansa Yogananda श्री श्री परमहंस योगानन्द |
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| Sage Pātañjali महर्षि पातञ्जलि |
yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayo'ṣṭāvaṅgāni॥PYS: Ch.II-29॥
The eight aṅgās or limbs are:
- yama (यम)
- niyama (नियम)
- āsana (आसन)
- prāṇāyāma (प्राणायाम)
- pratyāhāra (प्रत्याहार)
- dhāraṇā (धारणा)
- dhyāna (ध्यान)
- 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
- ahiṃsa (अहिंस) - not harming by word or deed
- satya (सत्य) - being truthful, seeing the reality as is without being judgmental
- āsteya (आस्तेय) - not stealing
- brahmacarya (ब्रह्मचर्य) - impeccable conduct; thinking about the Brahma or the Absolute all the time
- 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:
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.
शौचसन्तोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः॥पा यो सू : २-३२॥
śaucasantoṣatapaḥsvādhyāyeśvarapraṇidhānāni niyamāḥ॥PYS: Ch.II-32॥
- śauca (शौच) - cleanliness - cleanliness in terms of external and internal (thought processes)
- santoṣa (सन्तोष) - contentment - being happy and choosing to be happy all the time and contented
- tapaḥ (तपः) - austerity - intensity of discipline - practicing simple living and high thinking
- svādhyāya (स्वाध्याय) - reading the scriptures that talk about the Truth and impermanency of the relativistic world
- īśvara praṇidhāna (ईश्वर प्रणिधान) - devotion towards the eternal Nothingness
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.
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For mindfulness practices and a 15 minutes downloadable mindfulness session please read part 1.
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"The flame that burns Twice as bright burns half as long." - Lao Tzu
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