Sickness is an experience but not an Ultimate Reality; it is an effect and not a cause. The body, devoid of mentality, could neither know nor have sensation; it is entirely an effect. The body is made of the same unthinking stuff from which all Creation is formed.
Instinctive Man is Perfect, but his individual use of Life and Law enables him to cover a perfect idea with an apparently imperfect cloak.
Man comes into objectivity with the tendency of the race already subjectified within him, through race-suggestion. The race believes in sickness and limitation, and this suggestion is more or less operative through all people. This suggestion works through the field of the subjective state of the race thought, and will operate through any individual who is receptive to it.
As man becomes individualized, he consciously thinks and continuously pours suggestions into his subjective thought which is the silent builder of the physical body. Through the field of subjectivity thought always works out to a logical conclusion.
Man does not, necessarily, consciously think that he is to have a certain type of physical trouble, but the physical correspondent is a logical outcome of what he thinks.
Disease, of itself, is neither person, place nor thing; it is an image of thought, consciously or unconsciously held somewhere in Mind and will externalize wherever it finds an avenue of operation.
Disease is entirely mental in its origin, since no person could be sick unless he had intelligence; it is the result of thinking about, and believing in duality, or a power apart from God.
Disease can be healed through reversing the thought and turning to the Spiritual Realization of Life. It is impossible to divorce real mental healing from true Spiritual Realization, since God is ALL.
The use of mental argument in healing rests upon the theory that we are surrounded by a Universal Mind which reacts to our thought.
Right mental practice is the constructive use of Mind, i.e., a mental argument given for the purpose of presenting the Spiritual Truth about man. Wrong mental practice is the destructive use of Mind, i.e., a mental argument given for the purpose of presenting a false claim about man.
Right mental practice is called the Spirit of Christ. Wrong mental practice is called the spirit of Antichrist; it is malpractice and may or may not be consciously used. To think of any one in a negative way is some form of malpractice and is harmful. Malpractice may be ignorant, innocent or malicious. It is always some form of suggestion.
Man is known in Mind by the name he bears, and any statement made in Mind about his name will cause some action to take place through Law towards him. This is the basis of all mental healing.
A practitioner is one who recognizes Man as a spiritual reality. Since there is but One Mind, the practitioner does this within himself. Through the medium of the One Mind these statements rise to objective conditions in his patient, according to the practitioner's belief and according to the ability of his patient to receive the Truth. Healing is accomplished through the act of setting Subjective Law in motion. The more Spiritual or Godlike the mentality of the practitioner, the more powerful the treatment.
A mental treatment begins and ends within the thought of the practitioner because he is in the same Mind in which his patient lives. Treatment is inducing right concepts within the subjective side of life.
Absent and present treatments are the same; for there is no absence in the One Presence.
One disease would be as easily healed as another if the thought were as sure of itself in one case as another.
There is no personal responsibility in healing; the practitioner directs the Power and lets It work. One does not hold thoughts in mental healing; he looses thought. A practitioner does not try to suggest, hypnotize or mentally influence; he simply knows that man is now a spiritual being and holds to that belief,--no matter what the appearance may be. Right mental treatment does not tire the one giving it.
Personal magnetism has nothing to do with mental healing. The whole basis of the possibility of mental healing rests upon the premise that we all live in One Creative Mind which reacts to our belief. It is as though there were a Universal Ear listening to, and hearing, everything that we say, feel or think, and reacting to it.
Healing is not a process, but a revelation; for the revealing of the perfect man always heals. The process is the time and thought that it takes to arrive at the correct understanding of man's perfect state in Spirit.
Any one can heal who believes that he can, and who will take the time to put that belief in motion through the Law.
To daily see the perfect man and to daily declare for his objective appearance is correct mental practice and will heal.
A treatment recognizes that all is Mind and that everything is mental; it resolves all disease into thought; neutralizes the false thought and recognizes the true. Nothing can stop it from operating except a lack of faith in the reality of the Truth and man's ability to use It.
In giving mental treatment the practitioner first realizes his own being as spiritual; he then recognizes the perfect state of his patient's being; then he attacks the false claim and brings the evidence of Truth to bear against it, thinking in such a manner as to completely destroy the false claim and to realize the Truth.
There are four simple steps which lead to the habit of Persistence. They call for no great amount of intelligence, no particular amount of education, and but little time or effort. The necessary steps are:--
1.
A DEFINITE PURPOSE BACKED BY BURNING DESIRE FOR ITS FULFILLMENT.
2.
A DEFINITE PLAN, EXPRESSED IN CONTINUOUS ACTION.
3.
A MIND CLOSED TIGHTLY AGAINST ALL NEGATIVE AND DISCOURAGING INFLUENCES, including negative suggestions of relatives, friends and acquaintances.
4.
A FRIENDLY ALLIANCE WITH ONE OR MORE PERSONS WHO WILL ENCOURAGE ONE TO FOLLOW THROUGH WITH BOTH PLAN AND PURPOSE.
These four steps are essential for success in all walks of life. The .entire purpose of the thirteen principles of this philosophy is to enable one to take these four steps as a matter of habit.
These are the steps by which one may control one's economic destiny.
They are the steps that lead to freedom and independence of thought.
They are the steps that lead to riches, in small or great quantities.
They lead the way to power, fame, and worldly recognition.
They are the four steps which guarantee favorable "breaks."
They are the steps that convert dreams into physical realities.
They lead, also, to the mastery of fear, discouragement, indifference.
There is a magnificent reward for all who learn to take these four steps. It is the privilege of writing one's own ticket, and of making Life yield whatever price is asked.
One of the most interesting points of Universal Teachings to the average student is that which is concerned with the Aura, or Psychic Atmosphere of the Human Individual, and the Astral Colors which manifest in that Aura, and otherwise.
By "Aura" is meant "A subtle invisible emanation or exhalation creating an atmosphere around the person or thing emanating it"—at least this is the popular definition of the term. In occult writings and teachings, however, the term has a more special meaning, and is employed to indicate the "psychic atmosphere" surrounding each human individual, invisible to the ordinary sense of sight, but perceptible by clairvoyant vision.
The human aura is an emanation from the soul, or souls, or the person whom it surrounds. It is akin to the rays of the sun, or the fragrance of the flower. It is a form of energy rather than of matter, yet is possesses a certain substantiality which justifies some writers in treating it as being composed of a very subtle form of matter. The human aura is egg-shaped, and extends to an average distance of two or three feet from the body of the person emanating it.
The human aura is composed of numerous elements, some of a low and some of a high order, corresponding to the elements manifesting in the soul of the person. Just as the manifestations of the souls of different persons vary greatly one from the other, so do their auras vary in the same degree. An advanced occultist, with trained clairvoyant vision, is able to read the mental and emotional character of a person like an open book, by means of the appearance and coloring of his or her aura.
The lowest element in the human aura is that which occultists call the "physical emanation," which is almost colorless, and which is marked by minute and thin "streaks" or bristle-like marks standing out from the body like bristles on a brush. When the person is in good health these "bristles" stand out stiffly, while when the person is in poor health or is suffering from impaired vitality they droop like the soft hair on the coat of an animal. This element of the aura appears to detach minute particles of itself from the aura as the person moves about, and it is believed that it is by these particles that dogs and other animals are able to track persons—it is this which is the essence of the so-called "scent" followed by the animals mentioned.
Another low element in the human aura is that which may be called the auric element of "vital energy." This element is perceived by clairvoyants as having a very faint pinkish glow, sometimes filled with tiny sparks of vital magnetism if the person be very magnetic. It is occasionally visible to persons lacking clairvoyant vision, and appears to them in the form of vibrating air, similar to the heated air arising from a field on a very warm day, or from a heated stove.
Passing over several unimportant auric elements of a lower degree, the student is asked to consider the most interesting phenomena of the "auric colors"which represent the mental and emotional elements in the soul of the man or woman. These elements are the characteristic features of the aura when perceived by clairvoyant vision. The aura, seen in this way, presents the appearance of a luminous cloud composed of varied and shifting colors, extending in egg-shape to a distance of about two or three feet from the body, and gradually growing fainter toward its outward limits until it finally disappears.
Each one of the colors in the aura represents some particular thought, mental state, emotion of feeling in the soul of the person. It will be seen at once that there is an almost infinite variation and shading of these auric colors, owing to the complexity in the emotional states of the average person.
The following table of the Auric Colors will give you the key to the blending and shading in the luminous cloud composing the human aura.
Table of the Auric Colors
Black indicates hatred, malice, revenge, and similar low feelings.
Gray (bright shade) indicates selfishness; (ghastly shade) indicates fear and terror; (dark shade) indicates melancholy.
Green (bright live shade) indicates diplomacy, worldly wisdom, suavity, tact, politeness, and "polite deceit" in general; (dirty, muddy shade) indicates low deceit, low cunning falsehood, trickery of a low order; (dark, dull shade) indicates jealousy, envy, covetousness.
Red is the color of the passions in general, but there is a great variety in its manifestations, for instance: Red (dull and appearing as if mixed with smoke) indicates sensuality and the lower animalpassions; Red (appearing as bright flashes, sometimes light lightning in form) indicates anger. In this case the red usually is shown on a black back ground when the anger arises from hatred or malice and on a greenish background when the anger arise, from jealousy, envy, etc., and without any back ground when the anger arises from "righteous indignation" and the defense of what is believed to be righteous cause. Red (crimson shade) represent Love, and varies in shade according to the character of the passion named. For instance, a dull and heavy crimson shade indicates a gross, sensual love, while the brighter, clearer and more pleasing shades indicate love blended with higher feelings and accompanied by higher ideals; and the highest form of human love between the sexes manifests in a beautiful rose color.
Brown (reddish shade) indicates avarice and greed.
Orange (bright shade) represents pride and ambition.
Yellow, in its various shades, represents intellectual power in its various forms. A beautiful, clear. golden yellow indicates high intellectual attainment logical reasoning, unprejudiced judgment and discrimination. A dark dull yellow shade indicates. intellectual power contenting itself with thoughts and subjects of a low, selfish order. The shade between the two just indicated denote the presence of higher or lower thought, respectively, the dark rep. resenting the lower, and the light the higher.
Blue (dark shade) represents religious emotion. feeling, and tendencies in general. The dull shades; however, indicate religious emotion of a low order, while the clearer brighter shades indicate religiousemotions of a high order. These shades vary and range from a dull indigo to a beautiful bright violet. Light Blue (of a peculiar hue and shade) indicates spirituality. This spiritual blue is of a peculiarly clear, transparent, and luminous appearance, which is difficult to describe in words. In the auras of some persons of a very high degree of spirituality there appear tiny luminous spark-like points, often twinkling and sparkling like the stars in the heavens on a clear night.
In addition to the ordinary colors named above, there are several shades which cannot be named, for they correspond to colors outside of the field of human vision, such as "infra red" and "ultra violet." Without going deeply into this phase of the subject, it may be said that the "ultra violet" auric colors denote high spiritual powers manifested in the direction of the highest and most worthy aims and ends; while the "infra red" auric colors denote psychic powers employed in unworthy ways and for base ends—as for instance, that which the occultists know as "black magic."
There are two other auric colors which are impossible to describe in words, for there are no terms adequate for such expression. These colors are as follows: (1) the true primary yellow, which indicates the highest spiritual illumination of the intellect; and (2) true pure white, or a peculiar brilliancy and transparency, which indicates the presence of the awakened spirit.
A writer on the subject has said of the manifestations of the auric colors: "Even when the mind is calm there hover in the aura the shades indicative of the predominant tendencies in the man. so that his stage of advancement and development, as wellas his tastes and other features of his personality, may be readily discerned. When the mind is swept by a strong passion, feeling or emotion, the entire aura seems to be colored by the particular shade or shades representing it. For instance, a violent fit of anger causes the whole aura to show bright red flashes upon a black background, almost eclipsing the other colors. This state lasts for a longer or shorter time, according to the strength of the passion. If people could but have a glimpse of the human aura when so colored, they would become so horrified at the dreadful sight that they would never again permit themselves to fly into a rage—it resembles the flame and smoke of the 'pit' which is referred to in the orthodox churches, and, in fact, the human mind in such a condition becomes a veritable hell for the time being. A strong wave of love sweeping over the mind will cause the aura to show crimson, the shade depending upon the character of the passion. Likewise a burst of religious feeling will bestow upon the entire aura a blue tinge. In short, a strong emotion, feeling, or passion causes the entire aura to take on its color while the feeling lasts. You will see from what we have said that there are two aspects to the color feature of the aura, the first depending upon the predominant thoughts habitually manifesting in the mind of the person; the second depending upon the particular feeling, emotion or passion (if any) being manifested at that particular time. The passing color disappears when the feeling dies away, although a feeling, passion, or emotion repeatedly manifested shows itself in time upon the auric color. The habitual color shown in the aura, of course, changes gradually from time to time as the character of the person improves or changes.
The habitual colors shown indicate the 'general character' of the person; the passing colors show what feeling, emotion, or passion (if any) is dominating him at that particular time."
Another writer, describing the appearance of the aura of a person, has said: "The shades and colors of the aura present an ever-changing kaleidoscopic spectacle. The trained occultist is able to read the character of any person, as well as the nature of his passing thoughts and feelings, by simply studying the shifting colors of his aura.. To the developed occultist the mind and character becomes as an open book, to be studied carefully and intelligently.
Even the student of occultism who has not been able to develop the clairvoyant vision to such a high degree, is soon able to develop the sense of psychic perception whereby he is able to at least 'feel' the vibrations of the aura, though he may not see the colors, and thus be able to interpret the mental states which have caused them. The principle of course is the same, as the colors are but the outward appearance of the vibrations themselves, just as the ordinary colors on the physical plane are merely the outward manifestations of vibrations of matter. But it must not be supposed that the human aura is always perceived in the appearance of a luminous cloud of ever-changing color. When we say that such is its characteristic appearance, we mean it in the same sense that we describe the ocean as a calm, deep body of greenish waters. We know, however, that at times the ocean presents no such appearance, but, instead, is seen as rising in great mountainous waves, white-capped, and threatening the tiny vessels of men with its power.
Or again, we may define the word 'flame' in the sense of a steady, bright streamof burning gas, whereas, we know only too well that the word also indicates the great hot tongues of fiery force that stream out from the windows of a burning building and lick to destruction all with which it comes in contact. So it is with the human aura. At times it may be seen as a beautiful, calm, luminous atmosphere, presenting the appearance of a great opal under the rays of the sun. Again, it blazes like the flames of a great furnace, shooting forth great tongues of fire in this direction and that, rising and falling in great waves of emotional excitement, or passion, or perhaps whirling like a great fiery maelstrom toward its centre, or swirling in an outward movement away from its centre. Again, it may be seen as projecting from its depths smaller bodies or centres of mental vibration, which like sparks from a furnace detach themselves from the parent flame and travel far away in other directions—these are the projected thought forms of which all occultists are fond of speaking and which make plain many strange psychic occurrences."
The Three Primary Auric Colors
Like their physical counterparts, the Auric Colors are derived from three Primary Colors, from which. all the various combinations and colors are formed. These three primary colors, together with White and Black, give us the key to the entire auric spectrum.
The Three Primary Colors are as follows: (1) Red; (2) Blue; and (3) Yellow. From these three primary colors all others are formed by combinations and blendings, or by the addition of Black or White. Thus, the Secondary Colors are formed as follows: (1) Green, derived from a combination of Yellow and Blue; (2) Orange, derived from a combination of Yellow and Red; (3) Purple, derived from a combination of Red and Blue. Further combinations produce other colors, for instance: Green and Purple form Olive; Orange and Purple form Russet; Green and Orange form Citrine. Black is really an absence of color, while White is really a harmonious blending of all colors. The blending of the Primary Colors in varied proportions produce what are known as the "hues" of color; and adding White we obtain "tints," while mixing Black produces "shades."
Key to the Auric Colors
An understanding of the basic character of the Three Primary Auric Colors, and of Auric Black and Auric White, gives the student the key to the whole range of auric coloring. For this purpose the following table is presented: The Red Group. Red represents the physical nature, and its presence always indicates the existence and activity of that part of the nature of man. The Blue Group. Blue represents the religious, or spiritual nature, and its presence always indicates the existence and activity of that part of the nature of man. The Yellow Group. Yellow represents the intellectual nature, and its presence always indicates the existence and activity of that part of the nature of man. White. White represents Pure Spirit, and its presence always indicates the presence and activity of that Reality in the nature of man. Black. Black represents the negation of Pure Spirit, and opposes it in every way, and its presence
always indicates the existence and activity of this negative principle in the nature of man.
The various combinations of the three Primary Annie Colors are formed in connection with White and Black, as well as by the blending of the three themselves. These combinations of course result from the shades of mental and emotional activity manifested by the individual. But not only is the blending caused by the mixing of the colors themselves, in connection with Black and White, but in certain cases the body of one color is found to be streaked, striped, dotted, or clouded by other colors. At times there is perceived the mixture of two antagonistic color streams fighting against each other before blending. Again we see the effect of one color neutralizing another. In some cases great black clouds obscure the bright colors beneath, and then darken the fierce glow of color, just as is often witnessed in the case of a physical conflagration. Again, we find great flashes of bright yellow, or red, flaring across the field of the aura, showing agitation or the conflict of intellect and passion.
It should be noted by the student, in passing, that the Green group of auric colors seems, at first glance, to be an exception to the general rule regarding the blending of the primary auric colors; and to manifest contradictions in character. For instance, it is difficult for the average student to comprehend why a blending of the spiritual blue and the intellectual yellow should yield a green indicating deceit, etc. A subtle analysis of deceit, however, gives the secret of this combination, particularly when it is noted that in certain of the less desirable of the green combinations there is combined a slight mixture of black and of red. It is not necessary to go into detailsconcerning this particular point—it is enough to indicate the nature of the solution of the mystery. Again, there is a certain shade of Green, that which manifests in the prevailing colors of trees, plants, etc., which when shown in the auric coloring indicates a love of nature, etc. The following words from a celebrated occultist gives a valuable hint to those whose minds tend to keen analysis concerning these matters; this occultist says: "To those who are fond of analysis of this kind, I will drop the following hint, which may help them in the matter, viz.: The key is found in the fact that Green lies in the centre of the spectrum, and is a balance between the two extremes, and is also influenced by these two extremes in a startling manner."
Important Suggestions
The Rosicrucian teachers do not content themselves with instructing their students concerning the particular colors which, when seen in the aura, indicate the presence and activity of certain mental or emotional states in the person. They also instruct the student according to the celebrated principle of Action and Reaction, which forms an important feature of certain branches of the Rosicrucian teachings. That is to say they instruct the student that if he will hold in his mind the mental image of a certain color, there will result a reaction in the direction of the production in the student's mind or emotional nature of the feeling or emotion corresponding to that particular color. For instance, if the student will hold his thought and attention firmly concentrated on the Red group of colors, there will be awakened in him a strong passional emotion, and the manifestation of animal vitality and vigor, virility,courage, etc. Again, if he will hold in his mind in the same way the Blue group of colors, he will experience an uplift of spiritual or religious emotional feelings, and his nature will be quickened along those lines. Again, if he would stimulate his intellectual faculties, or reinvigorate a tired mind, he has but to concentrate on the Yellow group of colors to obtain the desired result. So, it is seen, not only do mental and emotional states manifest appropriate colors, but the colors themselves tend to produce their corresponding mental and emotional states.
The action of Red upon the bull and other animals is explained in this way; also we have here a suggestion as to why a man "sees red" under moments of great excitement leading to physical action of punishment, etc.
It is also a part of the teachings that the Three Primary Colors have a decided therapeutic effect, and that one may apply the principle in healing work. The colors may be applied either by means of physical colors placed in the environment of the person, or else held in the mind of the mental healer giving the treatment. Here is the Therapeutic Scale of Colors:
Therapeutic Scale of Colors
Blues, Violet, Lavender, etc., have a cooling and soothing effect upon the nervous system, and upon the blood and bodily organs. Grass Greens, have a resting and invigorating effect upon the same. Yellows and Orange have an inspiring and illuminating effect upon the mental faculties. Reds have an exciting and stimulating effect upon mind and body (this is particularly true of starlets and other bright reds).
The Protective Aura
The Rosicrucian teachers also instruct their pupils in the matter of the creation and maintenance of The Protective Aura, which is a shelter of soul, mind, and body against evil influences directed against them consciously or unconsciously. This Protective Aura is an effective armor against all forms of psychic attack and invasion, no matter from whom they emanate. It affords a simple but very powerful and efficient means of protection against adverse psychic influences, "malicious mental magnetism," black magic, etc., and is also a protection against psychic vampirism or the draining of magnetic strength.
The method of forming the Protective Aura is very simple. It consists merely of the formation of a mental image (accompanied by a demand of the will) of yourself as being surrounded by an aura of Pure Clear White Light—the symbol and indication of Spirit. A little practice will enable you to actually feel the presence and power of this Protective Aura. The White Light is the radiation of Spirit, and Spirit is master of All Things. As a teacher has said: "The highest and deepest occult teaching is that the White Light must never be used for purpose of attack or personal gain, but that it may properly be employed by anyone, at any time, to protect himself or herself against adverse outside psychic influences no matter by whom exerted. It is the armor of the soul, and may well be employed in such way whenever or wherever the need arises."
In the explanation given here concerning the aura will be found a key to very interesting phenomena along the lines of Personal Magnetism, Magnetic Influence, Personal Atmosphere, etc.
This is an exercise well known to the Yogis, who. consider it one of the strongest nerve stimulants and invigorants known to man. Its purpose is to stimulate the Nervous System, develop nerve force, energy and vitality. This exercise brings a stimulating pressure to bear on important nerve centers, which in turn stimulate and energize the entire nervous system, and send an increased flow of nerve force to all parts of the body.
(1) Stand erect.
(2) Inhale a Complete Breath, and retain same.
(3) Extend the arms straight in front of you, letting them be somewhat limp and relaxed, with only sufficient nerve force to hold them out.
(4) Slowly draw the hands back toward the shoulders, gradually contracting the muscles and putting force into them, so that when they reach the shoulders the fists will be so tightly clenched that a tremulous motion is felt.
(5) Then, keeping the muscles tense, push the fists slowly out, and then draw them back rapidly (still tense) several times.
(6) Exhale vigorously through the mouth.
(7) Practice the Cleansing Breath.
The efficiency of this exercise depends greatly upon the speed of the drawing back of the fists, and the tension of the muscles, and, of course, upon the full lungs. This exercise must be tried to be appreciated. It is without equal as a "bracer," as our Western friends put it.
The Yogis have a favorite form of breathing which they practice when they feel the necessity of ventilating and cleansing the lungs. They conclude many of their other breathing exercises with this breath, and we have followed this practice in this book.
This Cleansing Breath ventilates and cleanses the lungs, stimulates the cells and gives a general tone to the respiratory organs, and is conducive to their general healthy condition. Besides this effect, it is found to greatly refresh the entire system. Speakers, singers, etc., will find this breath especially restful, after having tired the respiratory organs.
(1) Inhale a complete breath.
(2) Retain the air a few seconds.
(3) Pucker up the lips as if for a whistle (but do not swell out the cheeks), then exhale a little air through the opening, with considerable vigor. Then stop for a moment, retaining the air, and then exhale a little more air. Repeat until the air is completely exhaled. Remember that considerable vigor is to be used in exhaling the air through the opening in the lips.
This breath will be found quite refreshing when one is tired and generally "used up." A trial will convince the student of its merits. This exercise should be practiced until it can be performed naturally and easily, as it is used to finish up a number of other exercises given in this book, and it should be thoroughly understood.
We must first think wealth, and then use the mind to discover the true foundation of wealth. The mind in its search for the cause of wealth will soon discover that well-directed energy—work, is back of all wealth. But along with this energy we must have faith, hope and courage. This is a busy world, and we are living in a wonderful age of big undertakings and great progress. At every hand is to be seen advancement, improvement, progress, growth and expansion. We are continually going forward, onward and upward. Nothing stands still! There is no backward movement! The world is better and busier to-day than it was yesterday, and will be better and busier to-morrow than it is to-day. It is the calm, honest, thorough, thoughtful and busy workers who make this condition of growth and progress; not the worrying, hurrying, fretful, gloomy, morbid, pessimistic minds who persist in looking at things through the wrong end of the telescope. No one will be successful or feel the glorious good times which are here to stay, unless he is hopeful and cheerful, and willing to play the part God has assigned to him.
And now, dear friends, I have tried hard in this book to inspire you with hope and courage, and I sincerely hope you will feel that we Yogis dearly love you and wish you peace, joy, prosperity and happiness, and in conclusion let me quote the saying of one of our brothers, who is a great Yogi—a great soul: "You are all God, O ye men and O ye animals, and living beings, ye are the manifestation of the One living God—the Blessed One—the All in All, so how can you doubt your reaching perfection?"
May the peace and blessings of the Blessed One, and all the Devas (angels) and all the Yogis of the Universe be ever with you, my beloved sisters and brothers, is the prayer of
A worrying statistic that many of us are also unaware of, but it's true. Many of us fail to breathe properly and remain unaware of our breathing which believe it or not is mediation in a nutshell.
Meditation does not mean you have to bend your legs like a gymnast and chant "hummmm" "hummmm"
To meditate means to be aware of your breathing and therefore to control it.
The benefits for me personally have been phenomenal and I now spend 10 minutes in the morning and before I go bed just to meditate. Below are some of the benefits: Benefits:
Less anxiety,
Decreased depression,
Reduction in irritability and moodiness,
Better learning ability and memory and greater creativity.
Slower aging (possibly due to higher DHEA levels), feelings of vitality and rejuvenation,
Less Stress (actual lowering of cortisol and lactate levels),
Here's a simple technique that will give you results in minutes. Sit comfortably, close your eyes, and tense up your whole body. Sigh deeply, then breath deeply through your nose and release the tension from every muscle. Just feel each part relaxing, watching for parts that may hold onto tension, like a tight jaw.
If you still have tension somewhere, tense up that part again, then let it relax. It may also help to repeat silently "relax" as the tension drains. This will train your body and mind to recognize relaxation. Later you may be able to relax more easily just by repeating "relax" a few times.
Breath through your nose. This is important because it brings in more oxygen by involving your diaphragm more. You can test this. Breath with your mouth and you'll notice that your breathing is shallower. Then breath through your nose and you'll notice that your abdomen extends more. Air is being drawn deeper into your lungs.
Allow your breathing to fall into a comfortable pattern, and pay attention to it. Pay attention to your breath as it passes in and out of your nose. Your mind may wander endlessly, but all you have to do is continually bring attention back to your breath.
If your mind is still too busy, try naming the distractions as a way of setting them aside. For example, say in your mind, "itchy leg," "worried about work," or "anger," and then immediately return attention to your breathing. Use any way you can to identify and set aside distractions.
That's it. Continue for five or ten minutes, or for 100 breaths. Afterwards, open your eyes and sit there for a few seconds. You'll feel relaxed, and your mind will feel refreshed. And you'll be better prepared for any mental challenges. That's how to meditate.
