MEDITATION THROUGH VARIOUS FORMS IN

SPIRITUAL WAY OF LIFE AND SELF-KNOWLEDGE

WITH PARTICULAR REFERENCE TO MODERN
BUDDHISM

Marko Kimi Milic

INDIAN BOARD OF ALTERNATIVE MEDICINES

2016
 ©2016

Marko Kimi Milic

All rights reserved

 MEDITATION THROUGH VARIOUS FORMS IN
SPIRITUAL WAY OF LIFE AND SELF-KNOWLEDGE
WITH PARTICULAR REFERENCE TO MODERN
BUDDHISM

SUBMITTED TO THE
INDIAN BOARD OF ALTERNATIVE MEDICINES
ACADEMY, KOLKATA, INDIA
FOR THE DEGREE
OF
DOCTOR OF PHILOSOPHY
IN
ALTERNATIVE MEDICINE
BY
MARKO KIMI MILIC
REGISTRATION NO: FF/15/242
UNDER THE GUIDANCE OF
DR. D. N. BANERJEE
INDIAN BOARD OF ALTERNATIVE MEDICINES,
KOLKATA, INDIA

January, 2016
 Declaration

I hereby declare that, this whole thesis, unless specifically indicated to the
contrary, is the writer's own work.

Signature: ___________________________
Marko Kimi Milic
 i

MEDITATION THROUGH VARIOUS FORMS IN SPIRITUAL WAY OF

LIFE AND SELF-KNOWLEDGE WITH PARTICULAR REFERENCE TO
MODERN BUDDHISM

ABSTRACT

Of the world existence until today, human civilization has progressed in many
segments. The pace of life, conditioned anti-globalism takes comes at a price. The
price refers to what most people and more and more losing that primary which is
God-given, simplicity.

Inner peace is the most precious person could have. Many people don't realize that
the greatest power lies in us, not what surrounds us. If we can learn and succeed
to a certain way come to peace on us, we're going to work and the environment in
which we find ourselves.

The assumptions, which will be detailed in the elaborate in this thesis, that the old
spiritual teachings and meditation more steam rollers abilities in people than today
technologies. Many now operate like robots, puppets operated by others. There is
opinion that existence depends on the work that we do, but it only depends on our
ability to find the best way of learning that have developed over the centuries. This
learning can be applied in this technological world we have today, it's just need to
feel the presence of our higher being, open mind and get rid of the conventional
barriers that are all around us today.

The spiritual path is the one that gives us the strength to be successful at
everything in we want. Many business and successful people use meditation
techniques to keep a healthy mind and body, to stay focused.

Spiritual understanding and meditation have different forms true centuries. There
are those who are very familiar with, but also those that are adapted to certain
religions, and therefore modified. Wise people say that there is no wrong way to
meditate and to the respect of certain techniques of meditation to experience what
we want, as we feel it should be.
 ii

The fact is that a person can read a lot of documents in the field of Buddhism, but
it certainly does not make a devotee. If no application Buddha's teachings into
practice, a complete understanding will remain only in the theoretical form without
the ability to solve personal problems and to help other people. The goal of
Buddhism is the attainment of inner peace and accomplishment of the purposes of
life.

In this thesis it will be shown in detail the meaning of spiritual life, the importance
of meditation through self-knowledge and magnificence of Buddhism. We will give
a special aspect of the ideology of early and modern Buddhism, but also the use
of meditation and its high price among the members of the "secret societies" such
as Masonic Lodges.
 iii

ACKNOWLEDGEMENTS

I want to get from the bottom of my heart thank my father Bogdan Milic and mother
Radunka Milic for everything in life what they've done for me. You are my support
and the wind takes me forward, you are my Light and my joy. You have helped me
to realize my dream, and it is this thesis. It is a privilege to have you as a parents.
Thank you because you believe in me, and I will be always son I did and I am
because you are great mom and dad.

I want to thank my wonderful wife, Biljana, and my two sons, Andrej and Matej
which was born during writing this Thesis, for courage to support me when it was
most difficult and most beautiful. Thank you because you believe in me, it is my
honor that I have this family.

I want to thank my friend, professor. Dr. Stefan Ilic because he believed in me and
because of his advice led me to take the path on which I am now.

I want to thank my Masonic Brother and spiritual father, artist and painter Bojan
Timotijević on faith in me and recognizing the worthiness in me that all they give is
my honor guaranteed.

I want to thank Dr. Suresh Kumar Agarwal on excellent research directions and his
efforts to help me write this thesis.

I want to thank my supervisor Mrs. Shreetama Kanjilal cooperation and guidelines

that result in the writing of this thesis.

I want to thank the administrative staff at the IBAM Academy in a great

correspondence and high professionalism.
 iv

ABBREVIATIONS

P. Pali

S. Sanskrit

MSH Modern Standard Hindi

PTS Pali Text Society

DN Dīgha Nikāya

MN Majjhima Nikāya

SN Samyutta Nikāya

AN Aṅguttara Nikāya

Vin Vinaya
 v

TABLE OF CONTENTS

Abstract i

Acknowledgements iii

Abbreviations iv

List of Tables vii

List of figures viii

INTRODUCTION 10

CHAPTER I: Philosophy of Buddhism Meditation 29

CHAPTER II: Modification of modern Buddhist Ideology 53

CHAPTER III: Concept of Meditation with their Varieties 75

CHAPTER IV: Technique of Meditation with reference to subject

of thesis 92

CHAPTER V: Knowledge of Spiritual Living 106

CHAPTER VI: Parameters of Spiritual Living 121

CHAPTER VII: Idea of Spiritual Way of Living 137

CHAPTER VIII: Integration of Self Knowledge, Meditation and

Spiritual way in respect of Buddhism 139

CHAPTER IX: Justification of Modern Buddhist Philosophy 149

CHAPTER X: How this subject enhances Homeostasis? 160

CHAPTER XI: Criteria for Environment of Modern Meditation 168

CHAPTER XII: Scope of Aura 182

 vi

CHAPTER XIII: Why was this theme chosen for the thesis of this

research? 212

CHAPTER XIV: Three cases of the use of Buddhist meditation In

Freemasonry based on the personal example of

the author 219

MATERIAL AND METHODS 240

RESULTS 274

DISCUSSION 290

REFERENCES 297

APPENDICE 305
 vii

LIST OF TABLES

Table 1. Applications, forms and meaning of meditation 83

 viii

LIST OF FIGURES

Figure 1. Shakras 190

Figure 2. Example of entrainment by external EM waves 193

Figure 3. Example of entrainment by Aura 194

Figure 4. White bioenergy 196

Figure 5. Energy stabilizer 197

Figure 6. Central channel and seven major chakras 198

Figure 7. Symbol of connection between Buddhism and Freemasonry 240

Figure 8. Buddhist population by region as of 2010 277

Figure 9. Median Age 278

Figure 10. Global Buddhist Population between 2010-2050. 279

Figure 11. Compound Annual Growth 280

Figure 12. Regional Buddhists comparing to 2010 vs 2050. 281

Figure 13. Buddhist population comparing 2010 vs 2050. 282

Figure 14. Buddhist population on Growth comparing 2010 vs 2050. 283

Figure 15. Changes largest Buddhist population in 2010. 284

Figure 16. Brain Waves 285

Figure 17. Biological Ageing 286

Figure 18. Anxiety 287

Figure 19. Phisyological Rest 287

Figure 20. Hospitalization Rates 288

Figure 21. Doctor Visits 289

Figure 22. Lifestyle Habits 289

 ix

Figure 23. Breath Rate 290

Figure 24. Stress 290

 10

INTRODUCTION:

BACKGROUND

The research subject has a great importance to the reason for need and attempt
to influence this thesis to increase awareness among the people and the tendency
of displaying precious values of Buddhism, but also show the general public that
people can practice meditation techniques even in the contemporary and fast-
paced lifestyle. The use of meditation would certainly affect the improvement of
lifestyle and stress reduction.

Research Foundation Spiritual Science (SSRF) to determine the spiritual level is

used a scale of 1 to 100% to 1% corresponds to the spiritual level of an inanimate
object, while 100% refers to the spiritual level of a person who has attained self-
realization, connect with God. (Spiritual Science Research Foundation, 2013)

Most people in the current era, which is Kaliyuga, also known as the Era of Strife,
fall into the category of persons with spiritual of 20%. According to Spiritual science
a person on a spiritual level of over 70% is considered to be a Saint. Just as there
are people who are very successful in their field of work in the material world, the
Saints who live on Earth are the spiritual authorities. They are not just scholars, but
practitioners of spiritual science in everyday life - and the souls who have realized
God. (Spiritual Science Research Foundation, 2013)

Saints actively transmitted Spirituality and nurturing seekers to grow spiritually are
known as Gurus. Score of ten percent of the Saints living on Earth are Gurus.
Gurus are form of the divine principle of learning and they act as beacons of
spiritual knowledge in our material world and their values are very respectable.
(Spiritual Science Research Foundation, 2013)

Nowadays there are many forms of Buddhism, such as Zen and Theravada.
Different surveillance forms are equally valuable in their own way and the only
difference is in their presentations.

Buddhism is the fourth largest religion in the world, because it brings together more
than 300 million followers. Like other religions, it is not limited only to the
 11

area of Asia. It has its supporters in Europe and the United States. Cultural and art
has enriched all countries in which the values of learning accepted. The spread of
Buddhism has never been based on the use of force to conversion or subjugation,
which is in full compliance with the very religiously tolerant Asia. The father of this
religion never wrote down their thoughts and interpretations. His disciples
remembered his words and passed them through an oral tradition about 500 years
ago when they were first written learning educator. Write learning Buddhism
evolved in two main directions: Theravada, which is consistently kept the Buddha's
teachings, which has a freer interpretation and application in practice. (Kočović,
2012)

Oral traditions and legends about the events, and later recorded and given in
writing, contain a lot of amazing events that Buddhism considers the historical and
truthful. According to Buddhist historical truth Sidhartina, mother Queen Maya was
beautiful and fearless woman. One day, she felt a deep peace, tranquility and
pleasure, and during the night she had a dream in which an elephant with six tusks
trunk carries a lotus flower and it is touched by the right side. At this point,
miraculously conceived her learned men, to call her husband Sudhodana,
interpreted to be the world come holy man and get the name of Siddhartha, which
means "one who has achieved his goal." According to legend, the Buddha came
out of the mother's right flank and immediately walked without assistance. He took
seven steps on all four sides of the world, from its traces are sprouting lotus flowers.
The birth and death of social policy in the group of social risks that require
increased costs. The birth of the desired act that causes emotional satisfaction, joy
and happiness for the individual, family and society as a whole (especially in those
areas where depopulation is present). It causes an increased need for: housing,
clothing, footwear, care of every kind, financial resources, etc.; Social Work as a
practical social activity is interested in the creation of appropriate conditions and
performs monitoring and providing technical assistance in material and spiritual
terms to families and children in it properly developed. Death is an unwanted event,
also the inevitable risk, because in the social policy part of the social insurance
provided assurance. This insurance provides financial security of the family who is
caught this risk; social work helps the family to maintain the proper functioning
among its members, and in the same time preserve the network of social
 12

relationships outside the family: school, work and other responsibilities and roles
within the wider social environment, as well as help in the realization of the rights
of families on the basis of this risk. (Kočović, 2012)

The founder of Buddhism was Siddhartha Gautama (560-480 BC), who was later
given the name Buddha, which in Sanskrit means enlightenment, awakening. He
was born in present-day Nepal, in the fertile plains near the Indian border. This is
a period of great spiritual and intellectual ferment over a wide area of the Indian
subcontinent. Indians were already at that time very intellectual people. Despite
the fact that the Buddha was born into a warrior caste violence Rajas in
Kapilavastu, the prince inspiration for their own learning located in observing the
environment in which he grew up, and in the wider natural and social space, which
later on in their development and learning visited and observed, especially in the
River Ganges. Specifically, met with elderly people, sick, exhausted and suffering
people, but his attention was once drawn to the poor religious ascetic appropriately
dressed, and he seemed to be happy and spiritually superior man. There is no
doubt that in this case we have an obvious application of methods of observation
to collect relevant facts needed to reliably adoption of attitudes, judgments and
conclusions about the facts that are the subject of interest. Modern natural and
social sciences rely on technical methods such as observation, experiment,
analysis, testing and statistics, to master the natural and social phenomena and
determine their lawfulness. Based on the full observation of phenomena and
determining their manifestations or forms, carriers planning can promptly take
appropriate measures and thus prevent unwanted consequences. He traveled to
the south and east, visiting spiritual centers and famous teachers of the time Arad
Kalam and Udraku Ramaputru. Under their supervision spiritually is practiced, and
after leaving the teachings dealt with meditation and surrendered to the ascetic life.
(Kočović, 2012)

The thesis will be set aside and explained at Dharma Buddhist tradition. There are
two levels of learning in practice and that are Sutra and Tantra. They represent the
ancient teachings of Buddhist Masters such as Atisha and Je Tsongkhapa, but also
show the presentation of the Dharma designed for people of the modern world.
(Gyatso, 2014)
 13

Buddhist faith of believers is their spiritual life because it is the root of all Dharma
knowledge. The goal of Buddhism is that strong effort, learning, renunciation
profane things achieve permanent relief from the suffering of this life and countless
future lives.

The question is how we can achieve and sustain such faith? First of all, it should
determine the reason the desire for this path, in order to permanently liberated from
suffering. In the cycle of impure life, Samsara, no one has a permanent freedom
but must constantly meet with the sufferings of illness, aging, death and
uncontrolled birth. (Gyatso, 2014)

There are different points of view on modern Buddhism and Buddhism in general.
In accordance with the teachings comes to acceptance or skepticism, mostly
because of misunderstandings. Because Buddhism is a straight line and belief
requires commit themselves to spiritual life, not just studying theory.

In the field of modern Buddhism has not a lot of serious scientific research. Those
that are related to the gurus who have gone way to enlightenment and as such we
can cite the book "Modern Buddhism" by Geshe Kelsang Gyatso, which will be
significant very much and theoretical part of this thesis. Basically there are records
of practical work that do not provide a clear picture of those who are interested in
Buddhism.

Generally speaking, the biggest problem is the prejudice and lack of understanding
of modern humans, and also in the modification according to personal interests.

In the modern world, there's been a lot of change from the time the oldest
civilizations such as India, Egypt, China... The nature of people and greed led to
the destruction of civilizations that have made the people of this world with spiritual
knowledge such was in oldest civilizations. Mystery cults of India and Egypt are
kept ancient form as possible.

Contemporary thought has accepted the cultural influences and recognized the
original nature of these teachings. It happens in present time when coming to
conclusions is the tradition of a distant past successfully built this world is stagnant,
when people return back the power of the human spirit, through learning esoteric
societies that have kept the original knowledge Indian Saints and sages.
 14

The question is how to save the places people live a spiritual way of life as Tibet.
In that way it can adapt to a world that will be inevitable, and to keep its valuable
nature.

However, many wise men, including Tibetan, realized that the world is in the
process of globalization is one of the lower world of human consciousness, that it
takes to spreading spirituality. Value systems today are very open to doubt,
especially if we look back at that nurture children and young people. The world is
on the street corner now.

Within each of us there is power, so strong that if used properly can cure every
affliction and illness, give a will how we learned from all religions. Success lies in
how they think each psychoanalysis, and for others in prayer.

There are many methods come about as the meditation, prayer that lead us to
create a open mind. Become aware of the unconscious in us what comes soaring
are emotions.

Search for the path of enlightenment and reaching final peace is the path of power,
the right one, pure way. Unfortunately, the world today collective thoughts goes
along the trail only destruction.

What are the incredible way survived the breakthrough innovation is Tibet and
Buddhism. Buddhist philosophy is holding despite the rush of technology and
contemporary thought. Preserved are the old knowledge that lead your life filled
with peace and spiritualism. Tradition and mind control Buddhist wise is preserved
and developed as many as it takes to adapt, rather than wait for the return of that
time when people turn to the old values.

Many societies today are demonstrating the old knowledge. This knowledge often
denounces Church in many religions don't accepting anything that is not in
accordance with their teachings, but Buddhism is not such a religion, it is a religion
of freedom.. Because of that there are secret societies, or occult societies in which
initiated people trying to find answers to questions that could not by then. Exactly
why they're called secret societies. If a person is relativist, he will not believe in
universal views and perspectives, as well as to the principles which have been
adopted and apply to all. That's why there is a need for introductions, our egos.
 15

There's a nice feeling that exists when we meet spiritual person, a feeling of
positive energy and strength of mind, it is the aura of those who peered into his
soul, introduced themselves and reclaim the barriers that surround them. It is pure
freedom. Live life independent in relation to the environment.

Obstacle to represent people's assumptions, principles that are inherited. People

are working on the mechanism, not thinking, not feeling. That's exactly why they
don't have the ability to accept something that they don't understand, something
strange and then it automatically discarded. In such a psychological and emotional
state is not in a position to accept certain techniques of meditation, They're afraid
of the unknown, they have a prejudice due to the fact that they can figure out who
they are. Fear of that knowledge is the result of what they learned from birth and
inherited by the table again depends on the religious, cultural, historical and
educational legacy, in countries where religion has a strong social impact is the
most represented. These are mostly Catholic country's where the Church has a
direct connection to the functioning of the State. In such cases the people look like
dolls on the winding and have no freedom of decision-making processes. It can't
be a spirituality, that is coercion in order not to come to social difference, people
adapt.

In these examples, meditation is impossible. Meditation should represent

progressing understanding, openness to new horizons, aspiration to perfection of
light, but also understanding their modesty.

Modesty is a virtue, great virtue, which is achieved by unifying with higher being
and with the opening of centers in us that us forward, even when not practicing
meditation, through life in a more successful way. Focus on the point in it, we
should see ourselves, flaws and virtues, to go one step at a time to develop us.
Because, if we are not good for ourselves, we will not be for others. That's the
importance of meditation, in any way.

In the thesis, we will continue to try to explain the conditional relationship between
practices in the Eastern and Western philosophy. Esoteric masonry is old 6015
years already, some say longer, continuing on different practices and philosophies
that have to integrate and align themselves with each other. One that particularly
stands out is the religion of ancient Egypt who carries the original records, practice,
 16

meditation and appeals of angels and the greater beings with objective aims to
complete tranquility. This direction is called Memphis Misraim . It is a high degrees
system of Freemasonry which can play only the initiates who have proven their
spiritual nature through spirit and Brotherhood in which it is located. Here we will
see a huge resemblance, if not the commonality between spiritualism in Buddhism
and the religions of ancient Egypt that are reflected through the practice. Same
parts, and history is so vague in itself, we don't know exactly where the age cultures
merged, only we can get certain conclusions and opinions based on the
information that is available to us. Certain practices from Memphis Misraim which
will be explain in this dissertation, are not known to the public, but only to those
who are in a fraternity.

How much religion should not separate people speak the fact that Buddhist monks
and Egyptian priests lived almost identical, with similar prayers and wish for the
same. On the basis of a previously written, we realize that's the right thing to be
pure spirit in life, but it all comes with a spirituality that is achieved by dismantling
and meditation. Control yourself is the freedom of the soul.

STATEMENT OF RESEARCH PROBLEM

Nowadays, there are many contradictions in the world. Religion is seen nodding
and serves many people for promotion or for other purposes.

Certain difficulties they encountered Buddhism in the modern era have led to
violence and the destruction of ancient temples, as well as abuse of the ideologies
of some religions. Colonization, the rule of communism had a negative impact on
Buddhism. In the modern age, the population is increasingly returning old eternal
values of the original teachings. It is a process that does not return quickly, but it
certainly would be. It comes increasingly to the renewal of Buddhist temples and
popularization of Buddhist beliefs. The practice of meditation is slowly returning as
a way of understanding people that peace is in the interior of our being.

People in the rush to achieve ever higher material goods become naive,
uneducated, which is why there is a particularly large problem to be mentioned
further.
 17

There are many problems occurrence of false gurus who abuse the trust of people
who have spiritual aspirations. Most of the false guru is not difficult to recognize by
the methods they have. First of all, the emphasis given to the speed and efficiency
of their exercises and meditation. Such a situation arises due to the fact many
businesses are busy and the lack of free time, "new age gurus" selling new
methods of meditation and spiritual techniques for "instant enlightenment" that are
supposedly faster and more efficient than the old and original methods of ancient
heritage. Arguments such people are based on the belief that time and modernity
things improve and accelerate, and that what is now needed time as it used to. It's
an abuse of the original values of the Buddhist beliefs and knowledge. There is a
big difference between the relative, material world and the spiritual. The trip was,
is and will remain always the same, from the ego to the higher self, from the
individual to the Divine knowledge which we carry in ourselves.

The ancient method of spiritual development required a personal transformation

and commitment of the whole of life, environmental ethics, while the modern
method of “enlightenment” are only infantile imitation principle of technological
usefulness and market exploitation in the sphere of the spirit. This is indicated by
their objectives: The purpose of meditation in the elderly was overcoming death
and the time, mind and body for handover Spirit who enables all, while the modern
“technique” of which no trace, they are promoted as a means of effectively letting
off their desires and passion.

The problem also applies to the acceptance of unconscious people "system of

spiritual development that can rapidly adapt to this time." Precisely in this is key to
fraud false guru. Basic fraudulent methods that offer related to transcendental
meditation relate to the fact that it all comes down to the reaction, and not to
ongoing activities.

In such cases, the problem of "enlightenment" refers to the fact that when a person
feels or experience a reaction after learning a false guru, the inclusion of unrealistic
fantasy and lying to himself through the fiction created by all that has lasting effect.
Unfortunately, such cases sometimes lead to drug use. You can then come up with
some transcendental reaction, but not because of spiritual experience, but because
of chemical agents such drugs.
 18

Then, mediation astral projection through meditation can lead to danger if someone
teaches through fraudulent methods. The use of magic also belongs to it.

Various occult teachings can be very useful because they created the best of
intentions ancient learning, but could easily occur, and the abuse in today's time.

Problem is New Age techniques which is the new world religion, which should
replace the current traditional religion and is common to all people without
selection. There is a misconception that the new world religion to be a mixture of
past. In fact it already exists and can be seen everywhere, they are all New Age
"spiritual" movements and sects that break the traditional religion and spirituality
itself all sorts of instant techniques all provide faster and better. Behind all of them
are people who have been programmed to work for the Masons or Freemasons
themselves. They really stand behind the traditional Judeo-Christian religions,
which include Christianity, Judaism and Islam. These religions have always used
for mind control at a time when technology was not used. Today, the New Age and
used technology, everything is faster and more efficiently even mind control
methods must be modernized. In addition to chips and chemicals (food, medicines
and vaccines) that serve and sects. Another feature of bogus gurus to recommend
group exercises and meditation.

A group of people led by some false guru who decides that particular day at a
particular time all collectively meditate or "connect" with something are ideal
candidates for the programming of the mind, because we know in advance where
they will be and what will be "linked" or to "meditate" or to make "session." Through
the technology of high frequency that is present in many places in the world, or via
satellite, can be anywhere in the world to do that this group of people become
targets for holographic images that they seem very convincing. So that they can
appear beings of religious propaganda, lights, various impressions and they think
they have experienced, that experience is authentic. In this way, they can be
inserted various activities in mind. Such a group can be programmed collective
mind in a different way at such a gathering. All group meditation in seeking “open
chakras” or “transmission of love” in the cosmos and the world, or through some
symbols that are actually dies for collecting energy from those who have and
symbols set, serve precisely this kind of programming the mind and energy theft.
 19

This is done via the astral or using technology over long distances. That naive
people “sent” or “transmit” it is their free will and emotional energy that was always
food astral beings no positive orientation.

This presents a number of relative problems, in relation to the written subject. In

this thesis, we will continue to confirm some of these, and some deny. In the variety
of the availability of the present time, it is harder to recognize the right thing, but it
certainly can be done in teaching, research and listening ourselves.

In this thesis will be used descriptive research design to detect the fact and the
current development of Buddhism, or modern Buddhism. It will be shown various
examples of empirical knowledge about its impact on the environment, the role of
meditation and its importance in the world.

Research is very important for education because it aims at the explanation and
understanding of the importance of meditation through the ancient and modern
Buddhism. Also, the importance is reflected in informing the public about the use
of meditation in Masonic organizations which, under a veil of mystery and
mysticism. Publicity of this research can inform people about abuse by people who
present themselves as practitioners of meditation, to take advantage of sufficient
uninformed persons.

The research will contain specific information related to the topic of the thesis,
which are less known and represented in scientific and other research.

The problem is clearly defined and these will be exposed to possible solutions.
Students will be worth exploring in this thesis that we have made their personal
and to clearly understand the theme of scientific work.

Research proposal involves the influence of modern Buddhism on the development

of the modern collective consciousness in humans, which aims to restore the
system of values in people's lives.

PURPOSE OF THE STUDY

In scientific works we can find a variety of theories that describe understanding of

ancient science and those that have been modified. The question is, why did the
 20

old teachings of change and for which purpose? This tends to try to give an answer
and to make a parallel between the theory and the practice, at present and long
ago. We will try to set an example explain the importance of a spiritual way of life
through self-knowledge and strong ties between the Buddhist beliefs and practices
in Freemasonry. The importance of meditation can be seen in its original nature,
immutability, which is held from its inception until today, which is kept in secret,
even the occult writings and transferring knowledge throughout the centuries.

Will present the course of development of Buddhism to a form that we have today.
It will be shown the importance of the use of meditation that can be our "separated"
from negative environmental impacts and help us to stay in focus and do not forget
that the primary purpose of life and the way how to figure out what comes after
that.

Also, it is important to make evident the difference between the actual teachings
and those that are used for the acquisition of material resources, as it will therefore
teach the next generation that will come after ours. Knowledge ancestors of all
people in the world should be kept as it is still the only thing we have left and what
builds civilization, one that was once full of sincerity, freedom, and love, and not
the kind we have now characterized by interest and power. For self-realization
through meditation does not start from materially rich, but those who are rich in
their souls. This represents purpose of this thesis, to look at diversity and try to
understand whether the modern Buddhism much modified or were just people
change and adapt to globalization too.

The significance of this research study is linked to the review of the literature.

The questions asked are largely related to the clarity of the above problem.

The paper will not be bias against anything. The questions raised are purely
scientific nature with respect to all.

The questions were clearly set out the public would be informed of the research
content.

The goal is clearly defined and described in detail.

The aim of the work refers to the review of the literature.

 21

Each hypothesis in a thesis is clearly set.

Hypotheses are subject to testing.

OBJECTIVE OF THE STUDY

The aim of the paper is to prove the hypotheses units, the importance of Buddhism
who had through their development stages.

Preview Buddhist tradition Dharma which has special significance for the spiritual
way of life.

Evidence of misuse of beliefs false gurus who mislead people on the way to
achieving enlightenment and self-realization.

To illustrate the usefulness of meditation in the spiritual way of life through self-
knowledge.

To prove genuine connection with meditation Buddhist meditation in Freemasonry.

To contribute to the promotion of modern Buddhism and meditation for a better life.

RESEARCH HYPOTHESES

This research is presentation of Buddhism and Meditation through original roots to

the modernity, as well as the continued existence of true devotees who are devote
their way of spiritual life through meditation and self-discovery proved that the
original techniques and beliefs of Buddhism present today in its original form.

Misuse of true belief is present on a large scale with bogus gurus who use precious
ancient teachings to obtain material benefits.

Life through meditation and self-knowledge is of crucial importance for the Masons
and they are saved and used the original meditation techniques, and thus develop
themselves and the world around them.

RESEARCH METHODOLOGY
 22

The empirical aspect is a very important part of this work, because if we do not
understand the original form of Buddhism, we will not be able to understand either
its modification and the shape it has now. Buddhism, exact as it is, contains a rich
history and a belief of many people. In those will gradually be explained by the
development of Buddhism over the period until today. It will also be shown the
impact that the environment was Buddhism in its development until today, when
the belief has become a relative matter.

In this thesis we will seek to use a combination of deductive and inductive method
because the problem itself must be understood from a general perspective, and
also based on a number of observations in the field. Buddhism, as well as any
other religion, was not created by itself. It originated from many of the old teachings
and the needs of people for something that will give certain spiritual explanations
and faith in what is not precisely explained, but is based on individual experience.

The thesis will be used and the method of self-correcting because the intention of
the author is in addition to scientific facts and public witch already known
observations, and present his empirically experience and personal opinions related
to meditation in the form in which the author realized, and that is reflected in the
modified Buddhist meditation which is used in the Masonry, and thus to show the
connectivity of the various teachings and greatly benefit from this. Also, author
wants to leave the possibility of public scrutiny because they are spiritual science
limitless and leave us always freedom for deeper knowledge and study.

The comparative method in this research will show insight into the diversity of the
original Buddhism and modern Buddhism and rituals in Freemasonry.

LIMITATIONS OF THE STUDY

Limitation of the study relates to the old and insufficient number of studies on
modern Buddhism from a scientific and research point of view, modifications that
led to the modern form as today is.

Also, limited information refers to the display cases of the presence of bogus gurus
because they are confidential information security services.
 23

FINDINGS OF THE STUDY

1. Philosophy of Buddhism Meditation has a great impact on the people and

improve their lives.

2. Buddhism besides faith is a way of life, and therefore it should be

developed in a person from childhood.

3. The integrative approach is of great importance for possible treatment of

the physical body and psyche. Combining the methods of classical and
alternative medicine leads to larger effects, treats the cause, not the
consequence, and to achieve a healthier and better life.

4. Skeptics conflict prevents the full development of meditation as a system

that needs to be integrated into human everyday life. The pharmaceutical
industry more appropriate drug treatment for profits rather than preventing
consequences.

5. A large number of practitioners and "gurus" have little or no knowledge of

any resulting loss of faith in a person who asks for help.

6. Legal frameworks in countries outside of India do not recognize or only

partially recognized system of alternative medicine which results in a
barrier for those seeking help and for practitioners.

7. Lack of legal learning paths in higher education institutions in Europe in

the field of alternative medicine due to legal constraints State.

8. Condemnation of opinion and misunderstanding of the people who believe

in meditation as a healing system.

9. More research studies on meditation and spiritual life is necessary in order

to cross the practices and the scientific level and thus affect the positive
opinion on an alternative system of treatment and the implementation of
the laws, public recognition of the system of alternative medicine and
therefore meditation as a way of treatment.
 24

10. Officially organized centers where they will practice meditation as a

system for improving life in which it will operate a person with proven
knowledge, and gained a degree and biography justifying flaps work.

11. Marketing activities aimed at promoting alternative medicine, meditation,

spiritual way of life, so that more people become aware of it and has
acquired an opinion about it, the availability of information.

12. Spiritual lifestyle to prevent disease.

13. The spiritual way of life for greater business productivity and inner peace.

14. Development of Buddhism beyond conventional conceptions.

15. Promoting Buddhism in our environment, especially among family

members.

16. Learning about another way of life compared to the one that we have to
use the beginning of meditation.

17. Inferiority in terms of our health and the incidence through automatic daily
way of life.

18. Receptors of our health are contained in our mind and way of life.

19. Self-knowledge through life leads to a better lifestyle.

20. Buddhist meditation is widely used by the level of development in

Freemasonry.

21. People seeking healing meditation should not be given guarantees of safe
recovery because meditation is individual character and do not accept it all
the same way.

22. It should encourage development of spiritual learning globally.

23. Mutual respect of all world religions and permits the application of learning
without restrictions.

24. Rejection of globalism to appear.

 25

FORMAT

I intend to structure my thesis as a series of chapters modified from empirical

knowledge, documents, articles and scientific research that resulted in this thesis.

CHAPTER I: Philosophy of Buddhism Meditation

This chapter explains the philosophy of meditation that has

been developed in studying Buddhism.

CHAPTER II: Modification of modern Buddhist Ideology

This chapter explains the modification by the Buddhist

ideology have in relation to history or original Buddhist forms
until its modern form.

CHAPTER III: Concept of Meditation with their Varieties

This chapter explains the concepts of meditation and

varieties that are improved from original to contemporary.

CHAPTER IV: Technique of Meditation with reference to subject of

thesis

This section will describe two main techniques of meditation

such as Transcendental Meditation and Vipassana in line
with the theme of this thesis.

CHAPTER V: Knowledge of Spiritual Living

 26

This chapter explains the meaning, purpose, mission and the

way knowledge of the spiritual life as well as the reasons
why people choose this path.

CHAPTER VI: Parameters of Spiritual Living

This section will be developed certain parameters spiritual

life as ego and spiritual level, focus on happiness and
spiritual level, spiritual practice and spiritual level, the
psychological emotions and spiritual level, spiritual emotion
and spiritual level.

CHAPTER VII: Idea of Spiritual Way of Living

In this chapter, the question is spiritual ideas of life... The

idea could be incorporated in several segments, such as
good feeling, a good attitude to life, the ability to cope with
the problems of man, the more the level of understanding of
life, raising awareness, and more.

CHAPTER VIII: Integration of Self Knowledge, Meditation and

Spiritual way in respect of Buddhism

In this chapter we will show how on the way Buddhism can

develop in a person need to meditate that will result through
self - knowledge and spiritual guidance of life.

CHAPTER IX: Justification of Modern Buddhist Philosophy

This chapter will include evidence based on a more serious

study which clearly demonstrate the commitment of
Buddhist believers, confirmation of a modified form of
 27

modern Buddhism which the people are increasingly

coming back and that has adapted to the present times and
the needs of the people.

CHAPTER X: How this subject enhances Homeostasis?

In this chapter it will be explained how self-awareness,

meditation and spiritual lifestyle true Dharma can affect
the physical and psychological condition of people. It will
be explained in what way and to what extent, meditation can
heal.

CHAPTER XI: Criteria for Environment of Modern Meditation

This chapter presents a huge and positive impact that they

have people they use meditation. Modern meditation shall
mean the exclusive tranquility, peace, posture. There are
studies that give a presumption that in certain higher levels
of meditation can be practiced and during some
activities. It is, among other things, modern meditation
thus adapted to the present time. Is it positive or negative,
will be discussed in the chapter.

CHAPTER XII: Scope of Aura

This chapter explains the aura as a concept that intrigues

people. It will be explained to electromagnetic energy field
that surrounds all living things. Given that the colors and
patterns of the aura represent the imprint of the human soul,
the aura can give us many answers on what is now and what
before us.
 28

CHAPTER XIII: Why was this topic chosen for the thesis of this
research?

This chapter applies to a civil necessity, the necessity for

changes due to rapid technological progress, and the loss of
humanity in people. This section will contain a lot of
evidence to show the direction and the need for the
development of spirituality and belief in what lies within us,
the mirror of conscience.

In this chapter I will present personal reasons for selecting

these issues and the experiences that I have gained through
the years by various organizations and finally within
Freemasonry. Personally I see the usefulness of Buddhism
and meditation who taught me through the Masonic degrees
for me to know myself better, to understand myself and
improve myself, to open new horizons in front of me.
One of these horizons is this thesis and therefore the subject
mentioned in the thesis. Because, when activated the "hot
spots", I became second, even better person, so I need to
present the thesis positively influence mine surroundings
and anyone who is interested.

Also, I have a great need to express how greatly the subject

of this thesis affects the whole of humanity, that will be set
up certain opinions that should be compared to the
current situation.

CHAPTER XIV: Three cases of the use of Buddhist meditation in

Freemasonry based on the personal example of the
author's thesis

This chapter will be subjected to three cases of Buddhist

meditation used in the ritual works within the Lodge in
 29

Freemasonry. Based on the above would be a clear

connection and widespread Buddhist teachings in societies
that are still guided by the ancient knowledge and teachings.

CHAPTER I: Philosophy of Buddhism Meditation

The philosophy of Buddhism is a way of life, represents the union of the will, spirit
and body. Combining the philosophy of Buddhism, we strive to create a way of life
in which we will reach peace in us and understanding. If we go that spiritual
development, we will create one of us better people.

In this section it will be shown the philosophical aspects of Buddhist meditation and
profound significance that has Buddha's path of recollection and attention
(satipatthana).

Buddhist meditation and her philosophy of simplest through aspiration for methods
that represent the simplest, most direct and the most effective way of training and
development of those parts of the mind that are necessary for everyday tasks, and
problems that face the mind and finding solutions to achieve the highest goal, and
that is the eradication of greed, hatred and delusion.

Buddha's teaching offers a wide range of methods of mental practice and forms of
meditation that are adapted to different types of people in accordance with the
needs that there is any different from person to person. We will see to all the
methods in the time of recollection and attention that which Teacher called only
wright way (ekayano maggo), so that about that time we can call the the bottom
line of Buddhist meditation or essence of all Buddha's teachings (dhamma -
hadaya). It represents the heart of the whole blood that pulses through the body of
teaching and learning (dhamma - kaya). The ancient way of recollection is also
very usable today as much as 2500 years ago thousands of, and his weight is
evenly strong influence both on the East and West, in everyday life, as well as
monks lifestyle. The right composure is correctness for a quality life and at any
moment, wherever we are and in what situation. It should be all right for everyone,
not just for members of the Buddha's teachings (dhamma) and is particularly useful
for those who want to master their mind and for those people who want to build
 30

skills that they hide inside, and that are not even aware of, to acquire greater
happiness and strength. That's the magic of Buddhist meditation. At the beginning
of the Buddha's Speech, explains its a lofty goal was made overcoming suffering
and despair works disappearance of pain. Suffering is a human experience, and
therefore represents life of all people. From the very beginning, that way the correct
recollection it very visible results through winning the suffering in many individual
cases. Such practical results in terms of the General satisfaction have a vital
importance for everyone, we need to add effective help in mental development.
The true purpose of the Satipatthana reflected in complete relief of pain, and it is
also the highest goal of Buddha's teachings-nibbana. Direct progression to it
provides, but of course it satipatthana involves constant meditative effort focused
on a few selected objects recollection of attention. Below will be given to the
opening instructions for such a practice. Buddha's "Speech about the foundations
recollection of attention" (Satipatthana-sutta) is a shade two places among
Buddhist Scriptures: 1. As the tenth discourse in the "Collection of middle-length
speech" (Mađđhima nikaya), 2. As the twenty-second speech in the collection long
speeches "(Digha nikaya) where he wears the title of Maha-satipatthana-sutta, or
" Differences in the amount of attention memories". The first is from another varies
only in detailed consideration of the four noble truths. In a river hours-patthana, the
first word (sanskr. Smrti) originally had meaning of “memory”. However, Buddhist
usage, particularly in fire lyrics, rare retains this meaning memory of past events.
Instead, it most often refers to the present and as a general psychological term has
the meaning of attention or. Even more common is its use in the Pali texts is
restricted to the type of according to the Buddhist teachings of good, desirable or
correct (kusala). The second part of the word, patthana, stands for upatthana, the
precise meaning "mind", or maintain it at present, vigilance and its stability. In the
sanskrit version is probably very old, Speech title is Smrti-Upasthana-Sutra. In view
of the previous explanations, the title could be translated as "Remembering
attention". There are several variants of the insights on the title, and mention the
four objects (body, etc.) which deals with Speech, "top spot" (padhanam hanam)
or real domain (gocara); This refers to the shift from the attention based this last
translation was accepted here. It is very useful if we own works word Satipatthana
more widely among Buddhist readers of literature in the West, such as in case with
say kamma (karma), dhamma, etc. Comment the speech involved is in the old
 31

papers on the two already mentioned the canonical collections, in which the us text
appears. The oldest layer of these comments is emerging at a time when it grew
and just learning. However, the original of these old comments Buddhist Pali
Canon in IV century of our era no longer exist. The version that is used as a help
for the writing of this thesis is the translation of the translation, and it is perhaps
reworking an earlier version written on Sinhalesc which was found in Sri Lanka.
This returns policy learning was created thanks to the great scholar and
commentator from the IV century BC Budagosi who in addition to illustrated story
hasn't added more than a few comments to those that already exist in the Seilon
tradition. Those who want to learn in Buddhism need special attention to "way of
memories" (Colombo, 1949) who is the author of Grand Mahathera. Besides direct
importance about the subject that write, comment contains a great deal of
information about different aspects of Buddha's teachings, with a large number of
stories in which painted is great and heroic way. The monks in ancient times been
contacted recently on the only route, with valuable details about their unique lives.
No other Buddha's speech, the famous "First teachings," wasn’t delight in those
Buddhist countries in the East that remained affected for unchanged tradition of
the original teaching such popularity and respect as Satipatthana Sutta. In Sri
Lanka, for example, when at the time of the full moon pious followers of respect
Eight of the ten basic rules that apply to only monks and remain days in the
monastery, often choose this Sutta that read, recite, listen and think about it. Also,
in many homes is a book with the Satipatthana Sutta carefully wrapped in a piece
of clean cloth from time to time, in the evening, reads other family members. Often
this speech read by the bedside of the Buddhists dying, so in the final hours of life
heart be calm, was encouraged and pleased by Master message of liberation.
Although this is the time press, Sri Lanka is still the custom that every house has a
manuscript written Sutte hand copyists, on palm leaves, and to be so amplified
copies donate the library of the monastery. The author of these lines is in an old
monastery Sri Lanka video collection of nearly 200 of these manuscripts
Satipatthana Sutta. The reason for such a great respect for one canonical text may
be partially sought in the fact that the Satipatthana Sutta is one of the few speeches
to which the Master himself drew attention, starting and ending them in particular
solemn mannerand with a special emphasis. But this alone would be enough to
explain the persistence, over thousands of years, such undivided respect. That
 32

must also be attributed to the results of a long and successful practice of the Way,
during Twenty-five centuries ago, which is about Sutte created such an aura of
power that causes deep respect. Part of texts taken from the Pali Canon of
Theravada school, which preserved the oldest and original tradition of the Buddha's
teachings. From the collection of speech (Sutta Pitaka) this canon particularly
Samyutta Nikaya (Related or Grouped speaking) shows as a rich source of articles
on satipatthana, first in the section titled Satipatthana samyutta, then Anuruddha
samyuttas, named after the great Arahant, satipatthana recognized Scholar, and
at the end of the Salayatana samyuttas, group texts on the basis of six senses,
which contain a lot of valuable material on the development of insight (Vipassana)
in basic cognitive processes. As the culmination of man's thoughts, the Buddha's
teaching is not concerned with something foreign, distant or obsolete, but what is
common to all of humanity, what is always News and closer to us than our own
arms and legs - man's mind. In the teachings of the Buddha mind is a starting point,
the center, and also as exempt and purified mind of a saint, the climax. It is
remarkable and worth to point out that the Bible begins with the words: "In the
beginning God created heaven and earth ..." while the Dhammapada, one of the
most beautiful and popular Buddhist texts begins with the words: "Mind is the
forerunner of all things, he creates them and administrating them”. These important
words are peaceful and non-rival, but irrevocable Buddha's response such Biblical
faith. There are branching paths of these two religions: one leads far into the
Behind the imaginary, the second leading home, right in the heart of man only. The
mind is our nearest, because only through the mind we are aware of the so-called
external world, including his own body. "If we understand the mind, we understood
everything", says a one text of Mahayana Buddhism (Ratnamegha tomorrow). The
mind is the source of everything good and bad that is born in us and what affects
us from the outside. This was stated right in the first two verses of the
Dhammapada and, among many others example, in the following words of the
Buddha: "All that is evil, associated with evil, which belongs wrong - everything
comes from the mind. Everything is good, coupled with the good, which belongs to
the good - all comes from the mind” (Anguttara Nikaya). Therefore, what decisively
turning away from the fatal road, turning that can save the world at this present
time of crisis, it is necessary to be turning inward, toward paths of your mind. Only
by changing the inside can be reached changes outside. Even when it goes quite
 33

slowly, but never the target will be missed. If there is a strong and stable center
inside our mind, any confusion on the periphery will gradually be calm and
peripheral forces will spontaneously grouped around focal points, inheriting from
its clarity and strength. Red or confusion in human society derive appropriate order
or confusion in the human mind. This does not mean that humanity that suffers
have to wait for the dawn of the golden age when all people will be good. However,
as history shows, the same, even greater appeal may have the forces of evil. But
the consolation is this not exactly comforting world that not only evil, but well may
have a special attractive force, which will certainly manifest only if we have the
courage to listen. (Kovačević, 2009)

"Our mind is the need to strengthen the roots of good; our mind is the one who
should drench showers truth; our mind is the one that needs to be cleaned from all
interference; our mind is the need to strengthen our resolve." (Gandavyuha
tomorrow)

Hence the Buddha's message consists of assistance provided by the mind. No one
but him, Enlightened, offered help and kind on such a perfect, deep and efficient
manner. This was stated with all due respect to major practical and theoretical
results of modern analytical psychology, which is in many of its representatives,
and in particular to a large figures K.G. Jung made a definite shift toward
understanding the importance of the religious element and towards an acceptance
of the wisdom of the East. Today, psychology can take a lot, in terms of practical
and theoretical details of Buddha's teachings on the mind; it can translate the
various concepts of the modern era and thus facilitate their practice and theory in
relation to certain individual and social problems of our time. But the basics of the
Buddha's teachings on the mind retained their full value and strength; they
remained untainted by any change, time or scientific theory. The reason for this is
that the basic the situation of human existence is repeated endlessly and basic
facts human physical and mental structure will remain unchanged for a long time.
This two relatively stable factors - general sameness of human life and
correspondence physical and mental constitution of the people - must constitute
the starting point of every science man's mind and any attempt that he directed in
the right way. Buddhas Learning about mind is based on a very clear perception of
these two factors and he gave him a “timelessness”, inviolable "modernity" and
 34

value. Buddha's message, as well as learning about the mind, teaches us the
following three things:

 get to know the mind - who was so close, and yet so unknown;

 shape the mind - which is so intractable and stubborn, yet can be so meek;

 free your mind - which is constantly cramped, and yet can gain freedom
here and now.

All applications Buddha healing messages, as well as the core of his teachings
about the mind, are contained in the Council: "Be sober." that pervades the big
Buddha sermon "Foundations of Mindfulness" (Satipatthana Sutta). This warning,
of course, requests further clarification of the issues behind it arise: What is the
aim of gathering and how to achieve consciousness? Speech are telling us, its a
commentary and concise explanation of what's next. If we have previously said
that learning about the mind starting point of the Buddha's message. Now we can
add that right mindfulness occupies exactly the same place in Buddha's teachings
on the mind. Hence the mindfulness: infallible key to exploring the mind and
therefore is a starting point; infallible key to shaping the mind; sublime
manifestation achieved the liberation of the mind and therefore is culminating point.
If we pay attention to this, we come to the Buddha state of consciousness
(satipathana) correctly called the "only way" (ekayana Maggi). The first two parts
of an understanding applicable to purely practical objectives everyday life, however
they still focus on the compliance of these practical application to religious ideals
(dhamma). Now we enter the real domain Dhamma as a force that transforms life.
With the third kind of clear understanding typical method of mind development are
incorporated into daily life, and the fourth type ("Reality") also appears with the
fundamental principle of Dhamma - learning about the absence of self, and the
absolute fluidity of the individual. Meditation through the old comments themselves
as as "Meditation fraud" throughout the day. This should be understood in two
ways.

1. Meditation can be included in the work we do, as well as in daily living activities;
viewed from the other side - every business needs to find its place in the within
meditation, as an illustration of her subjects. For example, eating can be easily can
be linked with contemplating impermanence of the body, the four elements,
 35

conditionality, etc. This will be an area of meditation and daily life merge - for mutual
benefit. If as happens in many cases, can not be establish a link between the
current job and certain types of meditation or the connection seems too loose and
artificial that would be of real help, meditation can be delayed, if we have some
work to finish, but we should not forget that meditation back when we finish the job
we started. Such proceedings shall be also counted as "not leaving the object of
meditation."

2. But if our meditation is the general recollection, as it is here presented, then

there will never be necessary to delay your facility meditation, because he will
actually involve all. Step by step, the correct exercise Mindfulness should absorb
all the activities of body, speech and mind, so that at the end of the meditation
object never leaves aside. Our success in that succeed will depend on the
presence of mind in every single occasion and from forming Growth habits and
perseverance in diligent practice. The aim of any follower of this method should
strive to become the same as life and spiritual practice, and to exercise becomes
real life. "Range" (Gocara) exercise proper recollection no rigid boundaries. That
is a kingdom which is constantly growing thanks to the constant inclusion of new
areas life. Hence, a follower of this method itself should again and again to ask
what the question formulated by Shantideva:

"In what way would be precisely in these circumstances could practice

mindfulness? "

Correct memory involves a clear understanding of self and behavior accordingly.

Accomplishing this is certainly not an easy task, but the problems will be less if the
first two types of clear understandings prepared the ground. With the help of
understanding, the mind will achieve the power that helps us to control and
awareness of everyday life can be achieved through practice. On the other hand,
a clear understanding appropriateness to develop complementary quality mental
resilience and adaptability. If it is thus achieved a level of a convergence meditative
mind, enter "domain of practice" and its gradual expansion being lighter.

Tibetan wisdom says:

 36

"The system of meditation that will create the power of concentration of mind on
anything necessary a life skills that will enable the use of any such activities help
on the path of liberation is necessary "(Evans, 2000).

It is satipatthana such a system of meditation and the art of living. Facilities include
the correct recollection of the whole man and all his experience. They are
permeated by the body and its functions to the feelings and also the process and
content observations and opinions. Right mindfulness includes in itself the most
primitive, and the most sublime forms a complex structure called "Man": The
functions that are His joint with animals, for example feeding and secretion, and to
the final height factors of enlightenment. Here again we encounter pervasiveness
as a fundamental principle of this method, together with his individuality as a middle
way that, avoiding exclusivity aspires to completeness and harmony. Spiritual
practices here receives a broad and secure foundation, since based on the entire
personality. Without such a foundation could happen to the what is prudent,
underestimated, neglected or ignored erupt strong antagonistic force, which could
seriously damage or even destroy the results of long spiritual effort. Penetrability
procedure will make the way the internal advancement as safe as it is reasonable
to expect the enterprise that aims at such heights. Furthermore it should be borne
in mind those various internal conflicts which consuming so much energy and are
the cause of so many defeats in the spiritual battle: for example, a conflict between
the mind that desires to the flesh is weak between emotion and Reason etc. And
these conflicts will be largely mitigated or alleviated equal suffering or wise
understanding to the harmonious development of this method be donated to each
side of the conflict. That which must be mastered, you should transform or
overcome must first be aware of and understood. It is therefore essential that the
successor to this method fosters all four of contemplation or object recollection
mentioned in the Sermon whenever they occur in the area his everyday
experience. Systematic meditative practice, however, concentrates (as will be
shown later) to only a few selected Item taken from "contemplation of the body,"
but other recollection will also have ample opportunity to enter into the domain of
observation and then they should be given to full attention. The depth and
comprehensiveness method is also true for other areas also, what was shown we
can call guidelines for practice, which in Speech repeated at each individual
 37

exercises. Based on the first part of the manual, all exercises should apply to
ourselves first, and then the other (in general or to a particular person that you just
observe) and end to both. This triple rhythm of each aspect practices obviously
considered as very important. We find it in different contexts and applications in
different Buddha's speeches and also in the later Pali literature. Adhering to the
instructions. will eliminate misstatements and misjudgments resulting from
insufficient coverage of recollection and unilateralism. Thus, for example, there are
basic character types formulated by K.G. Jung: introverts and extraverts, etc.
People mostly turn inward or outward. The first type will naturally be inclined inner
observation of things; others outer. Deficiencies arising from any half-
contemplation it is possible to compensate for persistent tracking of instructions
that were just given. The natural result of such a triple application exercises will be
that every characterological type compensate for the shortages, until you achieve
a perfect balance. This method is the correct recollection, as an embodiment of the
middle way, actually ensures what every extreme type of missing and it seems in
the form acceptable and understandable for everyone. Many things when we look
at others, to external objects, allow a better understanding than it would be when
we consider them to us. In this way, it becomes possible to more detailed
examination, with less bias, and flaws, virtues and their consequences appear in a
clearer light. On the other hand, exclusive of suffering to people and things outside
of us, we can easily forget on also an important application of mindfulness to
themselves. This can happen quite unconsciously, even when we contemplate the
transience and the like. If continue to practice contemplation in such a general
manner, without direct connect to your own situation, it will have a very limited
effect. The third stage in this threefold rhythm exercises concerns the consideration
of internal and external things as they directly follow one another. Insight
similarities and differences through their comparisons will be very useful. In
addition, attention should be focused on the interdependence of internal and
external components the same group of things, for example the material that
makes this our body and internal nature; internal and external phenomena between
causal and other relations. All this has led to the thinking that there is a large part
of the various analyzes. The third combined phase exercises serves to indicate the
overall value of the acquired knowledge and experience and the impersonality of
any of the subjects under consideration. This will gradually lead to the fact that the
 38

internal and external things, etc., those related to us and to others immediately
perceive as impersonal processes. However, it should be noted that in a systematic
meditative development of insight only internal objects selected and brought in
Titus bare attention. The reason for this is that they only own physical and mental
processes are available direct experience. A just the knowledge gained through
direct experience (paccakkha-known) and the target the main characteristic of
Buddhist insight meditation (vipassana-bhavana). Reasoning, thinking, and the like
are completely excluded at the beginning and exercises. Only at a later stage may
find there is limited space, as a kind of respite, when concluded on the basis of
meditative observations fact, about events of the same type in the past or the
future. However, mindfulness attention to external objects can and should be
cultivated outside the strict meditative practices. These external objects, Tudela
physical and mental activity discovery us or by direct observation or by inference.
Their contemplation will acquire a different character according to the specific
details that characterize each exercises (as given in the Sermon) and require
different degrees of importance - what is here can only hint at, but not deal in detail.
Another way of applying some exercises also consists of a triple rhythm: it is
attentions on aimed at 1. the generation, 2. fading, 3. the formation and the
disappearance of the selected objects. As already indicated, this direct experience
about the fact and the true nature of change is the key point and practices is crucial
for its success. Comment Speech should be consulted at each repeated
occurrence of this passage. However, the Commentary does not address actual
meditative observation of facts and the nature of changes, because it is not a much-
needed note how diligently practices. It prefers to deal in using these meditative
observations for analytical thinking and their deepened understanding in the wider
context of dhamma. Here we will mention only other the fact that, through reflection,
this contemplation of appearing and disappearing may be usefully employed to
avoid and also to contest certain speculative theory. According to Buddha, the
belief in the annulment of (philosophical nihilism, materialism, etc.) oppose the fact
of creation, a belief in eternity (Theism, pantheism, naive realism, etc.) the fact of
the disappearance. The remainder of this section in the text indicates the results
of the aforementioned practices twofold, related to the internal affairs and so on
and the formation etc., feeling there and so on, but not independently self,
permanent personality or soul. These words from the text indicate the results of the
 39

words of insight, that is a realist look at things as they really are. In the next episode
of the text we can read: "He lives independent and it does not stay for nothing”.
This means the final position of impartiality. This final part of the passage which
says repeatedly shows that the result exercise the release of two basic "addiction"
or a person's attachment order it is said in the Commentary: erroneous views
(ditthi) and desire (Tanha), etc., exemption from intellectual and irrational,
theoretical and practical fittings. The whole paragraph that we have considered is
a typical example of typical quality visible in the claims that come from sources of
perfect enlightenment (sammasambodhi). They possess the unique quality of
wholeness and completion, as per its meaning, and by the way they are expressed,
cooperate deep conviction those who are able to at least partially estimates that
quality. In the countryside of these releases that combine depth with simplicity and,
hence, are considered satisfactory at each level of understanding. Their impact on
the mind at the same time soothing and stimulating: soothing, by silencing the
doubts and conflicts, and transferring that feeling of satisfaction which we have
already spoken; stimulating, its depth or, as we can still express their "Expanding
Horizons". Here we were able to provide only a hint of the meaning of these
seemingly simple words of the Master. Those who exercises in accordance with
them and reflect at that finding in them a lot more. We continue now considering
the individual contemplation and exercises given in the Speech (Kovačević, 2009).

Contemplation of the body (kayanupassana)

Mindfulness of Breath

The section on the contemplation of the body begins to "mindfulness on the

inhalation and exhalation" (Anapana-hours). It's exercising of attention, and not
"breathing exercise" as, say, pranayama in yoga. In the case of Buddhist practice
there is no "retention" of breath or any any of its disruption. There is only a quiet
"naked observation" of his natural flow, with the help of a solid and stable, but
unconstrained "floating" attention, etc., without the stresses and stiffness. It is
noticeable length or shortness of breath, but without any intervention. However,
after a period of regular exercise as quite the natural result will occur pacification,
harmonization and deepening of breath; and mute and deepening the breath will
 40

lead to the calming and deepening overall rhythm of life. In this way, mindfulness
of breathing is an important factor physical and mental health, although it is just a
sideline for just exercise. Breath is always with us. Therefore, we can and should
focus their attention on it each free or "empty" minutes during our daily duties, even
if we can do with that distinct attention that is required in proper exercise. And such
a short and casually turning the mind towards breathing in body lays the foundation
for a very noticeable feeling the benefits, satisfaction and unalloyed Peace. Such
a happy state of mind, as well as the sharpness and naturalness of attention, will
grow together with every repeated exercise. Make a few conscious, deep and calm
breaths before we begin anything we do will also prove to be very beneficial both
for us and for the business itself. Creating habits to do so before we make important
decisions, say something, contact person, etc., will prevent many hasty actions
and words, and preserve the balance of mind and efficiency. By simply observing
our breath can be easily and seamlessly turn to other ourselves if we want to
distance ourselves from disturbing impressions, gossip in a large company or of
any other inconveniences. These are just some examples of how and sporadic
recollection attention on the breath, applicable in the midst of everyday life, can
bring beneficial fruits. These examples will show that mindfulness of breathing is
very effective for calming of mental and physical agitation or agitation, for normal,
as well as for most purposes. Further, it is an easy path to the initial phases
concentration and meditation, or used as an introduction to other classes or
independently. However, to achieve a higher degree of concentration, or even to
achieve the full mental concentration, the meditative "absorption" (jhana),
mindfulness attention on the breath is not at all simple method, but on the contrary
worthy of him dedication. Advancement to the higher level of exercise can lead to
four the level of meditative absorption and even up to even higher achievements.
In such developed stage of practice the Buddhist tradition says: "Mindfulness of
Breath the most valuable of all the objects of meditation (kammatthana). All
Buddhas, pacceka - Buddhas and divine followers it was the basis for achieving
the objective and for their well-being here and now. " Breath stands on the border
between the willing and unconscious bodily functions, and so provides good
opportunity for expanding areas of conscious control of the body. Although,
according to tradition, mindfulness of breathing is primarily considered an object
Meditation calming (samatha-bhavana), etc., to encourage meditative absorption
 41

(jhana), it can also be used to develop an overview (Vipassana-bhavana); as

breathing, as an object of used bare attention, can be very well seen the passing
of the motion of the ocean, its continually raising and lowering. Mindfulness of
breathing will also contribute to public understanding of the true nature body. Just
as in ancient mystical science of breath equated with the life force, also Buddhist
tradition breathing as representative for bodily functions (kaya-sankhara). In an
apparent disappearance of breath notice transience of the body; in deep, rapid
breathing or tense or disease Respiratory become aware of the sufferings related
to the body; in one breath, like event vibrating or air element (vayo-dhatu) becomes
the obvious nature of the body activated impersonal process, etc., the absence of
any the essence of the body; dependence breath of smooth functioning of certain
organs and, on the other hand, the dependence of the bodies of breath, show the
conditioned nature of the body. So mindfulness of breathing helps true
understanding of the body and termination attachment to the body that it follows
(Kovačević, 2009).

Mindfulness of postures

When the general application of these exercises in everyday life, its first purpose
is to increase our awareness of the behavior of the body while going, standing,
sitting or lying. It is often going to a preoccupation with thoughts about the goal of
walking completely huts full awareness of the very act of walking; also, although
we pay full attention to activities that we perform as we stand or sit, may be absent
full awareness of itself these two position. Although in everyday life will not be
possible or even desirable to Always be aware of the position, she will practice
mindfulness position to be helpful due to a number of practical reasons. Directing
attention to the situation, will remove any nervousness, haste on the fly;
unnecessary and harmful distortion of the body, in the case of other the position
will be avoided or corrected, and will be prevented those irregularities attitude with
which the medicine is facing already in children and adults. Excess fatigue of the
body and hence the mind, will be avoided and prevented contraction of conscious
control bodies. Controlled body movement necessary to the expression of
autonomous mind. As for the ultimate purpose of satipathane, mindfulness of body
 42

position will bring an initial awareness of the impersonal nature of the body and will
be useful for further separation from him. During exercise you can come to the
point where Positions so watch indifferently as automatic watch movements some
dolls. Moving the limbs and dolls will stimulate the feeling of complete distance and
even a little amusement at visitors puppet theater. Such an objective observation
positions will begin to decompose our habit acquired identification with the body.
In the strict meditative practice awareness of body position is the starting point of
the day's exercise and attention meditator must go back to her whenever it is not
facing some other buildings mindfulness. In particular, the sharp consciousness
developed during persistent exercise, positions will also provide an opportunity for
observing the current occurrence and disappearance of phenomena and other
observations nature of the body which we mentioned earlier. Clearly understanding
extends to all functions of the body: the four positions, viewing, bending, stretching,
dressing, eating, drinking, excretion, speech, silence, alertness, falling asleep etc.
General principles of the exercise, its purpose and value, have been described. To
them only briefly summarize: 1. practice a clear understanding of the practical
goals, 2. Order advancement in the Dhamma, 3. due to the gradual linking of
ordinary life and spiritual exercise, 4 to deepen insight into the substance of
privation of all processes in the body visualizing them in everyday experience, 5
for discernment for the body, that all this came. In the previous exercise
mindfulness monitors positions as they occupy, simply by registering. In contrast
to this, the first and second types of clear understanding ,purpose and suitability
drill directional impact and depends on different body activity. Previous exercise
consisted of a full, but only a general awareness of the position and their
impersonal character. The fourth kind of clear understanding “Reality” may also
include a detailed analysis of the processes that are involved in all that and so take
a deeper penetration into their nature devoid of substance (Kovačević, 2009).

Contemplation of feelings (vedananupassana)

Pali term vedrana, this is taken as a “sensation” in Buddhist psychology means

simply pleasant, unpleasant or vague sensations of physical or mental origin. He
does not take the meaning of "emotion", which is a mental factor of many complex
 43

nature. Feelings, in the sense that we are talking, is the first reaction to any sensory
stimulus and therefore deserves special attention of those who tend to master their
own in my. In the formula of "dependent origination" (paticca-samuppada), which
Buddha shows conditionality the formation of the whole of suffering, to sensory
stimuli are says that the main cause feelings (phassa-paććaya vedana), while
feeling the other potential cause of desire and, consequently, much stronger
Adhesion (vedana-paććaya, tanha, tanha-upadana paććaya). Hence this is the key
point of dependent co-arising of suffering, because at this point feeling can arouse
passionate emotions of various kinds, and is therefore also possible to stop this
kind of ill-fated relationship. If we are able to, because we are receive sensory
stimuli, stop and block the phase of feeling, that at the first the degree of
manifestation do object bare attention, the feeling will then be able to initiate
adhesion or some other passion. It will stop at the bare finding "pleasant",
"unpleasant" or "indefinite", giving a clear understanding of time to take action and
to decide on the attitude or actions to be taken. Except that, if we find a bare care
dependent co-arising feelings, his gradually disappearing and giving up a seat to
another feeling, so we based own experience to conclude that it is not necessary
to go by the passions of This gives rise, because it has brought a new attachment
to suffering. This crucial role of emotions in mental continuum ascertained why
Contemplation of feelings in Buddhist texts has the same importance within
spheres of mind by contemplation four material elements, with regard to the body.
Also, during the methodical satipathana meditation, as soon as the meditator
reaches the level of mastery of physical facilities recollection, teacher will tell him
to pay attention to the feeling of pleasure or displeasure that it can occur during
and in relation to exercise. Likewise, the one exercise without teachers, this can
also be done as soon noticed that his attention to basic physical objects become
more consistent. This pleasure and displeasure, of course, quite a complex state
of mind, and not clean "feeling" (as we defined earlier). But channeling naked
attention foxes by its emotional components and egocentric connections; so will be
addressed as a mere pleasant or unpleasant perception and will no longer be able
to meditator transferred to state expressed elation or dejection that would derail
from the path of progress. Needless emphasis on "feelings" as the main vision of
reality characteristic is the so-called emotional nature. They are especially often
and passionately engaged pleasant or unpleasant side of existence and thus
 44

exaggerate them. It will always lead to a distorted understanding of the situation

and extreme reactions to it, whether it is about exaltation or depression, or
overestimation underestimation etc. But also by emotional pointed tips, even when
the feeling as uncontrollably as is the case for the average person, it will lean
towards that produce exaggeration, with all the dissatisfaction and disappointments
that come then. This attitude would greatly contribute to a inner balance and
satisfaction, which are so needed in the middle of this moody life. Another inherent
weakness of the world feeling, if it is not controlled by reason and wisdom, is its
extreme and uncritical subjectivity. Uncontrolled feeling not for a moment does not
call into question the values that so generously attributed to the people and things;
it does not even consider that it is possible and otherwise Evaluation of the same
subject; it is very easy to reject or injures the feelings, etc., emotional values of
others, all because so naive orientation itself. Here, right mindfulness brings
medicine, and expanding impartial observation and the feelings of others and
comparing them with his own, all in accordance with guidelines for practice given
in the Sermon. The article on contemplation of feelings as she formulated in a
speech at the beginning of the given a simple statement about the general quality
of feelings that had just occurred, etc. pleasant, unpleasant or indefinite. It follows
the same statement combined with a qualification in compared to secular or
sublime nature of these three types of feelings. These stripped discriminatory
statements will prove to be very useful for gradually refining emotional life and to
increase the precious, and the elimination of low feelings. Short and simple, but
constantly incorporate natural feelings as soon as it occurs will greatly affect the
emotional life, more than emotional or rational suppression with the help of praise,
disdain or persuasion. Experience shows that emotional people are less receptive
to the arguments or emotional reactions of others, but for repeated suggestions
through short, simple and precise statement which will be affected by the strength
and security of inner belief which are spoken. The same principle applies to our
own emotions. Simply auxiliary bare attention, etc., making such bare testimony of
what they give In the Sermon, will prove to be a very convenient method to get that
elusive world of emotions more suitable for the direction and control. This will be
particularly important when In everyday life, in the face of their own emotions and
those belong to others, we need them quickly, easily, and efficiently addressed
(Kovačević, 2009).
 45

Contemplating the state of mind (cittanupassana)

And here is the mind set against a clear mirror bare attention. Here is the object
observation status and level of the mind, or consciousness, in its entirety, as he
himself represents a specific moment. For this purpose, the corresponding
passage in the Sermon gives examples of the different states of mind, desirable or
harmful, developed or undeveloped; For example, the mind with and without lust,
hatred or delusion, the mind is concentrated and distracted. The only exception are
two concepts - timid and confused mind - where two states of mind, both harmful,
but contrary to nature, conflicting. At the level of the general exercise of the mind,
the main benefit from the contemplation of the state of mind lies in that it is an
effective way for self-examination and leads to a higher level knowledge of himself.
And here we have a naked registration state of mind, or through retrospection or
whenever it is possible and desirable, through direct confrontation with mood or
state of mind. This method of allowing the simple facts observations and mostly
affect the mind will be much more useful and efficient method introspection, which
is engaged in finding arguments for self-justification or self-investigation or else in
the endless search for the "hidden motives". This method of self-exploration can
(but not necessarily) lead to serious damage or obstructions in the development of
character, different in various types humans. Some people can become unbearably
self-conscious and insecure, unable to healthy, spontaneous reactions and
behavior; in others it may all result in constant internal conflicts, guilt or inferiority
(Which is sometimes associated); others who believe they have succeeded in self
justification can become completely trapped vanity. And each of them can succumb
complacency and self-justification typical for those who are proud to go "Spiritual
path of self." All these risks do not exist or are good partly reduced with sober and
discreet method of registration that pure, the correct application, can easily become
the natural function of the mind, deprived artificiality. Such self-examination
contributes honesty with oneself, which is unavoidable for internal development
and mental health. In most cases, a man avoids too carefully looked into my own
mind, especially at his mistakes and shortcomings that may obscure his
complacency or seriously endanger his self-esteem. But if in some cases can not
be without the eve of his mistakes, it tends to make as soon as possible cover up
 46

the unpleasant truth. But such an attitude will prevent him check repeat if and
strengthen you and undesirable traits. On the other hand, man's good qualities,
especially those which have not yet been settled, should receive full attention when
they occur; it will encourage their development. Such extreme attention and a
reminder of their own good qualities are also often ignored. Both the failure to
compensate the contemplation state of mind. When systematic meditative
exercises, contemplation states of mind will help to assess our progression or
regression (for example, the mind is concentrated or not). Moreover, bare
statements made in this contemplation will help in capturing grapple with
interruptions and other disturbances during meditation. If, for example, resentful
because of some noise that we plaster off the statements: "mind is filled with
anger," will often be able to scattered feeling irritable, replacing emotionally
unstable state unemotional state of self-exploration. Such a procedure will also
draw attention from the initial disturbance (noise) and switch the mind from such
external objects those inside. Here, as on other occasions, we have seen how a
single, simple means bare attention brings multiple benefits in different areas
application (Kovačević, 2009).

Contemplation of mental contents (dhammanupassana)

Regular practice of these last four Contemplation, mental facilities (Dhamma -

taken here in the specific sense of thought content) will gradually gain form
dhamma, meaning that she attributed to the Buddha's teachings on the reality and
liberation. For this purpose five exercises that are given in this section of the
Sermon providing sufficient choice of thought forms or doctrinal terms that are
accordance with the correct sight and mind will ensure a natural attitude towards a
goal deliverance. They should as much as possible to absorb the thinking patterns
in their daily life and replace those terms that can not withstand examination of
right and are too close plays and goals foreign road composure. The first exercise
deals with five major mental disorders (nivarana), and the fourth with seven factors
of enlightenment (bojjhanga); In other words, these two exercises concern
characteristics that should be avoided and characteristics to be acquired. Other
features which are undesirable marked in the third practice (on the basis of six
 47

senses) concept hinges (Samyojana). The first parts of the first and fourth classes
belong exercises bare attention. The content of this Parts can be summarized as
follows show: if one of the mental disturbance or factors of enlightenment is or is
not present in the meditator, he would then be that the fully conscious. This three
mentioned passages that emphasize the importance of bare testimony on the
current state of mind are, parts of contemplation states of mind. Here they serve
as an indispensable preparation for the second phase of these three classes. In
the latter stage intentionally scrutiny clear understanding used for the following
tasks:

To avoid, overcome time and eventually nullify certain interference, and hinges, to
create and develop the factors of enlightenment. For both of these tasks, and the
one negative and one positive, it is necessary basic knowledge about the terms
that are useful for creation and for preventing certain states of mind. In this Sermon
testing conditions mentioned only in general terms and that the following words:
"In what way reports yet unreported (malfunction, hardware, enlightenment factor),
that he knows..." Some of the main conditions for the occurrence or non-
occurrence of these mental factors can be found in the explanations to specific
parts of speech; they are is discussed further in Budagosa comments speak. But
theoretical knowledge of these "conditions" is not enough. Only by observing, in
itself, interference, shackles or factors of enlightenment is possible to gradually
collect information the external and internal circumstances that foster or hinder the
emergence or absence from these qualities. These circumstances may vary in
different people and we are often not fully aware that there are typical situations in
particular to appear or non- occurrence of these positive or negative traits.
Repeated and in full awareness, meeting with them will help us to avoid
undesirable situations and create desirable. This will prove to be a significant help
in the way of progress. These three classes (first, fourth and third in the second
phase) relate to knowledge of the mind its development. Second, third (in its first
phase) and the fifth exercise, dealing with five categories attachment (upadana-
kkhandha), six ground sense (ayatana) and the Four Noble Truth (Sacca), describe
the reality in its integrity - each in their own peculiar method and from a different
angle. These three exercises will enable the meditator to their everyday
experiences, which by habitually associated with non-existent permanent self,
 48

brought into harmony with the true nature reality, which does not contain any static
or permanent, whether it is personal or impersonal. Plain language (Vohar or
Sammut), based on the belief in enduring personality here turns into "extremely"
or factual terms (paramattha) dhamma. In this way, individual life experiences can
be brought in connection with the Dhamma as whole and may be determined
properly place within the learning system. For such an application contemplation
of mental contents note gives an example which becomes all the more engrossing
the more often it is repeated. After a broader explanations of each of the exercises
given in the Sermon, comment them always associated with four noble truths. For
example: "This is the truth of suffering is mindfulness of inhalation and exhalation.
The desire that precedes the recollection and causes it is the truth about the origin
of suffering. Failure to attend both of which the truth of the cessation of suffering.
Pure path of understanding suffering, avoiding formation, determining power as an
object, is the way of the truth." This is a good illustration of the way in which the
contemplation of mental states can and should be applied in everyday life wherever
conditions permit to consciously and deliberately turn an event, important or
unimportant, it should be linked to the four truths. In this way we will be able to get
closer to the motto that life should become one with spiritual practice, and practice
to become full-blooded life. Thus the world of general experience, which is so
"talkative" when it comes to physical and mental acceptance or rejection, but quite
silent in relation to the Language liberating insight, become more and more
"articulate" and more reminded of the eternal voice of Dhamma. Three
contemplation of feelings, states of mind and mental contents, dealing mental part
of man shall be acquired, as well as contemplation of the body, the key concept
Dhamma: anatta, not-self. The whole discourse on the Foundations of Mindfulness
can be regarded as a comprehensive theoretical and practical instructions for
exercising liberating truth of anatta, with its two aspects: the absence of self and
the depletion of the essence. The leadership provided by satipathana will provide
not only the deep and penetrating understanding of this truth, but also obvious
demonstration through several exercises its immediate visualization, which
indicates the force that transforms and transcends life (Kovačević, 2009).
 49

Place methodical exercise satipatthana within the Buddhist system

meditation

The system of Buddhist meditation is divided into two main parts:

(a) development of serenity (samatha-bhavana) and

(b) development of insight (vipassana-bhavana)

(A) The development of calm is directed towards the full concentration of the mind
achieved in meditative absorption (jhana). This absorption is, in a different
instance, are achieved by the practice of a systematic any of the traditional 38
"Objects of meditation that lead to serenity" (samatha-kammatthana). With help
high degree of mental unity and peace achieved in these absorption, perception
through the five senses are temporarily cleared, and imagining and thinking inferior
to the first level of absorption, completely ceases to subsequent stages. From this
we can conclude that, according to the Buddha learning, developing a calm or
meditative absorption is necessary, but not sufficient a requirement to achieve the
highest goal of liberation that can only be achieved through insight. Therefore, the
meditator advised that since passed through these levels of absorption his
meditation teaching by developing insight.

(B) Here are mental phenomena present in the absorption and physical processes
on which these are based are viewed in the light of three characteristics existence.
This procedure, adopted in Buddhist meditation, serves as protection of
speculative or arbitrary interpretation of meditative experience. Degree
concentration which can be achieved, and is essential for the successful practice
of insight called the adjacent or an access concentration (samadhi-upacara). Here
imagining and thinking retains its full force, but it has achieved mental
concentration can not be easily converted into a variety of objects, but gradually
narrowing its circle. In the Buddhist texts most often describes a combined exercise
calmness and insight. We also see, and not infrequently, a method that is in the
later terminology called the exercise of naked insight (vipassana-Sukkha), his
directly and exclusively meditative exercise, without reaching absorption. Here is
described satipatthana methods and guidelines for practice exposed in the
previous pages belong to such a category of bare insight. Although the term "naked
 50

access" (Sukkha-Vipassana) absent from the canonical collection Buddha's

discourses (Sutta Pitaka), in the same collection there are a large number of texts
are illustrative of such a method of meditation, that contain instructions and
examples when access to reality was accompanied by joining some of the degrees
of holiness, without reaching previous levels of absorption. Leaving aside
characters who, by their very nature, extremely prone to such Access to the naked
insight, there is no doubt that the method which should be given priority just the
one where achieving absorption preceded by systematic practice of insight. In
absorption mind achieves a very high degree of concentration, and purification
serenity and deep dives into the subconscious sources of intuition. With such
preparation, the period exercise insight, which then follows, is more likely to bring
faster and more stable results. Therefore, the one who has good reason to believe
that he is able to relatively fast progressing well advised to choose such a "primary
object meditation" (mule-kammatthana), which also leads to achieve absorption,
and One of these is the mindfulness of breathing. However, we must face the fact
that they are in our feverish and noisy time natural peace of mind, the ability for
higher levels concentration and the necessary external conditions that these two
qualities are developing in a large Custom deteriorated, when compared with the
past. This applies not only to West, but also, though perhaps in a somewhat milder
form, and for the East, and even for the not so negligible part of Buddhist monks.
The basic conditions needed to cultivate absorptions are loneliness and silence;
but today it is both hard to find. With it, the environment and education shaped the
character of most so they will naturally be attracted more and more easily adapt to
direct the development of insight. In such circumstances, it would be unduly
neglecting roads promising progress if we insist only on the path that leads through
the absorption, rather than use a method that is specifically recommended by the
Buddha himself: a method that is adaptable to current internal and external to
man's situation, and yet leads to the desired goal. Use this method would be really
practical the implementation of a clear understanding of adaptability. While the
frequent failures on the road to calm (sometimes caused by adverse environmental
conditions) contribute to discourage, in proportion to the rapid initial results which
can be achieved by developing insight will mean encouragement and a strong
incentive for steady effort. In addition, if an access concentration once achieved
via meditative development of insight, significantly increasing the chances that
 51

when it wants achieve full concentration characteristic of absorption. Practical

reasons about which have been discussed here are certainly on its part contributed
the fact that satipatthana left such a strong impression on many in today Burma.
Commitment to and application times of recollection and its propagation filled with
enthusiasm typical of Burmese followers are based the belief born from personal
experience. However, the importance of which is practicing Satipatthana received
in Burma and on the pages of this thesis should not be discouragement or
disparagement of other methods and means. Satipatthana would not be the only
time you should ever owned and comprehensiveness. The method which is
described in the foregoing is based on the instructions of the first satipatthana, the
contemplation of the body (kayanupassana). Physical processes here were
selected as the main objects of recollection serve for the systematic development
of insight throughout the exercise, of the first steps the novice to the highest goal.
The other three contemplation satipatthana (a feeling, a state of mind and mental
activities) are not treated in a systematic way, but they turn to whenever the
appearance of their facilities, either in conjunction with a primary and secondary
facilities, either in the domain of general (full day) recollection. In this way covered
the entire field satipatthana. When mental objects appear in close connection with
physical objects, then they it is easier to spot. Because of their subtleties, we do
not take them as separate facilities for systematic development of insight, because
they are able to operate successfully only meditators who have managed to attain
absorption (jhana). Highlighting contemplation of the body is stimulated and the
Buddha's statements in his speeches and Commentary's tradition (Kovačević,
2009).

Thus said Enlightened:

"Everyone, the homeless, developed and regularly improved composure on the

body, thus created a source of useful things that lead him to wisdom" (Majjhima.
119, Kayagatasati Sutta).

When the body has not mastered (meditation; abhavito), that can not be controlled
nor mind; when the body is mastered, mastered and mind "(Majjhima. 36,
Mahasaććaka Sutta).

In the "Path of purification" (Visuddhimagga) states that:

 52

"If, after dealing with bodily processes, turned mental processes and those he does
not indicate quite clearly, the meditator should not interruption of exercise, but to
re-embrace, consider, examine and determine the body processes. If we physically
become fully evident, clear and understandable, mental processes which have as
their object have the physical process will become themselves Clear. Mental
processes will become fully clear only one who is became completely in the body,
the only way in tackling the mental processes should lead over perceptions of body,
not the other way... If persevere in this, practice with the object of meditation
(kammatthana) will become more complete and more effective."

CHAPTER II: Modification of modern Buddhist Ideology

Consideration of the Buddhist teachings about compassion and love and

comparing the same with the Christian principle of love, arises because of
concerns of some Western philosophical schools and social classes in the "pan
mongolism", which can not only meets before the genius of the Buddha and in front
of his views, but goes so far that sets Christianity in the genetic dependence of
Buddhism, rises Saki Muni much more of Jesus Christ and glorifies religious - moral
ideal of Buddhism at the expense of the Christian. Under the influence of these
concerns even some Western clerical nationalists do not reveal the essential
difference between the Buddha and Christ. In their minds they were just brilliant
religious reformers and moralists.

When comparing Buddhism with Christianity they generally retain the ethical
teachings of Buddhism, which is actually the core of his, and it represents the very
ideology. It can be highlighted a series of scientists who strive to establish that
there are no differences between Buddhism and Christianity in relation to their
moral ideal and Buddhist moral ideal even beyond Christian in exalted ideological
and civilizing influence. So Karl Fr. Koppen, the author of sufficient worth of work
on Buddhism says: "I often say that Buddhist and Christian love can not be
compared and that differ from each other in their very foundations. I can not find
such a significant difference between them. Both morale clearly sets one and the
same requirements except in the fact that the love that Buddhism is legalized,
 53

apparently goes beyond the Christian... In general, we see the devastating

similarity between Buddhist and Christian moral teachings" (http://muse.jhu.edu).

Even a famous interviewer religion as Mah Muller says: "The moral code
Buddhists, considered in itself, is the most perfect." Friedrich Paulsen, who
recognizes and testifies great Christianity before Buddhism, however, states that
these two religions "homology process of development." Directions Dhammapada,
a collection of sayings of Buddhist wisdom, the most consistent and terms and form
a group of sentence from the "Sermon on the Mount." Eradication of passion,
submission insult without wrath and vengeance, pure heart and peaceful mood are
both here, and there center demands that are required of believers. Also, forms of
life, in which they want to achieve these requirements, according similarity: here
and there we find monasteries and monks from the three vows of poverty, purity
and humility and obedience. In his studies of the Buddha's life and teachings
indologist Richard Pischel writes: “How Christianity, and Buddhism emphasize love
as the main virtue... The basic idea of Buddhism is the Maitri, Pali Metta. Metta is
neither compassion nor friendly feeling, Christian love ... It is unfair to disparage
Christianity in favor of Buddhism, as well as contempt of Buddhism in favor of
Christianity” (http://muse.jhu.edu).

In this situation the nature of the problem under consideration, and this
authoritative statements and estimates confront us with the task, firstly, to expose
the Buddhist view of compassion and love, and secondly, to critically compare it
with evangelical teachings on love as the basic principle of Christian morality. This
is all the more imposing, because we know that Buddhism has its origins from the
6th century before Christ was born, although its ideology over quite a long period
after that time. It is pointed out that the life of the Buddha passed between 560 and
480 g. before Christ was born. It will be essential to get back in the beginning point
out that Buddhist ethics, whose core consists of learning about compassion and
love, divided into two or, more precisely, that it represented a dual morality: one
exoteric - for believers and other esoteric - for dedicated and hermits. The principle
of compassion (Karuna) belongs to the Buddhist exoteric morality and almost can
not be brought into the ideological relationship and dependency with the principle
of morality (Maitri or Metta), which belongs to the esoteric Buddhist morality.
 54

Therefore, we will first analyze the Buddhist teachings about compassion, then we
will shed light on the Buddhist principle of love, and at the end we will compare
them with the unique principle of Christian ethics of love as the basic principle of
morality.

1. Starting from the metaphysical assumption that all beings are equally bound in
fetters of evil and have one and the same destiny - to continually suffer until the
release of each individual existence and do not sink into the blissful nirvana, or
anything non-being - Buddhism asks all people to have compassionate to one
another, to empathize with each other in a constant life accidents and suffering.
Thus compassion is an important principle of the Buddhist morality that determines
the contents of a very large number of virtues. In this Buddhist compassion has a
very broad scope; it is directed not only to humans but also to all living beings, to
the entire animal and plant world alike who are subordinated to the law on KARMAT
and groan under the burden of suffering. Here's why the first and foremost duty,
which Buddhism instructs its followers in relation to living beings, consists in this:
that they facilitate the submission of suffering regardless of how much this cost.
From awareness compassion water beginning of Buddhist precepts of not killing,
the condescension, the aid effort of compassion Regardless of what this condition
in Buddhism, as well as its manufacturing strengths, have a negative character
when we consider his last goal, the release of every life and existence, our
objectivity requires that it be evaluated very highly with general moral point of view
and because of its depth, width, self-sacrifice, concrete manifestations I and
practical results.

The whole moral process (force), which is the first step of the ladder of Buddhist
training and salvation is imbued with compassion. Virtue generated by filling the
first Buddhist commandments of the Decalogue, consists in not killing any living
being. The commandment about not killing belongs to the oldest Buddhist code of
morality. Buddhist priests book Dhammika Sutta presents first five commandments
(panchasilam) Buddhist Decalogue as pronounced by the Buddha himself. The first
and most important commandment orders not to kill any living being and not to
bother. This commandment is absolutely mandatory for every Buddhist. Hence its
overdraft murder or torture of a living being according to Buddhism first and
greatest sin of the ten sins. The commandment about not killing any living creatures
 55

includes not only people but animals. It is so strict and absolute that even prohibits
the offering of any blood of the victims and strongly condemns hunting and war.

This commandment unconditionally required not only for Buddhist followers and
believers (prthagiana) but also for the Buddhist monks. When entering the
monastic order candidate (sramanera) pronounced "formula Ten
Commandments", the first of which reads: "I promise not to destroy any life."

Killing living beings is the greatest sin, and the protection of living beings and
compassion towards them is the largest Buddhist virtues. The only blood be shed
Buddhists, is its own, if the victim can to save the life of another being or to be
suffering from the downturn. In the spirit of its basic principles of ethics of Buddhism
represents the ultimate pacifism. It's hard to find another religious - moral system
so unconditionally prohibits any war, particularly conquest, as Buddhism. Warlike
emperors, ambitious conquerors and tyrants, as well as any kind of murderer,
intimidated by the most horrific torture in the fire.

Buddhist meets about not killing so strict and meticulous, that in this sense, going
to irrationality: it does not kill any animal, no matter how much it was harmful; He
does not resort to killing animals even in the case of self-defense. And there is
quite justified from the standpoint of the Buddhist view of the world, because
according to him, the animals are related to people through a continuing process
of reincarnation by operation of law of karma.

Therefore, the Buddhist legends mercilessly branded hunters, executioners,

butchers, fishermen and people like them in their faces they see most atrocious
nature which deserve the shameful reincarnation and Adsca torture. In order to
fulfill this commandment Chinese Buddhists had to waive silkworm breeding,
although in China this craft of centuries considered completely fair trade. If
someone is unable to leave this profession, he is required to give at least the
promise that once saved everything Beetle larvae is executed. In this case, he
should follow the example of a "Bodhisattva", who once said: "I am obliged to take
care as much for the liberation of the people, so also for animal liberation."

According to some legends, the Buddha himself has squeezed the water several
times before they would take, if it does not find an insect and hoped that in this way
becomes a reluctant assassin. Buddhism, however, the monks in Siam were
 56

forbidden to go out into the gloom - morning and evening - that would not be
crushed by the legs of an animal. Buddhist Kadaja out on the street with a
candlestick, he carried it very carefully, so as not to have any bug up in flames, and
thus become guilty of his death. Conscience Siamese Buddhists are harassed if
they killed a mosquito or ant, even when the last sting and suck out their blood.

In order to fulfill the same commandments wealthy Buddhists at a certain time, the
buy-out of the entire aisle to another live fish, only to be re-released into the sea.

The commandment "Thou shalt not kill" respected the most zealous in relation to
the plant world. Buddhist had most carefully that bypasses fallen leaf, it would not
be stepped on and crushed.

Buddhist commandment "Thou shalt not kill" has shown a strong impact on national
legislation in countries that were influenced by Buddhism. So Empire Asoka, who
reigned from 273 to 232 years. before the birth of Christ, proclaimed a state law
prohibiting the killing of living creatures.

The principle of compassion still manifests itself in mercy and charity, the good
wishes towards all living beings. Buddhists have always done charity. The
construction of hospitals and sanatoriums for people to animals, planting trees,
digging wells, organizing the inn for holiday travelers, as well as extreme a
conciliatory and self-sacrifice other recognized qualities of true Buddhists from
ancient times to the present day.

Buddhist literary monuments tell that the emperor Asoka fed thousands Biksi, etc.,
monk (Bhikshu literally means beggar), built for hospitals and shelters for sick and
poor people and spas for the animals and for the comfort of the passengers ordered
to be planted beside roads of woods and herbs that are being dug wells, built
pavilions and others.

Siamese Buddhists have received foreigners warmly and among them are
competing to find a means to facilitate the difficulties travelers. Individuals are
privately raised stairs and bridges on the road for convenience of passengers, as
in homes on the banks of the great rivers. Attention women went so far that each
day amounted bucket with water, so that passengers could appease the thirst. This
custom exists in Ceylon in other Buddhist countries.
 57

Buddhist charity has a universal character: it extends to all people, regardless of

their nationality and religion and regardless of their social and social status.
Buddhist charity does not exclude enemies. In the eyes of Buddhists all people are
equal and equally worthy of mercy and love. "Go ye into all countries - said the
Buddha to his disciples - and preach this doctrine. Tell them to rich and poor,
subdued and famous, all are equal, that in this religion all castes unite as a dying
river". "My law", continues the Buddha, "is the law of charity towards all, as there
is one and the same law giving everybody. As water washes and cleans everything,
even evil, and as the sky is open to all, and my teaching is not makes no distinction
between men and women, known and unknown shudras and brahmins”. "As a
mother protecting her child, her son's wife; his life", also a disciple of Buddha feels
"special love for all creatures."

In the Buddhist canonical book Dhammpada, recognized by all Buddhist schools,

clearly suggests a peculiar form of love for one's enemies:

"I do not hate those who hate you,

Thus we achieve happiness in life.

Although driven by hatred in this world,

Let hatred still be far from us.

Keep to beat anger by love,

To confront evil with good,

Greedy on winning rich gifts,

And liars true that the trigger words. "

Buddhist compassion toward all living creatures teeming in a special care for the
relief of suffering life. Buddhists are holding up and maintain special sanatoriums
and hospitals for animals. These were received not only useful domestic animals,
such as cows, buffaloes, sheep, goats, but also animals of all types, even such as
rats, mice, moles, scorpions, spiders, worms.
 58

It is the duty of compassion is mandatory for Buddhist ascetics. Here it is, however,
refracted through the prism of their ascetic ideals and gets a clear negative
character. Compassion (Karuna) and hurry, which are the subject of the second
and third Bhavana meditation methods of observation, are purely mystical states:
they do not need to be converted into action. This sympathy and hurry consists
only in the sense of suffering and joy of other living beings. In this way is achieved
gradually and systematically release from the world, to come to a complete
separation from him to complete insensitivity and lack of understanding, to the
closure of each individual life. From active compassion and mercy proceed to clean
the observation sympathy and condolences to finally come to a complete
indifference.

It seems that some Buddhist circles are not content with a treaty sympathy and
mercy of his followers. Therefore, the Buddhist legends have added compassion
and mercy Buddhist ascetics symbolic character. This, of course, did not bring any
substantial change and improvement in them. According to these legends, those
ascetics who have taken a vow absolute poverty and surrendered only observer
life, having nothing to alleviate the fate of the hungry, thirsty, and all those who had
any needs, devoured the parts of your body and thus fulfilled their duty. An example
of such benevolence given by the Buddha himself Legends tell that in their earlier
incarnations sold themselves to help fellow human beings, and how to fit it beasts
tear, in order to save their lives. Once the Buddha, having nothing to give to a
beggar who is begging for alms from him, pulled out his eye and put it in the hands
of the poor. The second time he was fully prepared to needy that his wife and their
children because nothing else had. In other hand, legends, stories that the Buddha
one's own body fed tigress with cubs, who were starved. According to the later
evolution of the Buddhist teachings, mainly in Tibet, "Buddhas people" closest
dignity "is" the future "Buddha" are possessed such empathy, who was ready for
the boundless and unconditional sacrifice everything: his body and blood, and even
his life.

2. Although it is the duty of compassion unconditional mandatory not only for

Buddhist believers, but also for the Buddhist monks, it is not a core solitary, lonely
venture. The recluse had already crossed the path of Buddhist terrestrial duties
and in his ascetic life needs to climb to a higher level of Buddhist perfection. Sam
 59

ascetic way of life - full of poverty and perfect observation - does not allow Buddhist
monks clad in yellow robes, to exercise their duty of compassion in such form, as
required, and what was available Buddhist believers. Moreover, events of
condolences in the form of Buddhist worldly life was a Buddhist ascetics forbidden:
it is present as an impediment for the exercise of their ascetic ideals and to achieve
their higher cause - dive into nirvana. In the solitary life of a Buddhist compassion
turns into an observation love (Maitri and Metta). So that is the main principle of
Buddhism esoteric had not consist in compassion, but in love with the content here
is displayed on the basis of credible ancient Buddhism.

Similarly, Christianity and Buddhism has its own hymn of love that deserves
serious attention. In it the Buddha says, inter alia, that all processes in this life in
gaining religious merit can not be leveled with one sixteenth part of love "that frees
the spirit." This love includes in itself all these procedures. She is like the morning
star, the moon and the sun illuminates, shines and shines the light that overcomes
procedures. Once inside ignited boundless love, it hinges new reincarnation
becoming thinner. If someone shows an pure love, even if only by a living creature,
that was enough for his salvation. The man noble, however, that in his heart, feels
compassion toward all creatures, acquires great merit. When he's not killing and
oppressing, who feels love for all creatures, let's not afraid no hostility.

From this hymn of love seems to Buddhism sets success over Meia moral ideals
and virtues, which includes them in itself, leads to a perfect presentation and highly
exceeds in value. It is true that in some ways resembles not the Christian agape,
which is the enforcement of the law (Rom. 13:10), the bond of perfection (Col. 3:14)
and never stops (1 Cor. 13: 8). But do not rush with making conclusions on this
issue, but first let's find out the essential meaning and inner content Buddhist
charity, were expressed by the word Maitri and Metta.

Maitri is the ascetic virtue. It is a manifestation of life observing Buddhist believers.

Therefore Maitri is not active, but the observation date. It occupies an important
place in observation exercises Buddhist ascetic. Through it they are approaching
the ultimate goal of his life, freedom from all earthly and immersion into nirvana.
The essence of ascetic feats consists not in active work in practical compassion
and mercy, but in a passive observation, to dive in yourself, in meditation which
 60

are not only others, but even contrary to all active, practical actions. Accordingly,
Maitri, as related observation exercises Buddhist ascetics, consists only in the
mystical sense of a benevolent mood of everything that exists. It should be borne
in mind that Maitri belongs to only one of the three methods of observation and,
more importantly it is no higher goal, but merely one of the means to achieve the
objectives of this ascetic feats.

And the first observational methods (Jhana), which is based on meditation on the
suffering, the transience of all existence and nothingness, other observational
methods (Bhavana), which begins with a meditation on the awakening of love, have
the same goal, to inflaming the feelings of the world's indifference, for sancta
indifferentia (upekkha), which is a prerequisite of wisdom (Panna) and redemption
(vimutti). However, in order to enter into a kind of character of the Buddhist charity,
it is necessary to understand the Buddhist method of observation, known as
Bhavana, just because he has the most direct relationship to what is called Maitri
or Metta.

Another method of observation, so called Bhavana, consists of four meditation. In

the first meditation, called Mettabhavana, ascetic spirit overtakes the widest, deep,
immense love for all creatures. In this meditation observer love monk thought about
all the creatures and each of them wants to bliss. First, he presents himself as
happy could be, if it was free from all sufferings, of each of anger and of every false
desire. In this mood of mind he feels obliged to the same good luck wishes to all
other living creatures, and finally to pray for the happiness of their enemies.
Thinking only of such good works and ideas, that in an earlier life, his current
enemy could be his father or friend, he should strive honestly, openly and seriously
wishes him well, what he wants for himself. The second meditation called with
Karunabhavana or meditation on compassion. In this state, the monk has to think
about all the creatures who are unfortunate to evoke evil, how it is possible, and
thus to give himself a sense of compassion for the suffering or the suffering of
others. The third meditation is called Mudibhavana or meditation. It monk should
think about the joy and happiness of others and to rejoice their joy. The fourth and
last meditation observing method Bhavana is named Upekkhabhavana and is a
meditation on equanimity. Here the spirit of ascetic meets indifference to everything
 61

that exists. So the love, compassion already outdated and observation does not
reach its higher level - the world's indifference, sancta indifferentia.

From this it is clear that it is a meditation on love first stage of the contemplative
life of a Buddhist monk. For him, it is extremely important and brings much fruit.
When successfully applied meditation of love, the self acquires both terrestrial and
extraterrestrial advantages, sleeps and wakes up happy, not dreaming bad
dreams, pleasant in human and non-human creatures, is under the auspices of the
divinity, not subject to influence of fire, poison and weapons, quickly soothe, calm
is separated from life, on the one hand, and ensuring rebirth in the world of Brahma,
on the other hand. Nevertheless applying meditation on love is without prejudice
to the final redemption, until the liberation of every existence, to immersion in
blissful nothing nirvana. This is no good, sumum bonum, Buddhist practice is
achieved only after overcoming all ties with the world, including compassion and
love for living creatures. The Tripitaka is very often said that the ascetic should not
have anything precious, loved nothing in the world, because "no shackles for those
who do not have anything you like and do not like." Not only the lower forms of love
(Rio means what he pleased, pleased, worth Kama is an emotional love; Raga -
passionate love; Rati love that seeks satisfaction), but also higher, contemplative,
intellectual, Besafect (Maitri) still binds Buddhist ascetic in this world, therefore do
not help for its complete liberation from the shackles of rebirth, of individual
existence filled with suffering.

And so, Maitri is not active, active, practical love; It's passive sympathy, cheer,
friendship. Maitri is not really known virtues of brotherly love in the Christian world;
it is not a virtue, not a moral quality, because the virtue which is not released into
the work, or at least if it does not pursue actions, not the real virtues and do not
possess any moral value. Maitri is contemplative state, which is expressed only in
the passive complicity, in inactive sympathy towards everything there is martyred
for his destiny and which shall not exceed in any kind of practical compassion and
mercy into any active love. This wonderfully expresses known researcher of
Buddhism professor Herman Oldenberg, wrote that Buddhist ascetics not offering
his hand to do good to those who are in need; Even the comforting word does not
refer. The ascetic calm extends with meticulous symmetry to describe his
movements dwelling in a contemplative compassion to the whole world. So Maitri
 62

only one mystical ascetic exercise techniques Buddhist whole system. Because of
his character Maitri can only be a degree of ascetic scale at which the Buddhist
ascetic climbs towards the “holy indifference”, it could so that weave themselves
Wreath Blessed nothing in nirvana. Therefore Maitri in any case can not be
considered as a moral quality and virtue: it does no moral character and does not
belong to the field of ethics. Maitri is the mystical state or ascetic exercise, whose
place is only in extreme ascetics.

3. Approaching the ethical evaluation of the Buddhist view of compassion and love
and its comparison with the Christian teaching of love as the basic principle of
morality and virtue more, it is not possible not to recognize that this view, isolated
from its metaphysical assumptions, and goals and observed only from the
standpoint of its partial beneficial practical impact, is largely rarely sublime moral
event at the time of its occurrence. Moral teaching of Buddhism gave a huge
contribution to the progress of moral life in Asia. It is awakened and educated the
peoples of the Far East the feeling of condolence and compassion and thus to
some extent mitigated the cruel hearts of your sons Asia. Buddhism is softened
somewhat rough characters and destroy criminal indifference to human suffering.
Size of the Buddha, which has attracted the attention of his contemporaries and
who has not yet lost all charm, was not in his metaphysical system, or self-salvation
in a way that he showed, but only in the universal character of earnestly and
diligently compassion toward all living creatures. "If the Buddha writes known
Indology and Buddhism researcher Professor Davids only taught philosophy, he
would have found so few followers, how many of them, for example, had Auguste
Comte. In fact Gautama power over the masses mainly came from the flame of his
practical love for the man, who in the struggle against the worst abuses of his time
did not know the fear and retreat.

Yet comparative analysis found that preached and practically manifested Buddhist
compassion, on the one hand, and Buddhist contemplative love, on the other hand,
do not have high moral qualities. They can not by its nature and structure, even
after their aims and motives, nor in its scope and procedure and in the end neither
in the design and reasoning to be compared with human sympathy and unselfishly
love that humanity revealed by Jesus Christ and that achieved under his ideological
and gracious influence and cooperation.
 63

Like every other virtue, and compassion that would possess high moral value and
also to be recognized as a fundamental and supreme principle of morality, must
have unselfishly character, etc. During his survival and procedures that has caused
it to be a good neighbor in mind, not their own personal interests. The very
psychological structure of compassion, etc., survival of other people's suffering as
a personal contains within it the possibility to manifest moral or immoral. If during
the observation of other people's suffering in someone starts compassion, whose
center falls on the significance of suffering neighbor, then featured full moral, not
sordid phenomenon. But certainly, it is not excluded that in the observation of other
people's suffering begins with a feeling of compassion, whose center of meaning
does not fall on someone else suffering, but on his own sufferings are caused by
other people's suffering. In the latter case the person does not suffer for the sake
of the suffering of his neighbor and the suffering it is not encouraged to facilitate
and to remove neighbor for the sake of the neighbor, have already died due to
unpleasant feelings, which it began observing and thinking about other people's
suffering, torture due the fact that he was so rotten mood. Of course, such
compassion when a man is starving is not moral, not sordid event, because it does
not extend beyond the narrow sphere of their own personality and its egoistic
interests.

Immoral character of such a vision of compassion even more manifest when taking
into account the actions in which it usually reflects. When the original object of
compassion and that is the one person die painfully neighbor is driven away and
dumped from the consciousness and its objects become characters die painfully
of which an accomplice, then a man in a hurry to look away and thought of other
people's sufferings, that in this way, removing from itself causes compassion,
ceased in it conceived its own suffering. Probably that each had the opportunity to
attend an accident. Then when many observers generates a feeling of compassion,
but rather what some serve as an incentive to come to the aid victims of the same
obliges to come swiftly, lest getting blurry your mood and can not be estranged
from his previous goal or daily program. Of course, this survival is only
psychological, but not ethical compassion. It could not be said that the thought and
the will of its holder's own self and to stimulate thoughts, solutions and works for
the good of his neighbor.
 64

But it is not excluded, and the everyday practice gives many such examples that
when survival condolence man keep coming to the aid of those who suffer, and
that tends to remove or at least to alleviate their suffering, but encouraged immoral
motives: either to effective liquidation of the reasons that caused the suffering in
observation of other people's misery, be merciful to impress others, or to gain some
material benefit or, if believing that deserves heavenly reward etc. It is clear that
the appearance of condolence caused by these or similar motives do not carry a
moral, not sordid character: they are more or less imbued with selfishness and
worthless in the moral sense.

We have every reason to claim that Buddhist compassion belongs to the last
category. For Buddhists it sympathizes with his neighbor, even animals as they too
like his subordinate same fate in life to groan under the burden of suffering and
after their ordeal on the links of the chain decreases their reincarnation and
effective approaches his personal bliss: the interruption of individual existence filled
with suffering, etc., immersion into nirvana. From this it is clear that compassion
Buddhists are not born out of recognition neighbor for some value, but only from
his consciousness of personal miserable condition and the desire to deliver the
same. As the whole world is born of non-being and sent again immersed in it devoid
of any value, null and bad, and human personality does not possess any positive
value, has no more calling and eternal meaning. Higher purpose, and therefore
more well human personality consists in destroying it, to disrupt its individuality, in
its self-destruction. Really, what compassion, what love can to deserve such a
person, who comes from nothing, itself is null and destined for destruction? It is
always like something valuable, which he by force of its value seen in the aspect
of eternity. This ethical truth that the Scriptures reveal Plato, Aristotle and other
moralists reasoned, will remain as indestructible quality ethics. Christian loves
every man primarily because of the unconditional and self-worth of his immortal
soul, because of God's cheek in it and because of his belonging to the world of
eternity.

Not knowing the value of this man's soul, a Buddhist can not have a genuine and
dignified, morally pure and unselfishly condolences to her. He is an accomplice to
her work and shows mercy only for my own sake, in order to facilitate their personal
martyred fate, for his own personal redemption and salvation, in order to gain
 65

"eternal bliss" for themselves in nirvana. This is why the Buddhist compassion
devoid purity and completely permeated and utilitarian motives: it is inspired,
manages and runs the benefits of the earth. His motives and acts of charity initiative
launched in him, wearing a double character: terrestrial and extra-terrestrial,
immanent and transcendent. Therefore, the Buddhist compassion, as well as its
manufacturing virtue of non-killing, mercy, nose real moral, etc. unselfishly
character.

Low moral quality Buddhist condolences still shows through his ruthlessness and
indifference. Buddhist shall not complicit in any human suffering and to seek to
remove it. However, anyone can. deny that man sometimes falls into fair, deserved
sufferings, which are not negative, but a positive factor in the moral life? These are
primarily spiritual suffering, that man presents under the blows of its distorting and
punishing guilty about injustices committed and committed sins. This suffering,
when. are properly addressed and understood, they get a huge positive
significance for moral ascent of man. She can bring him to repentance, to provoke
a desire for redemption and repair, to moral renewal and rebirth, that means a
break in his mind and life, to convert to the new man, firmly determined to follow
the path of truth and goodness. It is clear that this beneficial suffering also can
cause in us feelings of condolence but that in any case we should not be
encouraged to interrupt it before time. On the contrary, we should and we want to
act in concert in order to prolong the suffering of their moral renewing process, and
bring its bearer to complete moral catharsis, to a complete abandonment of the evil
times and constant movement along the path of good.

This very circumstance is sufficient to point out that Buddhist compassion, even
every second compassion (especially one that seeks ethics Arthur Schopenhauer),
can not be equated with the Christian love and to serve as the basic and the
supreme principle of morality. Because of his emotional compassion structure
contains in itself a natural tendency to spread to such a degree that becomes utterly
unprincipled and even wanton and thus turns into the negative moral event. To be
a positive factor in the moral, compassion should be regulated clearly understood
and applied reasonably objective moral values. Then it will encourage the man to
remove all the suffering, but only those which are detrimental to the life, moral
progress and success of the personality that it survives.
 66

If a man is allowed to be driven in his moral life only by compassion, he will

inevitably be faced with serious moral conflicts and difficulties, and it will surely
make an extremely immoral actions. For example, if the judge is managed by
unprincipled and ruthless compassion, he should not adopt a fair and deserved the
verdict criminal, but needs to justify and set free to continue unhindered
implements new offenses. Another example: would a moral act is the mother who,
anticipating the calamities that will make them survive her son walking on the
thorny road of struggle with injustice, if it brought up not to oppose evil and to doing
everything possible to compromise with his conscience? So, it is clear that there
can be quite spontaneous and compassion that would stimulate its bearer to
completely immoral actions. "You can even build a workhouse - correctly observes
V. Vundt - you're getting ready meals for the poor, making both of pure, non self
condolences, but to be immoral man." Therefore, compassion itself is not a virtue,
much less moral basis of life, such as Arthur Schopenhauer claims. Compassion
gets moral character and becomes a virtue, when it is subjected to education
through reason and be hitched to the service of a higher moral value through
wisdom.

Buddhist compassion is so unprincipled and reckless and therefore immoral,

because Buddhism does not recognize objective moral values as regulators of
human behavior. For Buddhism is the only value of the release of the suffering
caused to the will to live and gradually and finally dive into the nirvana through
subjugation and surrender to the will of death. So, why the old Buddhist facilitate
and ultimately to remove all the suffering - not only people but also animals -
regardless of their character and sacrifices being brought to it. Buddhist the sacred
books are full of stories and legends about this unprincipled, unreasonable and
reckless sympathy, for which man sacrifices his own wife, his children and his own
body to satisfy his hunger parasites and Beasts. This means the complete
renunciation hierarchical ladder of objective moral values, or at least he sets off
with his head downward. It is not ethical to higher value work trampled down.

So, why is morally unsafe to sacrifice a man who is much more valuable than any
animal, to satiation of hunger any parasites or beast. Generally, the assumption
that the animals died earlier than men, Buddhism smoothing in terms of value
people and animals alike and prescribes compassion for both of us. This led to
 67

strange phenomena Buddhist charity, such as the placement of various parasites

in hospitals and shelters, giving his body for food parasites and avoid killing the
beasts even for self protection, etc.

Nothing better things stand with the moral qualities of Buddhist virtues and mercy,
through which expands principle of compassion. They possess the same moral
deficiencies, as well as compassion and should not be equated, much less set
more than appropriate them Christian virtues. Of course, viewed superficially,
Buddhist mercy to living beings may seem lofty moral events - pure in their aims.
But a deeper look reveals the moral nullity.

Although Buddhist charity, considered by itself, has a positive moral character, and
have a higher quality than the Buddhist compassion, it still can not rid of greed, that
openly or covertly manifested in him either as a primary target, either as incentive
motive. This virtue is respected and used only as a temporary and transitory means
ascetic Buddhists towards the big objectives of their life: the liberation of the
suffering of his moral existence and immersion in the impersonal, lifeless and non
quality being or non-being rather nirvana. Well, that was a Buddhist called to do
our neighbor, it is not something valuable in itself, because of the original content
and the dignity of the human person. What is of value only as an aid to personal
redemption and salvation. In support of this thesis may be provided the following
thoughts Buddhist choice. Dhammapada teaches: "Who speaks and works with
impure thoughts, pursue it harm, such as the wheel goes for the legs harnessed
animals.

Who speaks and works with clean mind him going joy, which it never leaves. It is
pronounced idea in another Buddhist book - Carija Ptaka where we read: "The
landowner, who planted a fertile field would not glancing at her seed, could not
count on the harvest. Exactly, and I, who long to my prizes good works, if I planted
a field of work, without doing any good at this, I could not count on a reward for
their actions."

So the moral of Buddhism is not morally pure and unselfishly: it is from start to
finish infused with tendencies. It works well exercised terrestrial or extraterrestrial,
temporary or eternal Kori. In Buddhism "morality" - in the words of a famous
professor Indology. Herman Oldenberg - receives its score only because of this, it
 68

serves as a means to an end: it serves as a heel means of achieving an

insignificant goal - a happy life, or as a great asset in a future existence, helping to
achieve higher absolute goal blissfully redemption. Morality of Buddhism is not
inspired by love of moral personality neighbor, but egotistical love for himself, true
self-love, which takes into account and asks only himself well. In Buddhist ethics,
personality neighbor is not appreciated as self aim, but as an asset. This is why
the Buddhist charity is not identical with noble love of Christian, at which own
person deviates in the last plan and personal interest is forgotten. Buddhist charity
is motivated by cold calculate thinking, which makes it a good neighbor for the
reward. In this situation it is clear that there is no moral, unselfishly love, but
concealed, disguised egotism, the real egoism.

It may be objected here that Buddhist compassion leading to complete self-denial,

to the self-sacrifice and therefore should be recognized as a virtue - if not of higher,
at least for a straight Christian love. So did Jesus Christ says: "From this love hath
no greater that when his soul laid for his friends"? A Buddhist persistently call to
sacrifice himself not only to his friends, but also for all people regardless of their
ethnic and religious affiliation and their social and social position.

The idea of sacrifice, as it is understood in philosophical ethics, and Christian

theology, it is always contained in itself demands to sacrifice something pleasing,
precious, very precious, valuable. It is pointless to talk about the victim there, where
one renounces something that had been dull, unnecessary and devoid of value
and what is more uncomfortable and hated. Here Buddhist can not sacrifice
anything pleasing and pleased, hard and costly, because something does not and
can not have it to the ideology of religious beliefs. According to them, the whole
world with all beings and goods, including their own personality, devoid of soul, is
a delusion (Maya), etc., unreal, illusory reality - the whole fleet sank in evil and
destruction. In the eyes of Buddhists all objects and beings, wherever they are - on
earth or in heaven, are insignificant; therefore he needs to be waived, that in this
way could tear the threads that bind him to the hated life, and to get rid of unwanted
sufferings of existence. So when the Buddhist of condolence and compassion
renounced the highest goods of life, even when he sacrificed his own existence,
he would not have actually done any sacrifice, because they gave up just unreal
goods and sacrificed only his despised being - and these are things that he will in
 69

return bring the greatest benefit: it will bring him to the desired higher good -
nirvana. This actually means a good market, posing for benefactors, and never
sacrificed anything that is of benefit neighbors, and above all for unreal good, which
is giving up, you get the highest award - the eternal bliss.

The only value of which would be a Buddhist could not give up a sign self -
immolation of charity, is the bliss of nirvana. But in any Buddhist books and legends
is not even hints of such sacrifice by anyone Buddhists. How infinitely more exalted
Christianity in this regard self - immolation love Christian rises so high that it
encourages you to be for the good and salvation of his fellows disclaims not only
of the value of the good life on earth, but also of the bliss of eternal existence
beyond the grave (see Exodus 32:32; Rom. 9: 3).

Having established lower moral value of Buddhist compassion and mercy, should
in the end, in conclusion, to emphasize that they do not have nothing in common
with the Christian love. Only a superficial similarity between these two moral
principles of conceptual worlds totally other people's to each other, while in fact
there is a big difference. "In the language of Buddhism says one of its top
researchers and experts. Oldenberg - there is not even a word to express the
poetry of Christian love, which is Paul in its laudatory poem called it - love, which
is greater than faith and hope without which it would not only language of the
people, but even the language of angels was like a bell clinking and bell ringing; it
is not the reality in which that poetry the Christians have nothing like themselves in
the Buddhist history. We can say that love, how it manifests itself in the Buddhist
morality, always fluctuating between negative and positive, approaching Christian
love, but does not touch it, as it is the bliss of nirvana to essentially completely
different from the Christian idea of eternal bliss. The essence of things consists in
that, in the entire Buddhist morality, and specifically Buddhist compassion carry
clear negative and passive, rather than active and positive character. As a result,
Buddhist ethics contains almost exclusively prohibition and no real command. It is
not present commandment to love your neighbor, and even less to love their
enemies. It only prohibits hate your enemy.

In contrast the Gospel, in line with the positive spirit of your morality, clearly and
categorically ordered to love our neighbors, etc., and your enemies, to bless those
 70

of us who curse you, do good to those who hate us, and pray for those who are
chasing us (Mt 5:44). In the Dhammapada, and other canonical books of
Buddhism, corresponds to a negative spirit his whole morality, the Buddhists are
ordered to win anger, hostility to break the friendship that, according to those who
hate relationship with love. It is completely obvious fundamental difference
between Christ's principles of loving one's enemy and the Buddhist principle that
does not return the enemy hostility and hatred with hatred. Christian love for one's
enemies is positive, active, creative events; with her enemy gets recognized and it
seems to him good works dignity of his personality and works good value. Buddhist
evil - evil and hatred - hatred is purely passive, negative and self manifestation, is
not dictated by respect for the personality of the enemy and the desire for his sake,
but only for the preservation of peace and the achievement of its own inactivity and
indifference, "because - according to the expression Dhammapada hostility to the
country does not break hostility; and the friendship stops - and this is the eternal
law. "

Finally, we must pay attention to the circumstances that Buddhism, seeing the
compassion, love and the whole morality as on the steps by way of training and
redemption, is not considered the same as an unconditional duty, that person
should perform in all conditions of his life and at all levels of his training. Acts of
condolence and compassion is required to perform only Buddhist faithful who is on
the lower scale of the Buddhist path to development. Contrary to this Buddhist
monk in his ascetic and contemplative life needs more and more to be released
each connection with the unreal world and ultimately to rise to full objectivity and
perfect numbness deadening inside each thirst for life (the toughest), each life
event n every thrill of the spirit. Ideal perfect Buddhists comprises about winning
all mental movements: joy and sorrow, love and malice, anger and satisfaction,
even in a complete shutdown of the spirit. Dhammapada says: “One can win a
thousand battles and thousands of people, but in comparison with it higher victors
is the one who beat yourself. "

Buddhist infamous (Sramana, etc., The mediator feelings) should not feel any
affection and love for their parents, relatives and familiar, because in this case
committed a sin, and increased suffering in the world. He should be free love and
that nothing is considered precious and Loving, "because love is dragging
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suffering". As is known, the Buddha himself is despised love of parents, wife,

children and relatives, since it is the same nailed to the ground and tied for life.
When his wife gave birth Vasodhara only son (Rhul), he not only was not pleased
and filled with parental affection, but is saddened and finally decided to discontinue
his family life and asceticism. When they told him that the son was born, he said
this: "This is a new and strong chain, which will have to Rask." Conceived and
saddened he went to his room. The same night he left her parents' home and left
the arbitrariness of fate with his young wife and his helpless child to through ascetic
feats deadened inside all sorts of feelings and desires to earn his own salvation
and bliss in nirvana.

It is known already that the fourth and last meditation, contemplative method
Bhavana, that Buddhist monks are applied every day, called Upekkhabhavana,
that is meditation on peace of mind, or more precisely, the complete apathy,
indifference perfect. While in the first, second and third Meditation Buddhist monk
reflects on love, compassion and experiencing the same, of course only in the form
of peaceful, increased feelings, not as an active practical manifestation, in the
fourth meditation, he needs to break with the contemplative love, and to rise to a
complete moral indifference. Here he is thinking about things that well-versed man
considered good or evil: the power and tyranny, love and hate, riches and poverty,
fame and shame, youth and beauty, vivacity and old age, infirmity and tour them
with unshakable indifference, with great serenity of spirit with the deepest peace of
mind.

A transient character of compassion and love that decaying lower levels of the
Buddhist path to salvation even more emphasizes the higher parts (Agnas) so-
called fertile, the sacred paths for the liquidation of condolence and reaching
nirvana. Her last two pieces - and there are eight - consist of true meditation and
true introspection or descent in itself (Yoga). They are shown in some exercises to
prepare for reception of the highest spirit of enlightenment.

Observed four groups or degree of states (Dhjnas) that consist in meditation. Each
higher level is characterized by perfecting inaction. In the first instance, a Buddhist
ascetic, but does not feel any desire. He is consumed with just the thought of decay
and nothingness all that exists and all manifestations of personal well being of
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necessity unparalleled nirvana in front of the world's treasures. This thought fills
him inner peace and bliss. On the second level to win and thinking. Here you can
feel the joy and pleasantness of survival nirvana. At the third level of Buddhist
ascetics had suppressed joy he experienced at the previous step. Here already
extinct psychic life and soul of the ascetic appearance deathly quiet and perfect
indifference. For him ceases to exist any difference between feelings of physical
and mental pleasure, the joy and sorrow, good and evil. Who is himself rehearsed
in these four ecstasy and who practiced earnestly and methodically, he becomes
Arah, etc., player was nirvana.

From the above it is clear that moral conduct or did not value virtue and an end in
itself, but only the unavoidable previous step, which should be exceeded in order
to enter into a contemplative feat, which is a Buddhist rises to perfection whose
purpose is to sever all ties with the world what is not only active, but also
contemplative date. Well where are the most feelings and acts of compassion and
mercy, "the Buddhist in any case is not something most, because it is always a
good offense and as each Karman to be overcome. So compassion and love, such
as morality does not possess absolute and eternal value and significance. They
are only temporary and transitory means in the hands of Buddhists to achieve the
greater good, which is not only out of every life and every existence, but beyond
all good and evil.

Buddhist sage says, "Neither love nor hate are not we neither joy nor sorrow not
disturb my spirit." One who has attained the highest perfection and became
"Buddha" - Feature Fausbolla in his work "Introduction there Sutta - Nipata" left the
world and feels no joy and without sorrow for anything. It does not bind either for
good or for evil, it is quiet, nothing excites and in all circumstances it is always the
same. Thus highest perfection, which is achieved by gaining dignity "is" the
participation of bliss consists in the absolute indifference, in complete indifference
not only in joy and sorrow, but also good and evil. Therefore, while the legends of
the earlier existence of Buddha and other Buddhist "saints" (Purna, Kuna et al.),
Talking about touching, scenes of their own compassion, affection, friendship,
mercy, charity and love in a higher degree of their perfection, all these Virtues are
underestimated and disappear. They are considered useful and will apply only in
the lower development. He who has reached the level of "Bodhisattva" is still
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practiced them, but for the one who has attained the dignity of "Buddha" they no
longer have any value and do not apply. To do good work looks like only one who
strives for perfection. The one who has already attained perfection, the most
perfect, that is. "Buddha" has surpassed the shackles of good and evil. He is out
and more all virtues. Moreover, it is considered heresy, when the active morality
judged as the greatest achievement and condition. For the Buddhist "saints" as
may become just a monk, moral offenses, active charity, works of love also the
fetters of which are free. If more mortified himself in all sorts of feelings and desires,
if they renounced any more activities and became like a wise man, so much the
more elevated spiritually.

This place and the importance of moral values and virtues in Buddhist ethics can
not find any justification in moral phenomenology and ontology, because they
determine the very essence of morality rooted tendency of self-worth, the absolute
and eternal significance. Love, according to Christian ethics, absolute and eternal
value, because the absolute and supreme being, God is love, and its implementer
of the empirical world, man as created in God's opportunity. Therefore, according
to the testimony of St. Paul and other gifts, if the prophecy will cease, if the
languages, if you are knowledgeable, disappearance, and love never ends (1 Cor.
13: 8).

In this chapter, made a comparison between Buddhism and Christianity from the
perspective of biased members of the Christian Orthodox Church. The author of
this thesis will now give personal opinions that deny the importance of Christianity
and emphasize the grandeur of Buddhist methodology and life of monks in
Buddhism.

The ideology of Buddhism represents compassion and love. A way of life that is
not based on satisfying the unimportant things in life such as material things. The
way of life of Buddhist monks and all those who accept the principles of Buddhism
reflects the purity, goodness and selflessness. This is where the real border
between the two religions that are listed because the author was born as a
Christian, and greater respect for the Buddhist way of life. Often, people do not
distinguish between God and religion. The Church as an institution is just an
ordinary building, unless there are people who have faith in God and them. In
 74

Christian church is opposed to Buddhism allowed and a dose of aggression. The

Crusades were held not because of religious beliefs, but because of submission to
the population, seizing the wealth and other dishonorable things. That in Buddhism
is not allowed. The Christian church has primacy priest acquisition of material
goods rather than spreading love and faith.

According to all of the above, the ideology of Buddhism in its original form is
characterized by love, getting to know us, doing good, helping everyone and faith
in "things" beyond this life. Inner peace and good will toward all. Buddhist ideology
is an ideology of freedom.

The research, based on which is written the chapter highlights a critical way of
looking at reforms and changes ideologies of all creation until today. Generally
speaking, religion is often misused and people who are trying to create a unified
system of philosophy, which is not desirable, because, since the world, there are
different opinions and beliefs, the original form of philosophy adapts to the new
global social order and much loses its meaning. If we lose that sense, we will lose
us. From the philosophy of religion should be only good and strive to build a world
which is better for every person on the planet.

CHAPTER III: Concept of Meditation with their Varieties

Meditation is the time period and received its various forms. Certainly, any activity
since the beginning of the world has its original shape and its process of
development and modification in which it is located. Such a situation is the same
with meditation. As with everything, there are divided opinions on the usefulness
of meditation, there are those who consider it necessary to conduct a quality of life
and there are those who are skeptical and question the usefulness of techniques
and meditation. In the following text we will not specify the types and forms of
meditation in terms of research studies.

The verb “to meditate” can mean simply to think deeply about something, but
meditation in its true meaning is more than just deep thought (Oxford Concise
Dictionary, 1982). Like thought, meditation is a mental discipline, but it requires
even more concentration than our usual thought processes. By meditation we can
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find a way of focusing the mind, on the way to final peace and mental chatter that
saps our energy and creates stress and negative feelings. Although meditation
may not be as well understood or defined by some western therapeutic models,
the eastern definition is very clear and there stand: Meditation is a state of “mental
silence” characterized by the elimination of unnecessary and trivial thought,
focused attention at this moment. In order to experience the real essence of yoga
- the full integration of body, mind and soul, the ability to calm mental peace is
essential. (Chopra & Simon, 2004; Manocha, 2000).

Dhyana is the generic Sanskrit term for meditation, which in Patanjali's Yoga Sutras
refers to the internal complement for which we can mention in the broadest
meaning and more technically, and secondary link between attention and object
(dharana) and complete absorption in it (sammadhl). Among the earliest practices
that are known to us at the Indian sub-continent appears on an old seal, a figure
seated in the lotus posture, found in the ruins of the before Aryan civilizations at
Harappa and Mohenjodaro which existed long ago and even before to 1500 BCE.
A lot of orthodox Hindu schools of philosophy derive their meditation techniques
from yoga (Kumar, 2000).

One way to meditate is to begin with the energy of silence. We could say that
silence is ever speaking. It is a perennial flow of language which is interrupted by
speaking. In silence one is in intimate contact with the surroundings. Honouring
this energy allows us to come to a place of stillness. In silence, it is possible to
perceive all sounds that can be created. Sitting in' silence we recognise the inner
symphony that is ourselves. Thereby, we acknowledge that, there really is no
silence. Like a celestial orchestra, we are filled with sound: the heart beat,
respiratory system, circulatory system, nervous system and brain waves all create
myriad sounds that we can become aware of through silence. When we sit in this
manner, we also become aware created sounds from outside. We notice nature
sounds such as birds chirping, the wind blowing and perhaps electrical sounds
such as the hum of lights and refrigerators (http://www.anandamarga.org/learn-
how-to-meditate.htm). In yoga tradition meditation classically involves the use of a
mantra or a primordial sound. Mantra is a collection of sound waves that produce
a strong response or sympathetic vibrations in the mind, and thus give a special
effect. Mantra is the basis of science Tantra. Tantra means, "that which liberates
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the mind" from the bondages of Prakrti (matter) and returns it to (Purusha) the state
of pure Consciousness (Baijnath, 2008). Mantras are pleasing resonant healing
sounds. They were originally perceived by the great seers or rishis from cosmic
ether was converted to a certain syllables with rhythm and melody. They are
representative of sacred syllables containing great spiritual power, or energy and
when recited, they have the ability to change the consciousness of the reciter.
When using the silent mantra to a large extent can be used as a means to connect
with the deeper aspects of consciousness of our mind. We must know that the
Hindu tradition, there are thousands of mantras, each with a different purpose and
intent, and to meet the requirements. Some mantras are designed to unite with
particular divinities or energies. Other mantras are designed to empower with
special Siddha or authority. However, other mantras are used to resonate and
activate the chakras reciter (Baijnath, 2008).

A special type of meditation involves the tone of the mantra out loud in order to
create healing through echo in the mind and in the body. There are mantras
associated with each of the seven energy centres in the body, known as chakras.
The chakras are the main junction point between mind and body, and each of them
is associated with a certain vibration which has its own important function. When
the centre is open, the energy that flows through the chakra allows the meditator
to meet those needs more effortlessly. If there is a blockage in anyone area of the
body/mind system, energy becomes stagnant and ones intentions are more difficult
to actualise. Each centre can be activated by focussing attention on the location of
the chakras and sound bandage hear the mantra through loud (Baijnath, 2008).

Introducing a mantra that does not carry a specific meaning helps to interrupt the
incessant association process that keeps the mind busy. It breaks the cycle and
offers you the opportunity to glimpse the silent space between our thoughts and
spirituality. This is the beginning of the transformation of your identity from mind to
spirit. The cosmic sound Aum, or its condensed fonm OM, is the source of all other
sounds itself mantra among them. This is called pranava or sacred syllable
symbolizing Brahman or spiritual reality. AUM is a letter mantra, but its significance
is definitive and means the following; it is the smallest and most effective mantra.
It's made of three and a half (3.5) moves, and these moves are linked to three and
a half windings Kundalini, the coiled power that lies within us (Kumar, 2000).
 77

The most common feature of all religions is the hearing of this unstruck sound
through the inner ears by the practitioner. This sound is called in Sanskrit tradition
"Anahata Nada: the "Unstruck Sound." This means "the sound that is not made by
two things striking together." The sound, which is made up of two items together
represent in fact the original sound energy, the sound of deep space universe.
Christians call it "the Word" or Logos; Hindus and Buddhists call it Om or Aum;
Muslims call it Kalma-i-Jlahi, which is God in first hand (Kumar, 2000). Indian Sikhs
call it Shabad, Pythagoras called it "Music of the Spheres," Paul Twitchell (founder
of Eckankar - The religion of Light and Sound) called it "the Audible Sound Current"
(Kumar, 2000). Parallel expressions can be found elsewhere. This sound is like the
"humming of a swarm of bees" (Kumar, 2000) or the sound you hear "on opening
the refrigerator" or like the "hissing of a serpent" or the "blowing of a conch". Joseph
Campbelllikens this unstruck vibration to the humming of electrical transformer, or
outrageous amounts of atoms and molecules. The sound of Om is said to be the
after effect of Kundalini. It is the sound of instinctual wisdom of the earth and it is
said to take the spirit beyond personal individuality to higher realms of existence
(Kumar, 2000).

The tantric scriptures say, "Inconceivable is the power mantra". The liberation of
the Kundalini can be interrupted by a single stroke of Siddha mantra is "proven" or
efficient mantra. Siddha mantra is one that has been invested with spiritual power
real guru. In the process of investing mantra, guru raises his Kundalini to the
highest point, sahastrara chakras, and then repeats the mantra, providing on
special way intense spiritual energy. Then it descends again Kundalini. When the
mantra is properly given in the process of initiation, speaks directly from teacher to
student, vibration phrase or word will actually "strike" (mantra 'gha't). The Sleeping
spiritual source within the individual and to wake up. For this reason mantras
learned from books or other sources will not be able to bear the power of mantra
in Siddha. The scriptures say: "Only that mantra which is received through the
Grace of the Guru can give all fulfilment" (Kularnava Tantra). From the time the
mantra is given, the more frequently and intensely the spiritual aspirant repeats it,
the more the Kundalini rises under its great influence of vibration. When it ceases
to repeat, again returns to sleep, under the strong influence. If the mental repetition
of a mantra Siddhi continues all the time, during the day and night, the Kundalini
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remains perpetually awakened. When the Kundalini is sleeping, individual in such

activities remains in one of three states: waking, dream or dreamless sleep. Once
the Kundalini is awakened the individual enters the fourth (turiiya) state, well known
as “thoughtless awareness” (Baijnath, 2008).

In Hinduism and Buddhism, the repetition of the names of God constantly during
meditation is called chanting mantras. In Sufism, a branch of Islam, the shortest
route to reaching God is taken through faqr (pious poverty), studying religious
literature, and prayer with dhikr, that is, endless repetition of the holy names of God
and sacred passages from the Koran, like the chanting of mantras. Devotees use
prayer beads, which are similar to the rosaries of Hindus. In Judaism, Kaballah,
the shortest route to God, is supposed to have been taught by God to angels, then
to Noah, Abraham and Moses, who finally initiated seventy elders. The Merkabah
mystics endeavoured to reach the "God's Throne Chariot" after passing through
seven heavenly mansions (Kumar, 2000). The process included fasting with
repeated recitations of hymns and prayers to induce a state of trance. It is similar
to meditation with the chanting of mantras leading to Samadhi. Practical Kabalism,
introduced by Adam Ben Smith in Italy, spread to Germany and became the basis
of Hasidism. It involved prayer, contemplation and meditation leading to witnessing
the Divine Fire Shekinah (likened to the Shakti of Hindus), the mother or female
aspect of God. Orison, the repetitive and devotional meditation on Christ, repetition
of the Holy Names, the spiritual teachings of St. Ignatius, and Orthodox practice of
good in us examples from Western tradition that is contemplative, which is the
nearest closest meditation as it has been cultivated in Asian countries (Kumar,
2000).

The practice of chanting mantras sets up a vibration throughout the entire upper
body. It stimulates the alveoli inducing a greater exchange of gasses in the lungs.
Everything has a particular vibration, mantra also has a specific wavelength, and
the wave length of the mind vibrates with the feeling of infinite happiness and
elation. The meaning of the mantra has a vital importance. It all reflects the most
positive thoughts of endless happiness, perfect peace. Vibration also has a large
and significant effect on the whole endocrine system and pleasant feeling of the
internal organs. It reaches deep lying tissues and nerve cells and increases blood
circulation to the significant level. In accordance with its nature, the sound rising
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through the body from the bottom of the spine to the top of the head, stimulates the
pineal and pituitary glands, it is a path. The science that defines the relationship
between the glands, hormones, and the mind is known as bio-psychology. Z
represents the connection between body and mind. The glands secrete hormones
that affect the way we feel and experience. Glands also largely determine the
emotions, based on signals from the mind. We can feel the love in the heart through
the subtle gland located in the chest. It is quite normal that love for our close family
and friends, especially children, but can be expanded to universal love, collective.
Thyroid gland located in the throat controls the metabolism of the whole body.
These glands give us a sense of confidence. Para-thiroids located around the
thyroid gland, elicit spirituality and rationality. The pituitary gland (located in the
center of the brain controls all lower glands. It is also the seat of the mind. In this
way it is possible any knowledge about the past, present and future. The pineal
gland, which is located at the top of the The brain is the ruler glands. This gland
controls the mind, as and body and it becomes activated when we meditate. The
hormone melatonine, which is secreted, it gives us a feeling of bliss and infinite
happiness that our drives (Baijnath, 2008).

Meditation is a wonderful tool for enhanced relaxation and reduction of stress. It is

an extraordinary means of maintaining health and balance. By reducing our heart
rate, brainwaves and blood pressure, we will be able to balance the many stresses
that modern day living creates. The benefits of meditation are characterized by
ripple through everything we do in life. It is to have more energy, to be healthier, to
think and work more efficiently and to enjoy life more. Meaning activities will Smoky
and is aware of the mental equivalent of being fit and healthy. There are good
reasons, both spiritual and physical, for the almost universal practice of meditation
throughout history and in all the world's main cultures and religions. Inner peace
and inner knowledge resulting in self-realisation is central to any journey of self-
discovery. It is through meditation that we can experience the "wholeness" that the
Swiss psychologist, Carl Jung claimed was the driving force behind human needs
and desires (Baijnath, 2008).

It is customary to meditation associated with a particular religious tradition or to

rely upon it. In this respect, meditation is similar to the mystic, all the more so as
the practice of meditation is considered typical for mysticism and not the ordinary
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worshipers, who does not lie in the effort and commitment necessary for
meditation, or who because of their lifestyle, "there is no time for her." Excluding
dedicated yogis or monks, average people who practice some form of meditation
in Japan, India or China are as rare as in the West. It should be borne in mind that
meditation (and mystic) often were not part of orthodox religion, or were even a
greater or lesser discrepancy in relation to it. In this sense, the mystic as someone
who has chosen the individual way which did not need mediators, because his
meditation fulfills the purpose was reluctant viewed. The tension between
mysticism and religiosity ruling was present where there was a great caution and
fear of heresy, that is where there was a dogmatic formal learning and low
tolerance with respect to any deviation. Philosopher and mystic are, especially in
the West, were at odds with the dogma and because of its pantheistic conception
of deity or non-personal (the idea of the absolute, absolute spirit, etc.). In the East,
we find understanding in the West that will be possible only in the twentieth century
-atheist mysticism and, consequently, the meditation based on atheistic
assumptions (early Upanishads, healing yoga, philosophical Taoism). Second, we
find the attitude which is difficult to classify - by which the existence of deities does
not deny, but it is considered irrelevant for the removal of man's position in the
world (the Upanishads, early Buddhism). On this basis, we can see that meditation
is not only not exclusively related to religious framework, but in many cases
keeping with the aesthetic way of view. This, it seems important because these
differences are ignored when simplified talks on cultural heritage, and also because
it is relevant to some of our contemporaries. In fact, while many people today
believe that air, water and land can be appreciated even if you do not believe in
animism, or that another man can respect even if you do not believe God's creation,
there are few who know that they have a mystical experience, or practicing
meditation, possible and in one atheist or non-religious framework. I had the
opportunity to hear or see how some are convinced atheist afraid or ashamed of
such of their experiences or ideas that possibly meditating (as an aberration), as
they used to be ashamed of monks nocturnal pollution, or feared to succumb to
sexual impulses. As they used to be feared that some experience or knowledge
that they could give rise to suspicion and undermine trust in God, so far this look
like you have some experience or meditation endanger their atheism or scientific
worldview. Now we can highlight two conclusions. Firstly, that Meditation can be
 81

practiced in the religious and non-religious framework. Second, that it can be a

means of articulating and cultivation of unusual experiences, even outside any
traditional mystical or religious teachings. Two specific context with which is also
bound meditation are arts and combat skills. Connect meditative and aesthetic
experience we find approximately the same time in India (Kashmir Shaivism) and
China (Can Buddhism) between the VIII and X century. Before that we find in China
and in India fiction story or parable that mediate meditative experience (Taoism in
China, in India turkeys). In Kashmir Shaivism rapper was poetry and drama, and
in the CANU painting. A little later in Christianity appears "meditative" singing and
music. Music and dance with the meditative aspect or effect occurs primarily in
India (ritual dance). The Japanese woman, with poetry, parable and painting, are
being joined by special aesthetic forms such as tea ceremony and ikebana (flower
arranging). The relationship between art, aesthetic and meditative experiences can
have various forms. Meditation can be a kind of auxiliary incentives or assumptions
in creation. In another case a work of art aims to convey or evoke in the second
meditative experience or idea. Besides the aesthetic experience can be a kind of
preparation or preliminary purification, saving for a deeper insight, or meditative
experience, since both are based on similar characteristics of the recipient. There
is no clear information about the conjunction of meditation and martial arts in India,
although it is known that some elements of yoga (breathing exercises and certain
asanas) used to enhance combat skills. The tradition related to the Buddhist
Shaolin monastery in China and some of the latter school of combat skills and team
combat skills and a portion of women in Japan are much clearer. And here we find
different meanings of meditation as will be discussed below. Namely, once the
meditation as a function of magnification combat effectiveness (this goal is one of
the egoic plane). Later, it enables deeper reflection on the principles of struggle
and strife people in general (existential plane). Finally, practicing martial arts and
meditation associated with it need no longer be committed to combat readiness,
but deepen the meditative experience in the narrow sense, beyond the boundaries
of competition and purposefulness (transpersonal plane). While the earlier
meditative distance indirectly serve efficiency and improving skills, now skills
deepens towards art and serves as a meditation, discernment, to the point where
it transcends and cancels any singularity and arrogance of the best
(http://www.rastko.org.rs/filosofija/dpajin/dpajin-meditacija_c.html).
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Types of meditation

1) When the focus of meditation select an object that is the focus undivided
attention (which is long, usually conferred). The practice consists in returning the
constant attention to the object. The object can be external (case, element,
mandala) or internal (mantra, breathing, ideas, visualized object). For example, the
system of eight jhana in Buddhism or zazen in Zen, Patanjali Yoga meditation
(dharanadhyanasamadhi) and Taoist "post spirit" (tso wang) belong to this type of
meditation, as well as some way of tantric meditation
(http://www.rastko.org.rs/filosofija/dpajin/dpajin-meditacija_c.html).

Table 1: Applications, forms and meaning of meditation

application forms meaning

religious focus egoistic

atheistic receptive existentially

aesthetic purifying transpersonal

fighting overwintering

paradoxical

prayer

2) Receptive meditation consists in cultivating enduring indiscriminate awareness

and attention. This consciousness is not discharged as in the advanced stages
focusing meditation, but she and procedures in case of awareness nor was it
affected (etc., nor does it "processed" automatically, nor identify with him or
emotionally linked), even when this clothed in the most personal content and
characters (in this context is the famous Zen maxim: "If you meet the Buddha, kill
him!"). Hence (in taoism and woman) metaphor of consciousness as a mirror that
 83

remains unchanged, no matter what was in it a mirror. These include Buddhist and
Vipassana satipatthana paragraph viveka in yoga, monitoring hostage in taoism,
sikantaza in Zen, Mahamudra of Tantric Buddhism. This includes cultivating a
receptive attitude like "Thy will be done" in different types of theistic meditation,
where the previous phase of the withdrawal or cancellation of egoic and personal
structures.

In order for us to become clear sense of receptive meditation, Looking at all, one
must bear in mind the following. The traditions are based on experience came to
the insight that meditation and its fruit, the purpose or goal, do not stand in the
relation of cause and effect, regardless of whether it comes to atheistic or theistic
system, and no matter how objective or purpose determined: as enlightenment,
awakening, deification, oceanic with amadhi, numbness, union with God or the
absolute liberation etc. The difference is (only) in the fact that in theistic systems,
believes that apart from the assumption on the meditator should still be running
good will, kindness, mercy or love god. In an atheistic system is considered to be
experience or "state" in question is in some way all the time, "from the beginning"
there and meditation was just supposed to correct the interference (etc. What does
not allow to experience told), and brought the man in receptive state. It is
sometimes compared to the moon and clouds, or water tempered by the dam.
When the moon is in the sky, that would be sowed it is necessary to disperse
clouds. In this sense, meditation causes no moonlight, but scatters the clouds; then
the moon appears by itself. Also, Meditation is not a bunch of cargo behind the
fence, but removes beams, one by one, until the water blast-off of itself. In
Buddhism there is the famous metaphor "fruit that ripening" (and the fall of its own
accord when ripe).

3) This brings us to the purifying meditations which should not be understood as a

senior, the third type of meditation; she falls into contents meditation, along with
the next guy focused meditation. It is substantive in the sense that it allows the
articulation of relevant content and handling, unlike the previous two. Namely, in
the first each content (except that which is the subject of focusing) rejects, and the
second the content of any permits to enter "in the mirror of consciousness", but
without abstraction.
 84

In purifying type of meditation man often deals with the most difficult: dealing with
its darkest sides, as well as the darkest pages of human and humanity. This
includes what Jung called the confrontation with the shadow, and this type of
meditation and is similar to Jung's active imagination. For this type of meditation is
modern psychotherapy drew valuable incentives. It should be borne in mind that
on meditation in general can be referred to as purifying. For example, the most
comprehensive Buddhist work, and perhaps the most comprehensive work on
meditation in general, entitled: Path of purification, (Vissuddhimagga B.
Buddhaghosa). However, here we have in mind specific meditation purifying and
purging type, and not that meditation can be considered globally purifying (such as
the Pythagoreans in ancient Greece and Empedocles believed that music,
mathematics and philosophy have purifying - cathartic - the effect on the soul). In
particular, in the course theravada Buddhist meditation that is presented in the path
of purification, purifying, in this strict sense purification of knowledge and
assessment times. However, purification in the sense in which we are talking is
better expression in tantric meditation, as Hindu, and Buddhist. There advocates a
more active stance in relation to energy, including energy negative passions,
suffering, pain, etc. What is revealed then is that the demon can handle not only
ignoring, isolating and distancing, but also active coping, proselytizing.

4) Reframing or replacement context is a term of modern psychotherapy, but the

procedure is known long ago. Meditation focuses on frame is one in which some
or lodging facilities in a new context or to evoke a completely new content. In
theistic systems usually comes sacralizing already existing, or the focusing of
religious content. The examples can be found in Tantrism (including kundalini
yoga), at St. John of Sinai, San Juan de la Krusa, or in the more recent Christian
meditation (evoking love in your heart). In older types of meditation such as
bhāvanā in Theravada or "circulation of the light" in Taoism sacralizing not
(necessarily) included.

Generally, in a broader sense meditation is purification. True, frame we find in

philosophy or mystical teachings for example Chuang Taoist texts, Zen and Sufi
stories provide great examples frame with the lack of sacralisation. Frame is
moving from one context (frame) in the second, with no change in baseline facts
or circumstances, but in their place or different meaning. It is about the same as
 85

the difference between how a man sees himself and his life as others see it. A
specific type frame is putting into context in which what was understandable
appears as a paradox, or what was incomprehensible (unity of opposites
coincidentia oppositorum) as reasonable and possible.

5) Context paradox is most used in Sufism and Zen, and has a very important place
in the Jewish tradition. The most paradoxical type of meditation is to work with a
koan in Zen. Otherwise, the meditation of any kind is difficult to practice without
assistance or support, and support other people, and this guy is impossible to

is necessary interaction between the two people. But it is possible and individual
meditation in which a number of so-called. situation of dual inhibition (doublebind)
frame in meditative paradoxes, which in that place became a subject of meditation
rather than act destructive to the person who is subjected to them.

6) Christian tradition is cherished meditation in the form of prayer. The prayer is in

many cases associated with a particular affliction, endeavor or desire. Less
common are the prayers that are sent because of some general existential doubt,
when asking for dismissal of ethics, not the desires. Even rarer types of meditative
prayer which is not tied to a particular goal or desire (that is, to increase their own
good, power or luck), but is focused on this to achieve a deeper participation in
religious values (which loosens the knots of the heart and opens man for spiritual
good). In this respect, like standing with using the mantra, which is also often used
for specific desires, and rarely as a means invokes divine energy, linking man with
religious and a given action, or space. However, Christian devotees left the
elaborate practice of meditative prayer and accompanying meditation practice, as
the Orthodox, and Catholic tradition. In the Orthodox tradition, most are still doing
Hesychasts, and in the Catholic time were concerned with the Franciscans,
Carmelites, Jesuits, as well as many individuals regardless of affiliation.

The meaning and significance of meditation

1) Not only prayer is often related to the egoic plane in a number of cases in this
sense was (and in the West and in the East) offer excerpts from the meditative
traditions of all kinds.All those deals where it is said that you will be less prone to
 86

stress, it's easier to concentrate, remember better, less bothered, to be creative,

that people will prefer and you'll make friends more easily move in that plane. In
fact, many people are turning to meditation from the egoic level, as it also offers a
movement which is an important number of members of this set. Meditation thus
appears as part of the package of new esoteric, blended into the patterns of
competitiveness and effectiveness, where the main goal to be smarter, richer, more
powerful, more beautiful than others. Meditation appears as a universal lubricant,
if something creaks and does not go (in personal or social life), it should only
lubricate meditation. Or appearing as a substitute for the Eastern Kueovu
autosuggestion, and sometimes as a non-toxic replacement for a variety of
sedatives, a psychostimulant, drugs etc. When we talk about it, then we do not
intend to ridicule and devalue such a demand and supply. On the contrary, from
any point of view (social, cultural, health, education) would be difficult to deny that
for most people any healthier if their daily dose of alcohol, newspapers, television,
drugs, pills and yapping replacement (partly or fully) meditation ( even in this
egoistic sense). In fact, the greatest number of people need support in egoistic
plane (that serves most of today's psychotherapy). However, some therapists
believe that certain clients assistance in egoistic level can be seen in the long run,
or from a broader perspective, to be a disservice, because that dismisses the crisis
that would, perhaps, led to profound changes, bringing into question incorrectly
selected roles and values. Thus, treatment smooths the crisis or delaying a deeper
confrontation with the relativity of egoistic goals, the transience of life and the ability
to overcome personal role and obsession success and failure. Of course, the
attitude of this it is possible to have only in relation to this case, and not generally
(http://www.rastko.org.rs/filosofija/dpajin/dpajin-meditacija_c.html).

2) Which brings us to the existential meaning of meditation. We have seen that

many see in meditation tool that will enable them to achieve what they could not
achieve otherwise. But there are situations and periods in life when one realizes
that it has to get over what must and what must irrevocably to forgive (their youth,
people, or their own features that were important to him), to experience some
losses, to face transience, suffering, illness or death, in a very personal way. There
are many ways in which people keep away from the area of content, like mad dogs
behind the fence. But some facing them in meditation and then do not ask for
 87

increase of power and success, but rather a response to a general existential

questions. The most important step in this is to accept his own life, or fate (good or
bad) and partial responsibility for it. This balancing, drawing of the line as a
summary, save for the second half, the other half lives. It is, above all, the process
of getting to know yourself, discovering your own scripts (according to the
terminology of transactional analysis), to find out their weaknesses and strengths.
Hence this is called and the process of identification. Identification, in fact, as well
as meditation has three meanings: the egoistic, existential and transpersonal. In
egoistic level, man is identified primarily with their ambitions, efforts of
achievements. In the existential level identification must include shadow, human
faults, weaknesses, failures, transience, death. In transpersonal level identification
means your own destiny and the search for the transcendent, non-empirical identity
that traditions define differently. In the religious context that is related to God, as
well as all the final (last) questions and answers. In non-religious context for
different terms, such as liberation, awakening, enlightenment, ocean of feelings,
acceptance of the totality of life and death (see Vitmen’s song at the beginning of
the text). Meditation is the egoistic functional significance, as it serves a practical
purpose, while the existential meaning of meditation arises from the orientation of
the man on issues of meaning (what's the point?), Responsibilities (what is and
what is my part in shaping my life and the lives of others?) And identity (who am
I?) (http://www.rastko.org.rs/filosofija/dpajin/dpajin-meditacija_c.html).

3) Efforts to find an answer to these questions leads man to the transpersonal level,
as a response to the key issues facing the existential level man with something that
goes beyond that level. The transition from one to another level meansprevious
values and reach a new identification. But this transition is experienced and in
anticipation of the current, as well as larger or smaller crises, sometimes as big
cleavage, and these shocks and crises was marked and the meditation itself. In
the existential level there is no answer to the fundamental experience the following
levels: the feeling of transience, loneliness or basic indifference of the world (saying
"a man dying alone"), thrown, uncertainty and death. In our time these experiences
are presented in detail in existentialist literature, but old were equally well known.
Through the power of darkness and despair man was driven away, but many
remain vicious self-pity, until physical death, dying with the feeling that the whole
 88

life of injustice, loss and deceit (fraud). The power of their own destiny is great. Her
strength is that whatever the man does that when he pulled away from her, then
you would have to deal with death and uncertainty, which in a sense is true.
Because the transition is not possible "until it dies an old man," say all the traditions,
with which agrees modern psychotherapy. "The death of the old man" is appointed
differently in different traditions, where the emphasis is more on the new
identification than on identifying with old values. So talking about harmonization
with TaoOm, freedom from karma, ceding man before God, or lecture in "God's
hands," turnaround in the deep center of consciousness, metanoia, illness and
death of King etc. And some contemporary psychotherapy talk about: the
withdrawal of the ego and the entry of the self at the center of mental life (analytical
psychology), identification with his personal history, his own destiny
(psychosynthesis), the release of the script (transactional analysis), frame
(PSYCHOLINGUISTIC programming), the death of the ego and identification with
the transpersonal Self (transpersonal psychology). When a man with ego and
identify with transpersonal self, he achieved inner freedom in relation to mental
processes such facilities unchanging transpersonal consciousness. So he does not
alienate his body, feelings and thoughts (as in schizophrenia), but does not equate
with them, can not be reduced to them. While in meditation on the existential level
egoistic exploring important content and summarize the relationship of the ego and
the world, sharpen ourselves in relation to the world and the other, now the target
is different seeing oneself as part of a larger whole, a sense of overall unity of the
(ocean of feelings), understanding the man as a free agent but an integral part of
the network mutually conditioned relations. As previously ranged between two
extremes: the feelings of isolation and the painful loneliness and feelings of being
trapped in a network of relationships, obligations and desires now has a
transpersonal experience a substantial freedom, internal momentum and value,
which does not need to be confirmed by the success, recognition, or favor others .
(http://www.rastko.org.rs/filosofija/dpajin/dpajin-meditacija_c.html).

Difficulties meditation

Difficulties and risks of meditation can be divided into three groups. Rights from
 89

misunderstanding the spirit of meditation due to cultural misunderstandings or

personal limitations. The second relates to the difficulties that arise when deciding
for meditation person who is not eligible for his own psychopathology, or because
it was too troubled. The third group includes the difficulties of meditation.

I) Culture is the agent, but also an obstacle. One of the peculiarities of

contemporary culture is the availability and unavailability of some value. We are
more available than other cultures an anthology of meditation shows that we have
before us a vertical (in time) and horizontal (across cultures) section-clip from a
huge tradition. On the other hand, each of the samples of these teachings it is less
available than it was members of the mother culture of the present time. These
traditions are equally far away or close to us no matter what are the values of our
cultural heritage. San Juan we were not closer than Chuang, even if we know
Spanish, but we do not know Chinese.

a) Faced with panoramic challenge, we are in a different situation than the former
Christian, who usually could not choose (between Orthodoxy, Catholicism and
Protestantism), the Chinese, which is (possibly) could choose between Taoism and
Zen, or Indian, who (also) he could not choose between Hinduism and Buddhism.
For us (if you have interest in it) raises the question: what to choose? One of the
simplest solutions is to conclude that all roads lead to the same goal, and that no
matter what we choose wrong. In my opinion, the first part of this paragraph is
wrong, and the other (mostly) correct. Specifically, these roads do not lead to the
same (differences not only exist between atheistic and theistic variants, but also
within them), but man, as a rule, choosing what suits him. Some believe that the
man most suited what's in his cultural tradition that is. To a European what the
European etc. But if we are talking about religions is not true, because it is so
Europeans would never have become Christians, and Chinese and Japanese
Buddhists; the same applies to other cultural influences and osmosis.

b) In the current situation, meditation allows a number of atheists and non-religious

people-oriented articulation of some experiences and spiritual life to the
remarkable depth, and in doing so, remain true to his initial conviction, simply
because they are some meditative traditions and emerged from resistance to
theism and religion ruling at that time. On the other hand, it allows them to better
 90

understand the religious experience and participate in spiritual values (love,

forgiveness, kindness active) developed in certain religions, and thereby
abstracting from the religious articulation of such content, as well as spiritual
closure and conformism that usually behind entails bonding with a church.

c) American transcendentalists, primarily Toro (Henry David Thoreau), were

(almost a hundred and fifty years) among the first Westerners who have found
something that is still for many of us the paper: that meditation and only the
presence of human existence in the world may be a value and an end in itself.
Being next to the lake Walden (Walden), Toro understands that the time he spent
does not serve anything-anything, but he wants time working time itself, to be
consecrated to one way of feeling the ocean of oneness with nature around you,
as Taoists call monitoring Tao. It is true that on some contemporary meditator his
practice can occur that are "running away from life," they talk about so-called.
realists but before will notice that it is usually the other way around: it is, in fact,
very difficult indeed be separated from the countless small and large worries and
troubles, even in meditation.

II) In some cases, for meditation to determine the persons who have significantly
disrupted the function of the ego (etc, borderline cases are between psychosis and
neurosis and it is clear). Then comes a misunderstanding. Such persons appear
to have already reached undo the ego, or the experience of emptiness, which is
discussed in the context of some types of meditation (especially Buddhism), but in
fact it is not a meditative attainment than the psychopathology. Or after a short time
of their interference obtain acute vision, based on which grounds to conclude:
"Well, he went mad from meditation." It happens that the pathology in classical
psychiatry is known as "madness size" or delusions with religious and mystical
content to cover with in the jargon of meditation and temporarily conceal
identifications with patterns and cliches from the area. From this pathology should
distinguish difficulties that can actually occur at various stages of meditation, which
because of its shape, or weight, it is not easy to distinguish from ordinary
psychopathology (transpersonal psychologists emphasize this distinction, saying
the non rational, or egoistic and transrational).

III) Some of the difficulties associated with meditation alone are described in
 91

Christian texts (at St. John of Sinai, St. John of the Cross), and the other in
Buddhist texts. Getting Around these texts makes it difficult to give as descriptions
and relying on the demonic plane.

In contemporary literature the most difficulty dealing with Jung, and writers from
the circle of transpersonal psychology Ken Wilber ("The Spectrum of
Psychopatology" in the book of K. Wilber, J. Engler and D.P. Brown:
Transformations of Consciousness, Boston, 1986) and Michael Washburn (in The
Ego and the Dynamic Ground, SUNY, 1988).

CHAPTER IV: Technique of Meditation with reference to

subject of thesis

To consumers of meditation, there are many techniques available. In addition to

SY meditation, two notable meditation techniques are: Transcendental Meditation
(TM) and Vipassana meditation.

Transcendental Meditation

Transcendental Meditation is unique in fundamentally different techniques from

other systems meditation and relaxation. More than 5 million people in the world,
and several thousand in Croatia learned the technique since it was in 1957 founded
by Maharishi Mahesh Yogi. Transcendental Meditation is easy to learn and
practice, and yet it is very helpful in all areas life. The reasons why people learn
transcendental meditation are numerous:

• reduce stress and create balance in life

• Improving health and addressing problems associated with stress

• Personal effectiveness: clarity of thought, creativity, more success

• improving interpersonal relationships

• knowledge about themselves: Meeting basic needs

The first scientific research on the Transcendental Meditation was published in

1970, and so far published hundreds of studies that confirm the benefits for the
mind, body, relationships and environment. Details of some of these studies can
 92

be found on this website. Transcendental Meditation is easy to learn. It did not

control the spirit or mental discipline, no concentration, even Eastern philosophy,
and even a way of life. The technique is very simple
(http://web.zpr.fer.hr/ergonomija/2005/tuda/data/TM.pdf).

Many people who learned Transcendental Meditation have already tried before
some other form meditation or relaxation. Maybe they read a newspaper article in
which they are advised to " relax "or" empty spirit "or" counting breaths. "However,
research suggests the well-being of such techniques, in comparison with the
benefits of meditation transcendental, very modest. Calming the spirit will not
transcendental meditation but a natural result of its correct practices. Before you
learn the technique, some people are wondering whether they will have success
with TM infection because As they say, "can not sit still." But when they learn they
are very surprised when they see how the results were easily and spontaneously
achieved. Other systems of meditation fall into two categories: the concentration
and contemplation. Concentration involves effort, and the effort will, no doubt,
maintain the spirit in us healthy and happy. Reflecting on the other hand, we can
include thinking about something like that. One thought led to another and spirit
again remains active. You might find this analogy to explain. Spirit is like the ocean:
the surface of the everyday level of thought, and the depth of the quieter, more
comprehensive, more holistic and intuitive thinking, deeper feelings and great
wisdom. In this analogy, the concentration is like a shaken water (energy spreads
over the surface), while the contemplation similar to swimming in circles (one
thought makes another). Transcendental Meditation, in contrast, includes a deep
dive to the ocean floor, and the spirit experiencing its quiet, completely waking
state. It is a source of overall activity, intelligence and lucky spirit. Transcendental
Meditation is not control of spirit or mental discipline. It is not Concentration is not
an eastern philosophy. You do not have control or breathing muscles. Not you
should not even try to relax. Learn a technique that facilitates the entire natural
process capability that is built into the nature of spirit. What are the benefits of
Transcendental Meditation How transcendental meditation brings to life the
deepest level of the spirit it brings many benefits in different areas of life
(http://web.zpr.fer.hr/ergonomija/2005/tuda/data/TM.pdf).

• The development of intellectual potential - personal effectiveness

 93

• Deep relaxation

• Inner peace

• Reducing stress

• Improving health

• Reducing the negative impact of aging

• Improving interpersonal relationships

• Better quality sleep

• Greater creativity

• Clearer thinking

• Better concentration

• Knowledge of the self - fulfillment of life's deepest needs

• Improving the environment and the creation of world peace

Scientific research on the Transcendental Meditation, of all the programs for

development human resources, the most comprehensive and the most common
research in the world. There are more than 500 scientific studies conducted at 200
independent universities and important institutions in up to 33 countries and
published in over 100 leading scientific journals that have documented that this
technology benefits every sphere of life: physiological, psychological, sociological
and ecological. In every field of study and research have been replicated many
times, and meta-analyzes, which are the most quantitatively rigorous means to
review a body of research, confirmed the high degree of consistency of results.
Studies, using the most sophisticated, rigorous research methodologies designed
to prove causality, they are undeniably confirmed and extended preliminary
findings. This proves that Maharishi's Transcendental Meditation causes a wide
range of benefits in mental potential, health and social behavior. Research
conducted around the world confirm that the program is effective for all cultural and
ethnic groups. All age groups benefit, from increased alertness in children, parents
meditate regularly, to increased health, happiness and longevity of older
meditators. People all socio-economic levels and intellectual abilities benefit, again
 94

indicating the universality of Maharishi's program. This body of research is unique

in the extent of its cross validation, which means that there confirmed in various
types of physiological, psychological, and sociological values. For instance, finding
that Maharishi's Transcendental Meditation reduces stress is validated by
physiological changes such as decreased cortisol (the major stress hormone),
lower muscle tension, normalization of blood pressure, increased autonomic
stability, and increased EEG coherence. At the same time, a variety of
psychological changes also indicates decreased stress, including reduction of
anxiety and depression, decreased post-traumatic stress disorder and increased
self-actualization. Similarly, stress reduction also shows the social changes, such
as reducing hostility, increased family harmony, and reduced criminal behavior in
prisoners. Moreover, research extends the concept of stress reduction to the
ecological level. Studies have found that stress reduction meditating individuals
creates an influence of harmony in environment. Scientists have named this
phenomenon the Maharishi Effect - the finding that only 1% of the population which
applies the technique of transcendental meditation, or the square root of 1% of
those who practice advanced Transcendental Meditation program - Sidhi, improves
quality life, what can be concluded from changes such as reducing crime and
disease in larger communities.

Impressive large amount of scientific research and extensive clinical experience

has shown that Transcendental Meditation program can play an important role in
achieving optimum health and well being of every doctor wants her patients.

The choice of scientific research is an introduction to the study of the benefits of

technology Transcendental meditation for patients and health care workers.

• Effective treatment of high blood pressure

• Improvements in the patients with angina pectoris

• Decreased cardiovascular risk factor

• Improved employee health

• Reducing the number of hospitalizations

• Increased longevity
 95

• Recovery from stress disorders

• Recovery from bronchial asthma

Randomized controlled trials reported that the Transcendental Meditation

technique:

- The reduction of mild hypertension as effective as antihypertensive agents;

- Effective in reducing elevated blood pressure of progressive muscle relaxation by

practiced a control group;

- Extremely effective in lowering blood pressure in people with high levels of stress
and multiple risk factors for hypertension.

In this prospective, randomized study, during 3 months persons who have had
Transcendental Meditation program showed a greater reduction in systolic and
diastolic blood pressure than the control group and the technique (Gyatsa, 2014).

In a controlled study, patients with chronic stable angina pectoris who are learned
Transcendental Meditation program showed significant improvement compared to
the control group regarding exercise endurance, as measured in the exercises
under the effort, including improvement in exercise duration, maximum working
load and the occurrence of depression STsegmenta the ECG (Gyatsa, 2014).

A meta-analysis of treatment and prevention of tobacco dependence shows that

the program Transcendental Meditation more effective than standard treatment
programs. The meta-analysis also demonstrated the superiority of the TM in
reducing dependence on alcohol and drugs. Meta-analysis is a scientific procedure
that the extensive investigative bodies make definitive conclusions, systematically
combining results of many studies. In individuals who practiced Transcendental
Meditation technique, registered a significant drop in blood cholesterol levels, while
at the same time decrease blood cholesterol levels in the control the group was
negligible. During this study is controlled by diet subjects (Gyatsa, 2014).

In the vast study published by the Japanese National Institute of Health presented
the results comparison of 447 industrial workers of Sumitomo Heavy Industries,
who were taught the technique Transcendental Meditation with 321 workers who
do not meditate. The group that practiced Transcendental Meditation has shown,
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over a period of 5 months, a significant reduction physical difficulties, reduce

impulsivity, emotional instability, neurotic tendencies, anksio-ness, as well as
reducing insomnia and smoking (Gyatsa, 2014).

Statistics of health insurance in the United States show that the 2,000 people who
were practicing Transcendental meditation, compared with a control group of a
similar number, had in all age groups 53% fewer hospitalizations, and in the case
of people over 40 years 68% less. In this study, practitioners of the Transcendental
Meditation, in comparison to the control group showed a decrease in
hospitalization in all 16 categories of disease as measured by the Health Insurance
Institutions, including:

about 87% lower for heart disease

about 73% lower for diseases of the nose, throat and lung diseases

about 49% lower for gastrointestinal diseases

about 87% lower for neurological diseases

about 37% lower for genitourinary diseases

about 67% lower for musculoskeletal diseases

Note: In addition to reducing costs, the benefit of reducing hospitalization and

avoiding risks related hospitalizations. The adverse side effects of drugs that are
administered to hospitalized patients are, in the US, the most common cause of
death, a large number of hospitalized patients has other injuries associated with
the treatment. Furthermore, only in the United States within each hospital infections
The affecting over 3 million people, with 60,000 deaths (Gyatsa, 2014).

Study follow-up group of older people (average age 80.7 years), randomly
distributed Transcendental Meditation program or to three control groups, showed
that practitioners of the Transcendental Meditation achieve longevity increase by
40% more than the control group (Gyatsa, 2014).

A statistical meta-analysis of all available studies (146 independent results),

conducted in Stanford University, showed that the Transcendental Meditation
program, in relation to reduce anxiety as character traits, was significantly more
effective than other techniques. Patients (Vietnam veterans) who suffered from
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post-traumatic stress disorder (PTSD) and sought treatment in the framework of

the rehabilitation program were randomly included in the program or
Transcendental meditation or psychotherapy. Patients who have learned the
technique Transcendental Meditation has significantly progressed in 8
psychological and sociological parameters (Reduced problems with alcohol,
reduced emotional numbness, decreased insomnia, decreased anxiety, reduced
post-Vietnam stress disorder, reduced family problems, reduced depression and
increased employment), while the participants are not psychotherapy. Patients
practiced the TM technique also showed a faster recovery from psychological
stress stimuli in terms of consistency responses skin resistance (Gyatsa, 2014).

Patients suffering from bronchial asthma, three months after they have learned the
technique Transcendental Meditation showed significant improvement, which is
indicated by physiological by measuring the reduction of airway resistance.
Reducing the severity of asthma symptoms it was found that the report by
physicians and patients (Gyatsa, 2014).

The famous Indian guru gained overnight worldwide fame when he visited in 1967
Beatles. George, one of them, met the Maharishi Mahesh Yogi when he studied
Indian music and his enthusiasm spread to other members of the group, John, Paul
and Ring, so they went to a remote part of Wales that there study transcendental
meditation together with the Maharishi. He argues that its system, called TM is not
a religion or philosophy, but 'natural, light, scientifically validated technique. There
is no dogma in which to trust any man should change their religious belief. Over
two and a half million people worldwide are engaged in TM, even some Christian
priests. AND the US military has shown interest in TM. Maharishi (means great
sage) Mahesh (his last name) Yogi (one who has attained union with God), was
born Mahesh Prasad Warm in north-central India in 1911. Year. After studying
physics at Allahabad University, graduating at the age of 31 years and worked in
factory five years old when the leisure began to practice yoga. At the end of the
Second World War drew to the Himalayas to seek enlightenment through 13 years
with his guru Swami Brahmananda Saraswati (Goddess Dew). Guru Dew ago his
death said Mahesh Yogi to develop a simple form of meditation that will be for
everyone. For two years he spent in the mountains of the Himalayas, before the
publication of his ideas world 1959th year, when he was 48 years old. He started in
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Madras, but he found the reception. He went to London after announcing nine-year
plan to spread their message through International Meditation Society
(International Society for meditation). The movement at that time was known as
the Spiritual Regeneration Movement (Movement of spiritual renewal). Later the
name was changed in the Science of Creative Intelligence (Science of creative
intelligence). For a while encountering weak echo in London. But when he was
visited by the Beatles, at once is this little Indian in a simple white dress with
decorative beads, the rubber sandals and always present a flower in his hand,
became known that filled newspaper columns to its name. Fashionable cry soon
subsided and Maharishi flew home, saying: "I know I've missed. My mission is over.
"He vowed to never return to the West. But his mission is not finished. From his
ashram on 15 acres of land and the air-conditioned building of 58 people in
Rishikesh, India, has developed a new plan, with the aim to set up 350 centers
training of teachers, who would become TM universities.

There were opponents TM in the West and in the East. Some Hindus claim that
the Maharishi wrong interpret their holy book Bhagavad Gita. Other experts in yoga
and Eastern religions do not like the idea of 'instant nirvana' and its
commercialization - as followers should give a week's wages for the course. Still
others reject connect TM with materialism. Some members left the TM movement,
saying that they have never learned to fly, despite a pledge to will take off. Instead
of peace and tranquility, their attempts to fly brought them great mental and
physical problems. People from other traditions who practiced meditation as a
Christian monks, have long realized the danger of such meditation and warned
them. According to some experts in meditation, this technique does not solve
problems but are just blurs. Also say TM encourages a way of life centered on
himself, which caused damage mutual relations. American psychologist Leon Otis
reported that some who have meditated in the past 18 months 'Earned' anxiety,
depression, mental tension and come upon them and other nasty consequences.

Vipassana Meditation

Among the various types of meditation that exist in the world, Vipassana
meditation, by studying S.N. Goenk, is unique. This technique is simple, logical
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way to achieve real peace of mind and lead a happy and useful life. Vipassana
meditation is a long kept in Buddhist communities in Burma. No inside sectarian
elements and easily may accept and exercise the people of any origin. S.N. Goenk
is a former businessman and previously led the Indian community in Burma. Born
in a conservative Hindu family. From an early age he suffered from severe migraine
attacks. In Looking for a cure, came in 1955 in contact with U Ba Khin Sayagyi,
who worked as a senior official in the government of the country, was a private
teacher of meditation. In Vipassana meditation, as taught by U Ba Khin, S.N.
Goenk discovered a discipline that is far deeper by removing the symptoms of
physical illness and transcends cultural and religious barriers. In following years of
training and learning under the supervision of a teacher, Vipassana gradually
transformed his life. Sayagyi U Ba Khin was S.N. Goenk 1969 promoted in
Teachers Vipassana meditation. That year Mr. Goenk came to India and started
there to teach Vipasssanu, again introducing this technique in the land of its origin.
In country still sharply divided by caste and religion courses S. N. Goenk attended
thousands people of different origins. The practical nature of Vipassana courses,
attracted a large number of people from western countries. Quality of Vipassana
can be seen on the example of the Mr. Goenka. He is pragmatic personality and
although in everyday life seems very firmly in any situation retains an extraordinary
gentleness of mind. In addition to the gentleness of mind is present deep
compassion for others, and the ability to undertake the problems of every human
being. However, there is nothing particularly sacred in connection with him. He has
a lovable sense of humor that pervades his teachings. Course participants long
remember his smile and cheerful spirit, and often repeated motto "Be happy!".
Clearly, Vipassana brought him happiness and he wants to share that happiness
with others, teaching them the technique that has given him so much good (Hart,
2009).

Vipassana meditation as taught by S.N. Goenk, is one method of research the

world within us. It is a practical way to examine the reality of his own body and
mind, to discover and solve all the problems that lie deep within us, to activate
untapped opportunities and use them for their own benefit and for the benefit of
others.

In the ancient Pali language of India Vipassana means overview. It represents the
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essence Buddha's teachings, really experiencing true that we talked about.

Buddha himself achieved these experiences, through meditative practice and
because mediation is what he primarily taught. His words are his experience in
meditation, and also detailed instructions on how to meditate in order to achieve
the goal that he achieved: the experience of ultimate truth. All this is easily
understandable and acceptable, but the problem is how to interpret and follow the
instructions that Buddha gave. Although his words were preserved in the texts that
are known to be authentic interpretation of the Buddha's instructions for meditation
is difficult in the absence of actual practices. If there is a technique that has been
preserved through many generations, which offers exactly those results described
by the Buddha, which corresponds fully to his instructions and elucidates points in
them that have long seemed obscure, then certainly worth the technique to
investigate. Vipassana is such a method. This technique is remarkable for its
simplicity single, non-dogmatic approach and, above all, by the results it offers.
Vipassana Meditation is taught at ten-day courses are available to all who sincerely
want to learn the technique and who are ready for it physically and mentally. During
ten days, the participants remain at the venue of the course and have no contact
with the outside world. They refrain from reading and writing, omitting all religious
or other ceremonies and act exactly according to the instructions. During the
course they follow basic moral rules, which include celibacy and abstinence from
any kind of contamination in food or beverages. Also maintain silence among
themselves for the first nine days of the course, although they are free to talk with
the teacher about issues relating to meditation and organizers on substantive
issues. During the first three and a half days course participants practice an
exercise of mental concentration. It's the right preparation for the Vipassana
technique that introduces the fourth day of the course. Further degrees within
practices are being introduced every day, so that by the end of the course outline
is exposed to the whole technique. On the tenth day silence stops and makes the
transition to a lifestyle that exists in the outside world. The course ends on the
eleventh day in the morning. During these ten days, the meditator is usually lucky
with many surprises. The first is that meditation is hard work! He soon realizes that
the popular conception of how the meditation kind of inactivity or relaxation, a big
misunderstanding. It takes constant practice to consciously focused mental
process in a certain way. The instructions are to work with full effort, and yet without
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any tension. While this does not teach exercises can be disappointing or even
exhausting. The second surprise was that in the beginning of insight, that you get
self looking, usually not pleasant and full of bliss. Normally, we are very selective
in view of himself. When we look in the mirror, we are careful to choose pose the
most pleasant expression. In the same way, each of us has a mental picture of our
self underlines our quality and minimizes defects and completely omits some sides
of our character. We see the image that we want to see, not the reality seen from
all angles. Instead of carefully prepared self-image, the meditator confronts the
whole uncensored truth. Certain aspects of this truth is certainly difficult to accept.
Occasionally it seems that in meditation, instead of inner peace, we have found
nothing but discomfort. Everything related to the course may seem wrong and
unacceptable: heavy daily work schedule, accommodation, food, discipline,
guidance and advice of teachers, the technique itself. However, following a
surprise to undergo difficulties. At certain points meditators learn to exercise is
effortless efforts, to relaxed liveliness, turn without binding. Instead of struggling,
they become more adept in practice. Now shortcomings in terms of
accommodation and food are becoming irrelevant, and discipline becomes a useful
support. The hours pass quickly, seamlessly. The mind becomes quiet as a
mountain lake at dawn, perfectly reflecting the environment and at the same time
opening its depth for those who closely watched. When this clarity comes, every
moment is full support theory, beauty and peace. Thus the meditator discovers that
the technique actually works. Any further step seems to us like a huge leap, and
yet conclude that it can perform. At the end of ten days it becomes clear how long
a journey from the beginning of the course. The meditator undergoes a process
similar to surgical intervention, which cleans the wound full of pus. Opening and
pressed the wound to get out the pus is painful, but while this is not done the wound
can heal. When the manure is removed, we are free from it and from the pain it
causes and we can establish full health. Similarly, passing the ten-day course, the
meditator frees the mind of some tension and enjoys greater mental health. The
process of Vipassana creates profound changes in us, the changes that remain
after completion of the course. The meditator realizes that all the mental strength
which is obtained on the course, all that has been learned can be applied in
everyday life for our own good and for the good of others. Life becomes more
harmonious, productive and happier (Hart, 2009).
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It should be observed right speech, right action and right way of serving, because
it is good for us and for others. Course Vipassana meditation is an opportunity to
apply all these aspects forces. This is a period of intensive practice of Dhamma
and during his lifetime adhere to the eight rules. However, exceptions are allowed
for those who first attend a course, or for those who have health problems: They
allow light meal in the evening. These people therefore formally respected only five
rules, although in all other respects comply in fact eight rules. In addition to these
rules, all course participants must observe noble silence until the last day
comprehensive course. They can talk to the teacher or organization course, but
not with other meditators. In this way all distractions are kept to a minimum: people
are enabled to live and work in confined areas and thereby does not interfere with
each other. In such a gentle, quiet and peaceful atmosphere it is possible to carry
out delicate work introspective. For his work of self-meditators receive room and
board, which is funded by donations. In this way, during the course, they live more
or less like real hermits, supporting himself by the mercy of others. By doing their
job in the best way, according to their capabilities, meditators practiced by the
correct way alimony during the Vipassana course. Practicing force is an integral
part of Dhamma times. Without it there can be no progress on the road, because
the mind will remain too excited to explore the inner reality. There are those who
teach that spiritual progress is possible without force. Whatever you do, these
people do not follow the Buddha's teaching. Without exercising powers it is
possible to experience various states of ecstasy, but it is a big mistake this
condition as a spiritual realization. It is certain that no force can not free the mind
from suffering and experience ultimate truth (Hart, 2009).

The exercise of powers aim to control our speech and physical actions. The fact is
that cause of suffering lies in our mental actions. Curbing our words and actions is
of no use if the mind continues to force the desire and repulsion, the harmful mental
actions that will result in life dissatisfaction. So ambiguous, we can never be happy.
Sooner or later, craving and aversion will emerge and in violation of force, causing
harm to others and ourselves. Intellectually we understand that it is not well
executed unhealthy actions. At the end, for thousands of years all religions preach
about the importance of morality. But when it appears, longing overwhelms the
mind and we break the force. Drink can perfectly well know that you should not
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drink, because alcohol harms him, yet when a craving he reaches for alcohol and
continues to be poisoned. When governments do not mind, there is no control.
However, when we learn that we do not unhealthy mental acts, it becomes easy to
refrain from unhealthy words and deeds. Since the problem arises in the mind, we
need to solve the mental level. To do that, we should start with practice bhavanas
- literally, "mental development", or, the usual terms, meditation. Since the time of
Buddha meaning of the word bhavana has become vague as is the practice itself
began to deviant. In recent times this term is used to denote a kind of mental culture
and spiritual growth, even activities such as reading, talking, listening or thinking
about Dhamma. The most common English translation of the words Bhavana is
"meditation", and freely used for many activities, from mental relaxation, dreams,
free association, to self-hypnosis. All this is very far from what the Buddha meant
by the word bhavana. It is a term used for certain very specific mental exercises, a
lot of precise techniques for focusing and purifying the mind. Bhavana includes two
important things: the practice of concentration (samadhi) and wisdom (panna). The
practice of concentration otherwise called "developing calmness" (samatha-
bhavana), and practice of wisdom which often is called "developing insight"
(vipassana-bhavana). Practice begins bhavanas concentration, which is the
second part of the Noble Eightfold Path. It is a healthy activity learning control
mental processes, controlling your own mind. This practicing consists of three
parts: right effort, right mindfulness and right concentration (Hart, 2009).

Of all of our ideas about ourselves, the strongest is that there is no self. With this
assumption, all give the greatest importance to the self, putting it at the center of
his world. We do, though without much difficulty we can see that this world is only
one of an count worlds, and we are, again, only one of the innumerable creatures
of our world. No matter how much flatter self, it remains negligible in comparison
to the size of space and time. Our idea of the self is obviously wrong. Nevertheless,
dedicate their lives to wish fulfillment of the self, believing that this is the path to
happiness. The idea that we live in a different way seems unnatural, even
frightening. But anyone who has experienced the terror of self-awareness, know
what kind of suffering. Until We are busy with their desires and fears, their
identities, we are trapped in tight prison of the self, cut off from the world, from life.
Releasing its obsession with the self is really freeing restrictions that enables us to
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step into the world to be open to life, for others to find real fulfillment. It is necessary,
not the denial or suppression of the self, but the release of erroneous ideas of self.
The way to release the understanding that what we call the self in things transitory
phenomena constantly changing. Vipassana meditation is a way to accomplish this
insight. As long as the person does not experience the transient nature of the body
and mind, we remain trapped in egoism and therefore suffer. But, once the
deception immutation down itself disappears illusion of "I", and suffering is lost. For
Vipassana meditator, anicca, transient nature of self realization and the world, the
key that opens the door of liberation (Hart, 2009).

CHAPTER V: Knowledge of Spiritual Living

Introducing the spiritual life lies in us. On the other hand, can be seen as a relative
matter, as if by descriptive relativism in which the opinions of the people depend
on the cultural and historical heritage, religion, etc., the spiritual way of life can be
seen in different ways. In different parts of the world, a way of life is heavily
influenced by religion that region. However, no matter how different, one feature of
which it boasts, and that is unique is the goal, or union with God and the divine in
us.

In this chapter, we will make sure that the spiritual way of life shown through
Buddhism and most importantly, through the life of Buddha, which is certainly the
best example of that.

In our time is relatively much talk about Buddha and Buddhism. This fact can be
the observer of human development to be interesting because awareness be
Buddhism or, perhaps better said, the longing for understanding Buddhism is not
about special long present in our Western spiritual life. In doing so, we just need to
remember the most important personality who at the turn of the eighteenth to
nineteenth century took such a strong interest in our Western spiritual life and
which still operates until our time. It is about Goethe. If we follow Goethe's life,
Goethe creativity, Goethe in the science, we see that in all of this Buddha and
Buddhism have no role. But soon the work of a spirit that is in a certain sense was
even Goethe's disciple, in the work of Schopenhauer, shone a powerful influence
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of Buddhism. After that is increasingly growing interest in Eastern spiritual direction

and in our time, many people feel the need to explain that this is actually what is
connected with the name of the great Buddha influenced the development of
mankind. It should, however, say that surprisingly most people today still to
Buddhism connects a concept that actually because of his still to be in this way
should not be linked with Buddhism; It is the notion of repeated earth lives in
question in this thesis is constantly speaking. We could certainly say that for most
people today are interested in Buddhism the idea of repeated earth lives, or - as
we call it - the idea of reincarnation seems to matter is associated with Buddhism.
But, on the other hand, has to say, no matter how grotesque it may sound, that for
one who enters deeper into things, connect Buddhism with repeated earthly lives
looks almost the same as when he said about: The greatest understanding for the
works of art in Antiquity showed they who in the early Middle Ages, these acts
destroy! It sounds grotesque, but it's true. This will become clear if we consider that
all aspirations of Buddhism focused on the fact that as many devalue earthly life -
whose repeat, though, I believe, quite certain - that as much as possible reduce
the number of terrestrial life. A release from the re-birth of repeated earth lives we
should recognize as innermost motive of the whole Buddhist spiritual orientation.
Buddhism It consists, therefore, in the liberation, redemption from repeating
terrestrial life that is for him quite certain. They would have a superficial look at the
history of our Western spiritual life could teach that the idea of repeated earth lives
actually has nothing to do with the understanding of Buddhism, that the reverse is
true. Because, just inside the western spiritual life we find just a magnificent idea
of repeated earth life and work of one person who certainly was not influenced by
the Buddhist way of thinking, in Lessings discussion "Education of the human race"
(Die Erziehung des Menschengeschlechts), which he concludes by recognizing
repetition of earthly life. Regarding the above mentioned ideas, discussion of
Lessing "Deferred j human race" ringing us these famous words: "Is not my
eternity?" So for Lessing repeated earthly lives with regard to fertility earthly
pursuits become available evidence that tells us: We are not in vain on earth; we
operate within a single earthly life, and we look to earthly life, which is constantly
expanding, in which we can bring to the ripening fruits of past earthly life. - The
essence of what is to come just Lessing, therefore, look to the content, fruitful future
and awareness that within a man's life is something that, in view of the repeated
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earthly lives, can be said: You always seem so! Range Buddhism consisted mainly
in the following: It must be ensured that knowledge, such wisdom that can free us
of what the spiritual eye can be seen as the repeated earthly lives. If either one of
these lives can free the next, which would be on it should continue, only then will
we be able to quietly go into something that could be defined by the word eternity.
On the contrary, if we will understand the essence of Buddhism, we have to focus
our spiritual view toward something completely other. Here we once again remind
the law of development of mankind with whom we met during the assessment of
the great Zarathustra, where it was shown that the whole structure of the human
soul during the time of development going through different states, as events that
leads us out history, external documents, actually for humankind represent only a
later stage in its development, and going back to the prehistoric times, we can even
see the spiritual and scientific organization souls Neanderthal in which human
consciousness was in a completely different stage. Let's very briefly: The way
today in a normal human life looking at things, in which we follow them senses,
combine reason related to the brain in order to convert them in life wisdom, our
science - mainly an intellectual kind of awareness has evolved from a completely
different form of consciousness. For it has already pointed to the need to
particularly point out today. When early man there was a different kind of
consciousness: In the chaotic orderliness our life of dreams, in the form of the old
clairvoyance which mankind in a state between wakefulness and sleep could see
what is hidden behind the other world, we have a last remnant of some types of
heritage, but atavistic legacy of what once existed as a somewhat normal person's
mental state. While today between wakefulness and sleep, our consciousness
largely changed, and for alertness pursued intelligent mental Troy, in an old age
so that people in figures - which, however, were not as meaningful as pictures of
sleep, but they are unambiguously wore on-sensory events and things - had some
kind of state of mind from which little by little develop our current scholarly state of
mind. So, therefore, we can restore some kind of clairvoyance and long-term
development of human consciousness. With this old dreamlike clairvoyance could
have look into the supersensible world, and in connection with the supersensible
not only acquire knowledge but also what might be called the innermost soul
satisfying spiritual world, the feeling of bliss connection with the spiritual world.
Because, as today for the man's sensory awareness of intellectual obvious that his
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blood made up of substances that are also out there in the physical world, that his
entire organism made up of such substances, it is for the man of antiquity was
certain that given its spiritual and mental part, stemmed from what his clairvoyant
consciousness perceived in terms of the spiritual world. But has also pointed out
that certain events in the history of humanity of which we speak and external facts
can be understood only if one assumes such a forgiveness of man's life on earth.
Every time we have increasingly warned that already and external science came
on to the ancient times of mankind is no longer seen as materialistic anthropology
nineteenth century, according to which the original state of today's most primitive
folk groups in ancient times was a universal condition, but it is increasingly evident
that the forgiveness of humanity existed highly theoretical understanding of the
spiritual world, just as it was given in images. The contents of the saga and legend,
understand properly their bit, we can understand if we go back wisdom of humanity
is in a completely different way of humanity poured in from highbrow science of our
time. Today, however, does not yet exist a lot of sympathy for the view that what
we find in primitive peoples was not a spiritual state but something that came down
from the previous peaks, which is in decadence; there is a lot of sympathy for the
notion that originally all the nations were present great wisdom excited prescience.
But the facts will force mankind to also hypothetically accept something spiritual
science explored from their sources and which completely holds true for natural
science. It will come to pass and what which in scientific terms is characterized as
a possible course of development of mankind. We would, therefore, in a kind of
wisdom, but also on of humanity that can be displayed as a clairvoyant in the
relationship of man with the spiritual world. It is also easy to understand - that we
have to pay attention to talking about zaratustrism - that during the transition from
the old mental constitution, therefore, the psychic state of the human soul to the
intellectual, the independent understanding of the external sensory world can
appear two streams. One can flow primarily be found during the development of
the nations that have kept the old feelings, old feelings, saying: Once humanity in
the clairvoyant state was connected with the spiritual world, and then it goes down
in the sensory world. It is a feeling so overwhelmed the whole soul, to say: We
went out in the phenomenal world, which is, however, an illusion, maya. Still, the
man knew what his real being, and was connected to it only when it was in
connection with the spiritual world. Therefore people and nations who have kept
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this idea the ancient clairvoyant condition permeates something like grief for
something lost and neglect compared to what is the immediate sensory
environment and what can be understood by human reason. In contrast can be
characterized a different flow to particular can be traced within zaratustrism. It is
found in humans and people who've said, we will tackle the new world that we are,
in fact, only now get. People who have acknowledged the acceptance of the new
world were not looked back with sadness for the lost, but more and more felt the
need to connect with all the forces with which they can see through all that
surrounds them as a sensible world, which can grasp the spirit by examining what
really strikes deep in human knowledge. Such people have the urge to connect
with the world. They did not yearn for what it was, but they were directed toward
him in what will be. Their weight was for the team to be fighters and you say:

The world that now is our day is interwoven with the very same divine-spirit in which
we have been woven into the past. We need to look around, we have to connect
with the good elements of the spiritual and thus support the development of the
world. We have described mainly the flow of light that originated in northern parts
of Asian countries, north of the areas where people are sadly looked back for what
they have lost. So, then, the Indian soil originated spiritual life as a whole should
be understood as looking back to a previous connection with the spiritual world. If
we look at what is in India emerged as Sankhya-philosophy or as a yoga-
philosophy or also as a school of yoga, then it can be summed up in the words:
Indian is always aiming for retrieving connection to the world that he left, and he
was trying to avoid what it the worldwide surrounded. He tried to escape from what
seemed to be intertwined and connected to an external sensory world and avoiding
the sensible world again tried to find a connection with the spiritual world, from
which it descended. Yoga is for him meant reconnecting with the spiritual world,
out of the sensory world, the release of the sensory world. Only if the basic mood
of the Indian spiritual life we take these assumptions, we can realize how the Indian
soil - several centuries before the western life was touched by the Christian impulse
- before our spiritual views flashed a big, mighty Buddha impulse, as a last
afterglow Indian spiritual life. A Buddha figure can only be understood on the basis
described atmosphere. Here we have to say: If we assume that the basic
atmosphere, we realize that the Indian soil could arise way of thinking and belief
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that the world watched in decline, in the descent from the spiritual world in the
sensory illusion, the maya, to something that is "great deception" just maya. It is
also understandable that the perception of the outside world, in which man so
heavily involved, for the Indian stemmed image as if this descent took place in
stages, in the developmental stages that were repeated several times. Therefore,
in the Indian world view is not a straight-line descent but on the descent from the
epoch of the era. Help in the described can be understood in fact gloomy
atmosphere of a culture that still need to be marked as twilight culture, because as
such we need to characterize the Buddha idea that arises from this a secular
outlook. Therefore we can say about this is: is the Indian view of the rising time,
when the man was connected with the spiritual world. Then he slid to certain stages
of development, re-worked, re-hung, was raised again and again sank - but so that
each next time sunk deeper. Each elevation of any such installment repaying that
served humanity for it to not have to suddenly receive all what's up with that
descent necessarily connected. Every time to end such an epoch of decline,
according to the old secular the Indian mindset appeared to be a character that is
marked as "Buddha". The last Buddha incarnated in the son of King Suddhodana,
which means that he was incarnated as Gautama Buddha. Indian, looking at the
rest of the Buddha, said: From the time in which humanity found in the heights of
the spiritual world there is a lot of Buddha; from the last collapse of the world
appeared to them-five. Buddha always mean that humanity in the debris of the
spiritual world does not need to sink into maya but that he always needs to sacrifice
something of ancient wisdom, which would be re-settled. Since mankind is moving
in a downward direction always loses this wisdom, and must reach a new Buddha
to bring them the new war. The last one was just Gotama Buddha. But before, may
I express the trivial, such a Buddha through their various lives ascended to the
dignity of the Buddha, he had to reach another senior position, dignity Bodhisattva.
Neither the Indian worldview Prince Suddhodana, Gautama Buddha, to his twenty-
ninth year was not a Buddha but Bodhisattva. So the Bodhisattva who was born in
the royal household Suddhodana through their life efforts ascended to the inner
enlightenment that is symbolically presented as "sitting under the Bodhi tree,"
which is then evident in the "sermon of Benares." These procedures this
Bodhisattva in his twenty-ninth year ascended to the Buddha dignity and is now a
Buddha mankind could bring the last remnant of the ancient wisdom that, according
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to the Indian conception must be spent over the next century. When mankind down
so deep, and wisdom brought by the last Buddha to be spent, then it will be to
enhance the dignity of the Buddha and following the Bodhisattva - the Buddha of
the future, "Maitreya-Buddha" - which, according to the Indian worldview, expected
in the future. Consider, then, what is, so to speak, as ancient wisdom, permeated
Buddha's soul at the very moment in which the Bodhisattva ascended to the
Buddha. Only then will we be able to discern the best of what importance should
be given to raising of the Bodhisattva to Buddha, to which comes through efforts
over many lifetimes. What is all happening in the soul of the Bodhisattva, will tell
us a legend. By his twenty-ninth year saw only what could be seen in the royal
house Suddhodana. There he was kept away from anything that might be called
human misery, which is drawn into the lives of as such devastating effect on its
further fruitful flow. So the Bodhisattva - albeit with the awareness one Bodhisattva
who was completely imbued with the wisdom of his past life - grew up watching a
fruitful life in the making. Then he came out (the legend is well known and will
therefore bring only the essentials) from the royal palace and saw something that
there could never see the - the human body. On the corpse is seen to death
replaces life in a fruitful life that goes on entering the element of death. He saw the
sick and feeble man in health enters disease. Then he saw an old man who
stumbled wearily: age enters into what is a youthful freshness rises to existence.
We should be clear - this Indian worldview implies in terms of Buddhism itself - that
is the one that is of the Bodhisattva became Buddha, all those events seen by
awareness of the Bodhisattva. He saw, therefore, that the wise generation
embedded devastating element of existence. This is so affected his great soul -
according to legend - you said: "Suffering pervades life!". Let's try to look at it just
from the standpoint of someone who'd seen these things from the perspective of
Buddhism, from the standpoint of Bodhisattva Gotama, which is higher wisdom -
which, admittedly, was not yet fully conscious, but she lived there - by then in their
lives penetrated only fertile generation, and now his gaze focused on what
devastating, the decaying element of existence. Should we be in the position to
which its assumption of its existence and I had to ask the Buddha, we can present
to you is the Buddha with his great soul had to say: Yes, we reach you, then,
wisdom, knowledge that leads to the formation, then our soul penetrates the idea
of continuous fruitful emerging. Wisdom, therefore, gives an idea of the fruitful
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emerging. But let's look then out into the world. Here we see the devastating
elements: illness, old age and death. Wisdom and knowledge can not be the ones
who will get involved in the life of something like age, illness and death. It has to
be something else. The man, therefore, can be imbued with wisdom, the wisdom
can gain an idea of the fruitful emerging, but life shows us and what has been
destroyed, disease and death, and much of what was in his devastating draws. So
something could tell a great Gotama or rather feel because he was not realized
their consciousness Bodhisattva. There may know something that Bodhisattva is
not yet fathomed. Bodhisattva passed many lives, many re-incarnation is used for
the development of their souls so that the wisdom in it was further, and is on life
could look down. Thus it is now coming out of the royal palace saw real life, this
life will not yet permeated his consciousness. What in life after life in it collect such
knowledge in us builds up as wisdom, but in the end we still can not lead to the
understanding of the real secrets of existence. It must be somewhere else, must
be located outside of life that we experience from incarnation to incarnation. What
is the idea of a mature soul in the great Gotama and led him straight to
enlightenment called "enlightenment under the Bodhi tree." There he was stopped
by following clear - let's try it this way describe: We are in the world of maya or
illusion. In this world of maya or illusion in which we went from being spiritually
experiencing life after life. In such a life in the spiritual sense, we can rise to the
highest dignity. But through what gives us such a life, even if it still passed many
embodiments and even during such a life became more wiser and wiser, we can
solve the great mystery of existence that in looking at us from old age, sickness
and death. - Then he realized that the study of pain has to be much more important
than one Bodhisattva of wisdom, and his enlightenment consisted in the fact that
you said, Well, that was spread through the world of maya or illusion is not true
wisdom, so that we ourselves can not understand what a lot of pain, and even after
many lives spent in that external existence we can relieve suffering. So that in this
external existence is enshrined something else that has nothing to do with wisdom
or with all the knowledge. Hence in itself shows that the Buddha inside the element
devoid of wisdom asked what in life entered old age, sickness and death. The
wisdom of such a world is not what it was at that so can act liberating but something
else that can be achieved only if the man withdraws completely from the outside
world of existence, the course of re-birth, the re-incarnation. From that moment the
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Buddha in learning about the suffering seen the basic element needed to mankind
for its further progress. Thus, the reason for entering the suffering in the world saw
in the element devoid of wisdom, which he called "the thirst for existence," the thirst
for existence devoid of wisdom. Wisdom on the one hand and the thirst for
existence devoid of wisdom on the other hand were what it is constantly alleged
that says to just be in free of re-birth, of these repeated earthly life (which we by
themselves, even with the greatest wisdom not can relieve suffering) is something
that can lead to liberation, to real human freedom. So he began to look for assets
that can be derived from the human world in which lay his re-incarnation and to the
world that the Buddha called Nirvana* - which we should properly understand how
we acquire grotesque, fantastic notions of the kind frequently rumored. What kind
of world, nirvana, in which should be the one who has gone so far in life that satisfy
his thirst for (physical westernization.) Existence and no longer craves for rebirth?
It is a world that can properly be described only in the following words: In terms of
Buddhism real world redemption, bliss can not be marked by anything that was in
any way taken from the sensible world, physical world, the world of physical
existence, we perceive around us. All that we perceive in the physical, the physical
world can give us only what does not refer to the release, hence the adjectives that
apply to it must not be applied to the world in which man will seek his release.
Therefore shall you keep quiet all the adjectives, all the words that one finds when
they mean something in their environment. From all this there is nothing in the
world of bliss. There is no option to create a self image of the world into which the
one who has overcome the re-incarnation. Therefore, the world can only help mark
the negation: He is not nothing that I see or the environment. Hence this world only
gives negative characteristic form, it is said: He who is free of all which is
surrounded in this existence, will know that he will be hereafter referred to herein
may be indicated by a negative word - nirvana.

* Nirvana, Sanskrit = going out, liberation from material existence.

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So it is for Buddhists world that can not be disclosed to any our word. It is not
nothing, but it's a lot, filled, filled with bliss for the existence of which man has no
words; that it is less be characterized as anything. In this way we have already
touched a real nerve Buddhism and his belief in a spiritual way of life. From a
sermon in Benares where he first arrived emphasized learning about the pain, all
we know about Buddhism permeates knowledge life pain, cognition and pain being
what leads pain, and it's thirst for existence. Hence can only emerge as a leading
man's progress: the liberation of existence in again embodiments. The following
statements about the means, actually cognitive pathways, which it through earthly
wisdom performed outside and the ways in which man will become more and more
able to enter into nirvana, in other words, one should learn to use again Earth birth
to them finally prevailed, and they are free and it is the essence of the knowledge
of the spiritual life. If after we have presented the basic abstract thoughts of
Buddhism look at his real nerve, we must say: That argument, in the image of the
entire person, set in a particular way. What human isolates, the question of his
destiny and purpose of his existence as he is in the world of individual people,
individual individuality. After all, to a worldview based on the basic mood of which
was the word could think otherwise? This worldview derived from the following
basic atmosphere: A man came down from spiritual heights and found himself in a
world of illusion, which is, for earthly existence, and from time to time can help
relieve the one Buddha wisdom to it, as in the case of the last Buddha, to lead the
quest for liberation from earthly life. In order to frame such notions goal of human
existence could be characterized otherwise than as a man's separation from all
that surrounds it? The more so as the existence of the image based on this
understanding represents the descent, and the development of life on earth is
stooping. Hence, it is also very distinctive and significant way that is I Buddha
sought enlightenment. Without this special characterization of the Buddha's
enlightenment can not understand Buddha, you can not understand Buddhism.
Buddha sought enlightenment in complete isolation. He went into seclusion. What
is gained from life to life had to be overcome in a completely separate life, and the
power of his soul had to break out the light that he will be able to explain the world
and in his misery. So the Buddha as a separate and man waited a moment of
enlightenment in which it will, quite rested on himself, and the power to see that
the cause of the pain of humanity lies in the pursuit of a particular man for rebirth,
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for the Incarnation in this world; that "thirst for life", as it lives in a particular man,
all around causing misery and the cause of everything in life works devastating.
This very special way of the Buddha's enlightenment spiritual way of life and the
Buddha's teaching can not be understood if we do not compare with what brings
Christianity. In Christianity, six years after the appearance of the great Buddha, we
find something very different which should determine the man's relationship to the
world and to the whole environment. But how? If We will once again characterize
the Buddha-man we could use an abstract expression and say: watching the world
through the Buddha's teaching becomes ahistorical, unhistorical. Everything that
is characteristic of what is actually oriental unhistorical, unhistorical. Eastern seen
running of one of the Buddha era to another. History is not lowering the height
downward, but upward striving for the attainment of certain objectives and options
to connect with the entire world, with the times past and to future generations. That
would be history. But the Buddha-man stands alone and isolated, only on the basis
of their own, their own existence and the existence of their own in power find it
leads to deliverance from thirst for life, and thus to deliverance from re-birth. Six
centuries later, in Christianity, the position of man towards total service package to
the development of humanity is different. If we do not pay much attention to the
prejudices which are floating everywhere in the world, we can characterize the
Christian idea in the following way. If the Christian idea is the idea of the Old
Testament, refers us back to old humanity, like us in a big, mighty images of
Genesis refers to the condition in which man is a different way of relating to their
spiritual worlds than later. There are, however, appears peculiarity through which
a man sets within Christianity to the world quite differently than in Buddhism.
Christian can be labeled following idea: In my living wisdom dependent on my
current mental organization. Depending on the way we view and understand the
sensory world of reason, in my living wisdom, science, life practice. But I can go
back to the mental structure old humanity, when souls were in a different state.
Then something happened that does not mean only in terms of Buddhism as well
as lowering the man with the divine-spiritual heights in sensory maya or illusion,
but must be marked as original sin, namely, as something that is described one
large image that, indeed, in our while still relies on multiple misunderstanding.
Whatever one may think of original sin, one must admit, and that's enough for
today. That is the original sin man felt something that belongs to him, something
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that you said in me as the man I now work forces that are not grown quite separate
from other than go back to the ancient past in which not only participated in sheer
descent of humanity to which we belong, but in such a descent for which humanity
has been in a different relationship to the world than that which would come to be
ruled by different conditions. Descent of humanity, for something like that
happened to his own fault - that was between the conscious and unconscious -
with the altitude it was lowered to a certain depth. Here, then, is not just a simple
descent as in Buddhism, but the changed feeling that the descent by which to
prevent the action of the previous conditions: because it happened to be the man's
mental structure fell into temptation. Anyone who looks at the surface of Christianity
in its depth, back watching the man's state of mind, which is, of course, overcome
throughout history, and you're on it says: Because of what happened in the past,
this state of mind that makes me act "is something subconsciously became
different from what was to become. Buddhist, however, refers to the world in this
way: I am in this world presented in connection with the divine-spiritual world.
That's my world as I see him offering only maya or illusion. The Christian, however,
the world concerns like this: I have come down to this world. If I went down the way
it suited only previous conditions, everywhere I could look behind sensory
deception, behind the illusion, the real being, and everywhere I'd been able to find
the right one. But I have come down in a different way, which is not corresponding
to the previous conditions, so that I myself through this world of illusion done. What
has been the reason that this world is an illusion? asks a Buddhist. Fits: In the
world? What is the cause of what this world is an illusion? asks Christian. Fits: In
me! I am, my cognitive abilities, my whole mental organization set me so far in the
world that does not see what the original m, to the consequences of my actions no
longer appear just as fruitful or it can easily become. I'm the one who has the world
covered the veil of illusion. So Buddhist can say world is a great illusion and
therefore I have overcome the world. A Christian can say this: I was put in the world
and it must find its own target. When a Christian realizes that spiritual science can
take the knowledge about repeated earthly lives, will be able to say how they
should be used to achieve his life goal. He knows we're looking at a world full of
pain and delusion because we have moved away from our original determination,
that we you our views, our actions, the world around us whistled and maya.
However, we should not move away from this world to achieve bliss, but what we
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ourselves adapt and that made the world does not see his true form, but to see the
illusion, that we must overcome, and again to return to his original human definition
. Because, in our basis, is senior man. If that hidden deep within us senior man
watching world, knew him in his truth, his being would not be led through the illness
and death, but through health, youthful freshness and unceasing life. This is the
man we are inside covered veil, the fact that we were associated with an event in
the development of the world, which we subsequently act and bears testimony to
the fact that we are not isolated, that we are not separate individuals brought into
the world because of the thirst for existence, but to rest on the inside of all humanity
and that we have a stake in the primal guilt of all humanity. So a Christian is within
all mankind and feels affiliated with, feels historically associated with all mankind.
Looking at the future of where you say: What seemed to be the descent of humanity
in me himself covered a veil must be regained. I must not seek nirvana than senior
man in himself. I have to re-find the way to himself. Then the world around me will
no longer be an illusion, but it will be a world in which I will be able to win his own
work pain, sickness and death. So Buddhist exemption from the world and from
the re-birth through the suppression of "thirst for existence," and a Christian for
exemption from the lower man and the awakening of a higher man whom he
himself had covered the veil so he could see the world in its veracity. Oh that we
find in Buddha-wisdom is compared to Paul's words full of meaning: "Not I, but
Christ in me!", something that refers to a black and white. Here we see the
consciousness at work within us is that we enter the world as a human individual.
Buddhist says: Man is descended from the spiritual worlds, because it is the world
pushed down. He, therefore, has to overcome a world that was instilled in him a
thirst for existence, he must go out of this world. Christianity, however, says: No,
I'm not like that because of the world, I like this because of a very self! So we as
Christians set in the world with our ordinary consciousness. Below that awareness
in our person, in our individual and constantly operates what was once there as a
psychic, a picturesque awareness. Fornication are within that consciousness, no
longer ours. But whether we will achieve the goal of its existence, we need to
correct this error. As you are a man in later life must never say: In my young
mistakes, but it's not fair to now turn to what I did in my youth when I did not even
have on your present awareness. You're even now not allowed to say: It would be
unfair if I with my present consciousness to correct what I done with a
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consciousness that a different, of course, have no more because it was replaced

by the intellectual consciousness. But man it can be corrected only if it appears
that the will of the current state of mind with which I now live in it move towards the
higher Self, which can be characterized by Paul: Not I, but Christ in me - but a
higher consciousness in me ! I got down - must say a Christian - to a state different
from those that were previously requested. Now I have to rise again. But I must not
rise by that I now have, but by forces that can accept and which I can perform
above the ordinary I. This can happen only if I do not act but Christ in me and
brought me back to where I will not see the world as maya or illusion, but I see it in
its actual truth, where the forces which came in the world through the illness and
death of my master in using what works as Christ in me. Buddhism is in its
innermost nerve can best be understood connect you with the innermost nerve of
Christianity. Because, you see why in Lessing's "Education in the human race,"
writes: "Is not my eternity?" - Which means: If you use the incarnation that follow
one after the other for that in me more and more taking root Christ's power, I'll be
there where they can not come now while I myself surrounded veil - will come into
the sphere of eternity. The idea of re-incarnation will show up in a totally different
glow in the sun of Christianity. But it's not just about the idea of re-incarnation
because it will, as a fact of spiritual, Christian culture in the future more and more
accepted, but it is a fact that Buddhism in its inside understanding must make a
world responsible for maya or illusion, like a Christian yourself as the man
responsible and done in our intimacy introduced procedures to rise to what might
be called a liberation, which, however, in the Christian sense is not only liberation
but also the resurrection as it rises to a higher I am; rises to the one where the man
went down. So Buddhist, seeing the world, sees the primeval world of guilt and felt
that it was only set up in the world from which will be delivered. Christians have
their own primordial guilt and this primeval guilt will be corrected. It is a historical,
historical way of thinking. For the man of their existence is tied to one primal act
old humanity in the past and with one act in the future in which much advance in
that his whole existence be permeated with splendor and light of what we define
as being Christ. And hence arises that Christianity in the developing world does
not set one Buddha after another which, so to speak, unhistorical, from epoch to
epoch, in a way repeating the same thing, but in the development of humanity sets
a one-time event. As a Buddhist in his Buddhi see separate man who is sitting
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under the Bodhi tree rises to enlightenment, a Christian in Jesus of Nazareth see
the descent of the Holy inspiring world of the world's expanse. This has clearly
illustrated John's baptism in the Jordan, as the Buddha's enlightenment shown
sitting under the Bodhi tree. So see the Buddha sitting under the Bodhi tree with
his soul that longs for deliverance from re-birth and see Jesus of Nazareth in the
Jordan where upstairs to him gushing essence of the world, as symbolized by the
image of a dove as the Spirit which descends from above in the interior . Supporter
of Buddhism feel: To me, coming out of the Buddha's works tells me: Shut thirst for
life, plucked up the roots of earthly existence and follows the Buddha in worlds that
you can not mark any earthly characteristics. Christian feels like this: For Christ's
work arises something that can be corrected work old humanity. And when in my
soul, as in Christ himself, revive the spiritual influence of the world that lies behind
the physical world, then I will in their next incarnation enter what we will increasingly
allow the truth become Paul's words: "Not I, but Christ in me!", which will me more
elevated to such a level from where I landed. Because it was so moving when the
story that the Buddha told his close disciples: "I look back at their previous lives as
well as in the open in the book can be read page by page, can view life at the life I
lived, and each of these life I've built a sensuous body in which the spirit lived in a
temple. But now I know that it is the body in which I became the Buddha past. "He
also mentioned the nirvana in which to enter and said:" I already feel that shoot
beams in order to break down the pillars, as sensuous body built for the last time
and will now be completely destroyed " (Steiner, 1912).

By all written, we can come to the conclusion that the spiritual life is not a way of
keeping the life, but represents an individual experience and personal
understanding of everything that surrounds us. In this chapter, comparisons made
and deliberately used a written work that was created in the nineteenth century,
because then the understanding of the spiritual life, ethics, morals and dogma was
a much greater extent expressed through the lives of the people of that time. The
assumption that we can get away from everything written that themselves need to
feel the presence of our higher being and that alone determine the path that we will
follow through spirituality in our lives.

Awareness of the spiritual life should find in us.

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CHAPTER VI: Parameters of Spiritual Living

When we talk about the parameters of spiritual life, one can not help but wonder
how they can be set?

Considering that the spiritual life is individual understanding and perception, the
author of this thesis in this chapter give their opinion and to express his opinion,
and therefore set the parameters of spiritual life. Throughout the entire process of
life we learn, we come to... live a life that maybe we do not want and do not notice
and it is the most dangerous thing that can happen because in this way we lose
the perfection of life and a unique opportunity, through the consciousness of our
subconscious spot The very nature of life and love we live, we live with the heart
and emotions, achieve awareness of transience of life and allow the spark in our
soul to go where he belongs. Parameters for the personal experience of the author
can be displayed as follows, and will be explained later in this chapter, and three
main parameters are:

1. A sense of the depth of our heart, mind merge with our higher being

2. Freedom in our hearts

3. Love exists to be giving, not taking

The three main parameters spiritual life embracing the philosophy that seems so
simple, but in fact is complete complex. Through it permeates the magnificence of
the human soul, of humanity, past, future and eternity.

For centuries, spiritual teachings have shown us the heart that is the source of
wisdom, true truth, eternity peace and pure love. From that heart follows the reality
that we're going. But this spiritual heart is not limited to the location in the body.
The heart represents any connection with the basic qualities and dimensions of our
true nature, as limitlessness and perfection of Being. There is a lot of research
more truth of your Being must include the discovery capacity and quality of the
tender, loving and wise aspect of our true nature(Erway, 2008).

We can think matter what happens. But what if the only thing that matters is where
we are living, where we're looking for? What if we could experience a lifetime of a
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large, open vision in which many things can happen and that there is room for all,
in a place where there is the need to choose, to set the boundaries and barriers or
resist any of it, where nothing is a problem and everything just adds to the
importance and richness of life? And if that is open, broad perspective is the most
natural and easy to do? Maybe it sounds too good to be true, can not at first seem
unrealistic, but everyone has the natural ability to experience life in this way. The
only requirement is to look at the spiritual life, and not just figuratively speech, the
subtle energy centers located in the center of the chest instead of looking out of
the eyes and head, and not only to look ordinary, but to listen, feel, and sense of
spirituality. In some spiritual traditions we are encouraged to look into spirituality,
but what does that mean exactly? Often we are so used to look and feel through
the head and the mind that when we are asked to look into spirituality, we look
through the head in to see what's spirituality. Usually it ends up just thinking about
the spiritual life. But what if he could fall into the spiritual life and look from there?
How would our lives look right now? We 'possible that there is another world right
in front of us that we can see only the spiritual life and not with the mind? In what
follows, we are invited to explore this radically different perspective and to find out
what is true and real as the world and our lives are seen by the spiritual life of
Being. It may be joy and shock us to discover that so much wealth, wonder and
beauty are so close and are so readily available to us. See for ourselves is whether
our experience fits with this simple, yet profound, way to shift in consciousness for
a more complete view of our lives, our world, and ultimately, our true nature of the
opening, wonder and beauty. Incidentally, some people are more visual, some are
more auditory, and some are more in touch with the feelings or physical sensations.
For example, you might find it easier to listen for ourselves or spiritual life, rather
than watching from our head. We might want to experiment with other ways too.
Right now, as we read these words, who or what we really are? We are body, mind
and personality? We are either spacious or space conscious awareness that they
appear in? What we are is this space. It is a considerable space that is alive and
conscious. We could say that this is what we are made: We are aware space.That
space knowledge is the real for us. This is what we are made of, what we exist as
here and now. It also turns out that all that really matters in life is in this space
conscious. This is where love, peace, joy, compassion, wisdom, strength, and a
sense of value to be found. These are the qualities of our true nature as a place of
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knowledge. These are the qualities of the real us. Everything we could ever need,
including everything we need to know, is in the spacious presence behind our eyes.
Realizing the true nature of consciousness would be incredibly simple except for
one thing: this knowledge that we can be modeled. Just as water takes the form of
the container pour in, the knowledge that we are is shaped by our thoughts,
feelings, desires, hopes, dreams, concerns, feelings and experiences. It is in the
shape of everything that happens. Sometimes this shape is so strong that it seems
that the awareness has gotten very small and we got very little. This is not really a
problem as the knowledge itself is not damaged, and can always expand again.
This awareness is not satisfied only temporarily by the experience, but it can be
printed on an experience or an object in consciousness. We may have heard how
the baby ducks become imprinted in the first hours of their lives: They follow
whatever or whoever you are aware of first, usually the mother duck. However, you
can also print on anything, including a scientist who studies them, in which case,
follow the scientific about. Another thing is we are deeply imprinted in our own mind
or thoughts (hereinafter when thoughts, which will cover the whole range of inner
experience are mentioned: thoughts, beliefs, feelings, desires, hopes, fantasies,
etc.). So when a thought, a fear or a desire arises, we are aware that flows. Please
check this: When we think a thought and begin to think otherwise, our
consciousness remains on the original idea? Since we are almost always aware of
our body and mind (consciousness because our body and mind still around), we
come to the erroneous conclusion that we are our bodies and our minds. We fail
to recognize that what we are is the, wide empty consciousness that the body and
mind appear. We assume, as they are almost always here, we are the body and
mind. This is a simple and completely understandable error. Unfortunately, it is also
a colossal mistake and the source of all our suffering. It is as if ours had a fly on
the nose sticking for so long that we decided we were walking. Imagine how
confused we would feel and act if we thought we were a fly. We spent all day eating
rotten food and trying to mate with other flies! Well, they're doing so great a mistake
when we conclude that we are the body and mind. Not that there's anything wrong
with the body or mind; it's just that they are not really what we are. All the problems
we experience are only problems for the body or mind. The wide consciousness
has no problems. How can space have a problem? It can not be damaged or
impaired in any way. We can put a bomb in space, and when the dust settles, the
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space will be completely unharmed. As we were growing up and everyone was

teaching and conditioning to keep the experience of our body and mind, our identity
is moved in the body and head. Since our eyes, ears, nose, palate, and brain are
located in our head, consciousness and identity it became also located there. Since
the head is where was located our consciousness, where we now see, we feel and
perceive from. As a result of consciousness that flows through our head, it
becomes the form of our thoughts. This would not matter if we only had a thought
from time to time, but most of us are busy mind. As a result, awareness is shaped
and limited by its tendency to flow through the head deeply. Every little thought that
comes our consciousness takes a walk through inner landscapes of doubt,
concern, hope, and conjecture. Despite the habitual tendency to look out of our
head, it's actually quite simple to move the extent that our perspective originates.
Some have suggested that dyslexics have an unusually flexible approach that
moves so freely that, in a sense, can see the words on a page of the front and rear.
As a result, you can see the cards in the usual order and also from the opposite
side, which makes them look back. For a dyslexic, there are benefits to learning to
stabilize or fix their point of view, which is viewed from. However, for the rest of us,
moving our perspective everything can free up. In many therapeutic interventions
used in Neuro-Linguistic Programming, a person is invited to see himself from the
outside. This gives it a unique, and often useful, perspective on what is happening.
Without moving the view outside the body but just down the spiritual life, we can
profoundly alter the formation of our consciousness. The center of our chest, which
is next to our physical heart, is often considered the spiritual center of our being.
For many centuries it was believed that the thinking that went into the heart and
not the brain. How it would be like to experience the world of this energy center
rather than from the head? What effect would that have on our experience of the
world and of ourselves is? The key is to allow awareness to flow from the spiritual
life. Especially at the beginning, it is not important to perceive the spiritual life. It is
easier at first if we are an ordinary object, like a piece of furniture heart. The
important thing is that our consciousness seems to be located. Because of the
heavily printed tendency to look from head and through our thoughts, we find a
principle that we are looking for in our spiritual life, or we can be thinking about
what it would be like looking from the Heart. If we're just imagining what it would
be like, our consciousness still be shaped by the thought, in this case, a thought
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about this new way of seeing. Let's see if we can do this, if only for a moment, just
look or feel in our hearts. What is that like even if it only lasts briefly? It opens our
consciousness and expand? Do we feel things differently? Most people find that
their conscience becomes softer, wider and more open. This is simply the way
consciousness flows when you are not so closely by the mind. Like a muscle
expands naturally when they are not contracting, consciousness expands when
you are not in shape and constrained by our thoughts. What about emotions that
may arise in the field of our heart? As with thoughts or objects in our environment,
what matters in terms of our emotions is where we are receiving from. We can use
our heart to feel, look and listen to any feelings that may arise and feel in the heart
area. What about thoughts? What happens to our thoughts when we look or listen
to the spiritual life? Thoughts are only activity in the mind, and yet we can hear,
see or feel this activity both in the same way we hear, see and feel the physical
world. However this activity is all in our minds; not even as important as the
smallest physical object. Thoughts are actually a very small phenomenon. Did you
ever have blocked our view of the moon with only the thumb? Because our gold is
so close, you can lock a much larger object that is far away. Similarly, when we are
watching or listening to our head, our thoughts are there close and right in front of
us. As a result, they tend to block our view of everything else. Looking through our
heads and through our thoughts is a drastically limited view of reality, and the
content of our thoughts is often not as pretty. The mind is full of trials, fears, doubts
and worries. It is full of negative voices and pictures of what could go wrong.
Experiencing life through your mind occupied is often unpleasant. Even when our
thoughts are positive, they are not necessarily what is actually happening, and
reality can be disappointing when they do not coincide with our positive fantasies.
The good news is that no matter what we are experiencing both. What matters is
where we are experiencing since. In many spiritual traditions, spiritual life
recognized as the true center of being. On the way we are exploring here, we can
also say that the spiritual life does not determine or limit the flow of consciousness
as much as the head. As a result, we can more fully experience our being when
consciousness is flowing through the spiritual life. Just as we can experience more
of the nature of water by immersing ourselves is in it instead of experiencing a drop
of it, the experience of being is much more dramatic and obvious when
consciousness is in the heart than in the head. As we played more with the
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possibility of looking from the spiritual life, we find that the heart becomes a familiar
and comfortable place to rest consciousness. As consciousness through the head
is with stress due to contraction of consciousness, when that same consciousness
flows through the spiritual life, relaxation and expansion occurs naturally.
Consciousness can extend, expand, and just lounging around the effort to focus
and understand things. Spiritual books and teachers often suggest that rests on
the spiritual life. However, if you are looking in the Heart of the head, it is not so
easy to relax there. It may seem struggled to maintain the narrow focus of
consciousness in the spiritual life. But if consciousness allows us to flow from the
heart, then immediately it becomes too easy to rest in the spiritual life. No effort
required. The spiritual life is where we live in such times, and we can just rest right
where we are at this time. Looking from the Heart adds richness to the experience
and opens up whole new dimensions to everyday life, and yet there is often
resistance to truly rest in the spiritual life. It may seem impractical or too vulnerable
to constantly see the world in a, Free extended mode, uncensored. So often we
turn to our old habit of looking through the mind and its false sense of being in
control. The mind gives us the feeling that we know what will happen. Even I am
thinking we know what should happen feels reassuring, although this is irrelevant
to what actually happens. Moving in the world as viewed from the mind has
enormous drawbacks, however. Most of what we think never does actually happen,
and the tendency to focus on the contents of the mind can prevent us from fully
notice what is actually happening. When life is demanding, it is still not necessary
to engage the mind, with its many blind spots and very limited perspective. There
is another possibility, which is look, listen and feel the world of our belly. Just as
we allow awareness to flow from the heart center in the chest, which can allow
consciousness to sink further and flow from one point fingers below the navel called
hara. Looking from the heart and looking from the womb can add a lot to our
conscience and the sense of satisfaction and the ability to feel in life. Looking from
the head can also be a useful capacity of our consciousness. Although thoughts
are not in themselves deep realities, there is no reason to deny its existence or
utility. It is only when we are usually caught looking head that thoughts can limit
our perspective and scope of consciousness in a continuous manner, but do not
need to limit ourselves is always looking from the mind. Fortunately, our
conscience is incredibly flexible and can enter and leave any perspective. No need
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to limit them is to either perspective. This true spiritual life is our true home. The
outlook for the head, chest and belly are all components of this broad spiritual living
being. One way to experience this is to use all three modes of perception
simultaneously. What we really are is pure consciousness, the empty space that
has this miraculous ability to perceive the world. While this space is made up of
human life and containers crossing does not change its fundamental nature as a
space. By allowing flow through our true spiritual life (including the head, chest and
belly), we give more room to expand and function. Life is a rich and evolving
challenge, so why not meet all that we are? Henceforth, when it was suggested
that allows the consciousness flow of our spiritual life, it is also an invitation to allow
flow of our whole being, from the head, the stomach and the heart. Our true spiritual
life encompasses all this and more. The space conscious of our being is unlimited
and infinite. As we move more fully in search of spiritual life, but we are also moving
towards a more complete experience of this infinite presence of our Being. It is
possible to fall even further in our being and find or sense from there.
Consciousness is a quality of space itself and that is not on our head, chest or
belly. What actually it is this sense infinite space that is the whole physical body. If
we are interested in discovering the truth of our consciousness and what their
chances are, the best place to do where there is awareness, and awareness is
always right where we are. After all, that is what we are, so where else could it be?
The key to all spiritual practices is to apply them to our actual experience, as it is
now. An idea of how we have to be different or what needs to change is just another
thought that filters and shapes our consciousness. Meanwhile, here we are. We
are conditioned to see our thoughts strongly. The large volume of thoughts can be
overwhelming. We think and believe and think some more. Often our thoughts are
contradictory or irrelevant. How to make sense of all this mental activity? How can
we distinguish what is important and what is just idle talk? The important thing is
to get some distance from our thoughts. In the same way that a painter has to step
back from the paint to get perspective on what he or she is doing, we need to step
back of our mind and get some perspective. The easiest way is to drop down into
our spiritual life and our thoughts belly and see from there. Desires push and pull
us in many directions. It is as if magnetized to what we want: When we see or think
of something we want, we are irresistibly attracted to move towards it. Besides this,
we have a lot of conflicting desires, we are left with internal conflicts: "We want to
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eat more, and we want to lose weight." "We want a relationship, and we want to be
independent" "We want. To buy a vacation home and we want to simplify our lives."
But the desire is also normal and natural. It is what fuels many of our actions and
achievements. What really matters is not what we want, but in the experience of.
When we experience the desire of the head, we are on the surface of it and feel
the full force of will, and that draws us towards the object of our desire. When we
took to the spiritual life and experience the same deep desire, they took us to the
source of desire, where the magnetic attraction force is less potent. The desire is
still there, but we are resting on the source of the tranquility of our will to act. The
difference is like being in the running water from a giant landfill forehead resting on
the lake that is the source of the spillway. If we stay in our head, with its enlarged
approach the object of desire, it's like being in the flow of water is intended to flow
over the spillway. From here, it is very difficult to resist the flow of desire, and most
of the time, do not. However, when we drop in our spiritual life and the belly, it's
like being in the middle of the lake where the water is still and quiet. The spillway
of our desire is still there, but there is no longer the choice whether or not to act on
it. Our life is full of relationships: with people, objects, nature, the world and society
in general. Our experience of these relationships are influenced by our
conditioning. The good news is that we have to eliminate the constraints that limit
or diminish our ability to be happy in our relationships. When this condition is in
relationships, we can simply allow our stream of consciousness, from the heart and
the belly and not the mind. Sometimes we fear that if we are not with the evidence,
there will be a doormat for other undesirable behaviors. However, when we are
engaged with our thoughts and judgments, we are not able to be present for the
others at the moment. Our thoughts and judgments keep us away from reality and
interfere in relation to others as they are right now. As we experience another heart
and belly, all our senses and observations flowing freely, and we can respond to
what is actually present or event. When our consciousness flows from the womb,
we are uniquely able to act and react in an appropriate manner with strength and
firmness, if necessary. The body is one of the most miraculous creations of our
Being. The change of the head, where there is an over-identification with the body,
allows us to experience more fully the incredible symphony of physical sensations
happen at any time, without suffering caused constantly trying to fix or change our
body. There is enough space and conscience for each experience amazing body
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that life offers and also for all the other dimensions of our being. Dropping to the
spiritual life allows the richness of life was known and appreciated. Enjoying the
body sounds good, but what happens when we are in pain? Physical pain is there
for a reason. Usually it is telling us that something in the body is out of balance or
needs attention. The pain from a blister is there, so let's stop and put a band-aid.
The pain following a physical illness or injury is there, so let's get the treatment or
rest. A life without the ability to feel pain would be dangerous and disastrous. So it
is important to recognize the pain message and respond to it. That said, you may
have pain, but do not suffer the same. Suffering does not come from physical pain,
but our judgments on our resistance to it, and our struggle to change it. When we
experience pain through the head, the experience is strongly colored by all our
beliefs and fears about pain and what it can mean in terms of our security, future
and well-being. Because of what we think about it, the pain we fear, what they are
fighting against it. Our suffering actually comes from those beliefs and fears and
our struggle to escape the pain, not the pain itself, which is only feelings. We learn
to associate feelings of pain with the inner experience of suffering and struggle.
This association of pain with suffering and struggle can worsen the pain. In his
books back pain and mind-body medicine, Dr. John Sarno explained how anxiety
for pain induces physiological responses that cause the most pain. This can
become a vicious cycle, in which our beliefs about the pain they cause more pain,
which causes more fear and pain. One way to break this cycle is to give space to
the physical sensations as they are and then fall into the spiritual life, where it is
easier to directly experience the sensations. The spiritual life, you can separate the
experience of physical sensations of thoughts and beliefs on them and then
eliminate suffering. In some spiritual traditions, life and above all the experience of
the loss of s seen as an opportunity to practice the final loss: death. The belief is
that if we are able to remain fully present and aware in real time of physical death
is a sign that we are free of the limited prospects that cause suffering. Everything
short of death, when the stakes are not as high, is an opportunity to explore this
possibility. We have all the rich and varied experiences of ordinary life to practice
before we are in the moment of our death. As physical pain is one of the most
difficult experiences to meet with an open heart and a complete perspective and
grounded, so are the times when we face death or loss. Such as pain, death and
loss to awaken all our fears. These moments are opportunities to explore the truth
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of our mortality and the impermanence of everything and everyone we love. Why
not explore this most difficult aspect of life on the size wisest and most complete
of our being? Why not face death, ours or others of our spiritual life, and not only
with our minds? We can return to this exploration again whenever the thought of
death or loss arises, especially when you or someone you care about is facing the
possibility. While it is inherently liberating and liberated to discover that our true
nature is eternal unlimited space, this discovery is particularly deep, if we are facing
a death or loss. The space itself can not be damaged or diminished in any way.
That profound gift to recognize that space is what we really are and always will be.
Drills and exercises offered here can profoundly change the way we live our lives,
the events and the people in it. When we experience our daily lives of our spiritual
life, it may seem that we are living in a completely new world. And in a sense, it is
true. It is a world in which what happens is less important than where you live. The
experience of seeing the spiritual life is a very different look from the head, but the
search itself is basically the same. To contact our Being, just look at the heart, or
anywhere in particular. While it is much easier to get in touch with the nature of our
being when you look with your heart, even when it runs less completely, but it is
our true nature. The point of these exercises is to show that we are so deep that
we can rest while the space aware of the nature of our being. Experience in detail
the unlimited nature of our being is releasing. Discovering that this is always the
nature of our being, no matter what promises or limit our experience of it, is even
more liberating. We can rest in this essential consciousness, no matter what is
going on or how to live it. Similarly it is not necessary for our car to know that there
is no need to have a rich and full experience of our being at all times to know that
it exists. It 's always here. This is what we are experiencing. This consciousness is
the living nature and magnitude of us. And 'our divine nature. We are divine. Even
when we hired and confused, we are divine. Everything is divine. This is all there
is, and we are that. The truth is that this opens the spiritual life. The ability to
perceive the truth is something that all of us already have. We all have a heart and
show us precisely how true. Anything that puts us in touch with more of truth opens
the spiritual life. It is a literal description of the experiential truth. When our
experience is leading us more truth, there is a sense of openness, softening,
relaxation, expansion, achievement and satisfaction in the spiritual life. This can
be detected more directly in the center of the chest, but the spiritual life of every
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being is infinite and therefore larger reality of our whole body. So this opening,
softening and expansion is really going on in the world; only we perceive more
clearly and directly to the center of the chest. When we find the truth, the sense of
being open, it expands, it softens, fills, and let go. The self, the sense of self, no
longer felt to be so limited or small. It becomes full and unlimited. The limits soften
and dissolve, and all sense of inadequacy, limitation or deficiency are reduced or
eliminated. As a side effect of being in contact with more of the truth, our mind
becomes quieter because they simply have less to think about. Even knowing a
simple truth as our car keys are less sobering. And when we played a great truth,
our mind becomes more tranquil, like when you see the ocean for the first time:
The truth or the reality that we are seeing is so immense that, at least for a moment,
our mind He stops and turns very quiet. On the contrary, when our experience is
moving in a decreased or smaller of truth and experience of reality, the heart
contracts. The sense of our self becomes tight, hard, contracted, and feels
incomplete, limited and restricted. You may feel like we are small, inadequate or
unworthy. The smallness of the truth reflected in the smallness of the sense of our
being. The result of being less in touch with the truth is that our mind gets busier
as we try to figure out what is true. Fortunately, our being is not diminished or
contracted, only the sense of our being. And blocking our view of the entire room,
partially covering his eyes makes our sense of the smallest room, without actually
doing the smallest room, an idea or belief that is not entirely true that is reflected
in a little sense of our being, without limits or hiring of our being. This opening and
closing of the spiritual life in response to the degree of truth that we are living is not
something you have to practice and perfect. Our spiritual life is perfectly accurate
and shows us how true that our experience was all the time. If we begin to notice
our opening and closing of the spiritual life, we find that we have everything we
need to determine what is true. The spiritual life is the real master of the interior, a
source of inner guidance that we all have as our birthright. We need a spiritual
master or spiritual books to show that what is true, only our spiritual life. The truth
is what is, what is here now. So if there is also what is true, then there is only the
truth. What is present is true, but at different levels. Similarly there is no real
substance or energy that is darkness, but simply different amounts of light energy
or photons, no lie or falsehood, only varying degrees of truth. We are always living
the truth. But because we do not experience it all in one place, our experience of
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truth is always limited. Sometimes we experience a lot of truth to what is actually

here and sometimes we experience only a small amount of what is really going on,
what is true. Opening our spiritual life and the lack of transparency at all times is
what shows us how much truth is to live at all times. Not only can a thought or
experience initial trigger other thoughts, the opening or closing of our spiritual life
itself can trigger a thought or judgment which results in further closing of the
spiritual life and the sense of our self as limited or small. If we are a spiritual seeker
and we believe is best for our spiritual life to be open to closed, then a sharp
contraction in the sense of our self can trigger a process related with not wanting
to be hired, which closes the spiritual life also. There is a certain logic to this cycle
of judgment, even if it is in a limited sense of self: When the direction of our
contracts itself, our consciousness also contracts and becomes limited, and our
lack of awareness is expanding. When our fields of consciousness becomes
smaller, the rest of reality is outside of our consciousness at that time. The logic of
the judgment is based on this simple fact. Following a judgment, we become less
aware of our experience temporarily less aware of the unrest that triggered the
initial test. Therefore, we have some relief from it. The logic of the judgment is
based on this temporary relief provided by the reduction in our consciousness.
What it has been said about the different judgments applied to Thumbs. Also
implied Thumbs is an idea of our self as someone who is limited, you need
someone nice happens to be good and feel right things. And 'big, with something
good to happen; it's just that our judgments are true positives from an idea of our
self. Our spiritual life, will shrink only a small positive both for the truth of a small
negative reality. Fortunately, there is nothing we need to do on a small truth beyond
acknowledging that it is small. Moreover, even small truths can be helpful. No need
to try to rid ourselves of them, which is not even possible. Seeing that immediately
puts them in that kind of perspective. Then, when present, are seen as a big
deal.Truth it's all there. However, our experience of the truth, the reality, is always
partial. Right now his vision is partial. We can only see what is before us, not behind
us. Similarly, our spiritual life is always showing the degree of truth of the
experience that we are having right now. Our vision or range of experience is
always opening and closing, fill in the blanks in our experience or ignore parts of
our experience. Whenever you focus on one particular aspect of this experience,
we stop necessarily account other aspects. Any particular perspective or is smaller
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and more limited, largest and most complete, or about the same degree of integrity
as another perspective. The opening of the sense of our being is always relative,
everything is relative. Because the truth is always relative, something true, in
particular, could be seen as opening or closing our spiritual life. Even a small
experience of truth may be more experienced you were having, so it will be seen
as an opening or relax in our spiritual life. Similarly, also a reality large enough can
feel limiting if you move it from a wider experience even greater. Our spiritual life
is the most intelligent universe. The sense of our being is perfectly and accurately
showing how real things are, how full our point of view is at all times. Although our
spiritual life is taken from a notion deeply conditioning are undertaking, is
appropriate and precise contraction wise. No longer has the ability to distinguish
how things are true of anyone. No one is wiser than us, and not less wise of us.
Since no one else is able to experience our individual point of view, no one can be
more of an expert in our experience of ourselves. If there is no spiritual life is wiser
than anyone else, perhaps it is because there are only a spiritual life that runs
through many bodies and yet not in any of these particular expressions. What we
are is this spiritual being. Since we are all equally endowed with the wisdom of the
spiritual life, there is no need to give away our authority to another. There is nothing
better than to discriminate against our spiritual life as something real for us at this
time. In addition, the thoughts that cause the contraction is not our fault. Our
thoughts and beliefs were transmitted to us by others, they have learned from
others. If we draw any thoughts or conditioned reaction to its source, we find that
all the limiting beliefs and ideas are shared among all of us. If anyone is to blame
for them, it is that all of us together. Another way might say this is that the totality
of being is the source of everything, even the limited forms we have to experience
that Self. The deepest truths and larger do not fall into words or language. While
words can serve as a reference, our spiritual life will open a broader sense of our
being, the feeling most complete and full, in response to the direct experience of
the vast dimensions of which are beyond the thoughts and beliefs. As always, our
spiritual life is the most faithful to this size and driving ability larger, but because
our feeling expands when more complete our vision of the truth is because we are
of the truth in our souls. We are all in between. When we are experiencing more of
the truth, we are living more of ourselves. Truth comes in many sizes and different
values. One of the main ways in which we can create and maintain a small sense
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of self is through a deep participation with thought. We are taught from an early
age to think individually, conceptualize, and name things. Because there is a huge
boost to think, without a thought moments are very rare. Thinking is the bulk of our
experience from moment to moment where many of us live mainly in our
convictions. Assuming that we are the body is an even deeper. The idea that we
are the body is based on the premise that we exist, that we are a separate,
individually. The most intimate of our being is often this sense of us, which is a
limited and incomplete our survey itself. Excludes borders of our greatest sense of
a separate Being This is not bad or wrong.; It is only limited and incomplete. In the
midst of a very broad and deep experience of the truth, the sense of our being can
become so large and inclusive that no longer makes sense to be our Self. When
we woke up the unity of all things, the sense of us can lose weight dramatically. If
we are sitting on a sofa in the clouds in the sky, and everything else, then there is
no point simply call us. If it is much more than what we usually bring our being,
then we term is too small. In a profound experience of the truth, we mean it softens
and expands to the point where there is only a slight sense of ourselves as a
residue in part, perhaps as the observer of the immensity of the truth. Beyond these
profound experiences of truth, it is the truth, perhaps. When we are in touch with
the latest and most complete truth of sense, there is nothing to feel rest itself, no
experience, no spiritual life, and no sense of self. Just Be. Anything or anyone else
has done has never been the movement of love. Which forms the movement of
love is the sense of us in our spiritual life. What we are doing is always taking care
of itself, if it is a small sense of self or of a phase of expansion, it is the same. And
when you expand, we take care of the increased sense of self if we believe.
Everything we have always tried to take care of themselves in the best way we
know, is always an act of love. But, of course, when our actions only take care of
a contract after us, or we do not take into account other things. Or, if we are so
identified with the feeling that all we can do is take care of it, she can not take care
of our whole being. If our heart can open and expand, so it may seem the best way
to find a way to open the damn thing all the way and keep it that way. However, if
we check our spiritual life at this time we have the idea that it is better to open our
spiritual life and that remains the case, you may be surprised to find that this idea
really feels tight or limiting. It just is not the biggest or the most liberating truth
possibilities. One approach even larger, freer is to have a sense of our being any
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size it is. If our spiritual life is always accurate and appropriate to open or collapsed
to show how the true perspective of the moment, so the best result to experiment
a bit 'of truth is for our contract spiritual life and shows how little truth. It can be
liberating to find out that the truth is a bit 'young to know that the large size of the
Self is true. In both cases, the nature of truth has been fully illuminated. Once we
realize that we can trust in our hearts as it is now, open or closed, can sleep only
in the closing and opening of all points of view. We do nothing to get rid of small
prospects that occur only parts of our being affected, and we do nothing to realize
the great potential, which is just emerging from the conditioned of our Being. We
rested at the time as it is. What is this Being that we are increasingly perceived to
some extent? Perhaps the most surprising finding is that the sense of self does not
show us anything about our true nature. A limited sense of ourselves, not what we
really are. It is not indicative of what we are, but, rather, shows how true that is our
conditioning. Recognizing this can turn our world upside down. The sense of our
being is being formed and limited by the development of beliefs and ideas
conditioning; It is not a reflection of our true nature. This can be a great relief. All
our experience of limitation, incompleteness, contraction, inadequate or lack of
merit has nothing to do with us. Instead, they are accurate reflections of the limits,
incomplete, smallness, inadequacy and unworthiness of our ideas, opinions,
beliefs, concepts, fears, doubts, worries, hopes, dreams and desires. They have
nothing to do with the nature of us. But what if we are the source of consciousness
that unites us? And if the love we were looking for has always been here, in our
spiritual life? What if no matter what touches our awareness, but only that
consciousness is flowing? That would greatly simplify the search for love. Nothing
or no experience would be an appropriate subject for our love. The sweetness of
love is in the stream of consciousness itself. The openness and freedom that allows
completely could watch from a perfect lover is here, in our consciousness. No need
to try to be accepted because the consciousness is by nature open and permitting.
By itself, the consciousness can not do more than touch. You can not expect
something from or limit the freedom of touching. However, there is a distant
observer distant. It is deeply and intimately connected with the object of knowledge.
In reality, consciousness and the object of consciousness from the same source
and the same thing. There is only one consciousness and be behind everyone.
The way we can achieve the unity of being is to experience the outpouring of love
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from within our being. Paradoxically, the place where we are connected to others
is in our spiritual life. We can not really connect to another external. Inside, we are
connected to everything and everyone. The connection is this stream of
consciousness that is here right now reading these words. And 'in the loving nature
of the knowledge that the sense of connection is not in the objects of
consciousness. We are in contact with others in the consciousness that flows from
within ourselves to them. The connection is not in the stream of consciousness and
love toward us, because the flow is connected to its source inside the other person.
We can include more subtle if we feel these feelings, but being able to experience
the energies and subtle dimensions we do not need to experience the fullness of
love. Thoughts, emotions and desires are also a more subtle level of experience
physical sensations. Beyond the chance to experience more and more love in our
spiritual life is richer discovery that love is what we are, and what they have always
been. This open flow of consciousness is what we are made. And 'our true nature.
When we are experiencing more love, we live more of our true selves. Spiritual life
is our essence, our nature, allows an ultimate sense of fulfillment that does not
depend on experience of love. If love is what we are, no matter if we are
experiencing at this time or not (Erway, 2008).

CHAPTER VII: Idea of Spiritual Way of Living

The idea of a spiritual way of life to some extent is given in the previous section,
which will be followed by this.

The method of keeping the spiritual way of life can not be regulated by any
parameters and depends solely on the strength of our will to persevere in
something, to admit their shortcomings and develop our strengths.

The idea of a spiritual way of life can relate to our desire to know ourselves. The
first thing we should do is to understand ourselves, that good and critically try
themselves to understand and thus make us improve.

When someone enters the spiritual life, often seen to play a vital world or
subconscious emerges to the surface, and his mind full of filthy, impure thoughts
and ugly ideas. So, what happens? You feel, "Oh, I was much better before I
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accepted the spiritual life. These thoughts are not then occurred. I entered into the
spirit that would have a better life, a life of joy, success and progress. How is it
that instead of making progress, again getting desperate? This to me improper
thoughts constantly appear."

I always tell you to forget the past. But if you distract the past greatly and get in the
way before you, with its imperfection, limitation and enslavement, do not be afraid.
Do not be afraid of their lower nature. It was the last punch that your vital wants to
give you the task. If you really and truly embraced his Master, then it is mandatory
that you take your imperfections, your vital and emotional confusion. He is capable
of that, and also, God authorized him to do so. He did not come into the world to
take only your aspirations and your divine qualities. He came to transform your an-
divine qualities and that, likewise, extend your divine qualities.

If you feel that your non divine attributes are not transformed, you can not blame
his Master. You do not actually teach your Master non divine qualities. Shame on
them; you want to hide them. But that's the wrong attitude. You must regard
yourself as a child. The child was her mother's favorite just because it was for her
like an open book. Maybe it's in his nature to go out to play and get dirty, but when
his hands dirty and throughout the body has sand that ran to his mother. Then she
hugged and cleansed, and again becomes clear. It's the same in the spiritual life.
If the seeker has the Master, should be fully ready to insert your emotional world
of the Master Highest Consciousness. He can not harbor the idea that emotional
life can separate from the spiritual life. Should give what he has and what he is. If
you are creating divine qualities, let's say an aspiration, that's great. On their
aspiration given his Master. But if at any time there is a tendency, then to his state
of mind should be aware that before the teacher. If one day can not be good to
meditate and listless about that, then this condition mood must give Master. And if
it is successful in his meditation, they should surrender and joy that you give. After
the summary, it can be concluded that the idea of spiritual life to be in the truth,
truth to themselves and others thereby. Only desire and sincerity we can come to
that to begin the process of purification of our spirituality. Everything depends on
us. As already written, there are times when you do not meditate for some different
reasons, but it certainly should not be regarded as stumbling, but should be worthy
to accept the fact that we are at will and which ones are not. We should not judge
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them too harshly, but give yourself a chance in the horizon of freedom to find their
release, and to leave behind a trail of personal spirituality to those who come after
us to love and good will continue to spread. The idea of a spiritual life is our effort
to elevate to the heights of heaven and the acquisition of knowledge and
experience about it, and then the legacy and the spread of values that we learned.
We start from the fact that the one who has never felt the worship of hard to explain
what it means for a believing man, in the first place - from where the link between
the worship and education with education. In fact, only worship the warp and woof
in the spiritual life of man. These are the coals and place the pickup lens of what is
most important in a meaningful existence here people. God means to serve
primarily to act like God, work, trust, love, or contribute to reciprocate God just a
little, almost insignificant to what we get. Place of worship is the crossroads of our
gathering where collected and prepared for this assembly of fulfilling prayer, word,
song and touching shrines and its use meets lifestyle food and drink. In the liturgy
we get the answer what we are and what we should be. The perfect our teacher
and educator teaches us to pedagogic way his gospel how to become educated
and mannered perfection and offering us his face (hence education) and food as a
method of reaching this goal (hence education-feeding-question). On the worship
we included all the senses perceive a transformation-metamorphic your reality.
That's why I'm surprised those who do not feel, from where their strength to endure
the burden of life who served, and that is not open to the source of benevolent
power given to us as much as we need or how much we are willing to receive it
(Erway, 2008).

CHAPTER VIII: Integration of Self Knowledge, Meditation and

Spiritual way in respect of Buddhism

Often there is no question we ask concerning the philosophy of life, issues that
delves into the depths of his soul and consciousness, consciousness and
unconsciousness. In this chapter we will try to find issues related to understanding
the integration of self-knowledge, the importance of meditation and spiritual way of
life to respect Buddhism. On the basis of written hereinafter this thesis, we realize
that much of this relates to the union with our higher Being.
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Buddhism as a philosophy or a religion, as long as people understand and accept,

is the very essence of simplicity, selflessness and unity with God that is within us.
Simply put, many respond by Buddhism are within us, not about us, and in theory.
Learning can certainly help to find your way to it, but it's all written long ago in us
and the only way we can come up with an answer, for something like that it takes
a lot more than just reading books. It is necessary to review themselves and
overcome what we are creating a substandard life. It is this self-knowledge, which
is the first step on the path to Nirvana, to complete pacification. This time, in any
case, complex and full of obstacles gives us tasks which we have already
themselves determine, after which we get the opportunity to create visions that are
above this time, profanity and materiality, to look into yourself and discover your
purpose. Each stone, in order to obtain a form that he has been assigned,
processed slowly, thoroughly, with a lot of effort and a desire for perfection. For
this reason, every step themselves should make it more difficult, because only if
we are worthy of the degree to which we, the next we can expect something that
will confuse us, and thus return to the first step and the first blow with a hammer
on a stone that we made. It is this spiritual life piece should strive, we want it so
strongly, but not to be hungry for it.

Philosophy, in their own way represent artistic creativity. It is a relative and of

course individually. Sometimes depends on the barriers related to cultural heritage,
religious belief, geographic affiliation... on the basis of these people often draw
inferences and live in accordance with the principles of universality and in which
they did not create, but inherited. That is the core of all blockades mind that inflict
us. Very difficult, but very important is to resist it, freeing the spirit in us and let us
water where it belongs, and we along with him.

The question is, is it possible to discover the creation and then consciously face
the unknown, repressed and hidden aspects of your higher being? That is, whether
the artist revelation may be activity based on which will arrive to the road of self-
discovery and self-discovery? The easiest answer to this we can certainly find in
psychoanalysis that the unconscious is understood as an eternal mover and an
endless source of creativity, but also as a very deep and universal nature of human
activity and made his world and everything in it. The artist is able to design their
own psychological being through personal spiritual understanding everything, and
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created work is the result of such projections. According to written, this postulate
of psychoanalysis seems like a very simple, in practice, an attempt to consciously
approaches the unconscious meets the following questions, which can be reflected
in the above:

1. The exact method of creation can be unconsciousness?

2. In what form the contents of the unconscious can manifest itself?

3. In order to understand them?

Psychological theories of the unconscious artist who sees things visual way of
acting like a big puzzle and I do not mean a lot to him because he (unknowingly) is
perceived through the senses of sight. This is where the real border between the
spiritual esoteric and theoretical approaches. A spiritual way, with the desire for
knowledge and union with our higher self, we feel a sixth sense and give yourself
the opportunity to understand, to feel.

Andre Breton, very inspired by the achievements of psychoanalysis in its Manifesto

(Manifeste de Surrealism), written in 1924, he proposed the creation of even
methods that can be used to dive into the unconscious. The key to all of these
methods represents a shrink automatism that can really express, an-directed,
automatic operation of thought without the control of reason, aesthetic and moral
constraints.

In a further test, we try to make an example of the person who is the scientific and
thorough way of studying the method of psychoanalysis, and his trip ended
exploration of Eastern philosophy. Through this example can be set parallel and
related to self-knowledge, the way research in the spiritual life, heterogeneity
connection with the methods of Buddhism.

Miso was born in Belgium in 1899. he wanted to become a priest, but his spiritual
quest continued as a writer, journalist and visual artist. He traveled throughout
North Africa, South America, Asia and the Far East where he became fascinated
lifetime Eastern religions and mysticism. Philosophy of Buddhism and oriental
calligraphy became the main motive of his poetry and inspiration for the drawings.
Though unschooled artist seventies Miso has become a globally recognized and
known. His works have been exhibited at the Guggenheim Museum in New York,
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the exhibition Documenta in Kassel, the Venice Biennale in which they rewarded
so.

More than ten years experimenting with hallucinogens drugs in the hope that he
would artificial demolished barriers to the unconscious discover new and useful
experience. He even collaborated with Eric Duvivier on film Figure visionary world
(Images du Monde Visionnaire) produced by the Swiss pharmaceutical company
Sandos, which is designed as an educational tool to show the visual effects caused
by the effects of mescaline and hashish. Visions under the influence of drugs
recorded directly drawing, and later explained in the records.

The sensations are so rapid flow that even two hundred times more agile than a
human arm would not be transferred, he notes. So that the drawings represent only
their pale reconstruction. Further, Miso states that something more than mere
monitoring can not be done. It is impossible to seize thought, figures, and still less
do some kind of association, inspiration or improvisation on these images.

In fact, man has no power over them, over their speed and independence. At Miso
experiments with mescaline interesting are related higher research. Anthropologist
Jeremy Narby has also experimented with substance under the supervision of the
shamans of the Peruvian Amazonia and came to a very innovative hypotheses put
forward in his book The Cosmic Serpent, DNA or the origin of knowledge (The
Cosmic Serpent: DNA and the Origins of Knowledge) in 1995 . His first experience
with mescaline was accompanied by a strong vision that is located between two
giant snakes which orient further research on their meanings archetypal symbol of
a snake (actually two helically coiled snake) in all civilizations around the world.
According to his hypothesis, shamans using opiates down frequency their
brainwaves to the frequency of the molecular world, or DNA (which is reminiscent
of two spiral-coiled snake), where malnourished all the experience and knowledge
of the human race, and thence receive necessary (Biomolecular) information. They
are dedicated to this task, and their awareness is trained to receive and recognize
information. Miso’s drawings, bar me, very reminiscent of the structure of DNA and
the tree of life (Axsis mundi) which, according to one and the same, so that they
could give us a certificate, if it is really necessary, that the Miso really on the team
Frequency, intuitive and abstract them probably the truest possible conveyed.
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Although these paints interesting and useful not only from the artistic standpoint,
but also scientific, Miso, after several years of research were slightly disappointed,
the inability to make the invisible visible, sensing victory over the unconscious
conscious. "The interior photos, and when you become aware of it again with a
certain limited amount of awareness..." he says. These studies have shown that
the unconscious immeasurably large and deep part of man psyche that he can not
comprehend, much less the government and used his material. Even if we say that
the artist handled subconscious or semi-conscious and not unconscious content
again remains an issue that is Miso entered in this research, and that is to become
aware of the contents?, how they can discover the artist himself? Both Jung (Carl
Gustav Jung) is thought that integration semi-conscious, especially unconscious
contents into the consciousness is a change of consciousness which is a
precondition of the spiritual transformation of the individual or self-knowledge. The
surrealists allowed filtering, interpreting its symbolic metaphor, while Pollock felt
that it did not work the painter, his only projected performance. The interpretation
or analysis is aware of the process, and our awareness actually represents our
subjective reality, which means that the interpretation of subjective and depends
on the development of consciousness. How, then, a creative act can help the
integration mentioned? The answer could not Miso’s drawing opus "calligraphic
Expressionism" (independent of experiments with mescaline). Conflict of rational
and irrational in his personality materialized through a fierce battle of words and
images in his work. Try to find a universal language sandwiched between writing
and drawing, is actually an attempt to unite these opposing sides of personality
which is managed by creating a new quality which reveals itself.

Miso its goal of creating a poetic very nicely describes the following words: "I paint
like I write... So I found, that I found myself, so I can find their own wealth that I
possessed without knowing it. So I experienced surprise and pleasure at the same
time its recognition... to show (and this is the first self) interweaving, chaotic motion,
the ultimate animated various "I do not know what not" what is swirling in my remote
and difficult to reach the coast. "So he wants to be completely left to the invisible
currents of his mind and try to make them tangible through art work. In the process
of work he seeks to happen to him do what he wants but what ascends to happen
against his will. Search by drawing him confused, surprised, because starting
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drawings mechanically "doodling". Stains that appear on paper is seen as a

reflection of its unconscious, latent state of mood in which you are working is not
aware of. Such an extremely intuitive approach to work teams up with his second
art writing and calligraphy. Calligraphy requires artists high degree of
concentration, precision, accurate vision of what it wants to achieve and virtuosity.
Also, the character of the media (paper and shower) that uses this technique as a
means of expression does not allow the restatement and improvisation. Exclusion
conscious components, and can be said and skills in the use of these techniques
leads Miso’s errors, unwanted effects, or as he called them "material errors" that
since it requires an immediate response. Some reserves, and some annul, this
choice he calls the struggle, and the definitive line seen as a result of the fight. The
choice must do right away without much thought, it actually reveals his
unconscious impulse to the situation. So "material error" play in his favor opening
his way up, he says, "own resources".

In Miso’s records no classic psychological analysis and interpretation of their own

work. So you need and try to get through the creative act, dives into the
subconscious does not mean for his analysis, interpretation, and thus the
vulgarization very complex inner being, but rather the establishment and
maintenance intuitive collusion with him. Not only is there a tendency to achieve
something specific to work, but does not want to know what caused unplanned.
The emphasis is on the fact that described the work process and attempts to
liberate rational and gave a spontaneous, automatic operation. Surprises that in
such a process work arise, be it from routines as it releases a flood of new, fresh
energy that comes from "own resources". So the process of working allows him to
be powered by this energy and to live, even in that short process of creation, what
he actually did.

From his writings we learn that he discovered, has faced and fought, and the
outskirts and indulge in frenzy, a feeling that is felt constantly present in it, which is
in everyday life under control or repressed. He sought not to broadcast it in its work
or to the working process challenges. On the contrary says that drawing could start
in peace and resolved to work serenely, but the resistance that makes it available
techniques (paper that slowly absorbs shower) or to some unexpected spot that
confronts his intention Raisers are currently hushed sense of bewilderment in him.
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It was growing, and Miso it became more and more aware of the new "material
errors" that were created under the influence of these unwanted emotions. He
begins to lose the first idea, recognize themselves in a paper in the "grass root"
stains and achieves a very expressive effect, although completely different from
the one he initially wanted to present. Miso is not interpreted, does not analyze, he
is just trying to connect with their sources, supplies this energy. This sense of
themselves as such, mute interlaced various energies of his goal. Miso’s path is
actually meditation, perception, freeing sensation of thought and experience
suchness of everything around them, Cezanne's "objective" view of the world.
Pollock is a concrete visual sensations tried to free performances of memory, and
Miso much more graphic picture of the word. He traveled throughout the east and
fed to the local experiences so that his understanding of artistic practice as a
legitimate means (such as meditation) for spiritual development was alien, nor the
idea of equalization times and target. According to this idea of meditation is not to
achieve Bake revival but part of reality (pro) awakening. If transferred to an artistic
plan indicates that the artist does not overcome the artistic skills by doing "ordinary"
work that would later created the "big" part (in the light of this theme- discovered
himself), but that all the works of artists "signs along the road", scattered along one
of life and as such are equally worth, among them there is no need to make a
hierarchy (Rid, 1967).

People who understand deeply and diligently practice Buddhism invariably

influence others in a way exactly suitable for the individual and the situation. They
can lead others to salvation because their way of thinking is bound and is in tune
with the needs of the moment. We should examine our actions in daily life to see if
they exhibit the power to influence others. Acquire the ability to influence others by
example should be a goal of our discipline. None of us is perfect. I all aspects
shortsighted and thought patterns fixed. We all tend to let ourselves become
obsessed with certain things. But these obsessions Fetter mind, preventing
unconstrained thinking that changing circumstances demand. So should try to find
and eliminate mental baggage that limits our freedom of thought. The interest and
fixed ideas become mental ties. For example, we often calculate our advantage or
worrying about what others will think of our words or actions. We try to impose on
others our fixed notions about things like the behavior that properly consider male
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or female. We BROOD so over our failures that we can not start over. All these are
examples of mental bonds. Occasionally a wife can be so busy with the children,
housework and other tasks that everything that comes to mind is what she believes
to be the obligation of the husband to help her. Obsessed with these thoughts, you
probably do not realize that her husband is too busy. He can express his
dissatisfaction in his attitude or words quarrelsome. One obsessed in this way
loses sight of the simple truth that when others are too busy, you should bear its
responsibilities. On the other hand, someone without this obsession understand
the circumstances of others and is not only comfortable when busy, but also ready
to give to the other hand in case of need. Warm understanding prevails between
husbands and wives who are free of mental ties in this way. The restoration of
mental freedom must begin with personal reflection, which in turn means keeping
our mind flexible and open to other points of view. Since transmit our thoughts,
words are extremely important enabling us to exert the kind of influence the
occasion demands. Our speech should be honest, because the words nor the
sweetest or the most serious can produce the desired effect if they are not backed
by genuine concern for the other person. In addition, our words must be calibrated
to the situation of others and mood. Teach a first grader lessons designed for a
sixth grader can only cause the child to reject the formation and lose interest in
learning because the material is too hard. On the other hand, sincerely presenting
material first grade to sixth grader can only cause dissatisfaction and frustration
pupil. Salvation is possible only when there is close relationship between the giver
and the recipient of advice. Only if the recipient agrees fully with the opinion
expressed will he or she wants to follow. My colleagues of the Rissho Kosei-Kai
are all diligent in their daily religious practice so that they can truly liberating
influence on others. Diligently performing devotions, participating in counseling
Hoza, and accepting advice from those with more experience, we must strive to be
more mentally fresh and have the kind of faith that enables us to lead others to the
true salvation and happiness. All the events that occur around us have a close
relationship with our mood. Consequently, without being obsessed with the events,
we must strive to find out the underlying causes of phenomena and perceive our
relationship with them. This means cultivating the habit of self-reflection. Someone
trying constantly, day after day, to develop this habit will be able to find appropriate
solutions to the problems and will be able to act and speak correctly on all
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occasions, thus improving the situation immeasurably. Symbolized by lotus

blossoms and bears fruit at the same time, the Buddhist teaching that cause and
effect are simultaneous and inseparable means that cause and effect are the
reflection of the mind of an individual and that all future phenomena already belong
to the present. As an example of how attitudes affect relationships of cause and
effect, suppose a husband comes home very late and that he did not call to say he
would be delayed. The wife reacting selfishly, thinking only about the time he spent
waiting, he will be angry. His anger will turn into harsh words or icy, which can have
unfortunate consequences. Any excuse you may be able to snatch from her
husband late in these conditions is certain to be nothing more than lip service.
Pointing out faults of others calm, in the best interests of the person and in the
hope that the deficiencies are resolved, it is a good practice. In general, however,
we humans can not stay calm in difficult situations. If the wife in our example had
not thought to have been kept waiting, but for the heavy workload, forcing the
husband to be late or to the desire to return home which prevented his taking time
to call, the words and the attitude with which she greeted him would have been
different. From her welcome, her husband would have understood that he believed
and trusted him, and he sincerely apologized for its delay. The good relations
established between husband and wife in this way would have a beneficial effect
on relationships between all members of the family. Since we are imperfect, our
mind tends to be fickle. But to be able to observe one's mind quietly, without
emotion, it exerts an influence on phenomena that rule the future. We must
therefore constantly observe our mind, reflect on it, and come to understand how
we react in different circumstances. With this light, we can begin to change our
attitudes in order to become people capable of taking care of others and to feel
gratitude. Moreover, we should do our best to point out to those seeking easy
solutions the real way to solve problems. It should be our goal to be people, not
dominated by their surroundings or the conditions in which they find themselves,
to live always looking toward the future and are therefore a source of inspiration
and encouragement to those behind them. Although most people in Japan today
have adequate housing and clothes and enough food and are therefore without the
suffering of poverty, many began to make comparisons discouraging situations
neighbors or their past condition. For example, a family feels inferior for not having
a big-screen TV, when all its neighbors have one. Someone is embarrassed to
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wear the same clothes all the time, while a neighbor always wears the latest
fashions. Obsessed with their circumstances, these people are like manic
depression, whose feelings go up to the sky with a slight turn of good fortune and
sink to despair in a small mishap. These people not only themselves, but they suffer
because of their moods mercurial, also inflict pain on their families. This state of
affairs is because these people see only the branches and leaves and amplify them
to excess. They ignore the trunk and the roots that nourish the tree of life. The trunk
is morality and ethics, which enable people to live up to rather they are capable of.
The roots are the Buddha, gods, and our ancestors, who together with us have
given their lives and working tirelessly for our improvement. Someone once told
me the story of the deceased Doyu Ozawa, a Buddhist priest revered by all who
knew him as the embodiment of compassion, Avalokiteshvara, the Bodhisattva
Regarder of the Cries of the World. At the age of twenty-five, while a prisoner of
war during World War II, Ozawa has suffered frostbite so severe that both legs had
to be amputated. While in a hospital after his return to Japan, it was suddenly
enlightened to the truth of his situation :. "The suffering comes from comparing
ourselves with others are born without legs this very day. "In short, Ozawa said his
life as it was at that moment and then, passing over his suffering, decided to create
a new life for himself. As he realized, by refusing to accept the reality and trying to
escape the Actually do not contribute to personal growth or for the solution of our
problems People of faith must remember that a spirit grateful provides energy for
progress In the words of the late Haruchika Noguchi, a proponent of holistic
medicine: .. "It 's important to believe that already have what you want. The words
used to express the desire to be rich, healthy, happy or confirm that you are
suffering from the opposite-poverty, illness, or pain. It attaches images of these
negative things in your mind. "Noguchi's words are true. The desire for health is
proof of the obsessive concern of the disease. The desire to be happy confirms our
belief in what we currently perceive as unhappiness. Driven by these cravings and
desires, we can not achieve true health and happiness. Buddhist scriptures say it
is not easy to be born as a human being and that is difficult to meet the teachings
of Buddha, a fully enlightened being. Born in this world as human beings, we are
endowed with great vitality. As believers in the teachings of Buddhism and other
religions that expose the true sense of life, the supreme happiness is ours. An even
greater treasure is the knowledge that everyone born into this world is blessed with
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the opportunity to attain enlightenment, that is, to get the perfect lighting. In truth,
he said Noguchi, we already have what we want. If we keep all this in mind, we will
not be distressed by deficiencies in our lives or even by what we perceive as
poverty. Instead, we will be able to lead a life filled with gratitude optimistic (Niwano,
91).

If we take into account all that is written in this chapter, we understand the
importance of integrating meditation teachings of Buddhism, to us on our journey
of self-discovery were persistent in what we want to achieve.

The importance of all of this is the relationship between these elements because
with their unity can reach the expected results. Buddhism and its decisions through
the teachings of the Buddha, show us that the greatest virtues of Buddhism ease.
From this simplicity derives energy that can give us a large enough strength to
persevere on our journey of self-discovery and meditating felt our higher self and
calm the soul.

CHAPTER IX: Justification of Modern Buddhist Philosophy

The philosophy in India is essentially spiritual nature. The strong spirituality of

India, and not its political and social organization complex structure, which has
developed its permission to resist against time and the destruction of historical
disasters. Foreign invasions and internal conflicts have repeatedly in the history of
civilization brought to the brink of collapse. Greeks and Scythians, Persians and
Mongols, the French and the British were looking alternately to a subordinate, but
she still held her head high. India finally subdued, and an old flame of his spirit
continues. Throughout his life he lived with only one goal: to fight for truth and
against misconceptions. It perhaps has made mistakes, but meant that they felt
able, which is considered his vocation. History shows Indian thought always
looking to the spirit, so old and so new as well. Initiatives spiritual teachers of life
in India. Indian philosophy pushes interest habitation of man, not the deserts during
the month. It has its origins in the life and returns to life as it passes through the
school. Great works of Indian philosophy have a dogmatic character, which is so
important feature of criticism and comments later. Gita and the Upanishads are not
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far from popular beliefs. They are the great literature of the country, and at the
same time, holders of large systems of thought. The Puranas contain the truth
dressed in myths and stories, to accommodate a weaker understanding of the
majority. In India, they performed a difficult task to get people interested in a broad
metaphysical circle. The founders of the philosophy of struggle with spiritual and
social reform in the country. When the Indian civilization called Brahman, it just
means that the main appeal and the dominant motifs modeled by his philosophical
thinkers and religious spirits, although not all of them come from Brahmin. The idea
of Plato that philosophers should be rulers and controls the company has achieved
in India. Most truths are truths of the spirit, and in its light must be enriched real
life. Religion in India is not dogmatic. It is a rational synthesis constantly adopt new
terms of the philosophy of progress. In a constant effort to be consistent with the
progress of thought, it's experimental and temporary nature. Frequent criticism of
Indian thought his intelligence focuses on the philosophy of the place of religion
demonstrates the rational character of religions in India. He never shows any
religious movement that is not for their support for the development had a
philosophical framework. Mr. Havell believes that "in India, religion is not a dogma
but a working hypothesis of the human process, tailored to different stages of
spiritual development and the different situations of life." Every time he tried solid
faith and spiritual renewal was more philosophical reaction, which put faith in the
crucible of criticism, defending the truth and went misleading. Once again we see
how, when the traditionally accepted beliefs become inadequate - or even false -
because of the change of time, and spend time recognizing, reporting to find a new
teacher, the Buddha or Mahavira or Vyasa Samkare, and shook the depth of
spiritual life. Undoubtedly, this is one of the great moments in the history of Indian
thought, time and internal testing of vision, when the call of the spirit that is
flourishing everywhere, and that comes from who knows where, restarts the soul
of man and it begins the new achievements. Religion seems to imply living and real
connection between philosophical truth and people's daily lives. Religion issues
are philosophical spirit. Why Indians are traditionally looked at the problems of the
nature of divinity, the purpose of life and the relationship of the individual with the
universal soul. Although the philosophy in India is generally not religious
speculation totally charmless, however, did not prevent religious forms of
philosophical discussion. These two things do not resist. Because of the close
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relationship between theory and practice, learning and life, had no chance of
survival philosophy that was able to pass the test of life, not in a pragmatic rather
than in the broadest sense of the term. For those who know the correct relationship
between life and theory, philosophy becomes a way of life and the realization
approaches. There was no learning, even Sankhya system, which would remain
just an empty word or school dogmas. Every doctrine turns into burning conviction,
heart headed man and his rapid breathing. It is inaccurate to say that philosophy
in India never became conscious and self-critical. Already in their first seasons
rational reflection has sought to correct the religious conviction. The proof we have
the advancement of religion, which has proven to be crossing the chanting of the
Vedas to the Upanishads. When we got to the philosophical spirit of Buddhism will
have to take confidence attitude, which intellectually is not connected to any
external authority, and does not recognize any boundaries for your business,
unless they are logically right. He examined everything, all controls and fearlessly
go where he leads topic. When we get darshan or system of thought, to them, the
now strong and continuous efforts of systematic thinking. As these free systems of
traditional religion and prejudice will be clear that Samkhya not speak of the
existence of God, of course it is theoretically impossible to prove. Yoga Vaisesikas
and recognize the existence of higher, but is considered the creator of the universe,
and turns to God only Jaimini denies his advice and moral decision of the world.
The first Buddhist systems are known as indifferent to God, and Corval materialists
who deny the existence of God, making fun of the priests, attacking science and
seek salvation in joy. The supremacy of religious and social traditions philosophy
did not prevent the free exercise. It is a strange paradox, but the obvious truth, that
although the social life of the individual was strongly attached to his habit, had
much free time to wander in thought. Reason free to question and criticize the
beliefs that people are born. This explains the high number of heretics, skeptics,
believers, rationalists and complex thinkers Boden, materialistic and hedonistic on
Indian soil. Mahabharata says: "A muni who has their own opinion." All this shows
a strong Indian intelligentsia spirit, trying to find the inner truth and the laws of all
fields of human activity. This trend is not limited to intellectual theology and
philosophy, but extends the logic and grammar, rhetoric and language, medicine
and astronomy, then to all the art and science of architecture to zoology. All that is
useful for life or spirit becomes interesting and critical subject. Contribute to the
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accuracy of performance of the global nature of intellectual life, if you say that even
the little things, such as the creation of horses and elephants have their dresser
Shastras and literature. Philosophy attempt to determine the nature of reality can
go from thought or the subject or object of thought. Indian man finds its
philosophical interest itself. Where thoughtful look out, flow changes rapidly
exceeds the human spirit. In India, the law and the prophets summarizes request:
"Atman viddhi," Know thyself "The spirit of a man who is the center of all psychology
and ethics are the basic science Life of the Spirit is described in their .. diversity
and varying the game fine of light and shadow. Indian psychology to know the value
of concentration and was regarded as a means to understand the truth. He believed
that there is no area of life or spirit that can not, therefore, should be able to master
the methodical exercise of will and knowledge. He learned about the close
relationship between body and soul. psychic phenomena such as telepathy and
clairvoyance, even considered as abnormal or as a miracle. They are not creations
of sick spirits or inspiration received from gods, but the powers that the human
spirit can manifest itself under certain conditions The human spirit has three
aspects :. subconscious, conscious called Phenomena "abnormal" mental, called
by various names, such as :. l 'ecstasy, genius, inspiration, madness - the result of
spirit. Yoga system of philosophy is particularly concerned about these
phenomena, although there are others to take into account systems and exploit for
their own purposes (http://www.tacno.net/kultura/indijska-filozofija-opste-
karakteristike-indijske-misli).

Metaphysical schemes are based on facts provided by the psychological sciences.

I do not no power to critical remark to the Western metaphysics sided, because he
speaks his only awake attention. There are other mental states, as well as an
important test how close. Indian thought takes into account the ways of waking,
dreaming and dreamless sleep. If we look at the awakening of consciousness as a
whole, we get realistic metaphysical concepts, dualistic and pluralistic. Only an
examination of conscience in the dream leads us to learning. Sleep without dreams
points to the abstract and mystical theories. The full truth must take into account
all forms of consciousness. The prevalence of subjective interest does not mean
that India is not had what to say in objective science. If we turn to the actual
achievements of India in positive science, you see the opposite. Ancient Indians
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laid the foundations of mathematics and mechanics: they measured the earth,
share the year marked the sky, determine the path of the sun and planets with
astrological constellations, analyzed the composition of matter and question the
nature of birds and other animals, plants and seeds. "Oh, what conclusions we
come to the original source of the first astronomical ideas of the world, it is likely
that the Indians are the invention of algebra and its application to astronomy and
geometry. Among them are the Arabs received not only the foundations of
algebraic analysis, but also symbols of numeric value and decimal notation is now
accepted throughout Europe, which has made advances in science elusive
arithmetic service. "With" The Indians are closely watching the movements of the
moon and the sun, and that with such success that its determining the synodic
lunar revolution much more accurate than the one to which the Greeks came They
divided the ecliptic twenty-seven twenty-eight shares, take what they seem based
on the regular daily movement of the Moon. - probably from their centuries of
experience . old In particular, they knew that the brightest of primary planets,
Jupiter Period introduced for the periods of sun and moon to set the calendar as a
cycle of 60 years, who also had Chaldeans" (http://www.tacno.net/kultura/indijska-
filozofija-opste-karakteristike-indijske-misli).

It is now recognized that the Indians soon laid the groundwork and develop two
science, logic and grammar? Wilson says: "In medicine, such as astronomy and
metaphysics Indians used to come up with the most enlightened nations of the
world and won the same type of skill in the copper makes the surgery as a people
and the recorded results, and is actually practiced before our anatomy became
known by modern research discovery. "True, they found no major mechanical
means. Why are the responsibilities of the sky that gave them great rivers and vast
amounts of food. To remember the fact that these mechanical inventions finally fall
in the sixteenth century and later, even when India lost its independence and
became a parasite. From the day he lost his freedom and began its relationship
with other nations, the curse fell on her and turned to stone. Until then, I could not
give in even in arts, crafts and industries, not to mention mathematics, astronomy,
chemistry, medicine, surgery, and those branches of physical knowledge acquired
in the old days. He knew that the ability to cut stone, compile files, gold processing
and precious dress fabric. He is developing all art, beauty and industry, which are
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a condition of civilized life. Their cruise ships the oceans, and their wealth is
spreading in Egypt, Judea and Rome. Their concepts of man and society, morality
and religion were outstanding at that time. We can say, rightly, that the only people
fascinated by Indian poetry and mythology, who rejected the doctrine and
philosophy, it is true that it is committed to finding a unity of things, but to highlight
their specificity and separation. Speculative spirit is synthetic, analytical and more
scientific if it is allowed to make a difference. The first tends to create
philosophemes cosmic a global vision to understand the origin of all things, a
history of certain periods, the dissolution and decay of the world. The second tends
to dwell on insignificant details of the world and lose their sense of unity and
oneness. Indian thought dares big point, interesting view of the existence and
facilitates critical to accuse the idealistic and stairs, which creates a dreamer and
visionary strangers in this world, as he thought the West and practice. It depends
on what we call the senses, first make sense of mind in the service of speculation.
Again: the natural conditions of India explain please contemplative of the Indian,
who had the free time to enjoy the beauty of the world and to express the richness
of his soul in song and story, music and dance, rituals and religions - passions
without obstacles that bind to the outside world. The term "Eastern meditation" is
often used to ridicule, but it contains some truth. Synthetic vision of India allowed
his philosophy to embrace a science that is different in modern times. In the West,
during the last hundred years of philosophy he grabbed one by one branch of
knowledge that had been previously the subject: economics, politics, ethics,
psychology and pedagogy. In Plato's philosophy came all the sciences that are
related to human nature and form the core of speculative interest of man. Similarly
we have in ancient Indian scriptures full extent of the philosophical. Later, in
Western philosophy has become synonymous with metaphysical or vague topics
0 namely, of being and values. Shooting could then appeal to metaphysics become
completely theoretical since it broke with the imaginative and practical side of
human nature. If a personal interest of the Indian spirit set by its tendency to
produce a synthetic vision, so let's see how the monistic idealism becomes the
truth of things. For it indicates the overall development of science of thought; It is
based on the religion of Buddhism and Brahmanism; It is the highest truth
discovered in India. Even systems that claim to dualistic and pluralistic seems to
be imbued with strong monistic lines. If we do not take into account a variety of
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opinions and observe the general spirit of Indian thought, we will find that it has a
tendency to interpret the life and nature through monistic idealism, although this
aspiration in a plastic, vibrant and diverse, which takes many shapes and is also
expressed in hostile mutual teachings. We briefly present the main forms of
monistic idealism is adopted in the Indian mind, leaving aside the details of the
development and critical evaluation. This will allow us to understand the nature and
function of philosophy as understood in India. For our monistic idealism purposes
has four types: I-dualism or advaitism; II. monism pure; III. monism changed; and
IV. implicit monism.

The philosophy is based on the facts of experience. Logical reflection is needed to

determine whether the fact that the observation of individual accepted recognized
by all, or are by their personal nature only. Theories are accepted if correctly
interpret the facts. We have said that Indian thinkers to examine the facts of mind
or consciousness as carefully and care with what our modern scientists have
examined the facts of the outside world. Monism philosophy conclusions based on
the facts of psychological observation.

Individual awareness activities attributed to the states: the dream and waking,
dreamless sleep. In the dream state is our only real world and concrete. We ask
the world is not real, because when we woke up we found that the dream world
does not fit the world of reality, but compared to the world dream state the dream
is real. Only the discrepancy of our conventional waking patterns, and not an
absolute knowledge of the truth that would have existed in itself, tells us that the
less real the dream state than in standby mode. Even the reality also its wake. It
does not have a permanent existence, it is only a correlate of wakefulness.
Disappears in dreams and sleep. Waking consciousness and the world discovered
related to each other, they depend on each other interdependent world like a dream
and the dream world. They are absolutely realistic, because in the words Samkare
to our "dream world was planted every day, the world of reality is driven by special
circumstances." In dreamless sleep, we have the cessation of empirical
consciousness. Some Indian thinkers believe that in this case, we are aware no
object. In any case, it is clear that deep sleep is not complete absence of i) the
denial, because this hypothesis conflicts with the next memory of a happy holiday
in a dream. They can not simply allow the self-awareness extends to exist, although
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it is inexperienced. There is no sense of any object or it can be as long as it is

healthy sleep. It seems that pure self-awareness not to touch the waves and the
eruption of ideas that come and go with individual states of the soul. "What can not
be changed or modified beyond the things that are changing and changing, it is
different from them." The perception that lasts and remains unchanged through all
the changes is different from all of them. Conditions are changing, but does not
change the consciousness. "For all the endless months, years, small and large
periods of time, past and future, his conscience was reached only not born and
never goes down." An unconditioned reality, where time and space along with all
of its objects disappear, it feels like something real. It is a consciousness that is
observer intact all the drama of ideas in relation to changing mental states of
waking, dreaming and sleeping. We believe there is something in us that is beyond
happiness and misery, virtue and sin, good and evil. Self-awareness "never dies,
never born. - The unborn, eternal, constant, this old you can never destroy the
destruction of the body If the killer thinks he can kill, or if you think killed was killed,
that no of them know not the truth, because I did not do and can kill or be killed.
"With a distinctive character constantly have the same empirical diversity of
structures. The first is permanent and unchanging, and other non-permanent and
constantly changing. The first is absolute, because it is independent of the object,
and the other changes to the states of the soul. How to explain the world?
Experiential diversity is limited to space, time and cause. While a sense of self only,
universal, unchanging, long found in the world a plethora of information contrary
properties. We call it just do not object to some or entity. In any case, it is not
something real. The basic categories of the world of experience: space, time and
cause, are contradictory in itself. These are relative terms their employees actors.
They have no real exile puppies. There the world and we are active in it and use it.
We do not know and can not know the reason of this world. The fact that its
existence is inexplicable, the word means to ask about the relationship between
the absolute self-awareness and thumb flow, ask why and how they do duality, do
not assume that everything has its why and how. To say that the infinite becomes
final or is displayed as the end, so from that point of view claim complete nonsense.
Limited can not be expressed or present indefinitely. The time comes in indefinitely
small and becomes limited. To say that absolutely degenerate or fall on
experience, is to deny it an absolute quality. No loss can happen to be absolute.
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No darkness can not dwell in the perfect light. We can not allow what is changeless
change becomes limited. Change the way you want or feel the need, as evidenced
by the lack of perfection. Absolutely you can never become an object of knowledge,
because what is learned is finally and fairly. Our finite minds can not be free
connection time, place, cause, and we can not explain, because any attempt to do
so is already taken. Our thinking is very much part of the relative world, and can
not therefore know the absolute self-consciousness. Our experience is relatively
daydreaming. Science and logic of its parts, and its results. This lack of
metaphysics should not be lamented not teasing, not to praise or condemn, but to
understand. With touching modesty, giving birth to the intellectual power, a state
or Nagarjuna Plato, Kant or Sankara our general idea only with a relative and that
has nothing to do with the absolute. While not absolutely be learned logically even
realize all those who seek to know the truth as a reality in which we live and move
and have our being. Only through we can know everything. It is the eternal witness
any knowledge. Nondualistic says his theory is based on the logic of facts. Self-
knowledge is the innermost, deepest reality that we all feel, because it is a property
of all things, known and unknown, nor is there anyone who knows but herself. It is
real and eternal, and there is nothing close. As regards the empirical diversity also
exists, and is a non-dualist acknowledges, adding that she has a goal. We do not
know and can not know why. It's all a contradiction, but the real contradiction. This
is the philosophical position of Advaita, who took Gaudapada and Sankara. There
advaitista who are not satisfied with this point of view and feel that is not good to
hide our confusion, using the Waya river. They are trying to provide a more positive
image of the relationship between a perfect being who is nothing negative,
therefore, between the unchanging reality that is felt deep in the experience - and
the changes in the world and existence. In order to maintain the perfection of a
reality we are forced to say that the world of existence has nothing to add an item
from the outside, because there is nothing outside. This is only possible by
reducing maintenance. For an explanation of changes to take something negative,
like Plato or Aristotle, matter is not being. The negative influence of the principle
that it is appears to be sprayed in a moving crowd. The rays originate from the
sun, even if it is not contained. Maya is the name of a negative principle which
gives the freedom of universal existence, creating endless excitement and constant
discomfort. The flow of the universe is made immutable apparent degradation. The
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reality is all that is positive in place. The things of the world are constantly struggling
to renew their reality, to fill in what is missing, to release their individuality and
uniqueness. Those who interfere with their inherent vulnerabilities, principles Woye
negative, which is the difference between what is and what should be. If you break
free from Maya, repress tendency to duality, remove the break, fill gaps and do to
calm anxiety, space, time and changes are reduced to a pure being. However,
provided that the predominant Maya initial failure, things are required to exist in the
world space, time and cause. Maya is not artificial. Precedes the intellect and
independent of it. In fact, it is the creator of things and intellect, an immeasurable
potential for worldwide. Sometimes it is called Prakriti. The alternation of creation
and decay, the constant renewal evolution of the solar system, which is the main
weakness which is based in the world. The world is becoming a lull in the creature,
and Maya is a reflection of reality. World's conversion process is not as
unchangeable creatures as its inversion. But the Maya world can not exist
separately from the pure being. Mobility is the universal truth be corrected. As is
becoming desertion beings, so it is avidya or ignorance of decline or knowledge.
In order to know the truth and understand reality, it is necessary to relieve avidya
and intellectual mold, the entire fire when you try to force them to settle into reality.
This is not an excuse for laziness of thinking. Given this philosophy as logic
convinces us to abandon the use of intellectual concepts that relate to our needs
and the practical world of becoming. Philosophy tells us that while we are
connected to the intellect and lost in the world of the crowd, trying in vain to return
to the simplicity of a tree. If we wonder why there is avidya or maya, which causes
the fall of avidya, etc., the question must remain unanswered. Philosophy as logic
here has a negative function to expose the inadequacy of intellectual category,
stating that the world of objects related to the spirit what they thought, and have no
independent existence. He can not tell us anything about any last, and says that is
not independent of what happens in the world, nor of the Maya, which recognizes
the ability to create the world. We can not directly reach the reality. On the other
hand, philosophy tells us that we measure the reality we have to get deformed. It
might serve the interests of truth when it is already established independently. We
think we can until the end to defend the logic and help its spread. Lawyers for pure
monism defense acknowledge a power greater short, it allows us to feel true. We
have to drown in a universal consciousness and make it coextensive with
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everything that exists. So do not think much reality, as will the train to live, do not
know how we get it. So extreme monism, with its distinction between logic and
intuition, the reality of the world of existence, met in some Upanishads, the works
of Nagarjuna and Samkare and their ultra philosophical moods, Sri Harsha and
representatives of Advaita Vedanta. His clothes are heard in the West with
Parmenides and Plato, Spinoza and Plotinus, Bradl and Bergson, not to mention
the mystical (http://www.tacno.net/kultura/indijska-filozofija-opste-karakteristike-
indijske-misli).

Whatever it is quite simply be the intuition, the intellect is neither more nor less
than the absolute abstraction. It is assumed that it continues to exist and when to
remove all the facts and form of existence. And "the rest of the overtaking when
abstracted from all over the world. A difficult task of setting up the thoughts of an
abstract man sea and earth, sun and stars, space and time, man and God. If you
make an effort to remove the whole universe, to abolish all existence, it seems that
there is nothing to the opinion. Excluding all that is therefore limited and relational
thinking to reach the final of despair that does nothing there. For a mind that thinks
in terms of basic intuition definition: "Just being there" means that there was
nothing As Hegel said, can be designed to only interact with certain realities, with
concrete things for her, every statement implies denial, and vice.. versa. Concrete
is an all becoming, being and be non-match positive and negative. The idealism of
objective system, because it is interesting for those who are not satisfied with being
that you get a vision and who want to have a resume that can be achieved naturally
inclined to think concretely. Specific idealists who try to combine the two concepts,
pure being and the apparent existence in a synthetic concept of God. Even extreme
monistic recognize that become addicted to things, but not vice. So, we have a kind
of refraction of all that God has in it the world as an opportunity to unite in nature,
the essence of all beings and become a unity and multiplicity, unlimited and
limitations. Pure will now be subject to the same object and returning the object
itself. Theses-Antithesis-synthesis, to use the words of Hegel, continue to be in a
circular eternal process. Hegel correctly sees that subject and object are a
prerequisite to a concrete world.

Justification modern Buddhism in the best way we can see the number of believers
in the world, and developed spirituality with them. Also, in a clear way can be seen
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through no variability in ways that do not allow believers to modern temptations

that affect their way through life in developing self-knowledge.

CHAPTER X: How this subject enhances Homeostasis?

We can remember the things we get by Buddhism and as an important aspect of

the state in what way the Buddhist teachings can lead to preservation of health,
mental and physical, as well as an illness. Only after we understand values of
Buddhism, we have benefited from what Buddhism has to offer. After reviewing the
major benefits to your health can not have of the Buddhist teachings, develop that
further in the section of this thesis.

we would like to note that Buddhism provides the best, most as a human being
should receive. There is nothing more valuable than that; surpasses all. We could
call this thing, simply, the "new life." The best thing you can do is to talk about the
characteristics of new life.

Now, it is our understanding all this, it is necessary to forget everything in order to

clear the mind observing things. We must forget all religions, faiths and beliefs that
ever existed and exist today. Even in the event that we are more prone to a
scientific principle higher than in any other religion, we need to put aside the
principles. Let's create our mind is empty, free and without stains, so that we can
feel the focus, you learn something new. In fact, Buddhism shares many
characteristics and principles with science, but Buddhism is a science of the mind-
heart, but not a science of physical things because in Buddhist terminology, there
is no real difference between the heart and the mind. Intellect and emotion is not
seen as opposites. Instead, all the “citta”, which can be translated as "mind," "heart"
or "mind-heart." We use these three terms interchangeably. Buddhism is a spiritual
science. For this reason, it can be something new for us (Bhikkhu, 1991).

The real thing to realize is that Buddhism, or Dhamma, a drug for the treatment of
disease. This is a strange and special medicine because it can be difficult to use,
regardless of religion, nationality, ethnic origin, education, class, or language.
Anyone can use this drug because of the Dhamma as modern drugs that cure
physical ailments. These drugs can be taken by people around the world,
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regardless of their religion, race, sex, occupation, or tongue. Although we come

from different cultures, we can use exactly the same type of drug. It is a universal
remedy. Often we can hear the Dhamma that the cure for the disease or the Horn.
Also we can use in the text of this Pali word "Roga," because it has a clear and
useful meaning. Although usually translated as "disease", the Roga literally means
"that which penetrates and Stubbs," thus causing pain. Roga with which we are
most concerned about is spiritual. We can call it "spiritual disease." Physical
disease pierces the body; spiritual disease destroys the mind or spirit of what is
most dangerous. Dhamma is the latter drug. If we have no spiritual disease, to
come and study Dhamma is a complete waste of time. So, everyone must look
carefully to know both types Roga: physical illness, Roga body, and spiritual
disease, the Roga of mind, heart or spirit. Then, it is necessary to look at ourselfs,
is there a spiritual disease in us? Are you free from disease or merely enduring
(Bhikkhu, 1991)?

We study the Dhamma we should start introducing their own Roga. We have to
look and look within ourselfs to seeing and discovering how spiritual disease of our
mind. To do this, we have to look inside ourselfs. If we do not, we will never have
a proper start to study the Dhamma. If we do not understand the Roga from which
we suffer, we will only study Dhamma in a senseless, aimless way. In fact, most of
us have some knowledge about our spiritual disease, but most of this knowledge
will be small, scattered, or unclear. The base has studied the disease a little more
in order to clarify all right. All the problems that hinder the mind are problems that
result from aging, disease and death. These are the first symptoms of the disease.
Our minds are disturbed and annoyed problems arising from the fact that we all
have to grow old, the sick and dying. These problems are the first thing to look at.
Furthermore, there are three general, miscellaneous problems: we broke away
from the things we love, we experience what we do not like, and we have wishes
which go unfulfilled. These are general problems leading to spiritual disease. First
of all, each of us must be aware of these facts and problems or the Horn as they
actually live in it. That was the reason and the principle that Dhamma must study
and learn internally, not externally. We must learn from the life that is within us and
around us. We need to know all the things we find in this long-fathom body. Let's
make sure we learn only in itself, and that does not bother us even learn that
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surrounds us. What we learn from external sources such as books and interviews,
is never enough. Just look at us, we can understand these spiritual diseases
completely. External type of study and learning, such as reading books,
discussions, and hear conversations as they do now, can do nothing more than
explain the form and means of internal studies. This external study only learns to
take internal study. So we have to do an internal study to understand the Dhamma.
Let's look at the problems posed by aging, disease and death. We are afraid of
aging, illness and death; all kinds of problems on many different levels emanating
from them. We clearly observe these things in the same way that a geologist
examines the rock, as when we take something from our side, hold it to the light
and examine it carefully until we see clearly in all its details. Similarly, we see
clearly the problems resulting from our aging, sickness and death. Then we must
investigate the problems that develop from them, as they are separated from
favorite things, meeting with unloved things, and desiring things and then do not
get them. The result of all these problems is dukkha (pain), both physical and
mental. The symptoms and conditions of dukkha are many and varied. It comes in
various forms: sadness, frustration, lamentation, tears, frustration, pain, grief,
agony, and more. There are Pali terms for all of them, but what we say is not
important. We do not know their names, but we need to know how these things
really feel when we experience them. To begin, we must know them inside. Pray
all the symptoms, and the results they called the Roga. Dhamma is a medicine
Pray for the spiritual disease; So, the thing we are discussing here is a matter of
mind and spirit. It was the Buddha who came to know of the disease, find a cure
for it, and used the drug to be disease-free. After that, the Buddha was then able
to teach us about the Roga, its cure, and administer drugs. We need to understand
that the Lord Buddha in this way. If hit by a spiritual illness, we should be interested
in his Dhamma (Dhamma and natural truth and knowledge of the natural truth that
allows us to end the disease, which is dukkha). However, if any of you are
completely free of spiritual disease, we are wasting time on Dhamma - in this case,
we do not have the effects we use (Bhikkhu, 1991).

We need to study Dhamma study what is a medicine that cures spiritual disease.
There are many stages and levels of Dhamma. Let's start with the study, as we
do with any common theme since the study is not only intellectual learning. It is
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to think, research, training, experimentation and direct experience, with

emphasis on education and experience. We may not have the proper
understanding of the Dhamma in the beginning. While you read a lot of books
and listen to the conversations, we don't know the Dhamma. We are working on
ways to make it known, then we have the knowledge. When you have some
knowledge, we need to use them. In short, to be useful, we need to know the
Dhamma, while having the Dhamma, then use the Dhamma. We go through
these things again. Even if we could read a lot and studied the Dhamma,
although we may have a lot of knowledge about it, we cannot have the right kind
of knowledge. This means that you really have Dhamma. If this is not correct
knowledge, we will not be able to use it. Therefore, we must learn until we have
a sufficient amount of real knowledge. Otherwise we will not be able to use it.
We need to fully reverse this reality. Therefore, we must have the Dhamma, we
must have a proper and sufficient understanding of the Dhamma. But, has the
right knowledge is not enough, we must have a sufficiently large number amount
of proper knowledge and be very fast. If it's not fast, it is never on time and in a
place where it is needed. We need to be agile and experienced in the use of the
Dhamma. Just get this knowledge somewhere in the back of our mind does not
cure spiritual disease. We need to be an expert in it; We have to be very skilled
in their proper use. If we have this understanding, it is a good starting point to
become able to use Dhamma to cure our diseases. So, we study a disease in
itself. This is the kind of knowledge that needs to develop. We need to know that
the Buddha spoke only one thing and nothing else: dukkha (pain, dissatisfaction)
and the improvement of dukkha. The Buddha taught only the disease and
treatment of disease; He was talking about something else. When people ask
questions on other matters, the Buddha refused to waste his or their time with
such things. People nowadays are spending too much force on trivial things. Too
bad that history is excited matters such as: after death, will be born again? Where
will he be born again? How will this happen? This is knowledge that expensive,
this is a study of the connection. Do not bother to study anything else. The
Buddha taught only dukkha and the total cessation of dukkha. He taught must
examine these two things within our bodies. We can do that just as the body is
alive. Once the body dies, you do not have to worry over this issue. But now, as
there is life, constantly, continuously and from within the study dukkha (spiritual
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disease) and complete inhibiting dukkha (spiritual disease drug). Through this
world is little interest in the things around dukkha and its end. None of the world's
school to attach it. At the universities, they do not teach or study. The only taught
in our schools and colleges is intelligence, storage many facts and the ability to
perform mental tricks with them. Students graduate with intelligence and some
times to earn a living. As modern education means - be smart and make a lot of
money. Dukkha, as well as the improvement of dukkha completely ignored. We
think that all education in today's world is incomplete. That's why the most
important subjects are forgotten; main base of knowledge and the ability to earn
a living is not enough. There is a third area of knowledge that schools and
universities do not teach how to be a human being. Why did they ignore the value
of being a decent human being, that is, the human being freed from dukkha? For
a decent human being should have not a spiritual disease, modern education
will be incomplete and insufficient as long as it fails to cure spiritual disease. It
can be considered accurate to each of us has a responsibility to take a third type
of education: how to be a human being, without any problems, how to get rid of
dukkha. The great importance of the interest in this topic In short, we should take
this opportunity to learn what it takes to be a human being. If someone tells us
that we are not even human, you should not be angry and sad. First, we have to
look and see what it means to be human. So, let's look at "manusaia," Pali word
for human being. This is a very good word for it has a very useful meaning.
Manusaia means "lofty-minded one," Mind not high enough to be above all
problems. The problems are as bad weather, but they can not overwhelm the
lofty mind. When the mind is elevated to a high level, then we can say that one
manusaia. The speaker is not sure where the English word "human" comes. Our
assumption is that it must mean "higher mind", too. "Man" is probably related to
mana (mind) and "el" should mean "high". Thus, the human should mean "high-
minded." As things stand, the Dhamma knowledge that tells us what it means to
be human. We should be interested in what needs to be fully human, not just
disguised as "human" body. To be truly human is to be above all problems. Study
and learn in order to be fully human. The study, practice, and work on the
development of the mind, heart and spirit that is above all a problem. By
problems, we mean dukkha, the thing that, if it appears, we can not tolerate or
endure. When it happens, we can not stand and strive to escape from problems.
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This causes anxiety, discomfort, dissatisfaction, and unhealthiness. Dukkha, our

problem, means "unbearableness", intoler-ableness. "We can not stand, can not
endure." No need to waste time studying Dhamma. However, if you happen to
have some problems, only one small problem, or maybe a lot of problems, then
take a good look at them. Let's learn how to look at problems. Each of you has
a problem, and Fur-there, they all have the same problem. This issue that
bothers us all is that we have explained above in the section below. This is a
problem which arises from aging, disease and death. In short, we do not get what
we want. We can not maintain this body forever. Life is never exactly what we
want it to be, we can not have things our way all the time. This problem is shared
by all of us. All were in a situation where we have to use the scientific method to
solve our problem. We must use special scientific approach, because the
methods of philosophy and logic can not always solve the problem, and in this
case definitely. Ajahn Buddhadasa makes a clear distinction between philosophy
and science as he understood. The former is only speculation devoid of practical
application, while others can be directly and personally experienced verified
through practice. There are many philosophies with regard to all conceivable,
but none of them can solve our problem. Philosophies are very popular with
people in today's world, they are fun and interesting, but they are unusable. That
is why we need to turn to the scientific method that can and will solve the
problem. Now is the time to remember something we probably already heard:
the four noble truths (arii-SACC). We should think about this most important
issue. The Four Noble Truths of Buddhism are the scientific principle of mind.
The four noble truths allow us to study the specific problem exactly as it is,
without relying on any hypothesis. Most of you are familiar with standard
scientific methods in proposing a hypothesis and then tested through
experiments. Such hypotheses are merely forms of guessing and estimation.
With Arii-SACC such clumsiness is not necessary. Reality is experienced and
examined directly, rather than via limitations hypotheses, predictions and
guesstimations.

What are the four noble truths that we must consider:

1) dukkha;
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2) the cause of dukkha;

3) the quenching of dukkha, through quenching its cause;

4) there is a way or path that quenches dukkha break his cause.

These are Arii-SACC. They have the characteristics of science, science

reasoning and methodology of science. In short, we apply these truths to real
things as they really happened in my life, without using any hypotheses which in
this case is not feasible. Just reading books will not enable us to do the science.
Books lead to more hypotheses, ideas and opinions. Even in a book about
Buddhism, the four noble truths become just more hypotheses. This is not
science, it's just a philosophy, which always invites us to play with hypotheses.
So we often stopped in endless circles assumptions, propositions and
arguments. There is no true Dhamma in that, there is the reality of actually
neutralizing dukkha. If we want to be scientific about it, to look at it from that side,
we need to exercise the right things and forget the hypotheses in this case
spirituality. Study The Real Thing itself: study dukkha as we have experienced
it. Let's look at the cause of dukkha by experiencing the cause. Look through
direct personal experience the other side of the coin - the end of dukkha. Finally,
to examine what we have to do by the end of dukkha. In this way, it is
scientifically. Until we do so, we are only a theory of philosophy. We will have
only a philosophical Buddhism. I do not want to get stuck in theories. Let's look
inside, study inside yourself, look at these truths, because it really happened.
We're just playing with ideas about Buddhism, you will never find the right thing.
If we study Buddhism from books only, regardless of our resources or how we
learn, in the end, we always come away with the feeling that Buddhism is a
philosophy. This is because the authors of most books on Buddhism approach it
as a philosophy. They actually believe that Buddhism is a philosophy, which is
totally wrong, because Buddhism is all life. This idea that Buddhism is a
philosophy, we can for a moment leave aside the fact, viewed in this way, to
practice studjing directly in mind, as they happen, dukkha, the cause of dukkha,
the end of dukkha, and the way leading to the end of dukkha. Study them until
they experience a fire of dukkha. As soon as we feel it, we know that Buddhism
is not just a philosophy. We will immediately know that Buddhism is a science. It
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has a structure, the principles and spirit of science, not philosophy. At the same
time, we see that religion, one with its own special character, that is, relig ion is
completely compatible with modern science. Every thing that really understands
the science is acceptable to Buddhism, the religion which is a science of the
mind and spirit. We must understand Buddhism in this way. Maybe we present
those who believe that religion must have a God and that without God is not a
religion. Most people believe that religion must have at least one God, if not
more. Such an understanding is not correct. Smarter view is that there are two
kinds of religion: theistic and non-theistic. Theistic religion presume God as the
highest thing and belief in God is all that matters. Buddhism can be a non-
theistic, since it does not assume any belief in God. Buddhism, however, has an
impersonal God, it's true (SACC) nature in accordance with scientific principles.
This Truth is the highest thing in Buddhism, equivalent to God or the gods of
theistic religions. It should study the word "faith" does not mean "to believe in
God." If we look deeper into this word in a good dictionary, we find that it comes
from the Latin religare, which means "to observe and to bind with the Supreme
thing." The ancient grammarians once thought religare came from the root to
observe. So religion is "a system of respect, which led to the ultimate goal of
mankind." Later, scientists believe that it came from the root leg, to bind. Then,
religion became "the thing that binds human beings to the Supreme Thing
(God)." Finally, both meanings were combined and religion was understood that
the "system of respect for (practice) that binds human beings to the Supreme
Thing." Supreme It should not be called "God." However, if you insist on calling
it "God," then recognize that "God" must have two meanings: personal God and
impersonal God (Bhikkhu, 1991).

Through all of this, we can understand that Buddhism, like what we have in us is
not an exclusively philosophy whose principles we follow, but especially as the
essence of knowledge refers to practical work in us can develop what principles of
Buddhism propagated. Buddhism is not a starkly reading a book, but a way of life
on the basis of which we can be healthy and in the physical and psychological
sense. Lifestyle by Buddhism denies us unnecessary satisfaction through the use
of food that harms us, and also gives our minds a great harmony on the basis of
which we can rise out of the problems of modern society and negativity.
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CHAPTER XI: Criteria for Environment of Modern Meditation

Meditation is a state of deep fat in which our brain is calm and quiet, but also fully
aware of that. In this condition begins to transform our consciousness to a higher
understanding on the basis of which we can exploit our full potential.

The biggest problem today is the stress and lifestyle that we lead. How are
increasingly different technologies evolve, so people come to the state of the
automatic life without happiness and feeling of beauty of life.

Meditation is the only activity which reduces the lactate in the blood that are exactly
the best indicators of stress and anxiety. Of diversity calming hormones melatonine
and serotonin in meditation increases while in contrast, the stress hormone cortisol
lowers (adrenaline hormone). The specificity and uniqueness of meditation is
reflected in the state that is deeper even than in sleep. For example, women 45
years of age who regularly meditates has an average of 47%, and men more than
23% DHEA (dehydroepandroseteron, so-called "hormone of youth") than people
who do not meditate. In the modern world, and because of stress, many men have
a problem with impotence, although they are young, and meditation largely
prevents these problems, while useful for the development of memory, controlling
weight and the like (http://www.anima-sana.com/WP2/?page_id=210).

Modern Meditation is any form of conscious perception of their own processes of

our mind or, more simply, regarding himself, his thoughts and reactions, as well as
a sense that we carry within us. If we learn that meditation is a necessity of modern
age and lifestyle, we will realize that it only takes 20 minutes to practice it wherever
we are if we have opportunities to do so, we will feel a big improvement in our lives.
The aim of such meditative practice is to enter the space conscious, and between
thoughts, the space between the breaths and gradually introduce into our daily
lives.

For centuries, people collect different spiritual experiences, which have led us to
the conclusion that repeating a mantra beneficial effect on the whole psyche. This
process is often compared to the scene, which occurs when a stone throw away in
a quiet lake. Your impulse kinetic energy hands threw a stone, and he sank to the
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bottom and there infinitesimally changed its composition. On the surface of the
water is transferred this energy creating smaller waves, which will form concentric
circles. The waves will spread concentric circles, depending on the strength of
casting and weight of the stone. In the same way, when repeating a mantra, its
frequency is transferred to the conscious and subconscious part of the psyche,
creating waves that help mind expansion, and transition localized mind to Generic.
There's also a infinitesimal change in our unconscious aspects of the psyche. They
are not visible at first, but after a time are obvious. How quickly will advance
depends on the quality and intensity of the meditation. Some meditation should not
be longer than half an hour, but twice a day for twenty minutes, seven days a 280-
minute meditation. In simple terms one who meditates twice a day there for
fourteen times greater benefit of meditation in relation to someone who meditates
once a week, although he began to meditate on the same day when he did. In other
words, one who meditates regularly achieved for one year for progress which
should fourteen years of meditation intensity once a week.

Today, all available literature that illustrates the benefits of practicing meditation in
everyday life, for it is not necessary to belong to the Buddhist or any other religious
community. Sam meditation technique still need to be overcome by the direct or
indirect help those that are already adopted. In the first stage of adopting a
meditative experience optimal handy to have a teacher of meditation, but his
physical presence can offset and correspondence courses. Technique AM (I) is
one of the modern techniques, but also much more than that. It is a process of life,
the process of enlightenment and the final process of raising awareness of the truth
about man as a matter that thinks, feels, lives and exists in the form of individuals,
which is the spiritual development of harmonized within Oneness. It is completely
adapted to modern life and work of modern man, and is to-upgrade centuries-old
experience of modern approach and new research incentives. Meditation
(absorption) body is accompanied by spiritual contemplation concentration at one
point, thought or mantra that introduces us to our unconscious sphere of
subconscious and superconscious content.

The preparation consists of the following points of support:

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1. Acceptance of the fact that we are, though an infinitesimally small part of the
universe, though conscious part of the universe (Oneness), which is a
manifestation of (emanation) Absolute Spirit.

2. Second love is the fundamental emotion that we take into meditation. If we are
to someone or themselves were angry or offended, before meditation forgive and
so gain psychic precondition of anxiety.

3. A complete relax and through deep breathing lasting five to ten breaths we make
final preparations for the start of meditation.

Fourth sitting comfortably, spine erect and eyes closed check if there are any other
muscle in our body that is not completely relaxed. Contemplation continue to slow
breathing. If we breathe on a cold nose. With every breath I repeat, and with every
breath repeat SAM. It is a mantra I AM, and is intended to become aware of our
knowledge we are, that we are an integral part of a comprehensive (ABSOLUTE)
and focus our awareness of inner peace and harmonization of relations with the
environment and to prepare us for the second phase of the adoption of techniques
AM in which we use the mantra SUBUD. Mantra SUBUD synthetic mantra that
combines three mantras hair, Buddha and Dharma. After at least three months of
daily practice, the first stage with the help of the mantra I AM, I AM learning
techniques can continue to practice the second phase of learning. Through the first
three weeks adopted the mantra of hair, then in the next three weeks mantra
Buddha and then for a further three weeks mantra DHARMA. He continued to
meditate with a mantra that has SUBUD synthetic synergies. Susie implies charity
and all beings, modesty, but not false modesty and encourages us to restrain our
egos and generally creates a space for a more realistic view of their own role in
our environment, wider and narrower community (nature and society). Buddha
promotes awareness of the divine spark within us, the development of spiritual
abilities and powers of action, proactivity and intuition. Dharma teaches us serenity,
accepting what happened, because it could have been otherwise would have
happened what happened. This approach harmonizes us in time and space with
ourselves and with other people, but combined in synthetic mantras SUBUD with
an extremely proactive approach provides an ideal combination of the properties
of the man who I take responsibility for the future, but not waste time on the failures
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of the past. Meditate be fifteen to thirty minutes twice a day: in the morning, after
doing a morning cleansing, showering, etc. And evening. One hour before the
meditation of cigarettes and coffee should abstain, but to be consumed after
meditation. Meditation under the influence of alcohol, drugs or sedatives is
absolutely prohibited, as long as the body from them a few days to fully cleansed.
Awaken in ourselves that our abandonment of the belief in the wrong role models
and values, spiritual energy begins to flow through us without restraint, and thus
develop the forgotten ability to coordinate with the substance inside people and
things, dissolves fear and other negative emotions that we hinder us to be simple
and natural. When it vividly enough we find we are ready to use affirmations, which
repeat at the end of every day of the retreat. We ourselves some more to add, but
certainly not to be missed written below this chapter thesis. When we meditate, or
we end the meditation, is located between the conscious and unconscious parts of
the psyche. It is an ideal situation for transmitting those messages to the
unconscious that we think are desirable. Unconsciously turn towards Viktor Frankl
consisting of two layers: the unconscious instincts (subconscious mind) and
spiritual unconscious (superconsciousness). Both of these layers are very powerful
facilitators affirmation that intentionally or unintentionally introduce into them, but
they are not magic wands. Sometimes I give a result that seems miraculous,
because the patient previously failed to respond to either method of modern
medicine, but it would be presumptuous to generalize from that to an ever
dismissed as soon as we get to the unconscious positive affirmations. There are
many risk factors for health damage, at the same time with our affirmations affect
the organism. The outcome occurs as a resultant of the impact on the body in a
certain time period. Sometimes the healing process can be time consuming,
because other forces are stronger than the affirmation of the positive influences on
our body. Because the unconscious should be given time and opportunity to make
positive effects on the body. Will it always end up beating the disease should not
speculate, because the answer is negative. But also, we can not even claim a priori
that it will not assist a recovery. The disease is the state body against which should
do everything in our power. For us it is therefore most acceptable definition of
health given by the World Health Organization, that health and wellness entails not
merely the absence of disease, but also as a complete physical, mental, social and
economic well-being of man. It therefore follows that the affirmation currently
 169

operates, the results are always positive, although sometimes infinitesimal and
imperceptible. It must therefore be long hours of meditation, through daily repetition
of affirmations and training through a number of days to reverse the negative
impacts resulting negative long-term programming of our subconscious. Only in
rare cases can speed healing, but from that we can not create a rule. For us it is
essential the mere fact that the affirmation sometimes halt the progression of the
disease or to slow its acceleration. It is best, therefore, to treat physical and
psychological dimension of the body in the joint action of the traditional methods of
medicine and complementary methods help and self-help. Cure cancer in some
prestigious American hospitals are a good example. They are in surgery, radiation
and chemotherapy, used meditation as a complementary method, because it has
been scientifically proven to produce better results. Their oncologists realize that
without meditation and affirmation of new subconscious disharmony in the
development of individual cells in cancer goes beyond the harmonious
development of other tissues and in the operated patients without new affirmation
might not have stopped. Not a problem when it dies some of our cells. There's even
more in its place. The problem is when they begin to flourish by "development
programs" other tissue. It is therefore important that we think and talk, because
they are also the information our unconscious. The mechanism is as follows. Our
body has a so-called aura, or Biofield, or life energy, which in turn affects the body.
Aligning Biofield organs within us and with each other, harmonizing Biofield each
of us create the required harmony as a prerequisite of balance and health. To
conclude example. Affirmation "bones and joints are flexible and resilient" good
effect on tissue. Affirmation "we said no smoking" affect our future behavior. Suffice
it to me "hearts and minds" accept. If we are however confident that it has nothing
to do with our bones or smoking, it will be so. What we are convinced has a great
potential energy and achieved the first possible opportunity regardless of whether
we like it or not like the outcome. Applying this knowledge in their daily life and to
everyday autogenous training, we can help with techniques AM modify conscious
action to unconscious action. Therefore, we direct a spontaneous change in the
desired direction. This process does not contradict our acceptance of potential
opportunities of changing under the influence of unexpected external influences.
The only question is whether we are able to recognize quality external impulse if
you have not previously sufficiently clear detritus of the unconscious part of the
 170

psyche. A sense of joie de vivre expressed happiness and meaning as a sign that
the man found the purpose of his life. This is an affirmation complementary
affirmations: peace, tranquility, happiness and well-being, which at the end of each
meditation repeat the vibrations of positive emotions and thoughts create positive
energy. Autogenous training end up in such a way that these fine vibrations
transmitted psyche of meditation in the day. Consolidating our positive emotions
and thoughts in order to transfer the subtle vibrations of the psyche in the day. In
this way we free from the harmful effects of stress and taking every day more and
more moments where we feel his spiritual alertness. For a man who thinks about
the meaning of life is the joy of life most acceptable reason for being. It can be felt
only in the present, which is limited at the moment it just flows and the space of our
environment. It is complete only when undisturbed past and future aspects of our
thoughts and feelings as opposed to pleasures, that we can feel even when we
know that we bring suffering in the future. This means that we need to remember
the happy aspects of past events, but also do all that is in our power to make our
future to be better than the present. Life is a joy, then, feeling that his energy to us
at this moment to remember and helps develop positive thoughts, which teach us
the happiness and fulfillment of the meaning of existence and the knowledge that
it is realistic to hope for its future happy moments. When we are natural and free
from the limited beliefs and values, positive life energy flowing through us and
increase harmony within ourselves, but also the harmony of our being in relation
to the environment. Living without restraint that closes our minds and hearts implies
that life instead of competition becomes coexistence. Developing the ability to
synchronize with the substance inside people and things, reject fear and other
negative emotions that prevent us to be simple and natural, to overcome self-
centeredness and reach the Self (Self) as their more under-conscious nature. The
consequence of the internal and external peace, a subtle feeling, which was
inspired by benevolence towards all beings in the universe. Calmness brings
tranquility as a state of the psyche which is the most desirable source of
composure, looking at the events and the activities within our environment.
Adverse events can disrupt our peace, which can be minimized if we accept the
fact that neither good nor bad moments do not last forever and that the only part
of our lives. Righteous thoughts, words and actions create art that their energy is
directed more to the benefit of positive emotions. Positive outcomes of long-term
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use as a source of positive thoughts, which we do not spend rampant

manifestations. Adverse outcomes in turn and their consequences, we are trying
more and more quickly eliminate or detrimental to their impact on us to end their
negative influence on our thoughts and emotions. In this way, peace is becoming
increasingly important in our life and its value system. Accept people and situations
knowing that here and now, all in the right place at the right time, it is to be aware
of being. Wealth does not mean a large amount of things, but understanding the
value of what we have. Every day we bring hundreds of decisions, each of which
is the cause of a future outcome, regardless aware of that fact or we do not.
Sometimes it happens unwanted outcomes that we think we have given them and
we were unfairly hit. How then discover the value and beauty in what we have? In
my opinion, how then should accept that all that is, and even what unfavorably for
us, due to some previous causes, that we would not have taken place that have
nothing to do with us. It might have been more favorable, it would be more
favorable, and not as it is. The present and the past can not be changed and it
should be accepted without negative emotions, without any energy consumption,
which gives them strength. Future in turn create their decisions. Turn right
decisions because the strength of their emotions in the call energy
(http://elektronickeknjige.com/knjiga/stamenic-zoran/meditacija-jesam/proces-
meditacije-jesam/).

Everyday life, habits, a bunch of commitments - all this produces a flood thoughts
that all day buzzing in his head. The body only when we feel tired or hurt us
somewhere, and, of the “inner noise” itself is almost never feel. Sit down in a quiet
corner, take a deep breath and you devote a few minutes, but enough to stop for
a moment, we pay attention to themselves and feel that we are. Meditation there
since there is a man. His need for understanding of himself and his own sense of
the world has led to the birth of many forms of meditation, from the simple to the
complex, protracted technique. Today, the benefits of meditation and are
scientifically proven, and more doctors recommend that their patients some of the
techniques to calm the mind. Meditation becomes a basic need of modern man,
whose mind is literally bombarded with information: daily stress even more
deepened under the influence of the media and negative news which we are
constantly bombarded with. Meditate just means - to stop the flow of (usually
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negative) thoughts, consciously bread and re-connect with his deep, real nature
because we are really happy beings of unlimited possibilities. Many traditions and
modern theories claim that thought creates the world around us. Wars, disasters,
human hatred, condemnation and vindictiveness are just a mirror of our internal
wars - all those negative thoughts that we owe to ourselves and to others. If we
can stop and change these thoughts, we change it in depth, and with us and the
world that surrounds us. We think, therefore, the cheerful environment, let's focus
on the positive in man and in ourselves, let's stop condemning yourself and others.

If the stress associated with the majority of our business is allowed to build, can be
expressed as anxiety or even illness, it can ruin our relationship with others, and
can lead to mistakes in our work. And 'vital to eliminate stress and then deal with
anxiety and restore vitality. To this end, the time spent thinking nothing is useful,
as well as sleep is for recovery from fatigue. Although experienced meditators can
clear their minds of all thinking just sitting still, an expert of zazen (sitting
meditation), once it pointed out to me that for beginners inactivity of this kind
generates all kinds of random thoughts and It leads to insecurity. Instead of trying
to not think about anything while sitting perfectly still, it is easier to empty the mind
completely absorbing themselves in some interesting activities. This was explained
to me by someone who becomes completely absorbed in kendo, or Japanese
fencing, practice. When we are absorbed in what we are doing, our minds go into
a state of concentration in which we lost in thought. This state is a type of samadhi.
People can reach this state by engaging in a certain activity and a staunch as a
sport or as one physically passive reading. Engage in an activity that completely
absorbs brings the change of pace we need in life everyday and so we play mental
hygiene. While it is good to be absorbed in our work, engaging activities not related
to work they are likely to be more enriching. The amount of time spent in total
absorption every day can significantly affect the way we live.

The rest periods are essential to enable us to recover from fatigue and restore
energy needed to clear thinking. Rest is necessary in our religious activities, as
well. Unremitting efforts in religious practice is commendable, but our practice can
become mechanical. When religious practice becomes mechanical, it loses much
of its power to move us or inspire gratitude, and that can lead to discontent.
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Many people say they are too busy to take a vacation from work, but the lack of
relaxation causes fatigue and robs us of vitality and the ability to think clearly.
Although it is best to allow ourselves long rest periods of mental and physical
refreshment, if this proves impossible, it is good to set aside a bit 'of time each day
free from the demands of our work. We have to determine for ourselves how to
spend that time (perhaps talking with friends or pursue a hobby) to recover from
fatigue at the end of the day and recover energy for the day ahead. People whose
daily life include some kind of activity or hobby, you can become completely
absorbed are very lucky. Not all people are so lucky, however. For many, there can
be no respite from stress or difficulties. To maintain the physical and mental health,
these people should rest or relax when you feel tired. Finding a balance between
work and relaxation is the most important. Nothing equals the feeling refreshed we
get from invigorating activities such as sports. When you exercise strenuously, the
body's energy seems to be used as efficiently as fuel is in perfect combustion. But
many people have no opportunity for such activities, overeating, or suffer from
frustrations that lead to a build up of stress. All these things translate into what we
might call the imperfect combustion of the fuel of the body, hurting our health, and
prevent us from feeling mentally and physically alert. We are often told that our
bodies are negatively affected by over-reliance on modern, synthetic fibers in our
clothing, of additives in our foods, and also by concrete apartment blocks, where
more and more of us live. Instead of accepting not reflect changes in our
environment, we have to protect our health so that take into account these factors.
The traditional Japanese way of living in harmony with nature has much to teach
us about healthy food, clothing, and housing. For example, many traditional
Japanese foods (such as pickled plums that many Japanese eat almost every day)
combine nutrition and medicinal properties. While good health is an important
factor in happiness, it is not the only one. A person with a chronic illness or
incurable or severe disability need not feel condemned to misery. A large number
of members of the society they live each day fully and constantly strive to improve
themselves as human beings, despite the illness or handicap. I am always deeply
moved by their stories and their efforts, which are valuable examples of the
essence of faith. All these people have one thing in common: they refuse to be
haunted by illness or disability. Accept reality for what it is and move on from there.
They are able to live each day in a significantly positive, because they have found
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in Buddhist terms liberation from reality. In contrast, healthy people can become
so obsessed with something that they find it impossible to remain happy for long.
This in turn damages their physical condition. Buddhism teaches that the mind and
body are intimately and inextricably linked. In the light of this teaching, it is obvious
that we enjoy every attempt we make to be cheerful all the time. Our attitudes have
an immense influence on our physical health. People who grumble and are not
satisfied with their work are more likely to get sick than others who go around the
same tasks in a spirit of joyful gratitude. From the religious point of view, get sick
always has a meaning. The sick person who can look at the way of life and thinking
that has contributed to the disease is already on the road to recovery. To maintain
the physical and mental health, it is a good idea to take a vacation from work, go
to the fields or forests, and work up a good sweat. But since not everyone can do
this, I offer two concrete proposals on ways to refresh the mind and body. First,
walk three to five kilometers (about two or three miles) every day. When we walk,
our body absorbs more oxygen Sometimes they would have if we sat still in the
house for the same period of time. Walking stimulates the brain and is good for
digestion. Philosophers and scientists having to walk long praised. Too many
people rely on most in need of the private car or public transportation. For example,
people who regularly travel by local buses can get more exercise if they walk a bit
'farther and to board their bus at a stop beyond their lawful arrest or leave the bus
one stop before the destination. Every time you take a bus, you have to walk
farther, until they find themselves walking three to five kilometers a day. Since the
physical and mental health are so closely related, weakness in the legs and thighs
caused by inactivity and Insufficient Exercise can dull the mind. Second, read the
scriptures of your faith out loud every day, breathing deeply and projecting your
voice from your diaphragm. Daily oral reading Scripture must be combined with the
daily silent reading of works inspired favorite. By these means like these, we should
all strive to improve our health, in order to set a good example for physical and
mental everyone we meet. Since a good physical and mental health is not only an
important factor in our happiness, but also the foundation of all our activities, we
should all have mental and physical exams from time to time. Masahiro Yasuoka
(1898--1983), who drafted the broadcasting announcement of the Japanese
emperor to surrender that ended World War II and was a student of Wang
Yangming (a Chinese school learning), wrote that the psychological examinations
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depth are significant health as thorough physical examinations. Instead of regular

consultations with specialists, Yasuoka suggested that we ask ourselves the
following question every day:

1. I eat the right amounts of the right kinds of foods?

2. I'm getting enough sleep each night?

3. I'm getting enough exercise?

4. Do I have bad habits that affect my mental and physical well-being?

5. They are easily upset by the problems of daily life or I can work as usual, no
matter what happens?

6. How much confidence I have in my job?

7. I have an inner life rewarding?

8. I have really good friends?

9. I keep a few good books to me all the time?

10. I have beliefs, precepts, and my faith?

Fretting about everything that happens during a busy day often causes insomnia.
To eliminate this source of insomnia, first think about the things they care about,
the problems separating important from the unimportant. Then decide how to deal
with major problems, and just forget about the others (Niwano, 1991).

Uncontrolled economic development, which wreaks havoc on the natural

environment, is a serious global problem that threatens human survival. A special
cause for concern is everywhere the rapid destruction of tropical rain forests
through debbio agriculture and logging for export. It is said that the destruction
proceeds so quickly that an area of rainforest roughly one-sixth the size of Japan
is lost each year. The consequences of this loss are the extinction of plant and
animal species, flooding, pollution of streams and rivers, and damage to the
fisheries sector. Japan is the world's largest importer and consumer of wood from
tropical rain forests. Most of the wood for disposable chopsticks, widely used in
Japan, and for the pulp to produce tissue paper comes from the forests of
Southeast Asia. This means that the Japanese can not afford to look on the crisis
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seemingly distant world of rain forests as someone else's business. To completely

restore rich green cover of the earth, we must do everything possible to save the
environment, the foundation of all life. Of course, we need to fell a certain amount
of timber, but the amount must be maintained at a minimum. We can try to save
the environment by protecting, or ruin allowing greed to continue to destroy forests
unchecked. In general, the Eastern philosophy has tended to regard the universe
as one in essence and consider all things, including the natural environment and
human beings as essentially united and interdependent. In contrast to this
approach, the West between nature and man, and Western civilization was
influenced by the idea that rules mankind nature. Recently, however, many learned
people in the West have come to see that the traditional Western view has reached
a dead end, and now strongly urge others to learn from the wisdom of the East, in
order to save humanity from destruction. Although Western influence has prevailed
in Japan since the country was opened in the mid-nineteenth century, the
Japanese have traditionally been revered since ancient nature, as reflected in the
Shinto religion, which, along with Buddhism and Confucianism, is part of the
foundation of Japanese culture. Now that Japan has been accused by many people
in Southeast Asia for aiding and abetting the destruction of rain forests, all
Japanese should cultivate respect for nature with a return to their traditional oriental
truly Japanese way of thinking. Effort even in small things can be important. For
example, in recent years I ate lunch in my office, I avoided using disposable
wooden chopsticks and instead I used a pair of bamboo chopsticks given to me by
the leader of another religious organization.

These are washed after each meal and can be used repeatedly. It is convenient to
carry. I realize that refraining from the use of disposable chopsticks is not sufficient
to solve the problem, but I think the concern in even small things can grow into
something big enough to save the natural environment. Humanity can learn a lot
from the work of the great world of nature. Even wild animals kill indiscriminately.
Yet the man, despite their intellectual capabilities, make namely that war and
environmental pollution, which now threatens the planet with destruction. To avoid
the worst, we must learn from nature and stop disrupting the natural harmony. In
addition, we must learn from the great moderation Eastern wisdom. Earth is said
to have come into existence about 4.7 billion years ago. Life emerged, and after
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many centuries the human race appeared. Historical documents are only about
five years. Now that we understand something of how our planet came into being,
we finally begin to see how wonderful and blessed it. People today need to realize
that their biggest mission is to protect their precious planet and its vegetation cover,
which has had such a long time to evolve inconceivable. Recently, many of the
nations of the world have tried to limit the amount of CFCs released into the
atmosphere. Used as coolants in refrigerators and air conditioners and as
propellants in aerosol cans, CFCs are destroying the stratospheric ozone layer,
which absorbs the sun's ultraviolet rays. When the ozone layer is weakened, more
ultraviolet rays to reach the Earth, harming humans, warming the atmosphere and
causing environmental changes that will be fatal for many plant and animal life.
Chlorofluorocarbons are just one example of the many substances ordinary
resident who become pollutants when used in large quantities. All this pollution
gives clear evidence that the services made possible by technology have side
effects that wreak serious damage to the environment, threatening all life. Each of
us must re-examine our willingness to use these convenience without thinking,
despite the damage they cause. We must try to act effectively to protect the
environment. The Amish, a conservative Christian group in the United States,
continue to maintain a lifestyle seventeenth century. Support themselves by
agriculture, which prevent electricity, traveling in a horse-drawn buggy, and the use
of horses to cultivate their fields. Adopt this simple way of life for religious
conviction. For those of us of other faiths, their way of life provides food for thought
profound. First, the Amish are humbly guided by religion. Second, we show the
strength of conviction necessary to preserve a way of life based on what is really
important for humanity. Many European and North American families to spend their
holidays in homes in remote areas without modern conveniences. In these places,
where even the electricity is not available, these families not only find himself, but
also come to see the waste of their ordinary lifestyle. Determine whether the
modern facilities are ultimately useful for humanity will take time. However, it
seems very likely that jumping accepting any new convenience and clinging to
anything that saves the job sooner or later invite serious trouble, and that is most
disturbing. Pollution begins with greedy individual behavior which, if it persists in,
has an adverse effect on society in general. Closure of requests for pollution that
people review their lives. Unless they do, we can hope for a solution at all. Some
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scholars argue that the abundance of comfort today makes people too idle, so that
their oxygen supply is less than it should be, which often depresses the functions
of the body and causes the disease. This theory clearly indicates the danger of
relying too much on labor-saving devices. Avoiding modern conveniences such as
electricity and cars may seem a negative approach, but could actually be very
positive in terms of health and environmental protection. People and their
environment are one. From time to time it is a good idea to put up with a little
'uncomfortable, to reflect on what is best for both. Many young Japanese today
reported suffering from this type of physical problems such as stiff shoulders and
nausea, although doctors found nothing wrong with them. Investigation from a
different angle, however, has shown that most of these young people tend to
disrupt their biorhythm to stay up late at night. In general, modern humans are
becoming nocturnal in their habits, and the trend is spreading to adults in a growing
number of children. Land, home to so many different life forms, has always been
subject to the rhythm of day and night. Like the other animals that live at this rate
for millions of years, humans have developed an internal biological clock and are
basically diurnal behavior.

Consequently, after sunset it is important to allow the body to rest and recharge.
And early in the morning it is good to provide the lungs with plenty of fresh, clean
air. With that in mind, we can see that morning devotions Buddhist sutra singing or
acting, for example, to the benefit of the body as well as mind.

Since our biorhythm is a diurnal animal, is only to be expected that stay up late at
night will adversely affect our bodies. Some students preparing for examinations
say they study better at night when it's quiet. But the study during the day when
the body is more careful examination scores seem to produce the best.

During a recent trip to Europe, we happened to see a University of the research

report Saar extinction of a small insect. The report said that this development
seemingly irrelevant in reality concerns the survival of the human race. The
disappearance of the little bug will reduce the number of large insects that feed on
it and the animals that feed on larger insects. In the end, this development could
seriously affect the supply of food available for humans. Although we often think
that we are living independent of other forces, are the major mechanisms of nature
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that sustain us. For this reason, we must respect nature and live in harmony with
it, so make the most of life bestowed on us. Recently more and more executives
have complained of health problems. One reason for their problems is no doubt
their tight schedules that keep them busy day and night and put great demands on
them physically and mentally. But even during a busy life, we must stop and think
every time we feel that our rapid rate is upsetting our biorhythm. Leading a healthy
lifestyle is in line with Buddhist teachings about nature and humanity. A healthy
lifestyle includes going to bed early in the morning, and finished the day with the
whole family take part in evening prayers in a spirit of gratitude. By doing these
things regularly and, to natural time, Buddhists can lay the foundations for a healthy
life of faith (Niwano, 1991).

CHAPTER XII: Scope of Aura

For many thousands of years of human history, there is a widespread belief that
all cases, especially human and animal bodies, there are Aura (or electromagnetic
(EM)), and that can only be seen Aura trained eye. Late 19th century metaphysical
science expanded this concept with the theory that all things possess the body of
essential substances, commonly called essential Bodi, consisting of the higher
frequencies of subtle energy and finer pre-matter quantum particles which are
closely linked with the physical body, like product creation of substance from
events electrofield through quantum particles on the physical plane. Because the
mechanisms of subtle fields of energy and the interaction energy policy developed
in the late 20th century science academic Bioenergiinformatics and torsion physics,
and given the advanced state of modern scientific instruments, it seems
reasonable and logical to conclude that the Aura will quantified and tangible studied
in experimental method. In fact, because of the color of the light are defined by
frequency, subtle energies and bio-energy which comes from all living beings can
be quantified as electromagnetic field energy that resonates with different
frequencies of light. In fact, much has learned this century about the light properties
of subtle energy fields and Auras from the works of such leading scientists as the
Polish doctor Iodko-Narkovitz, who worked with the photo-electric and
measurement of the electric field, the Russian inventor Semyon Davidovich Kirlian,
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who experimented with the quality and importance of the aura using photos and
recording electrofield, and the British doctor Walter J. Kilner, who eventually
invented a series of goggles and filters through which anyone can see auras in
detail. Many people are aware of invention of Harry Oldfield, Policontrast
Interference Photography (PIP), which displays models of light radiating from
biological organisms and inanimate objects. In fact, the current list of inventions
using subtle energies as treatments and detection of subtle energy is so long that
we could not discuss all here in this book. In this guide we focus on RFI, which is
a process that will introduce you to subtle energy detection and the exciting new
field of bioenergy science, also often referred to as Bioelectromagnetics. For the
purposes of the university level of scientific research conditions for the existence
Aura it can be based on the principle that all mental activity involves trade-energy
electrostatic or electromagnetic information. While theorists doctors tend to argue
that mental activity is just chemistry, because chemical neurotransmitters involved,
the fact is that neurotransmitters are created only when electrical impulses induce
a voltage in the neurons that exceeds the threshold of firing nerve. In addition, the
EEG technology (EEG) shows that mental activity can effectively analyzed and
monitored entirely electromagnetic principles. In electrical engineering, it is an
established principle that all electrical currents moving through a wire produces
electromagnetic fields. Therefore, when the psychological and emotional energies
are sent throughout the body as electrical impulses along the biological (neural)
and energy (Meridian) pathways, these transmissions cause electromagnetic fields
to radiate outside the body. With this process, tangible characteristics (frequency,
waveform, etc.) these energy radiated electric fields are characteristic of mental
activity which generated them, how much research in this field is discovered. In
fact, even only the movement of the atoms produces an electromagnetic field
quantifiable. This is most evident in the case of charged radioisotopes, as well as
neutral atoms and molecules will emit a field through the movement of charged
particles valence skeleton. As demonstrated by Russian experiments Tesla
Technology in 1950, this phenomenon causes prokaryotic organisms to produce
an external electromagnetic field, constituted by radiation combined by millions of
molecules in a biological organism. Many researchers in this field believe that
complex biological organisms, such as humans also electrofield produce
frequencies in the same manner, except that in addition to the contributions atomic
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and molecular, meridians nervous system and energy play a significant role. RFI
installation Ø 2002 ITEM nerves and nerve synapses carry electrical currents as
large as 55 millivolts (mV) for the mistakes of neurons, sometimes as large as 3
volts for motor impulses (movement of muscles), which radiate much larger
electrical fields in accordance with the physical electrofield. All these large areas,
classified as bioenergy, are the tangible essence and definition of the human aura.
Many scientists and doctors are particularly curious scientists metaphysical aura
of energy-information can be used to accurately analyze the patient's emotional
and psychological states. This statement is better understood and fairly well
supported by considerations of causal connection more tangible. The consulting
scientists and researchers to the position, while processing nine years of research
based electrical engineering, he found that the emotion is essentially an energy
reaction to a perception. First, there is a psychological perception of oneself and
the environment. This perception, as a mental process, induces characteristic
electrical impulses in the brain, which are transmitted to related parasympathetic
nerves or endocrine glands. For example, the perception of fear creates specific
electrical impulses in the brain that transmits electrical nerve impulses to stimulate
the adrenal glands. Since the brain is neurologically connected to the entire human
body, and electrical impulses can travel through the central nervous system,
sympathetic and parasympathetic, creating the characteristic electrical fields.
Current research further suggests that certain levels of bioelectrical Aura fields are
characteristic physical state of a biological organism. Biological activity such as
autonomic responses initiate cellular and electrochemical changes, thereby
creating an environment thermodynamically favorable to the conversion of kinetic
energy into electromagnetic energy metabolism. In this The process, localized
bioenergy "complexes" to form a dynamic field that differentiates according to the
neurological information that stimulated. Since the skin is not an obstacle to such
electromagnetic energy, the bioenergy field can and should radiate outside of the
organism to become what we call the aura. Therefore, the objective scientific
analysis of metal, and emotional state of health requires a technical understanding
of the electromagnetic characteristics of the various biological and psychological
states, through case studies. By mapping the electromagnetic fields surrounding
the human body, we have a tangible objective starting point for this analysis clinic.
Aura is highly characterized and influenced by emotional and physical condition of
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the person, the biological homeostasis or imbalance of plant life, or molecular

energies inherent in and surrounding the building. It makes reading aura very
useful and powerful tool for the metaphysical and clinical analysis of humans,
animals, plants and objects. Metaphysical energies consist of ambient electrofield
subtle energy that carry information. Since the frequency electromagnetic fields
and information of subtle energy reveals the type and function of such energy, all
the energies metaphysical can be identified by their frequency. Since color is
defined as the frequency and Aura is merely an electromagnetic radiation of
different frequencies, Aura can be effectively analyzed by identifying the color in
which part of the aura. For all the above reasons, seeing the Aura and interpreting
its colors has been the focus of popular metaphysics for centuries, and "What color
is my aura?" It is a very popular game in metaphysical circles and spiritual.
However, most of the people "see" colors that do not match the color of the
objective frequency of the real Aura. This is because they make an association
between the psychological "feeling" energy aura, and what the color "feels" like
intuitively. The associated color is then induced magnetically to the visual center
of the brain, then the person "sees" that color while looking at that part of the aura.
As a result of this common psychological phenomenon, the vast majority of
literature on Auras and Aura colors are entirely subjective to the psychology of the
authors, and the alleged meaning of the colors are almost entirely arbitrary. All
interpretation of the objective colors aura is subject to understand the structure of
the Aura itself. Every part and level of the Human aura is linked to various aspects
of psychology or physical health of the person, and sometimes reveals an
interaction of factors, both physical and mental. Understanding the structure of the
human Aura, we can study the objective meaning of the Aura colors in context. E
'currently unresolved exactly how many "levels" are to the human Aura. Clinical
studies of the human aura to the point, however, indicate that the metaphysical
being of a living incarnate entity consists of four basic bodies Aura. The highest
bodies of the Aura is the causal body, which is traditionally described as our
spiritual "higher self" related to our deepest personal identity. Current metaphysical
science of describing the causal body as the direct piece of high-frequency
universal subtle energy which is given individual consciousness and manifests
itself as an entity that can exist in the physical world of matter. Traditionally called
the psyche, or the soul, the causal body is the primary subtle energy field that
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includes our metaphysical being, and contains our deepest consciousness. The
Causal Body can be detected in about 24 inches above the head and shoulders
and over. The next identifiable level is called the etheric body, which is related to
the pre-matter quantum particles which are animated and influenced by electrical
energy life force of the causal body. This body also contains imprints of all the
temporal energies and qualities that we acquire while incarnate, and that make up
our personality. According to ancient theories of reincarnation, these imprinted
energies can then be incorporated into the basic Causal Body if will be useful for
potential successive incarnations. The etheric body reflects our identity, and is
more stable average of our general energies. In general, the etheric body can be
detected by 18 to 24 inches away from the physical body. Because of its distance
from the physical body, this level of the Aura plays a major role in how we interact
with other people, because it comes in contact with the ethereal energy bodies of
others, and participates in mutual energy-information exchange, both projecting
and receiving energy. The third, and most clearly identifiable, the four basic bodies
Aura is called Emotional. This level is more useful for the interpretation and
scientific analysis, because it is highly characterized by the emotional and
psychological condition of the subject. In general, the emotional body can be
detected from 4 to 18 inches away from the physical body. Because of the large
amount of psychological information that can be obtained from this level of the Aura
and used to generate a profile psychopersonal depth, technology RFI is regularly
referred to as "psychological." The level of health of the Aura, being the fourth and
most tangible of the Aura Bodies, is essentially the subtle energy that radiates from
the physical body. This part of the course visible Aura is the bioenergy field that
emanates from cell phones, neurological, and other biological functions of the
physical body. The Health Level thus reveals the physical condition of the subject,
showing disturbances and patterns related to the disease or other biological
conditions. In general, the level of health can be detected about 0 to 4 inches away
from the physical body. RFI technology is designed to quantify, analyze and
interpret the two "levels" more tangible and practically significant of Aura, which
are closer to the physical body: the level of health and psychological level and
personality characteristics present, or inner emotions and qualities. The chakras,
or bioenergy emanations regions around different points along the spine, we are
always considered part of the Emotional Body, even when read in the level of
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health Aura, because they pierce through all levels of the Aura. As established by
the late 20th century developments in science academic Bioenergyinformatics
(which are outside the scope of this manual), the energy channels called Chakras
are directly related to the physical endocrine system. Therefore, if the Health Level
analysis is necessary, it can be assumed that a disturbance or imbalance in a
Chakra is related to malfunction in an endocrine gland (etc., above or
understimulation gland). Taken together, the Chakras are traditionally considered
the "nervous system" of the metaphysical body, since it is through them that life
energies are received, processed and transmitted, and through them the body,
mind and spirit are interconnected in a single holistic system. This traditional
conception seems validated in part, because the specific glands of the endocrine
system of the human body are activated by the frequencies of bioenergy to which
they correspond. As a result of sensitivity and responsiveness of the endocrine
system of direct psychological and mental characteristics, events and reactions,
Aura readings on the Chakra points have proven to reveal reliable and insightful
on many aspects of the mental condition of a person's emotional and psychological
, as well as some thought processes. Current research in psychology and
psychobiology supports that the endocrine glands behave in direct response to all
mental events, and are therefore indicative of the mental and psychological
condition of a person. Since the endocrine glands are stimulated by, and
correspond to, specific identifiable frequencies, and color is frequency, ITEM has
used them as a starting point for objective interpretation of the precise meaning
and significance of various colors. Medical and clinical psychobiology data clearly
illustrate the significance and importance of endocrine activity, and endocrine
activities are clearly directly related to objective color frequencies. The frequencies
energo disclosure found in the Aura are identical to those found in channels
Chakra. In addition, the Chakra channels emanate bioenergies that are responsive
to and indicative of the activity and status of the corresponding endocrine glands.
The endocrine glands, in turn, are directly influenced and stimulated by events and
the psychological and somatic. As a result of these mechanics, there is a catch,
credible, scientific basis for relating bioenergy colors of the Aura to conditions or
specific medical and psychological events. It is also interesting to note that
experimental research intensive showed that the frequencies of the colors relative
to the channels Chakra on endocrine points are identical to the base primary colors
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traditionally "seen" by psychics, and currently detected by other imaging

technologies Aura. The exact number of colors and color Aura Chakra is currently
unresolved. Traditionally, there are seven primary Chakra colors, which are used
as basis for interpreting all colors aura. Since there is an infinite number of
frequencies, and color is frequency, there are virtually hundreds of other colors and
shades of colors of the chakra energies. For this reason, the popular literature there
are many different claims, insisting on one or another of the various numbers "right"
Chakra or related Aura colors. In reality, there is a theoretical infinity of different
colors of bioenergy and subtle energy. However, only the seven base chakra have
accurate color frequencies that are known to affect the endocrine glands, and,
then, all other colors can be based only on mere philosophy and conjecture, and
as such are incompatible with and useless in a system Scientific goal of bioenergy
and biofield analysis. For this reason, there may be other Chakra additional or
intermediate, but would not operate at the correct frequencies to interact with the
physical glands of the endocrine and nervous. Therefore, these energies or
chakras intermediate colors would only symptomatic or diagnostic based on case
study, but it is not functional for verifiable interpretation. The Base Chakra, located
in the genital area, has a frequency of energy-information corresponding to the
color red. The Base Chakra affects the ovaries and testes as glands. Its energies
are experimentally associated with sexuality, self-identity, and the energies purely
physical or material. The Sacral Chakra, located above the genital area just below
the navel, corresponds to the color orange. The Sacral Chakra affects the adrenal
glands, especially the adrenal medulla. Its energies are associated with healing,
generation of vital energy, and physical vitality. The solar plexus chakra, which is
located around the navel, corresponds to the color yellow. The Solar Plexus
Chakra affects the islet cells of the pancreas as glands, as well as the physical
nervous system system. Its energies are associated with calmness and emotional
stability, or lack thereof. The heart chakra, located in the center of the chest in the
heart area, corresponds to the color green. The heart chakra performs the adrenal
cortex, thyroid and anterior pituitary, thus making the biological manifestations of
emotion, and control the secretion of hormones in the endocrine system. Its
energies are associated with deep emotions and love, or strong emotions in
general including trauma. The throat chakra, located in the center of the throat,
corresponds to the color blue. The Throat Chakra makes the thyroid and
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parathyroid glands, and its energies are associated with communication, both
expression and listening. The third eye chakra, located in the center of the forehead
between the eyebrows, is the color purple. The Third Eye Chakra affects primarily
the pineal gland, as well as the cerebellum, and its energies are associated with
clairvoyance, sensitivity, intuition, and intellectual activity. The Crown Chakra,
located directly above the head, corresponds to the color orchid (a light purple, or
purple). The Crown Chakra affects primarily the anterior pituitary gland, as well as
the the cerebral cortex and the brain. Its energies are traditionally associated with
the higher self metaphysical spirit and divine consciousness. A Chakra system
complies with the primary colors indicated above is generally considered to be "in
balance" in popular metaphysical thought and in energy medicine. However, you
will find that it is rare to find a chakra system resonant frequencies of light
corresponding to the primary colors. Often, intermediate colors (for example, pink,
navy, gold, etc.) are in the Chakra system, or Chakra may be resonating in a
different color than the primary color traditionally associated with it. This is
completely natural, and highly dependent on the way the subject interacts with the
environment. The RFI software program provides interpretations for all Chakras
and the colors that are currently in resonance with, irrespective of the fact that the
individual Chakra or Chakra system is "in balance" in the traditional sense (Item,
2002).

Figure 1. Shakras (Item, 2002).

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Unlike the level of health of Aura, there has been relatively little scientific research
on the psychological level (etc., "Emotional Body") of Aura. In esoteric literature,
the living organism is both a transmitter and a receiver of information from the
environment. The left side of the body is the receiver, while the right side of the
body is the transmitter. Energies flow through the left side, they are processed
through the metaphysical energy systems of the body (for example, meridians, and
Chakras), and then are projected from the right side of the body. Extensive product
research revealed that this theoretical model has scientific validity. We found that
the psychological level on the left side of the body acts as "interface" or "boundary
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layer" between the person (or any other body that is capable of thought and
emotion) and the environment, and that the psychological side right of the body
(especially the hands) can transmit or project EM waves with great intensity. This
finding also fits well into the neurological model of hemisphere lateralization, where
it is mainly active on the left side of the brain and energy (and the left brain controls
the right side of the body), and the right side of the brain is predominantly receptive
(right brain controls the left side of the body). For the purpose of this simplified
theoretical model, we discuss the right and left sides of the psychological level
separately (Item, 2002).

Even when we do not think of anything in particular during our normal waking state,
both sides of the brain are still continuously sending signals throughout the nervous
system in response to stimuli and maintenance of a psychological subconscious
"mood ". The EM fields resulting from information processing below the threshold
of our usual awareness is our "basal Psychological Aura." The level "baseline" of
the American Psychological Aura describes the basic attributes of the person. For
example, if a person is fundamentally happy and content, the evel "baseline" will
indicate frequencies (and colors) that are representative of a happy and contented
psychological state, and the same goes for a person is fundamentally unhappy. In
general, the more "stable" a person is in a psychological sense, the more stable
the basal level; However, even the slightest negative thought by a fundamentally
happy person will result in changes to baseline. In other words, just because a
person appears completely "stable" and at peace, it should not assume that their
basal psychological level is also stable. In meditative states, however, basal level
will generally be more stable than the normal waking state (due to the subsidence
of "ego consciousness" which usually produces "instabilities"). ITEM has
discovered that for most people, the basal level can be measured in 4 to 18 inches
from the body. The basal level exists on both left and right sides of the body (since
the right and left hemispheres of the brain are active when we are not actively
thinking of anything). Now we consider the profound influence the environment has
on our basal psychological level on the left side of the body. Imagine a
fundamentally happy person who enters a room full of fundamentally unhappy
people - who are concealing their unhappiness and acting as if they were happy.
Consider also that the unhappy people are transmitting subconscious ideas of
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negativity (etc., greed, jealousy, etc.) for the person happy. They may
constructively interfere and amplify in relation to the thoughts of every single
person unhappy. The happy person may receive the amplified negative thoughts
on the left side of his psychological level. If the combined strength of the negative
thoughts exceeds the strength of its baseline level, the person will physically
"sense" the negative (although there are no obvious physical signs of negativity in
the room). This is a form of extra-sensory perception, and is due to the interaction
of external stimuli on the left side of the psychological level. The reason can be
perceived is that negative thoughts can, after some time, drag the basal level,
which then prevents the natural flow of positive basal energies from the person
(see example of drag from external EM Waves, below). However, if you "baseline"
level of strength happy person exceeds that of the combined negative thoughts, he
or she can not perceive (see Example of dragging from Aura, below). The opposite,
of course, is also true - a fundamentally unhappy person may perceive (and be
rejoiced by) radiation positive joined by many happy people, with the result that the
positive EM waves drag the unhappy person basal psychological level (Item,
2002).

Figure 2. Example of entrainment by external EM waves (Item, 2002)

 190

This is an extreme example of how energy in the environment can affect a person.
The interaction occurs in the "boundary layer" or "interface" on the left side of the
basal psychological level, which acts as a receiving antenna. ITEM has determined
that, in general, this psychological "boundary layer" exists at about 18 inches from
the body. In practice, however, there are hundreds of thousands of environmental
stimuli which react with the "boundary layer" at any time, ranging from auras of
other people, bioenergy from plants, trees and animals, the ultraviolet radiation of
the sun, and geomagnetic radiation of the earth, of EM waves emitted by electrical
appliances and random waves traveling from radio and television antennas. Other
researchers using biofeedback mode as "galvanic skin response" have shown that
the basal level is highly resistant to external environmental stimuli in many
circumstances (etc., the basal level can drag external EM waves after a certain
period of time, as in the figure below ) (http://aetherforce.com/a-basic-introduction-
to-the-aura/).

Figure 3. Example of entrainment by Aura (Item, 2002)

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An important point to keep in mind is that we are discussing these environmental

stimuli (in the form of EM waves), which are usually below the level of sensory
perception. Sensory perception may occur when the strength of such stimuli higher
than that of the basal level. Perception occurs more routinely when, for example,
you see unhappy people in a room with your body language revealing their
psychological state unhappy. This type of perception obviously lead to a reaction
and subsequent transformation of the right side of the psychological level, as
discussed below (http://aetherforce.com/a-basic-introduction-to-the-aura).

Written work, to a large extent relies on the scientific aspects of research aura.
From this point we can conclude that the measurement of energy based on a study
that has been made can be measured the amount and type of energy aura.

Hereinafter will be explained and spiritual way of seeing auras, taking into account
the scientific knowledge.

The aura is, in general knows very little and most often the information is incorrect,
superficial or in fragments. This is primarily because the knowledge of the aura is
one of the world know what you mean to do them can come to human methods of
research, but only the transfer of the spiritual power to some of the people.
 192

About all living beings exist energy sheath called. aura. The human aura is an
energy ball in the center of which is the physical body. The average diameter of
the ball is about 25m. It consists of ten layers. Aura is inextricably linked to the
body until natural death. The body is a condensed part of the aura that is
completely imbued with the energies of the aura. The body and aura are two
equally important elements that make the man but because of human blindness
body as the only factor being pariahs, we must stress that we are our aura, that it
is our feelings, thoughts and our souls.

The composition and functioning of the aura with its complexity beyond human
comprehension so that knowledge of the world amount to only those explanations
that are useful to man. So you will find on this side of the explanation of the
structure and mode of the human aura and its tasks. The main tasks of the aura
are to achieve physical, intellectual and spiritual development of man.

Also, you will find that the disease energetic nature and meet the energies that can
help offset the changes in the aura that led to the disease.

Development aura is directly related to the one energy that is the spiritual heritage
known as a guardian angel, muse, nadsvest etc., and by Dr. Stojanovic called Light
body, because it looks like a light gas-ball. Why is Christ the energy created
luminous object, what his role in the development of man, how it communicates
with your man and why the Enlightenment greatest wealth and happiness that man
can reach only some of the questions whose answers provide the world of
knowledge.

Composition and structure of AURA

The human aura is highly complex energy structure, made up of two types of
energy - gray and white bioenergy. The difference between them is what forms the
basis of gray and white has been alive. One without the other can not exist in the
aura. Their relationship to each point of the aura and the body is exactly defined
by the Law of bioenergy.
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White bioenergy

Figure 4. White bioenergy (http://www.val-znanje.com/modem/znanost-tekstovi-

nastanak-kozmosa-stojanovic-06.html)

White Bioenergy is energy close to matter because, as it has a high density.

Therefore, it is not the aura moves like a wave than in the form of particles, when
dispersed in tiny pieces and mercury as a liquid or when the particles and droplets
merge and then moving through the channels. White bioenergy is entered in the
aura of the countless canals whose endings coming to the surface of the aura. Fine
particles and energy captured from the free space, sticking to the entrance of the
canal, and when you gather a little more of that energy, it is connected to a larger
drop (Stojanović, 2004).

Energy stabilizer

Figure 5. Energy stabilizer (http://www.val-znanje.com/modem/znanost-tekstovi-

nastanak-kozmosa-stojanovic-06.html)
 194

This drop of white bioenergy ranges tubules toward a center located in the aura,
close to the body, approximately at the level of the heart, around the left side and
slightly in front, which is called an energy stabilizer. To make it function properly, it
must contain the Laws of bioenergy precisely determined percentage of the total
white bioenergy in aura and body. In addition to white bioenergy from outside the
aura, the energy stabilizer is flowing canals and all surpluses white bioenergy, in
relation to the available gray bioenergy from the whole aura and body. Under the
surpluses means that all white bioenergy, in particular items of the aura and the
body more than it would require a relationship to the available gray bioenergy at
that point. Appearance energy stabilizers reminds the Turkish turban with coils
which has 12, as many as meridians. During the rotation of the energy stabilizer,
its open ends of the slide on Meridian. Six Meridian enters the upper and six in the
lower part of the energy stabilizer. It successively sucked white bioenergy, and
then the next turn is sprayed outside the channels in one of the segments of the
aura. Then again comes phase sucked through the channels, and dispersing in the
next segment of the aura. When the energy stabilizer viewed in two dimensions, it
appears its rotation. Spraying is done in a way that white bioenergy, under
centrifugal force generated during rotation of the energy stabilizer, passes through
the invisible, intangible channels in the form of small particles spreads throughout
the aura. In return she was under the influence of attractive effects of the energy
stabilizer, in the form of small balls, again drawn through the walls of the ducts and
intangible them, exclusively, moving toward energy stabilizer. Before entering into
the channels, it is the thin undulating leaves grouped into tiny droplets (Stojanović,
2004.)
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Grey bioenergy

Figure 6. Central channel and seven major chakras (http://www.val-

znanje.com/modem/znanost-tekstovi-nastanak-kozmosa-stojanovic-06.html)

Grey bioenergy moving the other way. Its movement resembles osmosis, it is not
moving through the tube than the whole volume of the aura acts on her osmotic
aura is absorbed as if the sponge and it goes from the field to the higher in the area
with lower pressure, or in the field with a higher in the area with lower concentration.
Grey bioenergy is entered in the aura and the body from outside through the main
channels or major chakras. At the top and bottom of the aura there are mild
depressions that represent the beginning and end of the central channel. Central
channel passes around the spine man. Through the lower opening of the channel
is constantly draws current gray bioenergy that is passing through it, by osmosis
wider spreads, entering the aura. Unabsorbed gray bioenergy goes through a
manhole in the free space. In addition to this central channel, in which there are
first and seventh chakra, there are five major channels of chakras number two to
six, which start from the surface of the aura, and come to the five points on the
body to be a little further poured into the central channel. Now, contrary to them,
on the other side of the body, the center channel outputs identical channel to each
of the five and clearance to the opposite side surface of the aura. Thanks to the
special characteristics of the chakras, the body comes to the flow of gray bioenergy
from the entrance to the aura of the chakra and continue to discharge into the
 196

central channel. This flow is the front and back of the channel. Going through these
channels chakras, green bioenergy to osmotic spread around the channel within
the aura. This is the only way that gray bioenergy from outside enters the aura and
body. It has in contact with the outer surface of the whole aura, but that part of the
aura is completely indifferent to the gray bioenergy, which is just a bit further is
located in free space (Stojanović, 2004).

The compound of gray and white bioenergy

Black and white bioenergy do not go to each other than to the aura range as
described above. The influx of both bioenergy will at every point of the aura and
the body to flow until the establishment of their optimal relationship. For these two
types of bioenergy human body poses no obstacle or boundary, they are in it are
in the same proportion as in the aura, move through it in the same way, except that
the human body acts on them as a building construction that has permeated all
these energies. When the white and gray bioenergy in aura and body come into
contact, they are linked to one another, and to connect continues until the
establishment of an ideal relationship. This means, if somewhere is white particles
of bioenergy and to her osmotic arrives somewhat gray, gray will tie in to that
amount where it came from, until the establishment of the best relationship. If this
wave has not been enough gray, then it will result in the following new quantity and
so to achieve the ideal relationship. Further inflows gray bioenergy pass as surplus
by the place where he has already achieved the best possible relationship,
because it does not take more gray bioenergy (Stojanović, 2004)

Playing cards and white bioenergy

On one occasion, in order to study the white bioenergy, Dr. Stojanovic went into
deep meditation and want to see the aura. After a few seconds it appeared only
the contours of the aura, and in its part showed him the ducts through which the
jolts, successively moving white bioenergy. He followed that channel until it
reached the body and entered it, I would then immediately saw at the other end of
the body comes out and making a big arc reaches an energy stabilizer. He watched
more channels that are in fact acupuncture meridians, but in all its length, and not
just the part that passes through the body, and all had the same flow: starting out
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on the surface of various parts of the aura, as a barely visible capillaries, then
directed towards center aura, gathering their tributaries, thus, becoming thicker, all
coming to the body and it entered in various places, the received new tributaries,
out of the body usually on opposite sides in relation to those where they entered,
made a big bow and all finally casted in energy stabiIizator. The large arch,
reminiscent of a skipping rope, serves as a backup channel length to avoid its
tightening movement in the arms or legs (Stojanović, 2004).

The mechanism of operation of the chakras

How Energy cloud not say anything about the mechanism of feeding gray
bioenergy, Dr. Stojanovic, I tried it myself to decipher. He lowered the frequency of
brain waves in the frequency of gray level bioenergy and wanted to see the manner
of functioning of the chakras. After a few seconds he had a grayish color part of
the aura, through which he passed channel of the chakras on one end to the
opening at the exit of the aura. When paying attention to chakra, which quite
unclear video from it are moved, along the canal, the two air spirally twisting, until
the end of the channel. The rays were moving in the same direction, but they were
on opposite sides of the channel. This their spiral movement has created an energy
field which is the course of action was the entrance to the aura of the chakra. Under
the influence of this field gray bioenergy is slowly seeping from outside the channel
and moved to the chakras, and then, passing through it, entering the central
channel. Going through the canal, gray bioenergy slowly, through its walls, osmotic
spread in depth aura. The knowledge he had received information that 30% drawn
gray bioenergy through the walls of the channel expands the aura, and 70%
reaches the central channel and through it, moving upwards, slowly penetrates the
aura. Noting that there are still some doubts about the mode of action of the first
and seventh major chakras, energy cloud him about it further stated: "Looking at
the aura, you could notice slight depression at the bottom and at the top of which
are the beginning and end of the central channel. On his Middle part of which runs
through the spine, the bottom of the chakra is number one. This same process, as
an extra way of entering the gray bio-energy in the body, carried out through the
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chakras and the number two to number six, a pro each of which has its own front
and back opening.

Living and working aura takes place, for the most part, through its ten functions
and sub-functions and a number of systems. Without their work it is unthinkable
not only normal operation but also the existence of the human body, because it is
only a condensed part of the aura and is fully imbued with its normal composition.
Total labor aura can be divided into the following functions: The first function of
receiving and transmitting information paranormal, second function of maintaining
psychological and physical health, third function of creation of elementary particles
that determine the intellectual range, fourth permanent creative approach to the
problem, Fifth function of paranormal possibilities, Sixth function of maintaining
long-life aura and body, 7th function of communication with other people, 8th
function of communication with glowing body and spiritual energies, 9th The
maintenance of the genetic code, 10th function synchronization of all functions. In
addition to these main functions of the aura, there are a number of sub-functions
and smaller systems that are also of great importance for its .život and proper
functioning. Here are presented only some of the most important functions and
sub-functions in order to understand the basic elements of the functioning of the
aura and its importance to mental and physical health and development of people,
as well as the hidden opportunities that it offers.

All these functions, sub-functions and systems can be affected by a variety of

adverse effects, such as:

- Stresses,

- The negative thoughts and emotions,

- Harmful radiation,

- The negative influence of the stars and planets,

- Detrimental impact other people's aura (other people's negative thoughts)

- The activities of various wandering air and energy,

These negative impacts can result in their lifetime to slower or faster degradation,
resulting in:
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- Occurrence of the disease, organic or mental,

- Malfunctioning of the body and psyche,

- Loss of life enthusiasm, apathy, indifference, lethargy,

- Intellectual backwardness, lack of creativity

- Accelerated aging.

The implementation of four laws of bioenergy is a prerequisite for the healing of

diseases. However, it is necessary to know that the four laws relating to the
harmonization of bioenergy in the aura and the preservation of psycho-physical
health, but they do not in any way affect the functioning of repairing other systems
in the aura. Therefore, the physical and mental development of a person, and after
the establishment of good health, remained what corresponding to the functioning
of the aura. The improvement comes only in that part of the psycho-physical
development that had a negative impact previously, and now cured ailments.

The ideal situation aura means harmonious work of all functions individually and
their complete mutual synchronization. The effects of this situation are the
following:

* Person is in good spirits,

* Relaxed and cheerful,

* Feels filled with a kind of joy and happiness,

* Ornaments for life and work,

* Feels the increased powers of observation,

* Does not care about the intellectual thinking,

* Creative is in line with their preferences,

* Health is fine,

* Dark thoughts and negative emotions are rare.

The laws are superior bioenergy research results Ljubisa Stojanovic in the
functioning of the aura and body, and mechanisms of disease and healing. They
 200

argue that all disease, mental and organic, are the consequence of the disorder
energy structure of the aura. The disease can occur if the relevant part of the aura
all right, and vice versa, there is no question about health if it is in the aura caused
disturbances. From this it exempts a transitional period, before the onset of the
disease and external body injuries, such as blows, cuts, frostbite, burns and
chemical action, when changes in the aura of their consequences. So, when the
energy structure of the aura and body in perfect condition, there are no conditions
for the creation of disease. Then Aura in accordance with the first four laws of
bioenergy. These laws say about the very precise conditions to be met by way of
functioning of the aura and energy in it. Until the invention of bioenergy was
considered that the gray Bioenergy only bioenergy in aura and body. From this
error has arisen and Dr. Stojanovic belief that the lack of gray bioenergy, as it is
available only disturbance in the aura, is the primary culprit for causing the disease.
It is, however, clear that before reaching the appropriate power to bring white
bioenergy and regulate the situation in the aura, it had no purpose to be indicating
a fault. Moreover, ignorance of the truth helped him to his desire and enthusiasm
to help patients develop to the maximum within the possibilities with which at that
time possessed. Conversely, knowledge of the existence of white bioenergy,
whose influence on the development of the disease is the most crucial, and at the
same time can not affect the energy, to discourage him and reduce his group work
on healing. Finding white bioenergy, as an integral part of the body and aura, and
the impact of its deviation from the optimal level in general and in particular items
on the disease, completely explained the poor performance shown by radiation
therapy patients only gray bioenergy. To the energy structure of the aura and the
body was fully compliant with the first four of bioenergy, it is necessary that the
amount of gray and white bioenergy, as well as their relationship, achieve in the
whole aura, as in any point of the aura, the optimum level, that energy stabilizer
that is auras heart is functioning normally and the frequency energy is compatible
with the one that is given to the human species.

The first law:

* Black and White bioenergy bioenergy in the aura should be at the optimum level,
and their relationship 90.1: 9.9.
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Second law:

* Energy stabilizer should contain 14, 97% of the optimum value of bioenergy in
white aura.

The third law:

* The frequency of energy in the aura should be 10, 93 Hz.

Fourth Law:

* The ratio of gray and white bio-energy should not be at any point of the aura and
the body that deviates from the relationship 90.1: 9.9.

The fifth law (preventive and developmental):

* It is necessary to maintain the aura of perfect harmony, according to the first four
of the law and protect the flow of development of the energy core yellow aura.

The fifth law is not about health status than on prevention and development, as is
the protection already achieved results of harmonization aura and security
development yellow core. Laws bioenergy, then define the conditions to be met by
road, in terms of energy, in order to reach the optimum level and keep it
permanently. At the same time the first four laws relating to the conditions for
bringing the aura into a state which will result in healing of all chronic diseases
except cancer and those where there has been a permanent change of tissue, as
well as prevention of new chronic diseases and acute comes to mitigation intensity.
The use of four of bioenergy has a universal character in the treatment and
prevention, and applies equally to all persons, and healing and protection are not
made in respect of certain diseases, but to all at the same time. It makes no
distinction between mental and organic diseases, because they are all
consequences of the disorder energy structure of part of the aura. The first four of
bioenergy are the first image of a well-defined process in our aura, whose
departure from the optimal conditions leads to disease, and re-alignment to the
healing of diseases.

The fifth law can be implemented only if they meet the first four, which means that
the road brought in a completely harmonious state, and if there is a yellow power
core auras.
 202

The fulfillment of these two conditions to bring the aura into line with the fifth law,
leading to the preservation of harmony of destructive factors and the smooth
development of the yellow core that provides unimaginable rise of personality.

INFORMATION FUNCTION

This is perhaps the most important function of the aura, although it is impossible to
imagine an aura without any of its functions, and that man is still normal lives and
works.

External information

Admission external paranormal information reaching the aura and the body, the
body can not be directly detected. Their reception is done through a fine network
of canals whose terminations reach the surface of the aura. This network, going to
the body, that is the center of the aura, it becomes larger and the ducts are getting
fatter, like a river that its tributaries are growing. Ducts reaching the nerve endings
on the surface of the physical body, as well as in its interior and the brain. These
ducts can transmit information Information energy, which represents a third of
energy in the aura. Information energy does not go beyond these tubules in the
aura, it only exists in them. Through a network of canals it moves successively, in
waves, with each wave carries information that is collected between the two waves.
Information energy serves as a wire through which information is moving from aura
to the body and the bodies of the aura, but as a living wire, with the capacity of
power that won certain behavior programs of work and their tasks. To information
from the aura could be transferred to the nervous system, the point where the ducts
of the aura and the endings of the nervous system in the body of the transformer
information that looks like a joint. After the transformation of the impulse is still
nervous system of man moves to the brain, where the information submitted. The
brain, according to this information from the aura, should take a particular position,
in a similar way as it takes the view that according to the information coming to it
through the senses. Receiving information from the aura and their deciphering is
correct, but it was not carried out in the mind but in the subconscious, and the man
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he does not know. The transmission of this information from the subconscious to
the Consciousness is done during sleep, meditation or some other cause of
lowering the frequency of brain waves. It is more or less correctly, depending on
the depth, etc., the frequency of brain waves, and the length of their homogeneity,
etc., stability. When these conditions are not met, there is an interweaving and
chaotic transfer of information, which become confused and unclear. Information
from the unconscious to consciousness transmitted continuously, throughout their
lives, but their interpretation or recognition is not at all people equally. In sensibility
person that is better and safer conducted, while in those with coarser nervous
system transmitting a lot of bad and disturbed. It is this transfer of information from
the subconscious mind is the key point at which people differ in receiving
information from the aura, while only transmitting them to the aura through the
transformer to the nervous system and through it to the subconscious, almost all
people equal (Stojanovic, 2004 ).

Internal information

Another type of information that the aura go to the body, is the information created
in the aura. They are a product of thinking aura, which comprise mainly information
on how the Aura is experiencing the surrounding area, as well as its
recommendations and suggestions for the behavior of the body in relation to the
environment Aura does not have a brain, and thus no possibility for the right
mindset, but, above all, is a collector and partially transformer information involving
messages luminary, energy waves of all types that reach the aura, with the
information you carry on other people's thoughts, the external climate, the danger
to man, living conditions and trends and other. This information refers to the
nervous system, with them adds partially analyzed the conditions of space that it
covers. Information on damage to the aura transmitted in the form of a lack of
information from that part of the aura, and their distortion compared to normal
(Stojanovic, 2004).

Reply bodies
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The body is not only an integral part of the continuation of the aura but also the
place from which the very significant effect on the aura and it two ways: as a
response to the previous operation aura as an independent source. Response or
reaction of the body to the information from the aura is multifaceted: many think
they have as an incentive information from the aura, complete body adapts and
adjusts the data from the aura of the external pressure, temperature, humidity,
cosmic energies, messages through other people's thoughts, messages from
luminaries and spiritual energy, then the data on the environment, items, objects
and soil that aura experiences. One of the most important information that the body
reacts is kind, location and intensity of damage aura. This reaction manifests itself,
at first, by reducing the function of certain organs or entire regions of the body, and
later the appearance of diseases. In contrast to this movement, there is information
originating from the brain, with the data gathered by the body, and that through the
nerve endings and transformer leads to the activation of the energy waves through
informational energy, which meets all the parts of the aura of the information that
the body sends. This original, independent action on the aura of the body consists
of information that their senses get in contact with the environment, then the
thoughts that occurred in connection to the events, as well as the thoughts of the
human brain on the past, present and future (Stojanovic, 2004).

Tanks energy information

Once when Dr. Stojanovic wished to observe the aura, immediately he had the
image of capillaries with a balloon, attached to it. He got the explanation that it is a
reservoir of information which has the power to each channel at a time, and can be
found in the aura closer to the body. These bubbles contain reserves of energy and
information are used to maintain a constant pressure in the ducts. Due to the poor
condition of the poor functioning of the aura, can come to an insufficient amount of
information in the energy reservoirs. This leads to erroneous information coming
to the nervous system from one part or the whole aura, which also can cause
diseases (Stojanović, 2004).

FUNCTION OF INTELLIGENCE
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On one occasion, when Dr. Stojanovic wished to observe the aura, in order to study
its structure, first appeared something white as the root of a plant or animal's tail.
Then, at one end appeared systems like capillaries or veins, affecting only one part
of the aura. Such systems have on overall volume, auras, and their number varies
from 3 to 19. The second ends of the roots are thin threads connected between
our self.U meditation has received information that in these roots generate particles
intelligence or rather particles knowledge. One from peaks capillaries or veins
appearing as dots and move freely through the aura of the brain. This movement
of the particles to the brain occurs only when a man begins to think. Then the
corresponding sub-system (for the area of thinking) move particles from the peaks
of one or more capillaries to the brain. One upon arrival in the brain are activated
its work in this area. The influx of particles lasts for the duration of thinking. Number
of sub-systems or roots is inborn. However, their development or branching
depends on the application, provided that it is crucial for the development of the
subsystem of the first period of up to three years of age. Then largely ends the
development of thick roots that define the capabilities. The development of the
network vessels begins in childhood and continues throughout life. The capillary
network collects information coming into the aura, but not directly, but the network
of energy information, with which they intersect in order to contact the reception.
What is a network of capillaries broader and more developed, it will carry the
particles into yourself more knowledge. The brain is not any channels or pathways
associated with the tips of the capillaries out of which the particles, but they are
directed toward that part of the brain that is activated even before the idea
developed. These particles carry within themselves the knowledge gleaned in the
aura of birth and this knowledge allows the brain to find a solution in the thinking.
So, it is not particles than particles intelligence knowledge, enabling the brain to
find a solution, often among several, which brought him particles. The aura of
animals there is only one root which is small and poorly developed. The most
advanced is the chimpanzee, but he has only one. The plants have no roots but
only veins in various places in the aura. The basic difference between plants and
animals is at the root, because without it is not possible to continuously thinking.
The root represents the reservoir of particles, if necessary, and pulled out of it sent
to the brain. In plants it does not have, nor has the possibility of storing particles of
knowledge, in addition to the limited options in the veins. Therefore, the thinking of
 206

plants related to the period immediately after receiving the information in the aura
or something earlier. When the tanks are full, new particles ejected knowledge the
oldest ones, which are out of date, so that older information are destroyed. Brain
plants the whole plant that receives particles knowledge of vessels that now have
the information. In plants is the most common cause of thinking the emergence of
new information in the aura, and the right mindset based on old particles limited
ability to store the particles in the capillaries. In animals, about 30% of challenges
for thinking comes from the old information collected in the particles, and in
chimpanzees as much as 45%, while the rest comes from the fresh information. In
humans, the possibility of thinking defined number of roots and their level of
development, as well as the location in the aura. Mongoloid children have two roots
with a modestly developed network of capillaries and several special mesh
rootless. These roots are located in the central part of the aura so that receive a
smaller amount of information, but of all kinds. In some mongoloid there, in addition
to mesh, and the beginnings of roots that would be partly to develop. The lower
limit of normal people have three roots and usually several mesh with the
beginnings of roots or stumps. In addition, the majority of people there, more or
less developed system of capillaries and up to the number of missing roots - to
nineteen. People with nineteen roots have no additional mesh, because the system
is fully developed. All the roots are usually not maximum developed, and
development of nets depends on the use. Some of the grid, usually those in which
the root is fully developed, the most developed, while others, whose roots also fully
developed, but is not in the area of interest and people, have only basic branches.

TABLE OF RELATIONSHIP roots number and level of intelligence:

Extremely unintelligent people 3-5

Unintelligent people 5-7

Average intelligent persons 7-11

Above average intelligent person 11-13

Highly intelligent people 13-15

Geniuses 15-17
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Multiple geniuses 17-19

The number of these roots in the aura is directly related to intelligence, making
them more - people will be more intelligent. Persons in whose aura of up to five
roots are in extremely unintelligent, the average corresponds to the number 7:00
to 11:00, and occurs only in cases where there are more than fifteen. How will this
option be used, depends a lot on the frequency and length of activation of the
system, especially in the period up to three years of age. Certainly, the number of
roots is not the only factor, since it is possible that people with fewer roots, provided
that the maximum practiced these functions work, reach a higher level of
intelligence than those with a higher number of roots, but with their minimum
activity. Harmonization of all functions of the aura, this function will be maximally
activated, contacts with the brain will be better, which will facilitate the
understanding and solution of the problems, therefore an increase in intelligence.
This will again increase the desire for reflection, which will affect the expansion of
the network of capillaries, which leads to increasing intelligence (Stojanovic, 2004).

FUNCTION OF CREATIVITY

Creativity as a notion, in fact is much broader than the people define. It, among
other things, includes a significant change in the behavior of people, in the manner
of contacting and communicating with other people, with the environment, nature,
animals and plants. Fully developed creativity, in line with the possibilities of this
function, entails the behavior of a person who, at any time of its operation, to itself
and its surroundings, have a creative relationship. Next to it will gradually reach the
loss of the negative and repulsive attitude towards the environment and creativity,
transformation into indifferent, and then out of it in a creative attitude. In this way
the people by making the creative function of the aura become extremely lively,
interested in everything that happens and is active, in order to make creative
changes in their environment. This creative activity is not static and is not related
to the range, it is continuous, led by the desire and ambition to everything that
exists around us improves. The creative function is implemented through a series
of tufts of interconnected, forming one mesh ball-shaped, intertwined like a large
number of capillaries or networks of plant roots, without importance difference
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according to size and thickness. The spherical network extends to the surface of
the aura of which is divided only by the distance corresponding to the length of 2%
of the diameter of aura, or about half a meter. This mesh is yellow colour. The
appearance and shape of the system is genetically given and the same in all
people. The difference is reflected in the level of features and how to activate this
function. The effect of these creative features is reflected in the fact that the desire
of the human brain, activates the part of the network which is linked to the solution
of the desired issues. When it comes to a point of such parts of the network which,
slightly yellowish in color, have become extremely yellow, as if the light bulb turned
on them. This is activated section of the net works extremely stimulating those
parts of the roots of knowledge, which is located ~ in their area aura. This leads to
a strong activation and ejection of particles of knowledge from the tops of capillary
roots of knowledge which, in dense flocks, like rain down on the brain, bringing him
a large amount of knowledge, which enables him to find a solution to the problem.
Part of the mesh is active as long as there is a desire for research and finding, or
a desire to create something. What will be the intensity of creative mesh, depends
on its function of practice and of the creative system. And this operation depends
on the overall condition of the aura and the synchronization of all functions of the
aura. Well-trained part of the mesh, in a well-synchronized system of all functions
of the aura, it is able to bring about such a strong stimulus or activity of the
corresponding part of the mesh that it flashes so intense that the whole area of the
aura is slightly illuminated. This of course is an external feature of this action, and
the essence is reflected in the maximum activation of ejection of particles
knowledge of capillary roots of knowledge. Optimum ability to create or creative
activities are available only on the condition that harmonized work all the functions
of the aura and that established their mutual synchronization (Stojanović, 2004).

In this chapter, give opinions related to the aura of the two points of view, from a
scientific and spiritual aspect. It is very important to note that the road from both
points of view is an imposing and magnificent ability or power given to the people.
Often we have witnessed many situations in which scientists automatically reject
certain facts, just because they're thinking one-way and in accordance with the
knowledge you have tightened, not wanting to expand their horizons. In this case,
the value of the aura has been confirmed by both organizations engaged in
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scientific research aura. Research from a spiritual approach is different in some

aspects, but the results come in the same way.

CHAPTER XIII: Why was this topic chosen for the thesis of this
research?

The theme of this thesis is of great importance for the development of

contemporary thought in meditation, life through self-knowledge, spirituality and
highlight the virtues that are nowadays less and less, and are carried through
Buddhism, and these are the merits and demerits of modern. In this chapter
glimpse wider and narrower perspective on the development of Buddhism and its
conformity with the trends of modern life and the needs of the people. Also, we will
give emphasis on meditation, which should play an important role in the future, not
only as an activity of certain enlightened group of people, but to become something
common as the daily activity of every person to life, and therefore the environment,
done better and with more purposes.

The main task of this thesis, and consequently the desire of the author, is to show
the usefulness of meditation and life through self-knowledge to use as an example
of Buddhism. Of course, choosing a topic is not accidental nor without a clear
purpose. The great need is to point to the growing demystification of real values in
life and poor lifestyle that people lead to the wrong targets people who are not
related to the struggle for existence, but on the acquisition of material resources in
order to be able to sense which is just outside it great because not a importance in
life, these are fleeting things and the soul is eternal, and it needs to be addressed.

When you look at all the subject of the thesis and the research, we can look to the
past to understand the essence of the knowledge we have. However, each history
is manipulated, the most sacred books was changed, because history is the queen
of sciences, but it written by the victors. So, from what we've learned so far, we
have every right to look into us to find many answers that have been held in us.

If we want to change for the better all around us, we have to handle on something
that mankind has to preserve and this is the future. The very future of the entire
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human race is in a state of decline, the technology replaces human traits and tends
to be a puppet lifestyle, not spiritual and beautiful.

On the basis of everything written in previous chapters, we can see how it was
before, to understand the essence and the core of the Buddha's teachings and all
his followers. What is important in this chapter refers to the observation of and
prospects for development of spiritual teachings and Buddhism itself in the future
tense. In the results and discussion of this thesis will be given a special aspect to
this issue which will be explained by the relationship of contemporary Buddhism
with the economy, the social aspect and more.

A couple of years for us humans represented in the international media, mainly

western dominated the third millennium. We have been subjected to enormous
amount of hype commercial interest groups and some religious enthusiasts who
promised us that the world will surely end and a variety of new prophets. the target
group of these people are ignorant, superstitious and fear are particularly targeted
by these groups. New cults sprang up threatening the wrath of frustrated God to
mankind who refused to believe in him or obey their non-realistic controls. E gullible
are convinced that part of his material wealth and even kill themselves to escape
the ultimate, final holocaust of the end of the world. Of course, there were those
who were loud and harsh calls that alert us to the horrors of "Millennium chaos"
that will erase modern civilization at midnight on the last day. Computers were
supposed to delete the information relating to when we were insured, when we
were last inoculated, that our fixed deposits interest rates will have to be renewed,
the world's biggest crisis ever ... the odds are simply terrifying. He reached the big
anti-climax and nothing happened. On any shame many religious persons who
start in their sacred books and interpret them - again. So, what is the Buddhist
attitude toward all this? We join the crazy audience and watch this whole situation,
calmly and rationally. For starters, we were able to achieve our second millennium,
five hundred years ago and we are already half way to our third millennium. Sure
we get a little more age and maturity with which to view the universe and to advise
their compatriots on how to act in pursuit of ultimate happiness. Perhaps we could
now prevail in our younger brothers and sisters with different views of the world
that their perspectives are motivated to behave in the way of danger, not only the
human race but to all citizens of this great planet, including plants and animals.
 211

Before we become too smug and share the human race into "us" Buddhists and
"them", the rest, let us emphasize that we remember that we were all guilty of
entering into this phase of civilization and those who call themselves "Buddhist."
Just as happily stomped the "Primrose Path" sensuality, materialism and greed
and almost everyone else in the century. What we will continue to talk to the rest
of this thesis is that the sublime teachings of the Buddha, if properly understood
and properly monitored each can save the human race from the final disaster
because it is concerned at the importance of the themes of this thesis. We should
not think that the beginning of century had some special, or cosmic significance.
Time is a human invention and human being no different from what date his
ancestor was a two or three thousand years. We humans have the same propensity
for good or evil as our ancestors did during the Buddha. E difference may be that
today, due to our enormous technological progress and education, we are in a
better position to develop their own good or evil nature. If we have the good sense
to slow down and look at the teachings without bias and practice them sincerely,
we can raise the human race high levels of divinity. If we continue to ignore the
treasures of learning, we will continue to develop the beast in us. The choice is
ours and now it is time to decide because the world tone. The Buddha taught to all
mankind. If this message can be brought to all human beings, if we can convince
all human beings, and they manage to which the Buddha is not bound by the
narrow sectarian interests, but that he was concerned with all living beings, we
would have gone a long way towards making this world a better place for all its
inhabitants. In order to effectively promote social harmony and universal peace
through Buddhism. We have some serious think about it. We seriously need to
consider what our attitude toward Buddha's message is; must be unique and not
waste precious energy and resources arguing about the superiority of any school
of Buddhism or any religion, we must recognize the right of people and inhabitants
of Earth (including plants and animals); we must recognize the equality of all
members of humanity (including women and children). When we set your house in
order, so to speak, we will be in a better position to work for the happiness and
welfare of all just as the Buddha intended (Dhammananda, 2000).

It is widely discussed and written about Buddha's concern for the welfare of all
living beings and humanity in particular. Although much of his ministry was
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dedicated to building up those who renounced worldly life, it was the largest free
with their advice to raise the state of the host. Some of the most dedicated to the
development of social harmony beautiful and addressed the royal family and
ordinary people. In Ganna Utra for example Buddha tells In mythic terms on the
origin of society and the causes of inequality; in Aibharadvaja Utra the distinction
between the work of spiritual progress and work to gain material wealth. In
Lgalovada Utra explains the duties and responsibilities of the different groups that
make up society - parents, children, husbands, wives, employers, employees,
teachers and religious persons. He talks about the benefits to be derived when
every member of the community knows what he or she expects and sincerely fulfills
its obligations. In Arabhava Utra he enumerates the various forms of antisocial
behavior that causes personal and social losses. In Lagghapajja Utra he describes
the advantages that can be acquired in the home carrier even without "moving
forward." In one part Ahaparinibbana Utra Buddha explains the factors that are
necessary for good government and national unity. At ANGA Utra he lists good
social behavior that interferes with misery and hard for an individual and therefore
the community. In addition to these Sutras, there are of course count stories and
legends recorded in the Dhammapada and concealer which again emphasize the
factors of social harmony and universal peace. Now the question remains that we
wonder how practical advice in these modern times? It is often suggested that the
Buddhist formula for social welfare rather idealistic. Today's citizens are too
independent and selfish. People can still be treated humanely and still can follow
the principle that if you treat people well, they will behave well. Part of the reason
why governments are so tough today to observe everything from the point of view
that the world is finally and it's all real. We must remember that all the Buddha's
advice is given against a worldview that is totally different from the world view of
the vast majority of people today. If we want to effectively use the teachings of
Buddha to promote social harmony and universal peace, we must begin to see the
world as the Buddha did. We need to "see the world as it really is." We must use
all our efforts to provide an understanding of the three characteristics of Nice
(pass), Ukkha (dissatisfaction) and Natta (not only). This is an enormous task. we
wait for two millennia propaganda that spreads false idea that the world and its
creatures have been specially created by the selfish satisfaction of man. We need
to oppose that idea that "man is the measure of all things." Surely this is a difficult
 213

task, but certainly not impossible. More and more people in developed countries
are waking up to the obvious fact that the world is made for man's pleasure, and
that was not created in one glorious moment, but that is all there is an illusion and
dependent on everything else, that man's ultimate happiness and satisfaction lies
in his study not only for themselves but also for the security and happiness of
others. just Buddhas vision and a great number of people, tired of the excesses of
the past and fear of impending disaster are willing to give attention to the Buddha's
advice about peaceful coexistence in which the duties and responsibilities take
precedence over the rights. The time has come for Buddhists the world to explain
the hand of Buddha in modern conditions, to help people understand the nature
there, the audience. When there is Right (or perfect) Understanding, then of course
all the other aspects of teaching will not look so naive and impractical after all. For
many education systems in the West pay due attention to the development of
culture where man learns to put the concerns of others before his own needs. All
the innate goodness of being cherished through proper education and
understanding. Model Buddhas for perfect society can not function. But we have
to work constantly to succeed. Buddhist value system is already recognized in
many organizations. It's not a concern for us whether or not every human being is
transformed into Buddhism. The Buddha said that we appreciate any system that
contains aspects of wisdom which obviously these organizations work. Our
concern is for the happiness of mankind, material and spiritual. Greater awareness
of the Buddha's teachings to his principles universally accepted. Still on the subject
of international peace, religious pathways play an increasingly significant role in
teaching their followers to walk on the path of peace. Unfortunately, however, the
history of mankind is full of examples of so-called religious people who fought the
war in the name of religion, are certainly the most famous Crusades. Buddhism
has never been and never forgive the war even if it is disguised as "just" or "holy
war". E Buddha condemns violence of any kind for any reason. He has repeatedly
said that the only victory the conquest of self and only a miracle is the conversion
from evil to good. Buddhists therefore Cangha and lay the like, are bound by
precedent and rule never to wage war, but to persuade all people to walk the path
of peace. It is certainly no accident, therefore, that the Charter begins with a
preamble: "Because in the minds of people who wars deliberate, it is in the minds
of people that have fortress against the war to be built." is almost the same as in
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the first verse of the Dhammapada, which reads: "Mind precedes all healthy and
unwholesome states and their capital; they are all wrought mind. If the mind with
the same person speaks or acts, misery follows him as the wheel follows the foot
of the ox." If someone speaks or acts with a pure mind, therefore, happiness follows
one, even as one's shadow that never leaves. Buddha teaching in a young mind
from the start, no doubt will be the strength of solid civilizational factor to mankind
of violence in compassion. One of our tasks is therefore to take advantage of
learning opportunities Buddha in multiple languages and through different media,
including the Internet. Although the human race has made such progress in nearly
all areas of activity, the war is one area in which we are no better than animals
behaved. In fact, one might even say that we are descended from the lower
animals, as it gives greater our intelligence we should know better than to succumb
to our lower desires, anger, hatred and delusion. It has been said that man's worst
feature is its ability to inflict pain, mental and physical on his fellow beings. E the
worst manifestation of this irrational behavior is man's desire to wage war because
of dumb excuses and wealth because every war is meaningless except defense.
Ever since man learned to possess weapons that are waging a war against their
fellow beings, and every student of history will easily agree that there has never
been such a thing as a "just war." And wars are going from bad to worse. But today
the whole horde of innocent men, women, children and even animals suffering
indescribable sacrifices as a result of the war. The mothers were separated from
their children, husbands were separated from the women, the brothers separated
from sisters - no end. Some people claim that they can not avoid conflict and war
because they are expressions of human nature. Just need to be realistic to
understand that it would be imprudent to sit and do nothing when the aggressors
were brutally destroys innocent lives based on unrealistic and unfounded
allegations, but we must always bear in mind that the war is at best a last resort to
maintain peace. However, if you believe that war is inevitable, then we'll fight. But
if, as a great emperor Asoka, we have spiritual development and the wisdom to
see the folly of war can certainly be avoided. Buddhists can be proud of the fact
that in our times of greatest advocate of peace, His Holiness the Dalai Lama of
Tibet. For almost half a century this great Buddhist leader has worked tirelessly to
restore their homeland, and in any uttering malicious words against those who
occupy their land, the same is the case in relation Serbian territory occupied by the
 215

Albanians with the help of the Americans, and there of over 300 Serbian
monasteries and monks and priests were imprisoned in monasteries and churches,
while around them the enemy. But they do not call for violence, but at peace, even
though their lives are threatened and kidnapped their territory. He never
condemned them, but treat them as fellow beings. On the other hand, he was not
a coward. He fearlessly spoke out against the treatment of its case and spreading
lies against him. But he did not choose to arms against the aggressors of its people.
The fight ended by force is not the victory. The real victory can be achieved real
change of heart based on an understanding of the aggressor. His Holiness the
Dalai Lama truly believes in inculcating peace through non-violence
(Dhammananda, 2000).

As we can see in this chapter, the primary objective of these themes tend tries to
show the current state of civilization, decline in moral values among people, but
also a vision or a possible solution for the modern world. If the collective
consciousness of people do not change soon, the world will be in really big
existential problem.

CHAPTER XIV: Three cases of the use of Buddhist meditation in

Freemasonry based on the personal example of the author's
thesis

It is said that Masonry is older than the Golden Fleece and the Roman Eagle. Yes,
it certainly is. Masonry is as much as we are willing to accept and to scratch the
stone that process, and allow the light to shine upon the spark that created us.
Masonry represents all tangible and intangible, life and nobility, represents us and
we it.

We often ask ourselves concerning the philosophy of life, issues that delves into
the depths of his soul and consciousness, consciousness and unconsciousness,
recognition and non-recognition. In this paper we will try to find issues related to
understanding the integration of self-knowledge, the importance of the spiritual way
of life to respect esoteric Freemasonry. Based on written below, can be understood
 216

to be much more applicable to union with our higher Being represents one of the
most important objectives of esoteric Mason.

Masonry as a philosophy or a religion, whatever it understands and agrees with all

the freedom of choice, is the very essence of simplicity, selflessness and unity with
the great architect whose message is to us, and you need to find as the the lost
Word. Simply put, many of the answers lie within us, not about us, and in theory.
Learning can certainly help to find your way to it, but it's all a long time ago written
in Spark and the only way we can come up with an answer, denying ourselves so
that we can improve, for something like that it takes a lot more than just reading
books. It is necessary to review themselves and overcome what we created a
mission unattainable. It is this self-knowledge, which is the first step on the way
towards the Light, towards complete calm. This time, in any case, complex and full
of obstacles gives us tasks which we have already themselves determine, after
which we get the opportunity to create visions that are above this time, profanity
and materiality, to look into yourself and discover your purpose. Each stone, in
order to obtain a form that he has been assigned, processed slowly, thoroughly,
with a lot of effort and a desire for perfection that is unattainable for us. For this
reason, every step themselves should make it more difficult, because only if we
are worthy of the knowledge we have, the next way we can expect something that
will confuse us, and thus return to the first step and the first blow with a hammer
on a stone that we made. It is this spiritual life piece should strive, we want it so
strongly, but not to be hungry for it.

Philosophy, in their own way represent artistic creativity, and our Royal Art. It is a
relative and of course individually. Sometimes depends on the barriers related to
cultural heritage, religious belief, geographic origin, on the basis of which people
often make conclusions and live in accordance with the principles of universality
and in which they did not create, but inherited. That is the essence of all the
deviations of mind and spirit that you inflict ourselves. Very difficult, but very
important is to resist it, freeing the spirit in us and let us water where it belongs,
and we along with him.

The question is, is it possible to discover the creation and then consciously face
the unknown, repressed and hidden aspects of your higher being? That is, whether
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the artist revelation may be activity based on which will arrive to the road of self-
discovery and self-discovery? The easiest, but definitely not the only answer to this
can be found in psychoanalysis that the unconscious is understood as an eternal
mover and an endless source of creativity, but also as a very deep and universal
nature of human activity and made his world and everything in it. The artist is able
to design their own psychological being through personal spiritual understanding
everything, and created work is the result of such projections. According to written,
this postulate of psychoanalysis seems like a very simple, in practice, an attempt
to consciously approaches the unconscious meets the following questions, which
can be reflected in the above:

1. The exact method of creation can be deep of unconsciousness?

2. In what form the contents of the unconscious can manifest itself?

3. In order to understand them?

Psychological theories of the unconscious artist who sees things visual way of
acting like a big puzzle and I do not mean a lot to him because he (unknowingly) is
perceived through the senses of sight. This is where the real border between the
spiritual esoteric and theoretical approaches. A spiritual way, with the desire for
knowledge and union with our higher Being, we feel more sense of our self and
give yourself the opportunity to understand, to feel.

Three main parameters of the spiritual life accept the philosophy that seems so
simple, but in fact is totally complex. Masonry is a way of life, a philosophy of life
that permeates the magnificence of the human soul, humanity, past, future and
eternity.

For centuries, spiritual teachings have shown us that the heart is the source of
wisdom, the pure truth, eternal peace and a clear love. Tim heart monitor reality
and point the way to go. But the spiritual heart, is certainly not restricted location in
the body, but to the part where you can find all the records that need to discover,
soul, sparkle, magic. The soul is the connection with the basic qualities and
dimensions of our true nature, as well as limitations and perfection of our higher
being.
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What if we could live a life large, open vision in which many things can happen and
where there is room for everyone, a place where there needs to be determined, to
set boundaries and barriers and to resist all that, where the problem is is nothing
and everything just adds to the importance and richness of life? A openness, broad
perspective of presenting the most natural and simplest? Maybe true, maybe not,
at first glance it looks unrealistic, but everyone has the natural ability to experience
life in this way. The only requirement is that the way we look at the spiritual life we
lead, not only figuratively, with subtle energy centers that are located in the center,
in the middle of our chest and just needs time to see and feel, and not through the
eyes and mind as it can and the profane . In some spiritual traditions are
encouraged to look at spirituality, but what exactly does that mean? Excess is the
habit of observing spirituality through the mind that we do not control and
understanding that may not be our already inherited, these barriers are just as often
distorted image about us and our visions. It is difficult, and not a few questions we
encounter through our self-awareness and spiritual development. What is what one
expects from a spiritual life? How would our lives look like then? Is it possible that
there is another world in front of us that we can see only through spiritual life, and
not through the mind? The answer is simple, yes, of course there is a horizon and
the uncertainties and the world to us with greater and greater knowledge and
personal development become closer and more acceptable. Because the soul
knows where he belongs and who goes, and the only route for the road is if we
recognize the Temple of Solomon and through the magnificent acacia seek the
truth. In what follows, in our further work, we are called to investigate this radically
different perspective compared to what surrounds us in the secular environment
and to find out whether we are worthy of the truth and which way we can do it. It
can be a joy and excitement that gives us the opportunity to discover how much
wealth, wonder and beauty so close and so readily available to us, but that we
should learn not to be prevented from wood can not see the forest.

We could say that it should be this: We are aware of the knowledge Universe.To
the space in which we exist. It also turns out that all that really matters in life is in
this area of consciousness. This is a place where there is love, peace, joy,
compassion, wisdom, strength and sense of worth. These are the characteristics
of our true nature that we inherited. These are the characteristics of reality. All we
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ever needed, including everything you need to know, in a wide presence is not in
front, but behind our eyes. Realizing the true nature of consciousness seems
incredibly simple, except for one thing: that we have the knowledge by which we
can set the example. Just as water takes the form of containers if we pour into it,
the knowledge that we are in second childhood shaped the principles that were
instilled in us impetuously, feelings, wishes, hopes, dreams, concerns and
experiences. Sometimes this form is so strong that it seems that consciousness is
acquired very small and limited this time transience. This is not really a problem
because knowledge itself is not damaged, so it can always expand again. Such
awareness is not satisfied only a temporary experience, but can be reflected on
the experience or object in consciousness. Reality itself is relative and that is
exactly what Mason greater knowledge and different. With Gnosis that takes him
will have all relative, and he himself and his purpose and existence. Because
people learn meditation puppet models that automatically suppress the more
powerful subconscious, giving as awareness of the possibility that the weaker links
in the chain the higher Self, multiply your ego, accepts universal perspectives and
principles that are justified in advance and thus proves its weakness. Step Mason
may not be the proper step if it is not relativists, be cause the Great Architect
provides an option we Initiation experienced that we do not feel the mind, we look
at not seeing his eyes open, but to allow light to pass through our breasts and
initiates us to greater knowledge We aspired to the Great Work.

Motif Sparks, Sparks of the Divine is an old and widespread, and that motive is
primarily associated with the mysticism of the late Platonism. The very idea of the
inner Light is one of the general esoteric thoughts. It is present in heretical
movements of the Middle Ages, as well as the radical Protestant domination, then
as a legacy of the culture period that we've written. Spark in us has several different
concepts, yet presents the same character. Often called the Spark of human
thought. Jung-styling of the human spirit called divine spark. Ekartshauzen
describes the soul and heart of the man's spark, the image of God, the kingdom of
heaven is lost by the fall. Based Lopuhina and after the fall of the man remains the
spark of the Divine Light, the spirit of God who reigned until the fall. When Mason
in the Middle Ages, the divine spark is identified with intelligence. In an earlier
Russian Masonic magazine is written: man is dark, but it is Iskra associated with
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the source of life, the Great Being. Then, Turgenev, in a letter written note: the
pearl is talking about Boehme is pure divinity that Adam enjoyed before the fall,
Spark divine love and wisdom in man. In this way, largely speaking and the Order
of the Golden Rosycross in their alchemical oriented learning which also speaks to
man contains Spark Universal Spirit, which is the fall became trapped in matter.
This picture Sparks, divine, on the one hand identifies with human reason,
intelligence and a deeper principle, on the other hand divine thoughts, talking to a
man his senior Dell, the divine nature. On this basis, we can reach a key ideas of
the Illuminati that era, but also for Western esoteric tradition in general: the soul is
of divine origin, equal to the great architect of the universe.

All written coincides with the observations of students in occult literature, that the
Illuminati milieu Plato happiness at every step, primarily because of the
preexistence of the soul and androgyny. Neoplatonic doctrines give us a wide
range of startling analogies with this enlightenment.

It is important to mention the idea of "the collapse of previous worlds," which is

interpreted in different ways, which are defined by understanding and formation of
all. In Kabbalah such a formulation is not contradictory as it seems because the
idea existed in earlier times through the natural history of the theory, and also in
esoteric circles. The epoch of the Middle Ages and the late Middle Ages does not
transmit position on the intransigence of science and esoteric, interest in science
has largely been frequent in theosophical and saw them as complementary to their
spiritual speculation. Ancient sources give a special emphasis to the idea of the
destruction of the world and its different perceptions.

Certain Masonic Catechism they kept teaching that the earth will be destroyed by
a new flood. Then, in the second Masonic system being taught about periodic
destruction of the earth by fire, every 700 years. According to one legend the
Masonic world will be destroyed twice, first with water, which refers to the biblical
flood that has already occurred and the second time by fire. Some Masonic authors
have mentioned before our worlds. It is important to emphasize that the general
performance of the cosmic doom present in the Illuminati teachings. For the
authors of Saint-Martin and Martinez, the Universe, or more clearly defined, the
original chaos from which the world was created, consisting of the remains of the
 221

previous one, greatly improved the Universe. The term "chaos" is very much
present as a term defining all the many esoteric brotherhood, which in addition to
Martinists, studying in a more thorough way the Brotherhood and the Illuminati,
Rosicrucians and others.

We wish to hereby emphasize one particular esoteric stream which has a major
impact on the development of spiritual beings in us and called mesmerism. If the
mention of mesmerism, few will know what it is about and will easily get an
impression of quackery that advance no arguments strongly condemns.

Masmerism or clearly written magnetism, in the earlier era was very much
appreciated. The list of those who observed this direction is impressive and
consists of the following persons: Schleiermacher, Wilhelm von Humboldt, Jean
Paul, Achim von Arnim, Schiller, Fichte, Igo, Mass, Dima, Chateaubriand, Stendal,
Constant, Gautier, Schopenhauer, Dickens, Carlyle, Thackeray, Tennyson,
Bulwer-Lytton, Robert Browning, Odojevski. For Schopenhauer magnetism
represents "the most important discovery ever done," Schelling it uses for its
system. The motives were different from aspirations to cure a disease to search for
philosophical research. Magnetism, itself, had many variations. Once fashionable,
especially represented in eighteenth-century salons, and subsequently rejected by
modern medicine in various occult circles mesmerism got its authentic
interpretation. The initial medical aspect is becoming more and spirituality
associated with the former theosophical ideas. After official condemnation of
Mesmer late eighteenth century interest in mesmerism was quiet, but after 1820
there was a revival of the idea, especially in France Masonry, but now completely
in occult mind in connection with the Theosophical, Rosicrucian teachings. The
period around 1830 to the early Second Empire, climaxing interests in France.

By mesmerism, everything that surrounds us, there is in us and above us is

connected. Influence among beings is established via a universal magnetic fluid.
While medicine is defined as the orientation of the human body becomes a medical
aspect of looking, occult reinterpretation show the impact and connect with old
ideas of general sympathy, analogies and Eros. Magnetism is connected and
seeks to mitigate the ego and individualism. This orientation serves the awakening
of man's astral spirit, which serves the higher luminous spirit in man which call
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possibility of developing talent for clairvoyance. Based on Jung-styling, magnetic

processes result in the visionary and the trance that was specially represented in
the German Romanticism. Supreme MAGNETIZER represents the Great Architect
of the Universe, and the magnetic trance his soul draws near. Magnetism man can
free the soul so that it can bring yourself into contact with the spiritual world.

About what was previously written in this paper related to magnetism, mainly
related to the soul, sparkle, magic .. That magnetism comes from the Great
Architect. Magnetism is a harmony of soul connection with the higher Self. On the
medical level goal is the establishment of health, at a higher level recovery of
nature and man (There is a secret society called "Red Harmony" which used music
as a practical treatment). However, from the above, we can conclude that it is the
ancient Pythagorean ideas about the music of the spheres.

An interesting relationship can be seen in the assumption that the ratio of the
Angels and Holy establishes magnetic touch.

You must pay attention to the written part of Njegos in which magnetism is often
associated with a low profile, yet clear esoteric views and access.

Freemasonry is associated with Njegoš viewed primarily biographical. Mostly

attention is directed to Njegoš do with the Masons: teacher of French language
TDM Garibaldi Secretary Del Ongaro, TOMAZEOVA, Russian Freemasons with
whom he corresponded, Trieste contacts and foremost Milutinovic. If we restrict
ourselves only to specific Masonic symbols and teachings, the similarity between
them and the Njegoš tributes can be found in the view great builder, symbolism of
the sun, compared to light and darkness.

Njegoš God himself says that Satan is gone "out of nothing", in the literature it is
accepted that in the epic God of someone who only shaped matter, while dark
chaos turns into Light and order. In addition to the Platonic and Gnostic parallels
conception of God as the Demiurge, found in Freemasonry in The great architect
of the universe.

We can say that the "direction" of Masonry have different approaches to the same
goal. This goal refers to the tendency Mason to perfect himself in the Royal Arts
and realized through self-knowledge, your purpose. In relation to the energy that
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we feel we opt for the path that we will follow the path of Light. One such road is a
road Memphis-Misraim who follow through with the ambition to meet his reflection
in the most valuable to us, our higher Self.

If someone has a chance to be in the Cairo Museum, although we are aware of the
fact that they are not in that place essence of Egyptian mysticism, notice that the
people who enter the premises of the museum, under the influence of high-energy,
focus special attention become quieter and pay their respects, and even those for
which it is evident that both are conscious of themselves, and not the place where
there are very sacred things that are around them. As we tried to explain the
importance of "direction" in Masonry we have mentioned, we should look at the
phenomenon of Magic, those that spark in us a whole new level. It is impossible to
define because it is itself something vibrant and spiritually. Like all so can not be
regarded Magic scientific research method, but only because of its uniqueness,
sense. How can all the material can be very easy to define, it is undefined Magic
impressive sense when viewed through the life, death and love. It is a great
science, spirit and everything seems exactly the sphere in which they meet all of
our adventures, art, science, the purpose of life. Spark which we wrote about
makes magic, identifying the best in us which makes us the Masons, worthy of the
middle of our Self shines as the brightest Light. Since it was created humanity, that
spark we bear within us, in some people developed spirituality, awakening in
Gnosis, they want to unite and to submit to in order to create a spiritual force and
help all who need it. There is an opinion that it was the gods or superior beings,
came to the first men and gave them that spark, and consequently the possibility
that through the use of art and science, and to shape the cultural and historical
roots, provide a link with the unknown and invisible. Ancient writings tell us about
the period of millions of years ago, when the Magic came among men. People were
initiated and adepts and Magic, therefore are given the ability to understand and
get acquainted with all, they had the possibility of opening the doors of Nature. In
this way, the man began a process of self-realization with greater respect yourself
realizing that our body does not make the living, but Spark, magic, soul. The notion
that the Universe is not an unknown phenomenon, but a great living being, and
that there is a physical and metaphysical unity of the Universe, a part of which is
outside of us and the microcosm that is ourselves. It is known to the world since its
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establishment several times changed its position in relation to the plane of the
ecliptic, and hence the temperature changed several times what is still happening.
The secret doctrine teaches us on the continents of which we have only memories
of the last fragments, like Atlantean continent. Through Plato's record, which is said
to have received this knowledge from the Egyptians, we know of the existence of
the last remnant of the mystical continent, which he called Poseidonios. This
continent is mentioned with the dates in which there is great symbolism and strong
assumption that the historical peoples of America and those in Europe, Asia and
Africa. Then, in the Indian books will appear under the name of Lanka, which
means Big Island. It is said that at the time of the disappearance of the continent
or at the time of his disappearance, before it sank Poseidonios, it's thousands of
years of convulsions during which the island was destroyed, the mystery and the
magic that combines the essential Will and ceremonial magic that turns into
harmony by the opposition, were transferred to ancient Egypt. However, he had
not got that name because the word "Egypt" came from a Greek word meaning
"secret place", "place of mystery." It is assumed that Egypt was called Kem
meaning burnt, black earth. There are some opinions that it is because the sun
beat upon the ground, while others believe that because of the dark mud of the
River Nile. The esoteric annals say that Egypt comes from a some sixty thousand
years from initiation groups that were located in the south, at the place where the
Luxor, Thebes, Abydos and other cities in the area close to Nubije.Na north there
were islands on which they were raised The Pyramids and the Sphinx. The book
says that in the interior of the Great Pyramid are documents containing Cheops
hieroglyphics which would thus, determined much later date. What the books can
not be found is where to place those files are. I can not find any records in any part
of the stone pyramids, but the external point of gypsum stone blocks the opening
of what is nowadays called Kranjevo chamber. In this case, files may be older,
also, there is an opinion that does not indicate Cheops, but Kem. Be interpreted in
such a way as to means of Cheops travel Herod and other Greeks, Manetho, who
have left us writings of what we know today as the royal dynasty and the pharaohs.
Ancient Magic, the entire ancient knowledge with all its secrets, passing many
roads in order to indicate to us just what we know relatively little concerning ancient
Egypt.
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Spark or magic is a collection of secret knowledge written in us, which include the
same metaphysics as knowledge of the previous incarnations, but also our
aspiration for connection to a higher Being.

If we consider the outline of a divine triad that existed in Egypt and relating to Osiris,
Isis and Horus, we can see a number of ritual colors used in their display because
Isis had to be on a red plate, Osiris on blue which was the posthumous state, and
Horus on the gold like the sun. Certainly, Egypt has never been, is not now and will
not be nothing accidental, each color has a symbolic and any interpretation of
secrets that hides.

Use magic means by will and not just their own, but also the will of others, we as a
task given as greater responsibility.

It's all relative as we go through self-knowledge. In themselves should always carry

two forces of nature, one that attracts and one that fails. Only in this way we can
accept the balance of Nature and let our ego to spark within us allow to shine like
gold light Horus the sun and make us worthy of what we Masons, because we want
to understand.

The following text will give three examples on the basis of which the Freemasonry
takes to the road to Light, as they say the Masons and the life of self-discovery and
meditation. There are many points that meet the meditation and esoteric
Freemasonry. Special emphasis will be given to works Rudolph Steiner who in a
special way brought these elements in question and gave some basics to travel
through meditation training to us.

Rudolf Steiner, author of over a hundred books and brochures, originated from the
Theosophical teachings of Helena Blavatsky, and his goal was to create a
"Christian occultism". Today anthroposophycal movement has strong roots in the
US and Germany, and in Russia opening Steiners "Valdorfs school" at state
schools approved by the Ministry of Education, which has enabled the real rush of
occult organizations in Russia's primary and secondary schools (given the use
given to the Russian 2000 schools). Steiner was born in 1861 in Austria. Having
acquired the title of doctor, became interested in the work of Johann Wolfgang von
Goethe, especially for his occult learning about the world and man. Following
Goethe, he argued that the universe pervades certain "powers", which some call
 226

"God." Force also includes light and dark, positive and negative, good and evil, "all
is one". In 1902 Steiner joined the Theosophical Society and became the secretary
of the company for the whole of Germany. Joyfully accepted reincarnation, and
Christ is proclaimed "Lord of Karma". Withdrawing from the Theosophical Society
and anthroposophy founded in 1913. After ten years in Dorna in Switzerland
formed you is a spiritual center "Geteanum" which anthroposophy headquarters to
this day. Steiner evolutionist who believes that man to less human can reach using
occult visualization techniques, necromancy, astral travel, etc.. Meditation reveals
the path of knowledge. Steiner denied the man's fall into sin by the description of
the Bible, and claimed that the man fell when he lost "the knowledge of the higher
worlds." Each through a series of incarnations, moving from body to body, "returns
bliss." Planet earth is also going through the evolution of variousa: Saturn (heat),
the sun (air), month (water) and earth (mineral). The evolution of man and the world
controlled by spiritual beings from the upper worlds. There is currently a "war of
minds" of the sun and moon, in which the "sunny spirits" win, bringing happiness
humanity. Steiner claimed that "Christ" is something reaches the mystical way, that
the Gospels can be understood only "initiate" because it is one kind of secrets
inaccessible to those who are not committed. The New Testament was for him had
the same significance as the "Bhagavad Gita"; Finally, Jesus is only the highest
measure of perfection which may result from "an initiated man." Instead of Christ's
second coming, anthroposophy speaks of the coming sun beings, which is also
called Hidden. He also "Christ" just another form ("Christedency"). According to
Steiner, Jesus acquired "Christendency" when he baptized the Jordan. Also, there
were two one Jesus of the Gospels of Matthew and Luke, and another
"reincarnation of Zarathustra." The body of Jesus was to appear in this world
preparing spiritual beings, among whom was the Buddha. As regards the
resurrection, the apostles of Jesus saw "in the spirit" or "third eye", which we can
achieve through meditation. In addition to Long, one of anthroposophy symbol is
the serpent. Getenaums snake with a tail in the mouth, which means becoming a
part of the individual spirit, "the spirit of the macrocosm." Another symbol of the
dome, which was the symbol of perfection and achieved united male and female
principles. Anthroposophs form their own "church," which is called "Christian
community", and that there are 350 priests in the United States, Germany and the
Netherlands. They followers teach "the transforming powers of love," which is
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called "Christ impulse." They have rituals that I composed Steiner. Antroposophs
believe in the existence of gnomes, salamanders, sylphs and other mythical
creatures, considering human astral body part "ground force". They also have
agricultural techniques and rituals. which they call "Biodynamics". They believe in
the sanctity of cows, whose astral aura foster the "gnome". Waldorf schools
supported the owner of a cigarette factory Valdrof-Astoria in Stuttgart, so they
called after him. Of course, their curriculum is also designed Steiner. One of the
main items is eurythmy, occult play based on the Hindu concept that God and man
involved in a cosmic dance, and that the energy of the universe is constantly in
motion. In schools taught Norse myths, explain the pagan pantheons, the history
of India, Babylon, Sumer, Persia and Egypt; speaks of harmony and understanding
of music in ancient Greece. Emphasis is placed on fables and fairy tales, and tales
of the Old Testament, which are also exposed, they are also a kind of instructive
tales. Learning about the light beings and human enlightenment, as well as on the
Sunny Being, is akin to learning that the Illuminati through Rosicrucianism, with
Steiner were spiritually connected.

Here is a more complicated matter. As already stated on in this chapter, using

special formulas and mantras can get in touch with angels, but the careless
students at risk. This danger is now particularly acute for the following reasons:

1) Spout violet rays, seven rays or rays of the ceremony is the reason that such a
connection is easier than ever before. Therefore, it is the air that allows one
approaching, and through the use of ceremonies and some formulas with certain
rhythmic movements, both close evolution will come together. The use of ritual this
will be especially evident and mentally gifted but are witnesses to the fact that it is
visible in the church rituals and the Masonic ones. This will be increasingly the
case, and this results in a risk that this fact becomes known to the masses and
thus endanger the unprepared people. As is well known, for now planetary
Hierarchy is undertaking determined attempt to explain the role of angels that they
must play within the whole plan, and the role that has been assigned to the human
race. This attempt is progressing steadily, and some are inevitable consequences.
We in this section do not intend to elaborate the meaning of the ritual and Mantra
formula in the evolution of angels and humans. We wish only to draw attention to
the danger to which people are exposed, if used recklessly formula for invoking
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angels or if you are experimenting with the Holy Word to contact the Builders
(angels), who are particularly receptive of such techniques, and finally, if you are
trying to penetrate the secrets of ritual and their related activities color tones. Later,
when a student exceeds the threshold of the door of initiation, he will possess the
necessary knowledge and you will learn to operate within the law. Who follows the
law, it is protected from all dangers.

2) The human race is filled with a strong effort to penetrate the veil and reveal what
lies in the unknown hereafter. Men and women all over the world are aware of the
forces that are springing up in their inner being and that can be enhanced by
meditation. They reveal that caring by following certain rules are becoming more
receptive to seeing the inner levels, experienced flashes of insight into the
unknown. Social and rarely opens the body for internal viewing and they can listen
and watch the astral and mental level. They see angels at a meeting, in which the
subject one ritual. Catch some voice that gives them the truth that they recognize
as real. It all too easily leads to the temptation to force comes to results, to expand
and meditation tempting certain methods that promise to increase psychic abilities.
People are so careless that they are trying to achieve something by force, and this
results in great evil. One sign we want to give in meditation is literally possible to
play with fire. At the mental level, the angels rule dormant fire system, and thus the
inner man napping fire. Unfortunately, it is absolutely possible to become their toy
and thereby hurt. We are here presented one truth and it is not a figment of the
mind prone to fantasy.

3) The current transitional period is responsible for most of the existing dangers.
Still there is the right kind of body that in itself might receive occult power and rule
over it, and the bodies that are now in use, only represent a potential threat to
ambitious students. If someone starts to follow the path of occult meditation, it takes
about fourteen years to reshape their subtle bodies, and incidentally the physical
vehicle. Throughout that time is not safe to play with the unknown, because only a
strong and refined the physical body, only a stable and balanced emotional body
and appropriately ripe mental body can find the entrance to a finer level and literally
work with fire, because that's what works occultist. Therefore the wise teachers of
the whole put the world emphasize the purity, which must precede the Path of
Enlightenment. They underline the urgent need of building a spiritual abilities,
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before it can be without danger allowed to own psychic abilities. They require a
service to humanity every day and throughout life, before someone can allow to
control the forces of nature, the government elemental beings, to cooperate with
the angels and learn formulas and ceremonies, mantras and passwords, which
these forces into a state event.

Most esoteric societies used transcendental meditation, which is already explained

in detail in this thesis. Masons take great care in meditation. It is something without
which Mason can not reveal their shortcomings in order to improve its qualities.
Below we three groups of meditation that the Masons used the most. In Masonry
does not claim to only one thing, but a range that includes the acquisition of
knowledge, the Gnosis, and implementation of this knowledge through practice.
Often this knowledge on the lower level has a perspective, while the progress of
Mason gets later a completely different meaning, depending in accordance with
the desire to Mason certain knowledge comes through meditation, through which
in itself can know the answers.

Since meditation is thinking or opinion, the techniques of meditation (and today

there are thousands and constantly invent new) can be divided into three groups
according to three types of thought processes:

1. The concentration of: a large number of people (most ignorant) believes that
meditation is another name for the concentration. Concentration is a conscious
effort to focus the mind focus on a particular object of thought and the forced, as
long as you keep at it. So in meditation concentration person compels his spirit to
concentrate on the candle flame, the name of a saint or deity, an image, audio or
any other object of perception.

For Mason concentration is a very important aspect. A society that has a secret,
require its members to the same and keeps secrets. Life Mason should be clean,
free of bad things and Mason should be focused constantly in order through his
personal example demonstrated environment and conveyed to them the value of
good, to show he is worthy of the Brotherhood in which it is located. Focus through
meditation is important because Mason live spiritual lives through self-knowledge,
and constantly needs to be oriented in exploring their inner beings.
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2. Contemplation is the second in Latin synonymous with meditation and means

"reasoning, thinking, thoughtful consideration." Techniques contemplation are
especially popular in modern psychiatry and the world's leading religions, also in
Freemasonry. And in contemplation is selecting a particular object of thought, but
the conscious spirit allows to explore different areas of mental activity associated
with that term. For example, the therapist tells the patient: "Lie down comfortably,
close your eyes and relax. Now imagine that we are in Hawaii, is an ideal time,
listening to the waves, etc ... Now let your soul to enjoy all kinds of associations on
this subject." Of course, for religious purposes is elected figure of a saint, thinking
about his works, virtues etc.

For Mason, this group meditation is very important because often they can
visualize things, often in life achieve things that we can imagine and a strong wish
to understand the things that have happened and the ways by which they
interpreted.

3. Transcendental Meditation (TM): transcend in Latin means "exceed",

"overcome" or get out of certain areas (fields). In this case, means that it should
transcend the meditation, or get out of the fields of meditation that is thinking and
to enter the field without thinking.

The importance of meditation in a modern society is enormous. After working with

the source of all our problems, the mind, it is the right medicine for the state of
stress, confusion, fear and desire in which we spend our lives. But, as we have just
written, to meditation to take effect, you need to practice it and not think about it,
read books or talk to. As much as this is what we say it seemed self-evident, in
practice we see that a very small number of people meditating, even in Buddhist
countries, a much higher number of those who say they would like, but do not have
time right now, so it postponed for another time. And that's another myth related to
meditation, because as it says a great Buddhist teacher Ajahn Chah, if you have
time to breathe, you have time to meditate. Meditation is self-observation and
learning from it, and not something you do when you perform all the other tasks,
some sort of relaxation of burdensome life. It should be noted here that the word
meditation today can mean almost anything. So much for the notion has entered
everyday speech. Therefore, it is important to emphasize the kind of meditation we
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speak. Of course, when we say meditation, the Buddhist think, which basically has
two aspects. The first is the development of stability of attention on an object,
followed by calming the mind, and this is what we call concentration. Another
aspect of a cognitive function, brings insight into the true nature of things. Because
when we look at the emergence of a sufficiently long, unbroken attention, we are
able to really see, observe its basic characteristics, we see the unpainted our basic
reactions of attraction or repulsion. And only then we realized where the source of
lasting happiness and inner peace, for which of course we all strive.

Each of the three types of meditation - concentration, contemplation and

transcendence have their role and purpose. The purpose of transcending in Mason
is the development of complete psycho-physical potential and developing able to
enlightenment - the cosmic consciousness. In order to reach this lofty goal, it is
necessary to remove all obstacles - the accumulated stress and impurities in the
system of the mind - body.

Regular use of transcendental meditation, every day there is less stress and
nervous system doing everything normal. Because research has shown that
people who regularly practiced TM, have better health, more success in business,
a greater sense of inner happiness and satisfaction, better interpersonal
relationships and so on. Finally, when the system is completely cleansed of stress,
no more barriers between the conscious and the "subconscious" and the man 24
hours a day using its maximum potential. In this condition, known as Jivan Mukti,
maximum person enjoys all aspects of life - every act that makes its biggest boon
herself, her close people and the universe in general. Each of his work increased
immensely inner bliss that he already has.

The Masonry is the most important technique of meditation that is practiced

following. In this state of eternal freedom, contemplation techniques make it
possible to go a step further. In fact, a person who understands his absolute nature,
begins to wonder: "I am the Absolute, but where it comes from everything around
me, everything that surrounds me." By contemplating this, he slowly comes to the
Great Architect of the Universe and makes the next state of mind - the Bhagavad
cetane or God-consciousness. Contemplation that leads to God-consciousness
can be imbued with the qualities of the heart, and love, and she then called bhakti
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yoga, or the yoga of devotion, or can be rational, intellectual contemplation - the

yoga of knowledge - gjan yoga. Thus, contemplation gives real results only when
the transcendental consciousness lives 24 hours a day.

Concentration techniques are useful only when they reach more advanced states
of consciousness. In the consciousness of Oneness, the seventh state of
consciousness, a person can focus - focus on certain aspects of natural law and
so fully comprehend - know the origin, scope and manner of use of certain laws of
nature. So to speak, we get a direct insight into some picture of the Universe.

According to all of the above in this chapter, we can understand that Buddhist
meditation is widely used in Masonry. What is closely Masonry and Buddhism, is
reflected in the return to us, to our soul and our inner peace. Buddhist meditation
can be practiced and it always Masons are doing, whether they are in the profane
environment, whether they are in the works in the Lodge. The goal is one and a
ratio to the construction of the temple in us, our spirituality and our properties.

Compared with Freemasonry esoteric movements are closed systems. Their

doctrines, practices and membership are retained from the outside world, and even
the very existence can be kept secret. This secrecy is not any reason suspect, but
to remain private what can not be manifested except in a closed environment in
which there can be an effective psychological and spiritual interaction between the
members of the Order or the company in question. There is a progressive
unwinding of secret knowledge, or Gnosis, which are developed through the
experience of ritual and discipline private spiritual practices (eg prayer, meditation
and spiritual exercises, such as those laid down by St. Ignatius of Loyola). In
general terms esoteric movements are illuminating, revelatory and revolutionary
spirit, while Freemasonry is earthbound and a representative of Orthodoxy and
traditions of the established social order. In Freemasonry candidate will go through
a numerically significant symbolic journey includes tests and trials; ritual use of
musical sound (usually unaccompanied human voice); and stimulation of the
senses of touch (maybe even with symbolic weapons) and incense (intense).

The belief held by excluding the group was that all Buddhists do not believe in
"God", and because of this belief held the possibility of entrance into the ancient
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mystery tradition that requires all initiates to verbally express a belief in a Supreme
Architect is impossible.

It should also be noted that the God we must profess to believe in is the God of our
choice, or our own interpretation.

Most are pretty sure the reason most were contacted by this inquiring individual
was because we had spent many years studying Buddhism, a religious order we
have an affinity with, and we presently a member of the ancient mystery school
that required the belief in the Supreme Architect .

It is of the utmost importance that we realize there is a big difference between those
following a path (Buddhism) and one not (atheism), just because we may
encounter Buddhists that do not see the Monad (God) as the ultimate truth that
does not necessarily mean they do not believe in the One. In fact those that
Buddhists believe should be excluded from entrance have not looked beyond the
veil that is in front of them. Not all belonging to the tradition believe that Buddhists
should be excluded. When we entered the tradition we had abandoned the religion
of our childhood and brought our belief that everything was interconnected by an
all pervasive consciousness, one which we now consider the Great Architect, the
"point within the circle." But to add to this, we also understand why the Buddha
remained silent (no affirmation, no denial) when asked about God, and the best
part about this understanding, it came through the tradition that some Buddhists
believe should not be admitted. What is to follow is a small exploration into esoteric
symbolism, an exploration that just might shed a little light on the discussion at
hand. Because we belong to a tradition that Pythagoras holds in such high regard
we have decided to approach this through numbers, a favorite of geometricians.

"Numbers rule the Universe." Pythagoras ...

Please allow us to introduce we to the "Zero", the perfect circle drawn with the use
of a compass, not to be confused with the "point within the circle", also drawn with
a compass but has a very definite point within the center , known as the Monad,
the circle we are discussing has no point.

The circle is an ancient and universal symbol of unity (remember our brothers,
"Behold, how good and how pleasant it is for brethren to dwell together in unity").
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Gnostic traditions linked the unbroken circle to the "world serpent" forming a circle
as it eats its own tail, also a familiar symbol found on many esoteric symbols, and
assuredly within our tradition. Known as the Ouroboros, or Uroboros, the ancient
symbol depicting a serpent or dragon eating its own tail often represents the
cyclicality, especially in the sense of something constantly re-creating itself, the
eternal return, and other things perceived as cycles that begin anew as soon as
they end.

It can also represent the idea of primordial unity related to something existing in or
persisting before any beginning with such force or qualities it can not be
extinguished. The Ouroboros has been important in religious and mythological
symbolism, but has also been frequently used in alchemical illustrations, where it
symbolizes the circular nature of the alchemist's opus. It is also often associated
with Gnosticism and Hermeticism.

Hopefully we see where are going higher, if not to put it simply the Monad, the One
(point within the circle) comes from the Zero, the boundless infinite void. Most
symbolically associate the Great Architect with the Monad (monotheism), but
others may just look beyond the Monad to what many Buddhists may call "Sunyata"
a Sanskrit word which is usually translated as "emptiness", it is the noun form of
the adjective "SUNY" (Sanskrit) which means "empty" or "void," hence "empt" -
"ness" (th), the zero. Are we confused yet? Try this one on for size, and the ancient
Indian context the number zero did not originally refer to nothingness or nullity, the
zero stands for emptiness suggestive of potentiality. The discovery of the
mathematical zero concurred with the emptiness of "Prajna-intuition" in India. If
most are not familiar with the word Prajna, another one of those old Sanskrit words,
the JNA can be translated as "consciousness", "knowledge" or "understanding".
Monitoring is an intensifier which could be translated as "higher", "greater" or
"premium". Prajna is central to Buddhist thought since it is through Prajna / intuition
that one arrives at anatman, or non-ego, which is sometimes misunderstood to
mean that nothing exists, but this is not what Buddhism teaches. It's more accurate
to say that there is existence, but that we understand it in a one-sided and
delusional way. Thus the goal of the Buddhist is to lose one's ego and unite with
"ultimate reality." One could easily see how the goal of Buddhism and our goal of
our tradition may be closer than you think, ours to seek union with the divine, the
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Monad, and theirs to seek union with that which can not be described, the Zero,
which precedes the One. Zero is that which contains all possible polarized pairs
such as (+1, -1), (+2, -2), etc. It is the collection of all mutually canceling pairs of
forward and backward movements. Put it another way, zero is fundamental to all
existence. Because of it, everything is possible. Zero is the additive identity, the
focal point of all numbers; without it, numbers can not be created.

If we have been able to capture our attention up to this point, and we have not
turned away confused by the references to esoteric symbolism, please allow me
to continue. "Before He gave any shape to the world, before He produced any form,
He was alone, without form and without resemblance to anything else. Who then
can comprehend how He was before the Creation? Hence it is forbidden to lend
Him any form or similitude, or even to call Him by His sacred name, or to indicate
Him by a single letter or a single point... But after He created the form of the
Heavenly Man, He used him as a chariot Wherein to descend, and He wishes to
be called after His form, which is the sacred name 'YHWH' "... If one carefully reads
the paragraph above, one can clearly see the parallel thought from this passage of
the Zohar, the foundational work in the literature of Jewish mystical thought to that
of the Buddhist concept of the "void", yet we would never deny the petition of one
from a Jewish non-dual perspective. Although most are have certainly simplifying
Buddhist philosophy with a little Jewish Kabbalah (the Zohar), we are hoping the
point is coming across, why would we exclude initiates on the spiritual path just
because they see beyond the one, after all where did the one come from? The fact
is the Buddha never discussed the concept of what many may call God, the God
commonly associated with the Judaic Christian religious thought, and because of
this silence it is assumed that the Buddha was an atheist. Was not it that Paul said,
"For who among men knows the thoughts of a man except the spirit of the man
which is in him?", If the Buddha spoke not of God, how did we arrive at the
conclusion of atheist? Maybe we read a few opinions by different individual
Buddhists and came to the conclusion all Buddhists reject the belief in God, but we
would be wrong, just as not all Christians believe in the virgin birth we can not judge
a religion from a limited vantage point, especially when the subject is one that was
never discussed by the enlightened being's philosophy, the Buddha. In closing we
have a secret to share, look up the word mandala. Once we understand the
 236

purpose of the design of the mandala think of the layout of the lodge room. We
hope we get it (http://purposelyhoodwinked.blogspot.rs/2011/01/can-buddhist-be-
freemason-one-mans.html).

Figure 7. Symbol of connection between Buddhism and Freemasonry

MATERIAL AND METHODS

The paradigm for this research approach is action research model is based largely
on the work of researchers Gyatso (2014) and Kočović (2012). They devised a
systematic way of initiating and implementing changes in people through
meditation and self-knowledge in the pursuit of spiritual life, with special emphasis
on modern Buddhism emphasized using action research methodology, and their
work was useful in illustrating the basic axioms of this approach. Action research
principles are described higher education researcher, Kovacevic (2009), as a
cooperative, participatory and action-based. Action research is probably the most
humanistic research paradigm of philosophical observation approach to modern
Buddhism, seeking to qualitative research results in a change of consciousness
among people and understanding of the essence of life. It is described as a
participatory worldview which sees human beings as a co-create your reality
through participation, experience and action and as a methodological paradigm
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particularly suitable for experimental studies of meditation, life through self-

knowledge and modern Buddhism.

The development of the new program is thus established for action research
design. As noted above, action research is a participatory process, including the
cooperation of individuals or groups that may offer additional understanding, and
through the empirical model and comparative analysis we can observe differences
in the original Buddhism with the contemporary, as well as to look at modifications
and meditation spiritual lifestyle.

The process tends to be cyclical rather than linear, linking action, reflection,
observation and planing. In his book "The Spectrum of Psychopatology" (Wilber,
K., 1986) has modified the researcher to illustrate the participatory process and
personality development through the enhancement of our spirituality. This dynamic
process allows critical pragmatic assessment theory and practice meditation. It
seeks to improve both of these areas, meditation and psychology, to develop a
broader understanding of them. Action research brings together researchers and
subject matter in a way that differs from the more static traditional research
paradigm, in which the researcher is often seen as an expert. The action research
process the researcher is constantly re-evaluating and reformulating the idea of
response to the consultation with the parties to users meditation through spacers
associations. The broad aim of the campaign is to research Involve participants in
a cyclical process in which the problem becomes more and better define all the
necessary result, in this case life through self-knowledge and meditation in
accordance with the needs and the modernity which will be further discussed in the
conclusion of this thesis.

The research in this thesis is considered the question of the degree of spirituality
in people and frequency of meditation as a means to achieve a higher quality of
life. Many current practice in the treatment of spirituality focus on cognitive-
behavioral approaches. One gets the impression that very little developed in this
field using meditation, therefore broad goal of this project is to try to explore new
approaches and to incorporate aspects of Buddhist theory and practice.

The benefit of this study is that the most efficient way to connect the Buddhist
practices, current research on life in modern Buddhism, through self-knowledge
 238

and meditation and meditative techniques, in order to devise effective treatment for
achieve spirituality in people and reducing the Ego which is very well explained in
the work of Michael Washburn "The Ego and the Dynamic Ground" (1988). Part of
the research process included challenging and questioning assumptions as
existing interventions were examined, the participants consulted, and Buddhist
concepts explored deeper.

As part of the process of reflection, of thought and research issues have been
reported in this thesis. All research participants contributions are documented in
some form; written or recorded. Relevant questions are orally administered to
initiate discussion. These consultations led to further investigations of all relevant
factors are listed. It was necessary in some points to critically examine some of the
original research assumptions associated with modern Buddhism, spiritual life and
meditation. The final phase involved modification of design research, if necessary,
after discussion with research participants. Recommendations arising from the
consultation process were also helpful in making before and post-program
interview formats and questionnaires.

Members of the group on the basis of which it was made part of the research.
These instruments are designed to check for proper spiritual person how we begin
to see what the possibilities for achieving that state of mind in which will let
meditation continuously performed.

Evans in his work in 2000 in his book discusses the important topic of professional
ethics in the field · therapeutic interventions. He emphasizes the importance of
"systems of meditation which will produce the power of concentration and
consequently improve all activities that will help in liberation that is necessary."
These imperatives are fully addressed in the design of this thesis. Evans refers to
general ethical principles established by the Association for research studies East
and its science. Develop, however, also highlights the importance of personality
leaders who have a clear awareness of the influence of personal values on
leadership and knowledge transfer.

In part he wrote Kovacevic in 2009, which is discussed in this thesis, is listed

separately as a system of Satipatthana meditation, which represents the art of
loving. Also, it explains the author of Mindfulness of Breath, mindfulness of the
 239

postures, contenplation of feelings, state of mind, mental contents, thus combining

what we have in themselves and the manner in which we reach our higher
existence. Evans concurs with this opinion, citing evidence that a therapist with a
firm and consistent belief system is more effective, offering the group and personal
example of an alternative model of being.

Through modification of modern Buddhist ideology-mail newsletter subscription

"Muse" has used a comparative method and the contact between the subjective
sense of desire for karma meditation through which we carry in ourselves. Also, in
a critical manner expressed attitude towards the Buddhist conception of love, and
thus made compared with the Christianity and evangelical. The exodus 32:32;
Rom: 3 tells us of the values of Buddhism through the immortality of simplicity in
light of nirvana. Authors Chopra & Simon (2004) to us in a precise manner, as far
as possible, provide a definition of meditation, while the author of Manos (2000)
talks about meditation and its focus on the mind, the therapeutic methods and
diversity of the eastern and western approaches to meditation. Author and
renowned scientist meditation and yoga Baijnath (2008) to us in his work speaks
about meditation in which the established power of silence and meditation method
of gaining it. We are also the same author speaks of Tantra, Mantra, what
supplements by Kumar (2000), which tells us about the Kundalini.

However, there needs to be fat on how these values impact on the spiritual person,
and this aspect has been carefully considered for inclusion Buddhists concepts in
the design of this thesis.

During the research target group, concerning spiritual and distinctive were used
different types of meditation such as, for example, Vipassana. Another researcher
who has investigated a quality manner this method is the Goenka.

Vipassana meditation as taught by S. N. Goenk is one method of research the

world within us. It is a practical way to examine the reality of his own body and
mind, to discover and solve all the problems that lie deep in us.

Research has contributed greatly to Hart (2009) in which he described in detail the
nature of Vipassana according to this practice.

Erway (2008) In his work gave special and characteristic way he explained the
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parameters of spiritual life pertaining to the "heart" in us a sense of the depth of

our heart and love. It is believed that these three basic parameters that are needed
to make a person on the path of self-awareness experienced. Also, in the part of
this author's magnificently illustrated the idea of spiritual lifestyle.

Author Rid (1967), in a new survey gave way to a special importance of cross
example Miso, priests and spiritual person who is experiencing meditation as a
way of life and the perfect way presented.

In Manifesta de Surrealisme (1924) describes a method of consciousness and

unconsciousness and consideration of that.

In the work about enlightenment, Niwano (1991) wrote:

“If we keep all this in mind, we will not be distressed by deficiencies in our lives or
even by what we perceive as poverty”

It is known that meditation is not a means of calming the mind, but is also source
of treatment, which is in its book explained in a clear and useful way Bhikkhu
(1991).

Very detailed presentation information in this thesis about the chakras in the human
body and their purpose in his book gave Stojanovic (2004).

With a history of Buddha and his ascetic life, then the principles of Buddhism we
met the several authors of which we can emphasize Abeysekera Radhika with a
part of, "Relatives and Disciples of the Buddha" (2000), the work "The Natural Cure
for Spiritual Desease: A Guide into Buddhist Science" (1991) by B. Bhikkhu, which
constitutes an act of the essence of information about meditation, which is the
functional and applicable in practice.

The work is related aspect of Buddhism and Freemasonry and mysticism in

general. The work that caused the writing of this chapter, and a lot of help is the
work of the author Ashok Kumar Malhotra "Instant Nirvana: Amerikanization of
Mysticism and Meditation" (2000) which gives a realistic critical approach.

The thesis is that in certain sections related to psychoanalysis and meditation and
shows the relationship that can be interpreted from a scientific or spiritual side, and
characterized the offense BS Goel "Psycho-analysis and meditation" (1985).
 241

The path of enlightenment is a very important aspect to Buddhism, and esoteric

organizations such as Freemasonry and the link between them can be seen in the
last chapter of the thesis and the book "The Tree of Enlightenment: An Introduction
to the Major Traditions of Buddhism" (1997) by della Santina Peter.

The study mentioned aspects of Buddhism throughout its history, but also
contemporaneity of philosophy and religion. What characterizes the topic of the
thesis applies certainly to modern Buddhism we would like to present a work that
has permeated this aspect in a unique way, "Buddhism for the Future" (2000) by
Dhammananda.

Innovation modern era brings with it a lot, and often misunderstanding. Such was
the case with correspondence technology and religion. In the book "Reinventing
the Wheel: A Buddhist Response to the Information Age" (1999) by Peter
Hershoch.

The research organization ITEM has been studying the aura and the energy body
in humans. The organization consists of many enthusiasts who come through the
scientific approach to solutions, but do not discard any opinions spiritual ynačenja,
but trying to unite all in order to reach a solution. A group of people ITAM has done
a serious study that is described in this thesis, a section relating to the aura. The
title of that piece is "Understanding Auras and Bioenergies, Innovation
Technologies and Energy Medicine."

Also, the best Serbian expert knowledge Aura, Ljubisa Stojanovic wrote an
excellent book in which much has been written and discussed on this subject.
Name of work is "Aura" (2004).

Among the works that we have listed, we want to emphasize the author William
Hart on the brilliant work that is created and that it contains "deeper learning"
Buddhism and modification of Buddhist teachings, meditation and more. Name that
part of the "Art of Living" (2009).

Selection Procedures

This research is designed for three people who live a spiritual way of life and
 242

meditation practice that has become a daily activity in their lives, they live a life of
self-realization. They are Freemasons also. Group size is based on research
(Baijnath Pravin, 2008), indicating that a small group setting most conducive to
testing and generation of self-declaration. Three members also allows some
flexibility in the case of one or two leaving, or be able to attend some sessions.
Selection of the group will be made respondents to advertisements within the
spiritual center of a meditative therapy program. Criteria for the development of
procedures for the selection and evaluation of the on the basis of the research
(Abeysekera Radhika, 2000)), as well as on the consultation with gurus great
experience. This procedure of choice includes the following steps to be carried out
subject to recommendation made to students and Buddhist spiritual meditation
school:

Personal interview with some members of the group, to establish motivation for
change.

The questionnaire to be administered in the interview, to determine (a) previous

experience in fields related to the spiritual life, esoteric prayer, meditation,
visualization, etc., (b) difficulties in connection with any other members of the
group, (c) personal expectations results participate in research.

Previous research self-assessment profile to be completed during the first

interview. This profile will be implemented again at the end of the program in order
to allow a comparison to be of any degree change of attitude towards, and / or
perceptions of development issues of spirituality, that can happen.

Meditative exercise therapy to be applied according to the principle individual basis

in the first interview to explore the spirituality modality of perception comes to
getting to know our higher self.

Evaluation Procedures

Teachers and advanced students of spiritual schools will be at the beginning of the
research that is taking place, and will be asked to participate in the evaluation
process. The program will be evaluated:
 243

1. Personal interview individual members of the group, in which the program will
be summarized (Appendices 1a).

2. After the program profile (Appendices 1b) for group members who will administer
the final interview and used for comparison, in consultation with the member of the
group, any change in the attitude towards, and / or perception issues of spirituality,
that may have occurred.

3. Practice meditation techniques exercise (Appendices 1c) that will be applied the
principle of an individual basis at the final interview to explore through art modality
of any change in perception comes to life through meditation and self-knowledge.

4. After the program questionnaire (Appendices 1d) for students of meditation and
family members to determine any changes in attitude perception and / or behavior
of each member of the group.

Accomodation

Rooms for the program should be a room large enough to comfortably

accommodate a spreadsheet or a table, a small round table low enough to be hung
on three mats or three large pillows.

Room needs to take care of, and preferably have access, courtyard. This is
because the focus is on the nature of the program, so it would be useful to have
this kind of atmosphere available. Also, to be able to see the sky would be helpful
in developing a sense of spaciousness, which is a research seeks to create.
Inspirational music is an important aspect that needs to be present.

Materials

Water color and acrylic paint

The oil and chalk pastels

Lead and colored pencils

Clay, modeling tools and plates

 244

Images of collage

Books meditation video of Buddhist temples

A 1 White Paper of the quality that can support water-based paints

The paper in black and various colors

Glue stick and pasty

A variety of brushes of different sizes

Fine and jumbo type color texters

Materials from nature, such as shells, stones, leaves, plants and flowers

Perfumed oil and burner

Tape recorder and recorded meditative music

Materials from nature are included on the basis of recommendations of the

research participants that the environmental aspect should be emphasized only
the natural environment that provides us with higher energy. The last two items are
required to help create a relaxing environment and encouraging awareness of
beauty, which is one of the objectives of the program.

Procedures meditative flow

At any time meditative works in the form of music, images and other content will
remain the property of the group members. However, during the implementation of
the program group leader will keep all works of art produced in a safe place. At the
end of the program group members will receive a personal folder, which contains
all the works they have created. The form is designed so that members retained
after time with works tell the difference in his spirituality, creativity (Appendices 2a).

Programme Sessions

There will be twelve weekly sessions of three hours. Each of the Shining will focus
on a different aspect of the antidotes required for treatment of spirituality in people
 245

and their ascent to the Higher Being, derived from Buddhist practices described in
the previous chapters of this thesis. A unique feature of this program is that it takes
a holistic approach to treatment, including exercises that work on both the
conscious and unconscious levels. All sessions will begin with exercises designed
to relax the participants, and to foster a sense of well-being. Visualization and
exercises based on Buddhist practice and psychology have been developed to
investigate the following topics:

(i) the development of patience as a way of balancing energy and the development
of serenity and aura.

(ii) the awakening of compassion and kindness toward yourself and others.

(iii) the practice of seeing it as a way of recognizing and letting go of feelings

materialized.

(iv) the use of meditation to develop concentration and sense of balance and
centered balance in life

(v) Development of image with focus on the elements of earth, water, air, light and
space, to assist the integration of the destructive aspects.

(vi) Development files using primary colors and white to help the integration of the
destructive aspects.

It is important to note that the way to put these issues to be addressed will be
primarily oriented process, whereby the members of the group learn through the
experience of meditation to cultivate positive qualities such as patience. That
investigation through the use of the media becomes a vehicle for the transfer of
new knowledge gained in other areas of life and over the spheres of life,
understanding of reincarnation and karma.

There is no prescribed progressiveness in Buddhist literature concerning the use

of color or the introduction of elements, as in meditative practices in which the
meditator usually focuses on a subject concentration. However, the concepts are
extrapolated from Buddhist practices described and they are discussed with
research participants. From these consultations determined the order is decided in
terms of color sequence, based on the primary colors of the spectrum. Using white
 246

as a starting point in the first session, provides the basis for the simplest expression
of yourself.

As for the introduction of elements of progression of the country that provide a solid
starting point, the expansiveness of space awareness was found to be most
suitable. In addition, this arrangement of connecting elements with well, followed
by the prescribed order of the development in the literature.

The inspiration for the design of exercises and visualisations in this programme
has also been influenced by personal experience; and by conceptual sources
described in chapter one as being relevant (Jung, 1977).

Session One: Meditation on White

Aims

1. Encourage group members to relax.

2. Fostering mutual trust between group members.

3. Promotion of self-worth in the group.

4. Introduce the concept of the mandala as a "collector" for themselves.

Associated Behavioural Objectives

Group members will:

1. Participate in relaxation exercises.

2. Discuss your reasons for wanting to work in a group.

3. Any real positive statement about what they want to achieve.

4. Each completed mandala design.

Rationale

By participating in the experiment or study, relaxation exercises and discussions,

 247

group members will begin to familiarize themselves with the materials; contact how
they feel now; and begin to establish trust in the group. Usage visualization and
mandala design will allow group members to start access to the central sense of
self. Limiting the color black and white provides the basis for the simplest initial
expression itself. Only use dry media to seven sessions will help to develop
tolerance through the full research potential of these media.

Phases of the Group

Introduction (15 minutes): The leader of the group, or members introduce

themselves. Basic rules outlined in the initial conversation will be reviewed,
particularly with regard to issues of confidentiality, ownership of part of the
achievements of meditation, and respect for the other members of the group. A
brief overview of the group stage will be given. Then members will be asked to say
something about why they came to the group.

Warm-up (20 minutes): Members will be placed in the attitude of meditation and
will be placed and the leader will briefly show some techniques and ways of using
different meditation techniques that will result, for example. oil pastels, chalk,
charcoal, etc. Members of the group will then be invited to experiment with
meditation techniques, noting which techniques are most enjoyed using.

Discussion (20 minutes): Members of the group will be invited to comment on what
techniques are most attractive to use and why. Relaxation exercise (5 minutes):
Members of the group will be asked to take part in some stretching and relaxing
movements, then sit down comfortably and close your eyes if you feel comfortable
to do so. The leader will direct the consciousness in various parts of the body with
a focus on letting go of tension and releases the contracting muscles.

Break (15 minutes) Guide Visualization '' White "(15 minutes): It will not be the
central stimulus bowl of white flowers on a low table. Members of the group will sit
in chairs around the table, looking at the flowers. The members will be told that if
at any time during the visualization they do not feel comfortable closing their eyes,
they can simply look down. Visualization and arts exercise will be accompanied by
music.
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Meditative exercise (35 minutes): Each member of the group will be given a sheet
of black paper with a circle drawn mandala in white, and White Chalk pastel. The
leader will give a brief explanation of what the Mandala, and means "whole" design
radiating from a central point. Then members will be asked to make a point in the
center and focus on it for a few moments, then outward business using whatever
shapes and designs they want.

Discussion (40 minutes): Each member will be encouraged to talk about feelings
exercise leading up to and how they relate to their current life situation. Participants
will be encouraged to constructively shared with other group members.

Closing (15 minutes): The leader sums up the session and members of the group
will be encouraged to give their feedback. Members of the group will be asked to
notice the white color in a variety of contexts over the next week and to respect
their sense at the time. Each participant will then be invited to make a positive
statement eg "One thing I hope to achieve in this group...".

Session One: Meditation on Red

Aims

1. Recall of the colour white.

2. Increase awareness of current feeling states.

3. Promote a sense of well-being in group members.

4. Develop patience in group members.

5. Develop positive feeling about the group.

Associated Behavioural Objectives

Group members will:

1. Recall a memory of the colour white from the past week.

2. Identify a current feeling state.

 249

3. Participate in visualisations.

4. Use shades of only one colour in designing a mandala.

5. Each makes a positive statement about the group.

Rationale

Having a task to do during the week will help to develop self-awareness and Colour
recall. The members of the group meditation will begin to recognize and distinguish
how they feel in the present moment. By focusing on and working with shades of
red, group members will begin to develop an appreciation of the beauty of that
color. Recognizing the beauty in the house has been cited as an important aspect
of increasing spirituality.

Awareness of subtle levels of perception of mind will improve. Research one color
through the use of dry media will also facilitate the development of patience, which
is said to be important in increasing the levels of the subconscious. In this way,
working with the media meditation becomes a parallel process of transferring new
skills in other areas of life. Using music and the central facility as an incentive to
allow relaxation and the ability to visualize.

Phases of the Group

Introduction (10 minutes): The leader greets the group and briefly summarizes the
activities of the previous week. Members of the group will be invited to comment
on what they noticed about the white color in the previous week, and then the
leader will introduce the first exercise.

Heating (15minutes): Group members will each have a piece of black paper and
asked to use lines and shapes to express any feelings they face. White pastels will
be used.

Discussion (20 minutes): Each member will be encouraged to talk about feelings
exercise grew up, those who relate to their current life situation, and how it feels to
use only white to black as a medium.
 250

Relaxation (5 minutes): stretching and exercises to relax release tension.

Introduction to Paint (5 minutes): A simple introduction will be given to the range of

colors and use of color, for example, in nature, in clothes, in the decoration of our
homes. The group will be told that it will be a different color researched more than
four weeks.

Guided Visualization on Red (10 minutes): It will be the central stimulus crimson
flowers in a bowl on a low table. Group members will sit on the chairs around the
table, looking at the flowers.

Break (15 minutes) Guided Visualization "Dawn of the world (15 minutes),
members of the group will be asked to select an image from a selection of images
of the sky at dawn and art visualization exercise will be accompanied by music.

Meditation exercise (30 minutes): Members of the group will receive a sheet of
white paper with a mandala circle drawn on it. They will be asked to make a point
in the city center using the color crimson and to focus on it for a few moments, and
then to work out with all shapes and designs they want to use different shades of
red. Dry media will be used.

Discussion (40 minutes): The group members will be encouraged to provide

feedback on what came up for them during the process. Members will be
encouraged to constructively shared with others in the group.

Closing (10 minutes): The leader will summarize the session and group members
will then be asked to notice the red color in different contexts in the next week to
honor their sense at the time. Further, members of the group will be invited to give
a positive note, eg "One thing that I feel good in this group ...".

Session Three: Meditation on Green

Aims

1. Revocation of red.

2. Increase self-awareness.

3. Begin to develop the ability to reflect on issues nonjudgmental.

 251

Association Behavioural Objectives

Group members will:

1. Recall the memory of the color white from last week.

2. Share the aspect of his inner self with others.

3. Discuss issues in a reflexive manner.

Rationale

Having tasks to run during the week will help to develop self-awareness and Color
call. The initial exercise encourages relaxation and stimulate creative spiritual
activity meditation by gestures, rhythmic movements. By focusing on and working
with shades of green, group members will begin to develop an appreciation of the
beauty of that color. Awareness of subtle levels color perception will be enhanced.
The ability to relax and visualization will be supported by the incentive plants and
music.

Phases of the Group

Introduction (10 minutes): The leader welcomes the group and briefly summarizes
the activities of the previous week. Members of the group will be invited to comment
on what they noticed about the red in the previous week, and then the leader will
introduce the first exercise.

Warm-up (20 minutes): Some short pieces of music will be played during this
exercise. Members of the group will be asked to gestures lines with charcoal on
large sheets of paper, moving their bodies to the inner rhythm. which is expressed
on paper. They will be encouraged to close their eyes during this exercise.

Discussion (20 minutes): Members of the group will be invited to give their feedback
on what they observe during exercise and how it felt to work with your eyes closed.
 252

Relaxation (5 minutes): stretching exercises and relax for release tension.

Guide visualization on the Green (10 minutes): It will be the central stimulus round
tray filled with plants on the low table. Group members will sit on the chairs around
the table, looking at the plants.

Break (15 minutes).

Guide visualization "Waterfall" (15 minutes): The music will be played in

visualization and art practice.

Meditative exercise (35 minutes): Members of the group will receive a sheet of
white paper with a mandala circle drawn on it. They will be asked to make a point
in the center using the color green and focus on it for a few moments; then the
outside work with any shapes and designs they want, using different shades of
green. Media will be used.

Discussion (40 minutes): Members of the group will be invited to participate in a

discussion about the process of making mandalas, and how it feels to start from a
central point.

Closing (10 minutes): The leader will summarize the session and members of the
group will be asked to notice the green color in a variety of contexts over the next
week and to respect their sense at the time.

Session Four: Meditation on Yellow

Aims

1.Recall of the colour green.

2. Develop a feeling of friendliness towards others.

3. Encourage mutual support in the group.

Association Behavioural Objectives

Group members will:

 253

1. Each reminds opportunities where they observed a green color during the week.

2. Any real positive statement to someone in the group.

3. Divide constructively about their mutual meditative works of art.

Rationale

Having a task to do during the week will help to develop self-awareness and Colour
recall. By focusing on and working with shades of yellow, group members will begin
to develop appreciation for the beauty of that color.

Awareness of subtle levels of perception of the color will be improved.

Warming up will encourage thinking about the difference between an individual,

and therefore activity. The ability to relax and visualization will be supported by
stimulus flowers and music. Visualization "Harmony 'will help group members to
develop a sense of friendship towards others and this will be further developed by
sharing in pairs and make a positive statement to the other members of the group.
This corresponds to the first feeling of simplicity unlimited, one of the Buddhist
practice is recommended as an antidote of materialism and trivia.

Phases of the Group

Introduction (10 minutes): The leader greets the group and briefly summarizes the
activities of the previous week. Group members will be invited to comment on what
they noticed about the green color in the previous week, and then the leader will
introduce the first exercise.

Warm-up (20 minutes): Members of the group will be asked to take into pairs and
have a "non-verbal conversation" with your partner on large sheets of paper.

Discussion (20 minutes): Members of the group will be invited to comment feelings
are noticed while interacting non verbally with another person.

Relaxation (5 minutes): stretching and exercises to relax release tension.

Visualization Guide to Yellow (10 minutes): There will be a central incentive bowl
 254

yellow flowers on a low table. Group members will sit on chairs around a table,
looking at the flowers.

Break (15 minutes).

Guide Visualization "Golden rays" (15 minutes): The music will be played in the
visualization and meditative art classes.

Meditative exercise (35 minutes): Members of the group will receive a sheet of
white paper with mandala circle drawn on it. They will be asked to make a point in
the city center using the color yellow and it focuses on a few moments; then to
work outside with any shapes and designs they want to use different shades of
yellow. The media will be used.

Discussion (40 minutes): In pairs, spend a few minutes looking at each Image
quietly. When you feel ready alternately talk about your artwork at any level both
choose. The person who talks about their work decides whether they want the
other person to offer comment, share feelings, or be a silent witness to the process.
Couples return to the main group and the leader invites discussion about the
process, with emphasis on the feelings of sharing intimately with another person.

Closing (10 minutes): The leader will summarize the session and group members
will then be invited to Otter positive statement of someone in the group, eg "I feel
friendly towards you because ...". The leader will summarize the session and
members of the group will be asked to notice that the yellow color in different
contexts over the next week and that respects their feeling state at that time.

Session Five: Meditation on Blue

Aims

1. Revocation of yellow color.

2. Strengthening the right hemisphere subjective state.

3. Continue to develop mutual trust and support.

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Associate Behavioural Objectives

Group members will:

1. Each reminds opportunities where they watched the yellow color during the
week.

2. Each line with the non-dominant hand.

3. Participate in a constructive discussion about the exercise.

Rationale

Having a task to do during the week will help to develop self-awareness and Colour
recall. By using the non-dominant hand to draw without looking, right Hemisphere
subjective state will be strengthened to increase the receptivity to visualization. By
focusing on and working with shades of blue, group members will begin to develop
appreciation for the beauty of that color.

Awareness of subtle levels of perception of the color will be improved.

Constructive discussions will help to foster mutual trust and empathy.

Phases of the Group

Introduction (10 minutes): The leader greets the group and briefly summarizes the
activities of the previous week. Members of the group will be invited to comment
on what they noticed about the yellow color in the previous week, and then the
leader will introduce the first exercise.

Warm-up (20 minutes): On a piece of paper taped down to the contour drawing of
your non-dominant hand without looking at what the drawing.

Discussion (20 minutes): How did you feel when you start to draw, in relation to
how you felt when you were deeply involved. Did you notice the passage of time?
What is the subsequent feeling?

Relaxation (5 minutes): stretching and exercises to relax release tension.

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Visualization Guide to blue (10 minutes): It will be the central stimulus in the bowl
of blue flowers on a low table. Group members will sit on the chairs around the
table, looking at the flowers.

Break (15 minutes).

Guide Visualization "Harmony" (15 minutes): The music will be played in

visualization and art practice. Artistic Practice (35 minutes): Members of the group
will receive a sheet of white paper with a mandala circle drawn on it. They will be
asked to make a point in the city center using the color blue and focus on it for a
few moments; then to work outside with any shapes and designs they want to use
different shades of blue. Dry media will be used.

Discussion (40 minutes): Members of the group will be invited to participate in

discussion about the process of making mandala.

Closing (10 minutes): The leader will summarize the session and group members
will then be invited to notice the color blue in various contexts over the next week
and to respect your country feeling at the time.

Session Six: Meditation on Self

Aims

1. Recall of the color blue.

2. Build self-awareness through color sense.

3. Begin to develop an integrated sense of inner identity.

4. Develop a sense of boundary.

Associated Behavioural Objectives

Group members will:

1. Any recall occasions where they watched the blue color in the week.

2. Determine the color feel most attracted.

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3. Integration of colors in the mandala to represent selling.

4. Design the boundary for their self-mandala.

Rationale

Having a task to do during the week will help to develop self-awareness and Colour
recall. This central phase of the program offers time to integrate working with
individual colors before moving on, looking elements. By using your favorite color
as a starting point for mandalas, group members will focus on pleasant object as a
center for self-integration. The emphasis on becoming aware of the beauty is
emphasized as important in working with questions aggression on the Buddhist
practice. Setting colors in the color wheel simplifies the left and right hemispheres
of interaction. Recognizing the complementary colors in a real relationship together
within the closed system meets the needs for visual completion (Gyatsa, 2014).

Phases of the Group

Introduction (10 minutes): The leader greets the group and briefly summarizes the
activities of the previous week. Members of the group will be invited to comment
on what they noticed about the blue in the previous week, and then the leader will
introduce the first exercise.

Warm-up (30 minutes): Members of the group will be asked what their favorite
colors and how to use it in their lives, for example, clothing, decoration? Brief
introduction to color theory will be given, and that there are twelve primary,
secondary and tertiary hues and that some of them are complementary. Then
members of the group will be asked to build a color wheel, using the pen color,
starting with yellow on top, blue on the bottom, cool colors on the right and warm
colors on the left side.

Discussion (20 minutes): Members of the group will be invited to comment on the
exercise.

Relaxation (5 minutes): stretching and relax exercises to release tension.

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Break (15 minutes).

Guide Visualization "Integration" (15 minutes): This will be the visualization

introduced by showing slides sunset scene in a natural environment. Meditative
exercise (35 minutes): The members of each group will have a choice of black or
white sheet of paper and asked to choose the color most enjoyed working with
using this color as a focal point will be asked to create a Mandala of himself in
which they are integrated into other colors. They will be asked to pay attention to
creating a framework as part of the mandala designs. The media will be used.

Discussion (40 minutes): Members of the group will be invited to participate in

discussions about the process of making mandalas and how it felt to use more than
one color. Also, what difference is there's no music playing during the visualization
and exercise.

Closing (10 minutes): The leader will summarize the session and group members
will then be invited to note your favorite color in different contexts within the next
week and to respect their sense at the time.

Session Seven: Meditation on Earth

Aims

1. Recall of a favorite color.

2. Develop awareness of the element earth.

3. Increase trust in the group.

4. Reduce the need to retain control.

Associated Behavioural Objectives

Group members will:

1. Recall an occasion when they noticed their favorite color during the past week.

2. Make a mandala with clay.

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3. Work with their eyes closed.

4. Allow their work to be changed in the warm-up.

Rationale

Having tasks to run during the week will help to develop self-awareness and colors
recall. By focusing on and working with the Earth element, the group members will
begin to develop an awareness of their qualities, for example, support, strength,
structure, nurturing, in different aspects of your life. By participating in the warm-
up, the group members will increase their trust of other members, allowing their
work to be transmitted and changes, they will begin to reduce the need to maintain
control. And attitudes of trust and cleaning going are seen as important to
counteract the depression of modern life from a Buddhist perspective.

Phases of the Group

Introduction (10 minutes): The leader welcomes the group and briefly summarizes
the activities of the previous week. Members of the group will be invited to comment
on what they noticed about her favorite color in the previous week, and then the
leader will introduce the first exercise.

Warm-up (20 minutes): The group leader will introduce the medium of clay. Group
members will each receive a ball of clay and directed to form shaped eyes closed,
and then laid it on the face next to them. Each person will have changed until they
return their piece.

Discussion (20 minutes): Members of the group will be invited to comment on their
sensations and feelings during exercise, how it felt to give up control over their own
work.

Relaxation (5 minutes): stretching and relax exercise to get rid of tension.

Guide visualization on the element of Earth (10 minutes): There will be a central
impetus for chip smooth white clay on a low table. Group members will sit on the
chairs around the table, looking at the clay disk.
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Break (15 minutes).

Guide Visualization "Foundation" (15 minutes): Members of the group will be

invited to choose from a selection of pebbles and stones. Visualization and arts
exercise will be accompanied by music.

Meditative exercise (35 minutes): Members of the group will be asked to use some
clay to a symbol of personal support, and that the central point of the mandala
using clay, either on round, flat clay base or as a 3D model. Alternatively, the rock
they are holding a can to be used as a central point. Sand and pebbles of different
colors will be available for use in design.

Discussion (40 minutes): Members of the group will be invited to comment on the
use of clay as a medium, and the symbols of their choice.

Closing (10 minutes): The leader will summarize the session and members of the
group will then be invited to be aware of the earth's elements in a variety of contexts
over the next weeks and notice the state of feeling in those times.

Session Eight: Meditation on Water

Aims

1. Recall of the element earth.

2. Develop awarenees of the element water.

3. Maintain mutual support in the group.

Associated Behavioural Objectives

Group members will:

1. Recall the memory of the element of earth from the past week.

2. Use what media in the meditation exercises.

3. Each makes a positive statement about another group member's work.

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Rationale

Focusing hay and cancer with elements of water, the members of the group will
begin to become aware of their qualities, such as fluidity, transparency, clean,
refreshing, different aspects of your life. Recalling the memory of the Earth element
of the past week will strengthen the ability to observe and be self-aware. Creating
a positive statement on the work of another member, and a positive statement
about their work will increase and respect for others, as deemed important
attributes in reducing the Ego Buddhist thought.

Phases of the Group

Introduction (10 minutes): The leader greets the group and briefly summarizes the
activities of the previous week. Members of the group will be invited to comment
on what they noticed about the element of earth in the last week, then the leader
will introduce the first exercise.

Warm-up (20 minutes): The group leader will demonstrate some techniques using
wet media, eg watercolor paints, acrylic. Then members of the group will be asked
to paint your mood, starting with the adoption of a single track.

Discussion (20 minutes): Feedback on execution will be invited by the group,

paying attention to how she felt working with wet media.

Relaxation (5 minutes): stretching and relax exercises to release tension.

Guide Visualization of water (10 minutes): There will be a central stimulant glass
bowl of clear water on a low table. Group members will sit on the chairs around the
table, looking down at the water surface.

Break (15 minutes).

Guide Visualization "Lake" (15 minutes): The music will be played in visualization
and meditative art practice.

Meditative exercise (35 minutes): Members of the group will be given a choice of
different colored paper and directed to use wet media to build a mandala starting
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from the central point of personal symbol for water. Colored tissue paper will also
be available.

Discussion (40 minutes): Members of the group will be invited to comment on the
process and how it felt to work with wet compared to dry media.

Closing (10 minutes): The leader will summarize the session and group members
will then be invited to be aware of the element of water in different contexts within
the next week and notice their feelings at these times. In addition, the group
members will be invited to make a positive comment about someone else's work,
for example, "One thing I like about your work is ...".

Session Nine: Meditation on Wind

Aims

1. Recall of the element water.

2. Encourage insight into both the uniqueness and universality of feelings.

3. Develop an awareness of the element air.

4. Encourage enjoyment in seeing another person's happiness.

Associated Behavioural Objectives

Group members will:

1. Recall a memory of the element water from the past week.

2. Participate in the warm-up exercise and discussion.

3. Create a personal symbol for air.

4. Recall an occasion on which they could enjoy someone else's happiness.

Rationale

To warm up exercises, encouraged by Hart (2009) technique of "order" will help

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members of the group to develop a visual language to express their feelings. In

comparison with analogues of other members, insight into the universality of
feelings can be obtained. Work with the element of air, group members will begin
to develop an awareness of their qualities in different aspects of your life. From
visualization "fun", and recalled that opportunity, group members can access
enjoying the feeling of seeing the happiness another person. This corresponds to
the sympathetic feelings of joy, which is second to restrictions.

Phases of the Group

Introduction (10 minutes): The leader welcomes the group and briefly summarizes
the activities of the previous week. Members of the group will be invited to comment
on what they noticed about the element of water compared to the previous week,
then the leader will present the first exercise.

Warm-up (20 minutes): Members of the group will receive a A4 sheet of white paper
and divide it into eight numbered sections. They will be asked to mark each of
these sections with the following sense states: anger, joy, serenity, depression,
energy, femininity, disease, and one of their choice. Then he will be ordered to
make a pencil drawing represents all sense lines and marks. No symbols or images
should be used.

Discussion (20 minutes): Members of the group will be asked to compare their
drawings with a partner, looking at similarities and differences. Then members of
the group will be invited to pin up their drawings next to copies of the same
exercises done by other people and look for universal aspects.

Relaxation (5 minutes): stretching and relax exercise to get rid of tension.

Guide Visualization on the air (10 minutes): A small fan will be used for the rustling
leaves of some plants are placed as the central stimulus in the low table. If it is
windy day the group will be directed to look out the window and notice the
movement of trees and leaves.

Guide Visualization "Joy" (IS minutes): Music will be played in the visualization and
art classes.
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Meditation Practice (35 minutes): Members of the group will be asked to create a
symbol representing the feeling of air in the center of the mandala circle. Then,
working from the outside of the central city.

Discussion (40 minutes): Members of the group will be invited to comment on their
artwork and visualization.

Closing (10 minutes): The leader will summarize the session and members of the
group will then be invited to be aware of the element of air in a variety of contexts
over the next weeks and notice the state of feeling in those times.

Session Ten: Meditation on Light

Aims

1. Recall of the element air.

2. Begin to develop intuition about personal relationships.

3. Begin to develop compassion towards the self.

4. Develop awareness of the element light.

Associated Behavioural Objectives

Group members will:

1. Recall a memory of the element air from the past week.

2. Participate in the warm-up and discussion.

3. Participate in the process of visual using themselves as young boys, and .

expressing feelings through art and discussion.

4. Create a symbol representing light.

Rationale
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The initial exercise will expand the use of the visual language of feelings that
develop intuition about the other aspect of a person who may not previously
recognized (Burnett, 1996). Associated with the discussion will deepen the
capacity for insight to see and thoughts. By focusing on and working with the
element of light, the group members will begin to develop an awareness of light in
their environment and their quality in various aspects of their lives. Visualization
"Light Sphere" will help you to explore yourself image and may encourage
compassion, which is the third limitations recommended in Buddhist practice as a
calming aggression. This process will increase by art expression in container
mandala form; creation of personal symbol of light; and constructive discussion
about the feelings arising from visualization and exercises.

Phases of the Group

Introduction (10 minutes): The leader welcomes the group and briefly summarizes
the activities of the previous week. Members of the group will be invited to comment
on what they noticed about the element of air in the previous week, and then the
leader will introduce the first exercise.

Warm-up (20 minutes): Members of the group will receive a A4 sheet of paper and
asked to remember a person who is important in your life. It will then be directed
to first draw a box, which can be any shape. Then represents the personality and
character of the person using lines and characters. No symbols, pictures, letters or
words should be used. While they will be instructed to see the person in different
situations, express notice and feel the basic message.

Discussion (20 minutes): Members of the group will be asked what their paintings
discovered them about that person, and if the detected any aspect not previously
not seen. It will be proposed to study the picture carefully the next time they saw
or thought of such a person, mentally "pull" the image and look at it.

Visualization of the Light Guide (10 minutes): It will be the central stimulus from the
flame of a candle burning on a low table. Group members will sit on the chairs
around the table, looking at the flames.

Break (15 minutes).

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Guide Visualization "Light sphere" (15 minutes): The music will be played in the
visualization and art classes.

Meditative exercise (35 minutes): Members of the group will be asked to create a
symbol representing the feeling of light in the center of the mandala circle. Then,
working from the outside of the central location using the medium of your choice,
including collage.

Discussion (40 minutes): Members of the group will be invited to comment

visualization and art process.

Closing (10 minutes): The leader will summarize the session and members of the
group will then be invited to be aware of the element of light in a variety of contexts
over the next weeks and notice the state of feeling in those times.

Session Eleven: Meditation on Space

Aims

1. Recall of the element light.

2. Develop non-attachment to feeling states.

3. Increase awareness of the element space.

Associated Behavioural Objectives

Group members will:

1. Recall a memory of the element light from the past week.

2. Participate in the warm-up, including tearing up their meditative work.

3. Create a mandala that expresses how they experience a feeling of space.

Rationale

To warm up exercise will help the ability to remember a different sense of higher
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self, to express this using a visual language, and to develop a detachment of easy
dismissal of work, or tearing it. This pulling out of work will not be done as a
rejection, but as symbolic representations to rid ourselves of feelings depending
on the material life, and likewise is in Freemasonry. This explanation will be clearly
explained to members of the group. Also, it will not be an obstacle to the group
members that anything not willing to take.

By focusing on and working with the element of space, the group members will
begin to develop a sense of spaciousness in everyday life. Opening the mind to
recommend to Buddhist practice as an antidote to the spiritual depresion. They are
also associated with the state of indifference, which is the fourth unrestricted.

Phases of the Group

Introduction (10 minutes): The leader welcomes the group and briefly summarizes
the activities of the previous week. Members of the group will be invited to comment
on what they noticed about the element of light compared to the previous week,
then the leader will present the last exercise.

Warm-up (20 minutes): Members of the group will be asked to recall a situation
where they feel anxious, restless and anxious, and it really felt again. Then pull it
out using the visual language are practiced in the previous two sessions (Burnett,
1996). When you are finished, ask them to tear up the paper. Then repeat the
exercise, remembering a time when they were very angry, and to tear up the paper
again. Finally, do the exercise again, this time reminded of the time when they feel
at peace with myself, calm and relaxed, and again to tear up the paper. The
rationale for this will be explained, and members will be told that they do not need
to tear up the job if you are not happy to do so.

Discussion (20 minutes): Members of the group will be invited to comment on the
exercise, which is a feeling for them, and how it felt to let the feelings are recalled.

Relaxation (5 minutes): stretching and releasing exercises.

Guide Visualization in the area (10 minutes): The presentations will be shown
images giving an idea of space, for example, looks through a hole in the wall,
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window, door locks, etc.

Break (15 minutes).

Guide Visualization "Mountain Top" (15 minutes): The music will be played in the
visualization and art classes.

Meditation Practice (30 minutes): Members of the group will be asked to create a
symbol representing the feeling of space in the center of the mandala circle. Then,
working from the outside of this central point, using materials they choose.

Discussion (40 minutes): Members of the group will be invited to comment on what
is good for them in the visualization and art classes.

Closing (10 Minutes): The leader will summarize the session and members of the
group will then be conscious element of space in a variety of contexts over the next
weeks and notice the state of feeling in those times.

Session Twelve: Meditation on Inner Space

Aims

1. Recall of the element space.

2. Affirm trust in relationship.

3. Develop personal strength and centeredness.

4. Raise self-esteem.

Associated Behavioural Objectives

Group members will:

1. Recall a memory of the element space from the past week.

2. Discuss the warm-up exercise in pairs.

3. Create a personal symbol of inner strength.

4. Make a positive statement about their symbol.

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Rationale

By sharing personal nature with another personal group members will explore their
capacity to trust and to be open in the appropriate situation. Creating a personal
symbol of inner strength and quality and making positive statements about this
symbol will help members to identify and affirm this aspect of their being. They will
be able to use it as an empowering focus for self-assessment and to relate
constructively to others.

Phases of the Group

Introduction (10 minutes): The leader welcomes the group and briefly summarizes
the activities of the previous week. Members of the group will be limited to comment
on what they noticed about the element of space compared to the previous week,
then the leader will present the first exercise.

Warm-up (20 minutes): After some brief exercises to relax, the group members will
be asked to take a large piece of paper and tape it to the wall. Then the pastel
chalk of any color and, with eyes closed and arms freely, to let roam chalk on paper
into overlapping lines. Then open your eyes and use other colors to make a video
of what appears.

Discussion (20 minutes): Members of the group will be asked to share with their
partner any thoughts, memories or feelings that have come up. Then rejoin the
group and comment on the process.

Guide Visualization in Crystal (10 minutes): It will be a central impetus for a crystal
ball on a low table. Group members will sit on the chairs around the table, looking
at a crystal ball.

Relaxation (5 minutes): stretching and releasing exercises.

Break (15 minutes).

Guided Visualization "Clear Light" (15 minutes): The music will be played in the
visualization and art classes.
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Meditation Practice (35 minutes): A large sheet of white paper will be divided by
the mandala circle drawn in the center. Members of the group will be asked to draw
a border around the edges of the paper. Then focus on the paper and, using fear
most, demonstrating the benefits and quality of their inner being as an image or
symbol.

Discussion (40 minutes): Members of the group will be invited to comment on the
symbol they were elected, and to share what they consider to be the advantages
and quality. Then all mandalas completed during the program will be hooked up,
and the process will be reviewed with attention to any changes and development.

Closing (10 minutes): The leader will summarize the main aspects of the program
and the members of the group will then be invited to make a positive comment
about their symbol, such as "The Power of this symbol represent for me...".
Members of the group will be reminded that each have a conversation with the
evaluation post programme where issues arising for them can turn to.

The research was written on the basis presented quality works of Buddhism,
meditation and spiritual life, and texts that follow modern trends of development of
Buddhism in the world.

RESULTS

If Buddhism can be seen as a process of personal development, and we have to

ask: what is man, if not the soul or self? In accordance with the ideas of the
dependent origin perceive Buddhism as a person changes the configuration of five
factors, or Skandi. First, there is the world of physical form; Bodies and all material
objects, including sensory organs. Another factor is the feeling or emotion; Here
are the five senses and the mind, which is considered in Buddhism as the sense
organ. The spirit feels thoughts and ideas, as well as eye or ear feels light feeling
the pressure of the air. Third, is the factor of the idea; Here's a study that identifies
the physical and mental systems. Fourth, there is a factor variously as impulses or
mental formulation; Here is the will and the attention that study, the force of habit.
Finally, there is in the study of consciousness. In Buddhism, consciousness is not
something separated from other factors, but interact with them and depend on
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them for their existence; No dawn of consciousness without conditions. Here we

see no idea of the personality as well as the continuity, but ephemeral, changing
assortment or process various interrelated factors. The main goal of Buddhism first
became aware of this process, and then to eliminate the elimination of the causes.

This process is not end with the dissolution of the physical body after death;
Buddhism is reincarnation. While there is no soul to be continued after his death,
the five skandhas to be seen as an extension, with the power of past karma and
leads to rebirth. News in Buddhism and Hinduism, comes from voluntary measures
and leads to good or bad effects in this or a future life. Buddhism explains karmic
mechanism is a little different; not the results of the action itself, lead the Karma,
but a state of mind of the person who the action. Buddhism rather to focus on
psychological insights; The problem with bad or selfish actions that shapes our
personality, just a routine or ordinary regular ways of thinking and feeling. These
patterns, in turn, lead to consequences of karma in our lives.

Many other metaphysical questions were put to the Buddha during his lifetime; to
respond not all of them. Buddha is more abstract and speculative metaphysical
thinking resorted and discouraged issues such as obstacles on the way. Such
topics as Nirvana as what preceded the existence, etc., are often answered with
silence or what may appear as a mysterious oblivion. When asked what would
happen to have said after his death, the Buddha Arhant, the enlightened one. What
happens with traces of birds in the air "Nirvana means extinction'' and he likened
the death of a Arhant invalidate the flame when fuel (Karma) expires. He apparently
believed that many such questions for themselves, and that it interferes from false
attachments with the main objective of the elimination of suffering.

According to the results, which will continue to be presented, we conclude that

Buddhism has a tendency of growth and development. This may explain the time
in which we find ourselves, and which has for decades been destroy and all over
the stage of decay. People around the world are increasingly turning to the
teachings of which are considered obsolete. Again, there are opinions about the
positivity of true religion and interpretation of scripture, as well as those who have
propagated the teachings, among them the Buddhism.

Pretend important boundary between the religions that do not require anything
 272

except a good will. Exactly that is also the border between Buddhism, Christianity
and Islam. Buddhism, unlike the previously mentioned religion, there is no formally
constituted institutions with price lists of services that should be free, because it all
linked to spirituality.

Other major religions, such as Christianity and Islam, for example, offer God as a
figure of power, while Buddhism teaches us to find power in itself.

There are about 488 million Buddhists worldwide, or 7% of the total world
population of 2010., three major branches of Buddhism in the modern world
mahaiana Buddhism Theravada and Vajrayana Buddhism (sometimes described
as Tibetan) future. During a special branch of Buddhism belongs, is in most census
and survey measured mahaiana Buddhism probably be the largest, because it is
widely used in different countries with very large Buddhist population, especially
China, Japan, South Korea and Vietnam. Theravada Buddhism, the second largest
settlement is concentrated in countries like Thailand, Burma (Myanmar), Sri Lanka,
Laos and Cambodia. Vajrayana Buddhism is the smallest of the three main
branches, concentrated in Tibet, Nepal, Bhutan and Mongolia. Buddhist population
in this study is also members of other groups that identify themselves as Buddhists,
such as Soka Gakkai and Hoa Hao.

Figure 8. Buddhist population by region as of 2010.

 273

Buddhism began in Asia, and the vast majority of all Buddhists (nearly 99%) still
live in the Asia- Pacific region. Only two other regions – North America (3.9 million)
and Europe (1.3 million) – have more than 1 million Buddhists. Although the
majority of Buddhists live in Asia and the Pacific, only about one-in-eight people
(12%) in that region are Buddhists. About 1% of North Americans are Buddhists.
In each of the other four regions, Buddhists make up less than 1% of the
population. All 10 countries with the largest Buddhist populations are in the Asia-
Pacific region, and these countries collectively are home to the lion’s share (95%)
of all Buddhists. Half (50%) of the world’s Buddhists live in one country, China. The
largest Buddhist populations outside China are in Thailand (13%), Japan (9%),
Burma (Myanmar) (8%), Sri Lanka (3%), Vietnam (3%), Cambodia (3%), South
Korea (2%), India (2%) and Malaysia (1%). Seven countries have Buddhist
majorities: Cambodia, Thailand, Burma (Myanmar), Bhutan, Sri Lanka, Laos and
Mongolia. Globally, Buddhists are older (median age of 34) than the overall
population (median age of 28). Of the three regions for which data are available,
 274

sub-Saharan Africa has the youngest Buddhist population (median age of 29),
followed by North America (33). The Asia-Pacific region has the oldest Buddhist
population, with a median age of 34. Buddhists are older than the general
population in two of the three major regions for which data are available: sub-
Saharan Africa (where Buddhists have a median age of 29 and the general
population has a median age of 18) and Asia and the Pacific (34 vs. 29). In North
America, the median age of Buddhists is 33, four years younger than the general
population (37) (http://www.pewforum.org/2012/12/18/global-religious-landscape-
buddhist/).

Figure 9. Median Age

There is an assumption that the number of Buddhists worldwide is expected to

increase between 2010 and 2030, rising from 488 million to about 511 million.
However, Buddhist global population is projected to decline after 2030, fell to 486
million by 2050 roughly where in 2010 in the same period, world population is
expected to significantly increase what. As a result, the percentage of the world's
population is Buddhist is expected to do a reduction of about 7% in 2010 to 5% in
2050th. The projected decline in the share of the world population is Buddhist. This
 275

is the result of population aging Buddhists and low fertility rates compared to other
religious groups. The annual rate of growth of the world population is expected to
decline gradually in the coming decades, falling from 1.1% in 2010-2015 to 0.4%
between 2045 and 2050. The annual growth rate Buddhists are therefore expected
to decline. Buddhist growth rate was 0.5% in 2010-2015. After 2030, the growth
rate of the world population is Buddhist of time that went into negative territory,
ending with a negative growth rate of minus 0.4% from 2045 to 2050. This
represents a projected decrease in the Buddhist population after the 2030th
(http://www.pewforum.org/2015/04/02/buddhists/)

Figure 10. Global Buddhist Population between 2010-2050.

Figure 11. Compound Annual Growth

 276

Buddhists are expected to remain very difficult concentrated in the Asia-Pacific

region, where 99% of Buddhists lived in 2010, a similarly high percentage (98%)
are projected to stay at the 2050 share of world Buddhist living in North America is
expected to grow from around 0.8% in 2010 to 1.2% in 2050. Europe and the
Middle East-North Africa region are also expected to see a very small increase in
their shares of the global Buddhist population. World Buddhist population by
region, 2010. Although the Asia-Pacific region will remain home to the vast majority
of Buddhists in the coming decades, the Buddhist population in the region to
reduce, both in absolute numbers and as a share of total population in Asia and
the Pacific. In 2010, Buddhists make up about 12% of the population in the region.
By 2050, Buddhists are projected to account for about 10% of the population in the
region. In the same period, the number of Buddhists in the region is expected to
fall from 481 million to about 476 million. Buddhist population growth compared
with the overall growth in every region, in 2010, in 2050 and all other regions, the
Buddhist population is projected to increase in absolute numbers. In North
America, for example, the Buddhist population is projected to grow by more than 2
million, from 3.9 million in 2010 (or 1.1% of North America's population) to nearly
6.1 million in 2050 (1 4% of North America's population). At the same time, the
 277

Buddhist population in Europe and the Middle East-North Africa region is expected
to roughly double. Buddhist population of Europe is expected to be 2.5 million in
2050 (or 0.4% of the total population of Europe), while Buddhists in the Middle East
and North Africa are expected counts 1.2 million (0.2% of the population in the
region ). Buddhist population in Latin America and the Caribbean, and Sub-
Saharan Africa is expected to remain relatively small. Between 2010 and 2050, the
fastest Buddhist population growth, in percent, is projected to occur in the Middle
East and North Africa. Mainly due to immigration, the Buddhist population in the
region is expected to more than double in size (increasing 137%), while the total
population in the region is expected to increase by 73%. Est second-fastest growth
among the Buddhists in Europe (85%), where, on the other hand, the total
population is expected to decline between 2010 and 2050. The Buddhist population
is also projected to grow faster than the total population of North America ( 58%
versus 26%). In the Asia-Pacific region, the number of Buddhists are expected to
fall slightly between 2010 and 2050, while the total population of the region is
expected to grow by 22% (http://www.pewforum.org/2015/04/02/buddhists/)

Figure 12. Regional Distribution of Buddhists comparing to 2010 vs 2050.

 278

Figure 13. Buddhist population comparing 2010 vs 2050.

Figure 14. Buddhist population growth comparing 2010 vs 2050.

 279

Most of the countries with the highest number of Buddhists in 2010 is expected to
see its total population declines as a part of the world's population. Collectively,
these countries held 44% of the world population in 2010. By 2050, their share in
the world population is expected to decline to 37%. China is expected to go to have
nearly 20% of the world population in 2010 to 14% in 2050. The percentage of
China's population has been a Buddhist is expected to remain around 18%
between 2010 and 2050. However, in many other countries with large Buddhist
populations, Buddhist share of the population is expected to decline in the coming
decades in advance, because Buddhists tend to be older and have fewer children
than others by 10 percentage points, from 36% in 2010 to 25% in 2050. By a wide
margin, China, with a Buddhist population of 244 million, had the most Buddhists
who live within its boundaries in 2010. In fact, about half of the world's Buddhists
in 2010 he lived in China, but only one in five Chinese men (18%) were Buddhist.
In the 10 countries with the most Buddhists in 2010 - home to a combined 94% of
the world's Buddhists - were all in Asia, including Thailand (64 million), Japan (46
million), Burma (38 million) and Sri Lanka (14 million ). As was the case in 2010,
the vast majority of Buddhists in 2050 will be found in 10 countries with the largest
Buddhist population (93%). China and Thailand are expected to remain at the top
 280

of the list. Burma (Myanmar) is projected to have the third-largest Buddhist

population in 2050 (45 million), surpassing Japan (27 million). Partly because of
the projected immigration, the US is expected to go to have a 13th-largest Buddhist
population in 2010 to 10 in size in 2050 when it projected to be home to 5.5 million
Buddhists (http://www.pewforum.org/2015/04/02/buddhists/).

Figure 15. Changes Largest Buddhist Population in 2010.

Meditation is a form of very deep thinking, test the depth of our mind. People
meditate to relax and solve the problems. Researchers believe Meditating leads to
understanding life and less suffering. According to the article, meditation work
because of the 5 categories of brainwaves:

1. Gama national state of hyperactivity / learning.

2. Beta state where analyzing, planning, evaluation and categorization performed.

3. Alpha state when brainwaves are starting to slow down and become quiet.
 281

4. Theta state where verbal / thinking mind crossing Meditative/visual.

5. Delta State-most people during sleep, where brain waves range from 1-3 Hz low
experience in the final state.

Fascination meditation lasts a long time. A lot of things people do not understand,
because some understand meditation exclusively spiritual experience, while others
embrace meditation as a spiritual aspect and scientific event. In Figure 16 we show
in which phase the brain activity of the mind during meditation, and out of that and
can draw words of the great possibilities for expanding the horizon of the mind
during meditation.

Figure 16. Brain Waves

There are many meditation techniques, but one that stands out as a modern
people, which is largely practiced meditation is transcendental. Transcendental
meditation is one that is underrepresented in many organizations that studied the
occult teachings and strive to come to the rest of our self, including the Masonic
fraternity, meeting with the angels and playing with our ego. It continues to give
results that indicate the great benefits that gives us transcendental meditation,
largely contested in public.

Biological age measures /Figure 17) how old a person is physiologically. As a

group, long-term meditators who had been practicing Transcendental Meditation
 282

for more than 5 years were physiologically 12 years younger than their
chronological age, as measured by a decrease in blood pressure, and better
almost point vision and auditory discrimination. Short-term meditators were
physiologically 5 years younger than their chronological age. The study controlled
for the effects of diet and exercise (The Effects of the Transcendental Meditation
and TM-Sidhi program on the ageing process, International Journal of
Neuroscience 16:53:58, 1982.).

Figure 17. Biological Ageing

Statistics meta-analysis (Figure 18) conducted at the University Stanford all

available study them with 146 independent outcomes suggests that the effect of
the Transcendental Meditation program on reducing anxiety as a character trait
was much bigger than all other meditation and relaxation techniques, including
relaxation of muscles. This analysis also showed that the positive Transcendental
Meditation result could not be attributed subordinate expectations, experimenter
bias, or quality of the research project (Differential effects of relaxation techniques
on trait anxiety: A meta-analysis, Journal of Clinical Psychology 45:957:974,
1989.).

Figure 18. Anxiety

 283

Meta-analysis (Figure 19), the preferred scientific procedure for making definitive
conclusions from large bodies of research, found Transcendental Meditation
produced a significant increase in basal skin resistance compared to eyes closed
to rest, which indicates deep relaxation. Deep rest and relaxation were more
marked decrease in respiration rate and plasma lactate levels compared to
ordinary rest. These physiological changes occur spontaneously as the mind
effortlessly settles into a state of quiet alertness, pure consciousness
(Physiological differences between Transcendental Meditation and rest, American
Psychologist 42:879:881, 1987.).

Figure 19. Phisyological Rest

A study of health insurance statistics (Figure 20) on over 2,000 people who operate
the Transcendental Meditation program for a period of 5 years that the
Transcendental Meditation meditators consistently had less than half the
hospitalization than other groups with comparable age, gender, occupation and
conditions of insurance. The difference between the Transcendental Meditation
and the Transcendental Meditation group does not increase in the older age
 284

bracket. In addition, the Transcendental Meditation meditators had fewer incidents

of illness in 17 medical treatment categories, including 87% less hospitalization for
heart disease and 55% less for cancer (Medical care utilization and the
Transcendental Meditation program, Psychosomatic Medicine 49:493:507, 1987.
Reference II: Reduced health care utilization in Transcendental Meditation
practitioners, presented at the conference of the Society for Behavioral Medicine,
Washington, D.C., March 22, 1987.).

Figure 20. Hospitalization Rates

A study of health insurance statistics (Figure 21) on over 2,000 people who operate
the Transcendental Meditation program for a period of 5 years that the
Transcendental Meditation meditators consistently had more than 50% fewer
doctor visits than other groups with comparable age, gender, occupation and
insurance conditions. The difference between the Transcendental Meditation and
the Transcendental Meditation group does not increase in the older age bracket
(Medical care utilization and the Transcendental Meditation program,
Psychosomatic Medicine 49: 493:507, 1987. Reference II: Reduced health care
utilization in Transcendental Meditation practitioners, presented at the conference
of the Society for Behavioral Medicine, Washington, D.C., March 22, 1987.).

Figure 21. Doctor Visits

 285

In two companies that have introduced the Transcendental Meditation Programme,

managers and employees who regularly practiced transcendental meditation
(Figure 22) improved significantly in overall physical health, mental well-being and
vitality compared to control subjects with similar jobs in the same companies.
Transcendental Meditation practitioners also reported a significant reduction in
health problems such as headaches and back pain, improve sleep quality, and
significant reduction in the use of alcoholic beverages and cigarettes, compared to
personnel in the control groups (A prospective study of the effects of the
Transcendental Meditation program in two business settings, Anxiety, Stress and
Coping: International Journal 6: 245:262, 1993.).

Figure 22. Lifestyle Habits

Subjects were measured for changes in breathing rate during the practice of the
Transcendental Meditation technique. Breath rate (Figure 23) fell from about 14
breaths per minute about 11 breaths per minute, indicating the Transcendental
Meditation technique produces a state of rest and relaxation. Change breath rate
is natural, effortless and comfortable (A wakeful hypometabolic physiologic state,
 286

American Journal of Physiology 22: 795:799, 1971.).

Figure 23. Breath Rate

Plasma cortisol (Figure 24) is a stress hormone. The study shows that plasma
cortisol decreased during Transcendental Meditation, whereas not change
significantly in the control subjects in the ordinary relaxation (Adrenocortical activity
during meditation, Hormones and Behavior 10(1): 54:60, 1978.).

Figure 24. Stress

DISCUSSION

The main objective of this study was to investigate the influence of spiritual well-
being of Buddhism in the modern age, the representation of meditation and spiritual
way of life through self-knowledge. It is presumed that the different dimensions of
spiritual well-being negatively predict materialism and reduction of human values
 287

in today's society in the world. The results showed that the representation of the
philosophy of Buddhism on the rise, and that will be the tendency of growth another
30 years, after which there will be a decline for reasons of age of members of the
Buddhist philosophy and religion. Hart (2009) has proposed that the spiritual
dimension of meaning is expressed in the form of a sense that they have a life
worth living, a decent life, and to be at peace in accordance with the principles of
Buddhism and its beliefs. Meaninglessness in life can lead to different
psichopathologies Washburn (1998) and the spirituality returns the purpose and
meaning of life, which, in turn, reduces mental suffering Steiner (1912). This
research finding that meaning in life predicts fewer members of the greatest
religions to be confused due to the growing political influence of the Catholic
Church, while Niwano (1991) who stated that the meaning and purpose in life is to
predict lower rates of depression among the population Buddhist beliefs because
it does not figures of God as the great religions, and therefore there will be no doubt
as to the veracity written sacred books, but will only Buddhists turn to God in
himself. The research results of meta-analysis, which was conducted in the
research Physiological differences between Transcendental Meditation and rest,
American Psychologist 42: 879: 881 (1987) also indicated that the Transcendental
Meditation technique of meditation practiced by the most modern world and which
has large positive effects on people . McFarlane (2002) considers neurosis as a
"spiritual disorder" because of the absence of spiritual life can lead a person to
meaninglessness, hopelessness and lack of feeling joy or love. McFarlane view
was later endorsed Mitchell (2002). Gyatso (2014) suggested that the spiritual
dimension of mystery measures the level of comfort of people and ways of dealing
with ambiguity and uncertainty of life.

In work by Bodhi (2000) one fact that recent experience should deeply impress us
is the need to look carefully beneath the surface of events hidden tendencies that
announce future damage. In the Western world the end of the nineteenth century
was a period of fiery optimism of utopian dreams come alive by unflinching faith in
the glorified ideal that's called progress. Gemini leaders of the cult of progress were
science and technology. Science is the new Prometheus, unstoppable Prometheus
who took the hidden secrets of nature and transmits them to a humanity brimming
over with ardent hopes. In each decade, a major advance in knowledge follows
 288

another, each fresh theoretical advances are matched by corresponding success

in exploiting the natural powers of our needs. The result was a huge surge in the
growth of technology, which has promised to free the human race from its most
persistent historical limitations. Next century has shown how short-sighted this
optimism really was. For those who were deep enough, the seeds of destruction
were already visible just beneath the feet of the proud winners. They can be seen
on every front, in the miserable lives of millions of workers sentenced to a
humiliating torment in factories, mines and factories; the relentless colonization of
the non-Western world, rape their resources people; the mounting friction and
tension between the ambitious empires compete for global dominance. During the
first half of the twentieth century, tensions exploded twice in two world wars to the
point of death of many millions. These wars and the Cold War now brought into the
open the dark primordial forces that have long been simmering just below the
polished veneer of Western civilization. It is surely significant that our discovery of
nature's most arcane secrets of matter and energy, granted us the capacity for total
self-annihilation: unlimited power and complete destruction comes in the same
package. Today, as we stand at the beginning of the twenty-first century, our world
has become a living paradox. It is a world of enormous wealth, but also grinding
poverty where 1.3 billion people - a quarter of the world's population live in constant
poverty. World enormous changes ahead in medicine and health care, where
eleven million people die annually from diseases that are easily treatable. A world
where daily trade ordnance numbers in the millions of dollars, but where seven
million children die of hunger each year and 800 million people were seriously
undernourished. And perhaps most alarming of all, the world bent on unlimited
economic growth on the planet whose ultimate resources are rapidly decreasing.
So, with all of our courageous steps towards the future, our world still suffers from
painful wounds, and the need for a solution for a cure, has become increasingly
insist if humanity is to survive intact until the end of this century.

Western model is not desirable, on the basis that there are inevitable economic,
social, cultural and consequences that, from a Buddhist perspective, are
unmistakably fatal.

We will give a conclusion on certain characteristics in terms of economy, social

issues, culture in relation to contemporary Buddhism.
 289

Economic aspect

In a book by Bodhi (2000), during the past half century, economic growth has
expanded fivefold, international trade twelve times, and foreign direct investment
of 24-36 times. However, today most of the world's population lives below the
poverty line than ever before. The population in the north, which makes up 20% of
the world total, receives 80% of world income, while 20% take a mere 1.4%. The
combined revenues of the top 20% have 60 times higher than those in the bottom
20%; This is twice as high as in 1950, when they were only 30 times. In short, the
economic growth of fifty years has not brought universal bene-attacks promised in
such great. On the contrary, the wealth generated is calculated on tiny minority,
corporate and financial elite, while the higher the number, and not in the West as
well, sink deeper into insecurity and poverty.

Social aspect

The social consequences of industrial growth of the economy are equally gloomy.
Traditional Buddhist society is characterized by a high degree of social cohesion
and a strong sense of community, its members linked to the rich relationships, the
family, which gives a deep sense of personal anchorage. Most people earn a living
from subsistence agriculture, handicrafts ship and small-scale trade, occupations
that bring them into direct contact with those who buy and consume their products.
Spiritual guide comes from the Sangha, the order of monks and nuns, who not only
had scheduled community teachings of the Buddha, but also stand on the brink of
civil society as living examples of spiritual qualities that are needed to win the
ultimate goal, Nibbana.

Enter a market economy, ranging from the ancient world, and maintain a complex
network of relationships is twisted in confusion. Small farms were dismantled in
favor of large farms are used to grow crops to sell on world markets. Small
industries have led to the extinction of the arrival of transnational corporations,
craftsmen brought unnecessary low mass-produced goods, small merchants drove
into bankruptcy spread of supermarkets and chain stores. People are people
 290

deprived of their country and Busi-underground, unemployment rises, and a large

number of drift to the cities, seeking work in factories and accommodation in the
spread of slums. There are tasks for long hours and low wages, sometimes under
dangerous conditions. Market economy hit by strikes, close community bonds are
suddenly parted. Shot can be traumatic. People find them yourself left in the sea
of mistrust, as close ties so characteristic of traditional society cede cold
impersonal conflict between nameless face in the crowd. Instead of cooperating to
promote the common good, people are forced to subtly compete with each other
in a brutal struggle for survival that can only be obtained by bending others to one's
advantage. Family relationships fall apart: the first is closely linked extended family
dissolves into faceless family only attached; then faceless families in turn splits up,
leaving behind broken marriages, lonely adults, and emotionally vulnerable
children. Degrading nature of this social system is clearly evident in symptoms so
prevalent today, both in the North and the South: homelessness, escalating crime,
prostitution and child abuse, juvenile delinquency, suicide, pervasive alcoholism
and drug addiction.

Cultural aspect

In traditional Buddhist societies concern with the accumulation of wealth and good
is subordinated to the aspirations of ethical and spiritual virtues. Dhamma as a
peerless guide to thought and action, encourages such qualities as simplicity,
contentment, generosity, and sacrifice. Wisdom is cherishing beyond mere
intellect, moral purity above wealth and status. But with the growth of industrial
growth society, everything is changing, as the drive to acquire, own, and spend
turns into a tyranny of the masters whose requirements are unrelenting. The need
to dissolve the views commanded from a traditional Buddhist culture is inherent in
the logic of global capitalism, and it is naive to expect that the reform to the simple
administration of large corporations injection of Buddhist rules. The driving engine
of corporate economy is the need to increase profits, and to achieve this goal is to
methodically must undermine those traditional values that discourage the
acquisitive instinct. The business leaders do not have to implement this direct
attack, and even they will accept moral values. But subtly manipulating people's
 291

perceptions and ways of thinking to the deep subliminal level, the system gradually
turns them into consumers whose lives center around the smooth acquisition and
enjoyment of technologically manufactured goods. The most vulnerable targets are
the young, who are able to develop their own culture in which status is determined
by what they own, carry, sing and eat. Approaching invasion are manifold. They
include television, movies, videos and music, which fosters the rise of a global
mono culture in which all the traditional variety is dissolved. Chain stores and
shopping centers contribute too, providing goods essential for high status. But the
most direct agent attacks the advertising industry, which is planted in people's
minds the firm belief that the ruling purpose of their life is nothing more than to
acquire and enjoy without the need for scruples and restraint.

Based on the experiment that was done in this study and the results obtained, we
can conclude that meditation from someone who was skeptical that meditation
creates a person begins to use everyday. It is completely irrelevant which
meditation technique is practiced, the importance is that people practice meditation
and thereby improve their lives and know the time of your self.

From the chapters in which we wrote and connect elements of meditation and
learning in Freemasonry, as well as original and modern Buddhism, we derived the
conclusion that meditation is necessary for the esoteric Freemasons, and that the
link between Freemasonry and Buddhism are very close and just conclusion,
reduced to the quest for the Light within us, to review themselves, and therefore
improvement.

Buddhism is a religion of simplicity and goodness, mercy and sacrifice. Many are
"great guru" which is set in the hypothesis of this study and thus we discredit them.
The "false gurus" just represent the leaders of the great powers and great religions
that propagate through the mercy of vested interest. Through research we
presented the reality of positive and negative aspects of Buddhism from the
perspective of the priest, but also scientists.

Our conclusion is that Buddhism is a great benefit for the wider community and
strives for a peaceful and better world can be inferred based on the results of this
study, and all previously written. This confirms the hypothesis of the research, and
 292

is supported by numerous studies and references that are cited in the research
thesis.

Limitations and Suggestions

Limitations in a) sample size was very small, and the data collected from older
studies lessons that are not representative of actual Buddhist monks, in order to
more easily use the comparative method of real experience, so that in the survey,
at least this represented, respectively, based on the literature in the form of written
books. The authors suggest time spent with Buddhist monks, in order to create
even more realistic images and experienced the true sense; b) Although the tool
used to measure the spiritual well-being in this study is not religiously biased, it's
not resident. It is suggested that future studies investigate this phenomenon using
indigenous tools; c) it is important to conduct a detailed study of spirituality through
qualitative research methodology, rather than relying on the very issue of values
spiritual well-being, as well as spirituality is a subjective experience in which
individual differences are quite marked.

Implication on Findings

One implication of the results is the importance of a holistic (bio-psycho-social and

spiritual) conceptualization of people having an aspiration for spiritual creativity,
and facing the need to use spiritual integrated therapy in the development of the
higher self through meditation, life through self-knowledge, in accordance with
beliefs and with respect for the principles of Buddhism, and with the understanding
of modern Buddhism.
 293

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APPENDICES

APPENDICE 1

1a: PRE-PROGRAMME INTERVIEW SCHEDULE FOR

INDIVIDUAL GROUP MEMBERS

1. The introduction of a leader and a brief overview of the following:

i) the duration of the program, and the family of each session.

ii) religious and philosophical origins of some aspects of the content.

III) Group rules, such confidentiality; ownership of works of meditation; Safe

storage of art works during the program; No smoking in the group; constructive
support and affirmation of the good points of other members; not "way downs "other
members of the group; do not interrupt when others are talking.

2. Explain procedures prior and post-program.

3. Administer pre-program questionnaire.

4. Administer pre-program self-assessment profile.

5. Provide a meditative therapy exercises.

6. Explain that at any time during the program, a group member may withdraw and
counseling will be available if needed. Alternatively, the leader may terminate the
participation of each member of the group if the impact of the member causes a
problem for the group.

7. Discuss any concerns or questions that may arise.

1b: INITIAL QUESTIONNAIRE FOR GROUP MEMBERS

Name: .................................................................................DOB .............................

1. Why are you interested in doing this programme?

..................................................................................................................................
..................................................................................................................................
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..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
.......

2. Have you had any previous experience of meditation therapy, or any other
therapy?

..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
......

3. If so, please describe it, and say whether you found it to be useful or not.

..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
....

4. If previous therapy was useful, can you explain how it helped you.

..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
.....

5. Have you had previous experience of any of the following?

(a) Relaxation exercise..................................................................................yes/no

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(b) Visualisation exercise...............................................................................yes/no

(c) Meditation.................................................................................................yes/no

(d) Spiritual practices.....................................................................................yes/no

6. If you have experienced any of the above, please describe any benefits or
problems resulting from your involvement:

..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
....

7. Is there any other participant you wouldn’t feel comfortable about having in the
group?

..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
....

8. Is there any additional information that it would be helpful for me to know

about your possible participation on this programme?

..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..........
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9. What are your expectations of the personal results the programme may have

for you?

..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
......

10. Is there any thing else you would like to know about this programme?

..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
......

1c: PRE AND POST-PROGRAMME SELF-ASSESSMENT PROFILE

FOR GROUP MEMBERS

This profile will enable us to assess how successful the program was in helping to
work constructively with the issues of achieving serenity through meditation. It will
also be helpful for you to evaluate for yourself any changes in your ability to deal
with such issues. You will be asked to complete a copy at the beginning of the
program and the other copy to the end.

The following questions circle the number on the scale representing a majority
carefully how you feel:

1. How well you do you cope with frustration?

1----------2----------3----------4----------5----------6----------7----------8----------9----------10
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Don’t cope Just cope Cope well

2. I can forgive myself and others.

1----------2----------3----------4----------5----------6----------7----------8----------9----------10

Not at all With difficulty Easily

3. I can understand people’s concern.

1----------2----------3----------4----------5----------6----------7----------8----------9----------10

Not at all With difficulty Easily

4. People make me angry.

1----------2----------3----------4----------5----------6----------7----------8----------9----------10

Never Sometimes Always

5. I can admit when I’m wrong.

1----------2----------3----------4----------5----------6----------7----------8----------9----------10

Not at all With difficulty Easily

6. I avoid confrontation.

1----------2----------3----------4----------5----------6----------7----------8----------9----------10

Never Somethimes Always

7. I seek my higher Being.

1----------2----------3----------4----------5----------6----------7----------8----------9----------10

Never Somethimes Always

8. I remain patient in troublesome situations.

1----------2----------3----------4----------5----------6----------7----------8----------9----------10

Not at all With difficulty Easily

9. I accept responsibility for my own actions.

1----------2----------3----------4----------5----------6----------7----------8----------9----------10
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Never Somethimes Always

10. I listen carefully to myself during meditation.

1----------2----------3----------4----------5----------6----------7----------8----------9----------10

Never Somethimes Always

11. I can accept some of the teachings of which I have never heard of.

1----------2----------3----------4----------5----------6----------7----------8----------9----------10

Not at all With difficulty Easily

12. I can express negative/hostile feelings in a constructive way.

1----------2----------3----------4----------5----------6----------7----------8----------9----------10

Not at all With difficulty Easily

13. I can allow and accept life of self-knowledge.

.1----------2----------3----------4----------5----------6----------7----------8----------9---------10

Not at all With difficulty Easily

14. I care more about helping others than succeeding, e.g. making

money, having power.

1----------2----------3----------4----------5----------6----------7----------8----------9----------10

Never Somethimes Always

15. Spiritual communicating with other people is easy.

1----------2----------3----------4----------5----------6----------7----------8----------9----------10

Never Somethimes Always

16. I have plenty of energy.

1----------2----------3----------4----------5----------6----------7----------8----------9----------10

Never Somethimes Always

17. I feel hopeful about the spiritual future.

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1----------2----------3----------4----------5----------6----------7----------8----------9----------10

Never Somethimes Always

18. I am interested in new spiritual ideas.

1----------2----------3----------4----------5----------6----------7----------8----------9----------10

Never Somethimes Always

1d: PRE AND POST-PROGRAMME ART EXERCISE

This practice of meditation will make up part of the profile of the self-assessment,
and can assist in determining what changes may have been the perception. Each
member of the group through some of the meditation techniques of free choice felt
and written impressions. Instructions for the exercise to be written and twenty
minutes will be allowed to complete. The leader of the group to the interview after
the program will keep the model made in an interview before the program further
in the spiritual center of your choice.

Pre-programme exercise

Using music or drawing, anything that inspires you to express inner spirituality.

Post-programme exercise

Observation of music or art that was the last time you used the Noticing differences
after experiment. It is proposed concentration to perhaps develop new ideas and
notice the difference compared to before.

APPENDICE 2

2a: CONSENT FORM FOR GROUP MEMBERS

Sometimes it is necessary to present information on the meditative therapy

professional and educational groups in meetings, conferences, workshops,
seminars, and / or professional publications. When the case of clients and / or
meditative works are part of these presentations, the anonymity of the client is
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protected through the elimination and / or modify identify information (for example,
your name will not be used or displayed in any way). These cases and / or works
of art or reproductions meditative works are used for the purpose of education,
training, publications, and / or research.

Yes, I give permission to use my case and/or art work/reproductions for

education, training, publication, and/or research.

Client: ............................................................................. Age: .................................

Client signature: ............................................................. Date: ................................

Witness signature: ...................................................... .... Date: ..............................

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