IBAM - Marko Kimi Milic PH.D Thesis

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
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.
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.
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
Timotijevi 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.
ABBREVIATIONS
P.
Pali
S.
Sanskrit
MSH
Modern Standard Hindi
PTS
Pali Text Society
DN
Dgha Nikya
MN
Majjhima Nikya
SN
Samyutta Nikya
AN
Aguttara Nikya
Vin
Vinaya
TABLE OF CONTENTS
Abstract
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
CHAPTER XIII:
Why was this theme chosen for the thesis of this
research?
CHAPTER XIV:
212
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
LIST OF TABLES
Table 1.
Applications, forms and meaning of meditation
83
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
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 selfrealization, 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. (Koovi, 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
12
in the same time preserve the network of social 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. (Koovi, 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. (Koovi, 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
14
learning esoteric societies that have kept the original knowledge Indian Saints
and sages.
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
15
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.
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
16
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, 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
17
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.
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.
18
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.
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.
19
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. 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.
20
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
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.
21
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.
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 selfknowledge.
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
22
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
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.
23
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.
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.
24
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.
10. Officially organized centers where they will practice meditation as a

system for
proven
improving life in which it will operate a person with
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.
25
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.
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:

This chapter explains the philosophy of meditation that has
been developed in studying Buddhism.
CHAPTER II:

This chapter explains the modification by the Buddhist
ideology have in relation to history or original Buddhist forms
until its modern form.
CHAPTER III:

This chapter explains the concepts of meditation and
varieties that are improved from original to contemporary.
26
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:

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:

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:

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

27
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:

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
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:

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:

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.
28
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.
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
29
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
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:
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
30
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 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" (Satipatthanasutta) is a shade two places among Buddhist Scriptures: 1. As the tenth
discourse in the "Collection of middle-length speech" (Mahima 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
31
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 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," wasnt
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,
32
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 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
33
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 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. (Kovaevi, 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
34
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 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,
35
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, 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:
36
"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:
"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
37
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 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
38
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 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
39
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 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
40
the individual contemplation and exercises given in the Speech (Kovaevi,

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
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
41
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
(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 (Kovaevi, 2009).
42
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 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
43
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 (Kovaevi,
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 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" (paticcasamuppada), which Buddha shows conditionality the formation of the whole of
suffering, to sensory stimuli are says that the main cause feelings (phassapaaya vedana), while feeling the other potential cause of desire and,
consequently, much stronger Adhesion (vedana-paaya, tanha, tanha-upadana
paaya). 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
44
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
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
45
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
(Kovaevi, 2009).
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
46
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 selfjustification 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 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
47
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 (Kovaevi, 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 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
48
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 nonoccurrence 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 nonoccurrence 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, 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
49
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 (Kovaevi, 2009).
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
50
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 (samadhiupacara). 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 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
51
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 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
52
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 (Kovaevi,
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, Mahasaaka Sutta).
In the "Path of purification" (Visuddhimagga) states that:
"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
53
object of meditation (kammatthana) will become more complete and more

effective."
CHAPTER II:
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, 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
54
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.
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.
55
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 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.
56
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
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
57
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.
58
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.
59
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
60
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
61
compassion and mercy, but in a passive observation, to dive in yourself, in

meditation which 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
62
meets indifference to everything 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
63
meticulous symmetry to describe his movements dwelling in a contemplative

compassion to the whole world. So Maitri 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
64
sympathy and unselfishly love that humanity revealed by Jesus Christ and that
achieved under his ideological and gracious influence and cooperation.
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
65
the thought and the will of its holder's own self and to stimulate thoughts,
solutions and works for the good of his neighbor.
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 selfworth of his immortal soul, because of God's cheek in it and because of his
belonging to the world of eternity.
66
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 "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
67
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.
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
68
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
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
69
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 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 selfdenial, 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
70
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 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
71
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 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
72
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
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-
73
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 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
74
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
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.
75
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
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:
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
76
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 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
77
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
(http://www.anandamarga.org/learn-how-to-meditate.htm).
and
In
refrigerators
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 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
78
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).
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"
79
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 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
80
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
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 biopsychology. 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).
81
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 selfrealisation 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
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
82
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 practiced in the religious and nonreligious 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
83
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).
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
84
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
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"
85
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.
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,
86
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
bhvan 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
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 practice outside relationships student teacher (apprentice master),
because it 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
87
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
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,
88
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 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, nonempirical identity that traditions define differently. In the religious context that is
89
related to God, as well as all the final (last) questions and answers. In nonreligious context for different terms, such as liberation, awakening, enlightenment,
ocean of feelings, acceptance of the totality of life and death (see Vitmens 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/dpajinmeditacija_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 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
90
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
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
91
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 nonreligious 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
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
92
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
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).
93
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
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
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
94
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
Deep relaxation
Inner peace
Reducing stress
Improving health
Reducing the negative impact of aging
Improving interpersonal relationships
95
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 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
96
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
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;
97
- 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, over a period of 5 months, a significant reduction physical
difficulties, reduce impulsivity, emotional instability, neurotic tendencies, anksioness, 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
98
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
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
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
99
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 1959 th year,
when he was 48 years old. He started in 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
100
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
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
101
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
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
102
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 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
103
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).
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
104
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 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
105
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 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
106
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:
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 of Buddhism. After that is increasingly growing interest in Eastern
107
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
108
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
109
today for the man's sensory awareness of intellectual obvious that his 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
110
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 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
111
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 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,"
112
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 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
113
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 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
114
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 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.
115
* Nirvana, Sanskrit = going out, liberation from material existence.
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
116
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, 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
117
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 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
118
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 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
119
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 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 reincarnation 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
120
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 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).
121
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.
CHAPTER VI:
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
122
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 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
123
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 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
124
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 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
125
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
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
126
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 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.
127
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 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
128
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 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
129
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 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,
130
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 mindbody 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 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
131
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
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,
132
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 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
133
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 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
134
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 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
135
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 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
136
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 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
137
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:
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
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.
138
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 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
139
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

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.
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 selfknowledge, which is the first step on the path to Nirvana, to complete pacification.
140
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 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?
141
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, andirected, 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, 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
142
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. Misos 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. 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
143
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 selfknowledge. 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 Misos
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 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
144
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 Misos 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 Misos 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. 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
145
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. Misos
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 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
146
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
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
147
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 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
148
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 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
149
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:
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 far from popular beliefs. They are the great literature of
the country, and at the same time, holders of large systems of thought. The
150
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
relationship between theory and practice, learning and life, had no chance of
151
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
152
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
153
opposite. Ancient Indians 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"
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
154
all art, beauty and industry, which are 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
155
monistic lines. If we do not take into account a variety of 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
156
memory of a happy holiday in a dream. They can not simply allow the selfawareness extends to exist, although 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 selfawareness 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
157
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. 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
158
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 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
159
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 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
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-Antithesissynthesis, to use the words of Hegel, continue to be in a circular eternal process.
160
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 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:
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).
161
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,
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
162
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 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
163
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 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
164
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
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 "loftyminded 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
165
"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. 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 (ariiSACC). 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
166
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;
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
167
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 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, religion 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 nontheistic. 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).
168
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.
CHAPTER XI:
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
169
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 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
170
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:
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
171
(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 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
172
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 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
173
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 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
174
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 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/stameniczoran/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
175
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 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
176
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.
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
177
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 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
178
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 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,
179
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
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
180
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 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
181
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 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
182
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 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
183
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, 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
184
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 and
molecular, meridians nervous system and energy play a significant role. RFI
installation 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
185
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
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 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
186
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 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
187
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
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
188
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 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
189
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 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
190
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).
191
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 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
192
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 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)
193
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)
194
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-theaura).
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
195
methods of research, but only the transfer of the spiritual power to some of the
people.
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.
196
White bioenergy
Figure 4. White bioenergy (http://www.val-znanje.com/modem/znanost-tekstovinastanak-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 (Stojanovi, 2004).
Energy stabilizer
Figure 5. Energy stabilizer (http://www.val-znanje.com/modem/znanost-tekstovinastanak-kozmosa-stojanovic-06.html)
197
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 (Stojanovi, 2004.)
198
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
199
aura of the chakra and continue to discharge into the 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
(Stojanovi, 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 (Stojanovi, 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
200
length, and not just the part that passes through the body, and all had the same
flow: starting out 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 (Stojanovi,
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
201
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 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 .ivot
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,
202
These negative impacts can result in their lifetime to slower or faster degradation,
resulting in:
- 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,
203
* 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
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.
204
The first law:

* Black and White bioenergy bioenergy in the aura should be at the optimum
level, and their relationship 90.1: 9.9.
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
205
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.
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
206
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 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
207
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
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
208
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 (Stojanovi, 2004).
FUNCTION OF INTELLIGENCE
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
209
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 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,
210
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
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
211
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 ballshaped, intertwined like a large number of capillaries or networks of plant roots,
without importance difference 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
212
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
(Stojanovi, 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
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
213
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
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
214
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. 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
215
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
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
216
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 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
217
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 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
218
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 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
219
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 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.
220
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 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?
221
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.
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-
222
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
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
223
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 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
224
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 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,
225
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 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
226
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 Njego viewed primarily biographical. Mostly
attention is directed to Njego 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 Njego tributes can be found in the view great builder, symbolism of
the sun, compared to light and darkness.
Njego 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 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 highenergy, 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
227
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 selfrealization 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 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
228
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.
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.
229
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
"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
230
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
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
231
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 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.
232
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, 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.
233
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 selfknowledge, and constantly needs to be oriented in exploring their inner beings.
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,
234
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 selfevident, 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 selfobservation 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 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,
235
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 Godconsciousness can be imbued with the qualities of the heart, and love, and she
then called bhakti 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.
236
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
mystery tradition that requires all initiates to verbally express a belief in a
Supreme Architect is impossible.
237
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").
238
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 "Prajnaintuition" 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 nonego, 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
239
you think, ours to seek union with the divine, the 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
240
the enlightened being's philosophy, the Buddha. In closing we have a secret to

share, look up the word mandala. Once we understand the 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-freemasonone-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 Koovi (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
241
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 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 selfknowledge 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 cognitivebehavioral 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.
242
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
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 postprogram 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
243
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
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.
244
Erway (2008) In his work gave special and characteristic way he explained the
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
245
side, and characterized the offense BS Goel "Psycho-analysis and meditation"

(1985).
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
ynaenja, 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).
246
Selection Procedures
This research is designed for three people who live a spiritual way of life and
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
247
the research that is taking place, and will be asked to participate in the evaluation
process. The program will be evaluated:
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 selfknowledge.
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
248
Lead and colored pencils

Clay, modeling tools and plates
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).
249
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 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
250
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 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.
251
Rationale
By participating in the experiment or study, relaxation exercises and discussions,
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
252
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.
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.
253

Group members will:
1. Recall a memory of the colour white from the past week.
2. Identify a current feeling state.
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
254
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.
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 ...".
255
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.
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
256
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.
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
257
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:
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
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

the activities of the previous week. Group members will be invited to comment on
258
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.
Visualization Guide to Yellow (10 minutes): There will be a central incentive bowl
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.
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.
259
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.
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
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

260
comment on what they noticed about the yellow color in the previous week, and
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?
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.
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.
261
2. Build self-awareness through color sense.

3. Begin to develop an integrated sense of inner identity.
4. Develop a sense of boundary.

Group members will:
1. Any recall occasions where they watched the blue color in the week.
2. Determine the color feel most attracted.
3. Integration of colors in the mandala to represent selling.
4. Design the boundary for their self-mandala.
Rationale
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

comment on what they noticed about the blue in the previous week, and then the
262
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.
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.
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
263
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.

Group members will:
1. Recall an occasion when they noticed their favorite color during the past week.
2. Make a mandala with clay.
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

invited to comment on what they noticed about her favorite color in the previous
264
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.
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.
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.
use of clay as a medium, and the symbols of their choice.
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
265
1. Recall of the element earth.

2. Develop awarenees of the element water.
3. Maintain mutual support in the group.

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.
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

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.
266
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
from the central point of personal symbol for water. Colored tissue paper will also
be available.
process and how it felt to work with wet compared to dry media.
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.
267

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
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

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
268
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.
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.
their artwork and visualization.
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.
269

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
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

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
270
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).
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.
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.
271
3. Increase awareness of the element space.

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
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

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
272
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.
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,
window, door locks, etc.
Break (15 minutes).
Guide Visualization "Mountain Top" (15 minutes): The music will be played in the
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.
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.
273
2. Affirm trust in relationship.

3. Develop personal strength and centeredness.
4. Raise self-esteem.

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.
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

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
274
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
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.
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.
275
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 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
276
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
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
277
of other groups that identify themselves as Buddhists, such as Soka Gakkai and
Hoa Hao.
Figure 8. Buddhist population by region as of 2010.
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 lions share
(95%) of all Buddhists. Half (50%) of the worlds Buddhists live in one country,
278
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, 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-landscapebuddhist/).
Figure 9. Median Age
There is an assumption that the number of Buddhists worldwide is expected to
279
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 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 20102015 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
280
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
281
population). At the same time, the 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.
282
Figure 13. Buddhist population comparing 2010 vs 2050.
Figure 14. Buddhist population growth comparing 2010 vs 2050.
283
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
284
expected to remain at the top 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.
285
3. Alpha state when brainwaves are starting to slow down and become quiet.
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
286
group, long-term meditators who had been practicing Transcendental Meditation

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
287
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
288
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
49:493:507,
1987.
Meditation
Reference
II:
program,
Reduced
Psychosomatic
health
care
Medicine
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
289
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,
290
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 wellbeing 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
291
human values 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
292
them to a humanity brimming over with ardent hopes. In each decade, a major
advance in knowledge follows 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.
293
We will give a conclusion on certain characteristics in terms of economy, social

issues, culture in relation to contemporary Buddhism.
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,
294
craftsmen brought unnecessary low mass-produced goods, small merchants

drove into bankruptcy spread of supermarkets and chain stores. People are
people 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
295
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 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.
296
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 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.
297
REFERENCE
Primary sources
Abeysekera, Radhika, (2000): Relatives and Disciples of the Buddha. Taipei,
Taiwan: The Corporate Body of the Buddha Educational Foundation, 2000.
Ashok Kumar Malhotra, (2000): Instant Nirvana: Americanization of Mysticism
and Meditation, Paperback.
Baijnath Pravina, (2008): Sahaja Yoga Meditation: Therapeutic Community,
University of Zululand, Kwazulu Natal, South Africa
Bhikkhu, B., (1991): The Natural Cure for Spiritual Disease: A Guide into Buddhist
Science, Buddha Dharma Education Association Inc.
Burnett, David (1996): The Spirit of Buddhism, Crowborough, East Sussex :

Monarch.
B. S. Goel, (1985): Psycho-analysis and meditation, Kurukshetra, Haryana, India:
Third Eye Foundation of India
Deepak Chopra, David Simon, (2004): The seven spiritual laws of yoga, ISBN 0471-64764-0, John Wiley & Sons, Inc., Canada
Della Santina, Peter (1997): The Tree of Enlightenment : An Introduction to the
Major Traditions of Buddhism, Taiwan : Chico Dharma Study Foundation.
Dhammika, Shravasti Ven., (2007) Buddhism A to Z. Singapore: Buddha
Dhamma Mandala Society.
Dhammananda, Sr, K., (2000): Buddhism for the Future, Buddha Dharma
Education Association Inc.
Evans Wentz, W. Y., (2000): Tibetan Yoga and secred doctrines, Oxford
University Press; 3 edition
Erway Daniel, (2008): Living from the Hearth, free edition, Endless Satsang
Foundation
298
Gach. Gary., (2002): The Complete Idiots Guide to Understanding Buddhism.

Indianapolis, Indiana: Alpha Books.
Gems of Buddhist Wisdom, Kuala Lumpur, Malaysia (1996): Buddhist Missionary
Society, 1996.- 2nd ed., Taiwan (1997): The Corporate Body of the Buddha
Educational Foundation.
Gethin, Rupert, (1998): The Foundations of Buddhism, Oxford [England]; New
York: Oxford University Press.
Geshe Kelsang Gyatsa, (2014): Moderni Budizam, Put mudrosti i suosjeanja,
Tharpa Hrvatska.
Gombrich, Richard Francis, (1996): How Buddhism Began: The Conditioned
Genesis of the Early Teachings, London; Atlantic Highlands, N.J. : Athlone Press.
Gunaratana, Henepola Venerable, (2001): Eight Mindful Steps to Happiness:
Walking the Path of the Buddha, Boston: Wisdom Publications.
Harvey, Peter (2000): An Introduction to Buddhist Ethics: Foundations, Values,
and Issues Cambridge, UK; New York, NY: Cambridge University Press.
Hershock, Peter D., (1999): Reinventing the Wheel: A Buddhist Response to
theInformation Age, Albany, N.Y. : State University of New York Press.
Howley, Adrienne, (2002): The Naked Buddha Speaks: Your Questions About
Buddhism Answered, Milsons Point, N.S.W. : Bantam.
ITEM, (2002): Understanding Auras and Bioenergies, Innovation Technologies
and Energy Medicine.
Jung, K. G. V. (1977): Sabrana dela - Dinamika nesvesnog, Matica srpska, Novi
Sad
Khema, Ayya. Visible Here & Now (2001): The Buddhas Teachings on the
Rewards of Spiritual Practice. Boston: Shambhala.
Koovi Branislav, (2012): Socijalne vrednosti u filozofiji budizma, Fakultet
politikih nauka, UDC 24.172, Beograd
Lopez, Donald S., (2001): 1952-Buddhism, London: Allen Lane.
299
Mackenzie, Vicki, (2001): Why Buddhism?: Westerners in Search of Wisdom,

St. Leonards, N.S.W. : Allen & Unwin.
McFarlane, Thomas J., (2002): Ed. Einstein and Buddha; The Parallel Sayings.
Berkeley, California: Seastone.
McMahan, David L. (2008): The Making of Buddhist Modernism. Oxford: Oxford
University Press, 299 p. ISBN 978-0-19-518327-6.
Mitchell, Donald W., (2002): Buddhism: Introducing the Buddhist Experience,
New York: Oxford University Press.
Niwano, Nichiko (1991): Modern Meditations: A Buddhist Sampler, Kosei
Publishing Co.
Oxford Concise Dictionary, 1982:630
Prebish, Charles S, (2001): The A to Z of Buddhism, Lanham, Md. : Scarecro

Press.
Rid, Herbert, (1967): Istorija modernog slikarstva, Izdavaki zavod Jugoslavija,
Beograd.
Steiner Rudolf, (1912): Prekretnice duhovnog ivota, est predavnja, Berlin.
Stojanovi, Ljubia, (2004): Aura, Novi Sad.
Snelling, John, (2001): 1943-Way of Buddhism. - London.: Thorsons.
Snyder, D., N., (2006): The Complete Book of Buddhas Lists - Explained,
Vipassana
Foundation 3111 Bel Air Dr. #28-B, ISBN 0-9679285-1-6,
Las
Vegas, Nevada, USA.

Washburn, M., (1998): The Ego and Dynamic Ground, SUNY
William Hart, (2009): Umetnost ivljenja, Theravada Dhamma, Nyanaponika
Maha Thera - Budistika meditacija, primerak namenjen za besplatnu distribuciju,
Theravada budistiko drutvo Srednji put).
Wilber, K., Engler J., (1986): The Spectrum of Psychopatology, Boston
300
Secondary sources
Asad, Talal (1993): Genealogies of Religion. Discipline and Reasons of Power in
Christianity and Islam. Baltimore and London: The John Hopkins University
Press, 335 p. ISBN 0-8018-4631-3.
Balagangadhara, S. N. (2012): Reconceptualising Indian Studies. New Delhi:
Oxford University Press, 270 p. ISBN 978-0-19-808296-5.
Balagangadhara, S. N. (2015): The Heathen in his Blindness, Asia, the West, and
the Dynamic of Religion. New Delhi: Manohar, c1994, Brill. 503 p. ISBN 978-935098-008-8.
Bechert, Heinz (1966): Buddhism, Staat und Gesellschaft in den Landern des
Theravada Buddhismus.Schriften des Instituts fur Asienkunde in Hamburg, Vol. 1.
Bhargava, Rajeev (ed.) (2011): Secularism and its Critics. New Delhi: Oxford
University Press, 1st impression 550 p. ISBN 978-0-19-565027-3.
Bishop, Peter (1992): Dreams of Power. Tibetan Buddhism and the Western
Imagination. London: Athlone Press, 173 p. ISBN 0-8386-3510-5.
Bodhi, Bhikkhu (1999): Introduction in Numerical Discourses of the Buddha: an
anthology of the suttas from the Aguttara-Nikya, transl. Nyanaponika and
Bhikkhu Bodhi. Kandy: Buddhist Publication Society.
Conze, Edward (1956): Buddhist Meditation. London: George Allen and Unwin,
183 p.
Delanty, Gerard (1999): Social Theory in a Changing World. Conceptions of
Modernity. Cambridge: Polity Press, 211 p. ISBN 0-7456-1918-5
De Roover, Jakob (2002): The Vacuity of Secularism: On the Indian Debate and
Its Western Origins. Economic and Political Weekly, Vol. 37, No. 39, pp. 40474053.
Elst, Koenraad (2005): Decolonizing the Hindu Mind. Ideological Development of
Hindu Revivalism. Delhi: Rupa, 1st edition 2002. 657 p. ISBN 978-8-1291-07465.
Review (1989): Journal of the Americal Oriental Society, Vol. 109, No. 2, pp. 320-
301
322.
Fitzgerald, Timothy (2007): Discourse on Civility and Barbarity. A Critical History
of Religion and Related Categories. Oxford: Oxford University Press, 354 p. ISNB
978-0-19-975460-1.
Fitzgerald, Timothy (2000): The Ideology of Religious Studies. New York, Oxford:
Oxford University Press, 276 p. ISBN 0-19-512072-8.
Gethin, Rupert (2004): On the Practice of Buddhist Meditation According to the
Pali Nikyas and Exegetical Sources. Buddhismus in Geschichte und Gegenwart,
Vol. 10, Pp. 17-37.
Gethin, Rupert (2007) The Buddhist Path to Awakening. Oxford: R. M. L. Gethin,
Previously published by E. J. Brill. 382 p. ISNB 1-85168-285-6.
Gold, Daniel (1992): What the Merchant-Guru sold: Social and Literary Types in
Hindi Devotional Verse. Journal of the American Oriental Society, Vol. 112, No. 1,
Pp. 22 35.
Gombrich, Richard F. (1996): How Buddhism Began. The Conditioned Genesis of
the Early Teachings. London: Athlone, 180 p. ISBN 0-415-37123-6.
Gombrich, Richard F. (1971): Precept and Practice: Traditional Buddhism in the
Rural Highlands of Ceylon. Oxford: Oxford University Press, 427 p. ISBN 978-019-826525-2.
Gombrich, Richard F. (1993): Buddhism in the modern world: secularization or
protestantization? In Barker, E., J. A. Beckford and K. Dobbelaere (eds.).
Secularization, rationalism and sectarianism. Essays in honour of Bryan R.
Wilson. Oxford, pp. 59-79.
Gombrich, Richard F. (1983): From Monastery to Meditation Centre: Lay
Meditation in Modern Sri Lanka. In Buddhist Studies: Ancient and Modern
(Collected Papers on South Asia, No. 4), ed. Philip Denwood and Alexander
Piatigorsky, pp. 20-34.
Griffiths, Paul (1981) Concentration or Insight: The Problematic of Theravda
Buddhist Meditation- Theory. Journal of the American Academy of Religion, Vol.
49, No., pp. 605-624.
302
Hubina, Milo (2004): Vedomie ako ocean. Filozofia a meditacia v indickom

buddhizme. Bratislava: Chronos Publishing, 201 p. ISBN 80-89027-11-3.
Ketelaar, James E. (1991): Strategic Occidentalism: Meiji Buddhists at the
World's Parliament of Religions. Buddhist-Christian Studies, Vol. 11, pp. 37-56.
King, Richard (1999): Orientalism and Religion. Postcolonial Theory, India and
The Mystic East. London and New York: Routledge, 283 p. ISBN 978-0-41520258-9.
Kornfield, Jack (2007): Modern Buddhist Masters. Kandy: Buddhist Publication
Society, c1977 by Unity Press. 325 p. ISBN 978-955-24-0042-1.
Ludden, David (ed.) (2008): Making India Hindu. Religion, Community, and the
Politics of Democracy in India. New Delhi: Oxford University Press, 1st edition
1994. 350 p. ISBN 978-0-19-568275-5.
Matsudo, Yukio (2000): Protestant Character of Modern Buddhist Movements.
Buddhist-Christian Studies, Vol. 20, pp. 59-69.
Nyanaponika Thera (1998): The Heart of Buddhist Meditation. A Handbook of
Mental Training based on the Buddha's way of mindfulness. Kandy: Buddhist
Publication Society, 1st edition 1962. 250 p. ISBN 955-24-0100-3.
Sayadaw, Ledi (2006): The Manuals of Dhamma. Igatpuri: Vipassana Research
Institute, 1st edition1999 268 p. ISBN 81-7414-202-9.
Schmithausen, Lambert (1981): On Some Aspects of Descriptions of Theories of
Liberating Insight andEnlightenment in Early Buddhism. In Studies zum
Jainismus und Buddhismus. Klaus Bruhn and Albrecht Wenzel (eds.).
Gedenkenschrift fur Ludwig Alsdorf. Wiesbaden: Franz Steiner Verlag, pp. 199
250.
Sharf, Robert H. (1995): Buddhist Modernism and the Rhetoric of Meditative
Experience. Numen, Vol. 42, Fasc. 3, pp. 228-283.
Scientific Journal:
The Effects of the Transcendental Meditation and TM-Sidhi program on the
303
ageing process, International Journal of Neuroscience 16:53:58, 1982.

Differential effects of relaxation techniques on trait anxiety: A meta-analysis,
Journal of Clinical Psychology 45:957:974, 1989.
Physiological differences between Transcendental Meditation and rest, American
Psychologist 42:879:881, 1987.
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.
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.
A wakeful hypometabolic physiologic state, American Journal of Physiology 22:
795:799, 1971.
Adrenocortical activity during meditation, Hormones and Behavior 10(1): 54:60,
1978.
Quotes from internet:

http://www.spiritualresearchfoundation.org/sr/duhovni-nivo-definicija-i-aspekti,
Spiritual Science Research Foundation, (2013), 16.09.2013.
http://www.anandamarga.org/learn-how-to-meditate.htm, 25.09.2015.
http://www.spiritsound.com/aum.html, Kumar, 2000.
http://www.rastko.org.rs/filosofija/dpajin/dpajin-meditacija_c.html, 01.11.2015.
http://web.zpr.fer.hr/ergonomija/2005/tuda/data/TM.pdf, 02.11.2015.
http://muse.jhu.edu/journals/buddhist-christian_studies/v026/26.1thometz.html,
10.11.2015.
http://www.tacno.net/kultura/indijska-filozofija-opste-karakteristike-indijske-misli/,
22.11.2015.
304
http://www.anima-sana.com/WP2/?page_id=210, 10.12.2015.
http://elektronickeknjige.com/knjiga/stamenic-zoran/meditacija-jesam/procesmeditacije-jesam/, 10.12.2015.
http://aetherforce.com/a-basic-introduction-to-the-aura/, 15.12.2015.
http://www.val-znanje.com/modem/znanost-tekstovi-nastanak-kozmosastojanovic-06.html, 15.12.2015.
http://purposelyhoodwinked.blogspot.rs/2011/01/can-buddhist-be-freemason-onemans.html, 22.12.2015.
http://www.pewforum.org/2012/12/18/global-religious-landscape-buddhist/.
01.01.2016.
http://www.pewforum.org/2015/04/02/buddhists/, 03.01.2016.
305
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?
306
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
.......
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?
307
(a) Relaxation
exercise..................................................................................yes/no
(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 wouldnt 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?
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
308
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..................................................................................................................................
..........
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.
309
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
Dont 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 peoples 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 Im 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
310
Not at all
With difficulty
Easily
9. I accept responsibility for my own actions.

1----------2----------3----------4----------5----------6----------7----------8----------9----------10
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
16. I have plenty of energy.
Somethimes
Always
311
1----------2----------3----------4----------5----------6----------7----------8----------9----------10
Never
Somethimes
Always
17. I feel hopeful about the spiritual future.

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
312
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
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: ..............................
......................................................
....
313
314

IBAM - Marko Kimi Milic PH.D Thesis

Загружено:

Сведения о документе

Оригинальное название

Авторское право

Доступные форматы

Поделиться этим документом

Поделиться или встроить документ

Параметры публикации

Этот документ был вам полезен?

Это неприемлемый материал?

Авторское право:

Доступные форматы

IBAM - Marko Kimi Milic PH.D Thesis

Загружено:

Авторское право:

Доступные форматы

MEDITATION THROUGH VARIOUS FORMS IN

SPIRITUAL WAY OF LIFE AND SELF-KNOWLEDGE

Marko Kimi Milic

INDIAN BOARD OF ALTERNATIVE MEDICINES

Marko Kimi Milic

MEDITATION THROUGH VARIOUS FORMS IN

MEDITATION THROUGH VARIOUS FORMS IN SPIRITUAL WAY OF

Modern Standard Hindi

Pali Text Society

Philosophy of Buddhism Meditation

Modification of modern Buddhist Ideology

Concept of Meditation with their Varieties

Technique of Meditation with reference to subject

Knowledge of Spiritual Living

Parameters of Spiritual Living

Idea of Spiritual Way of Living

Integration of Self Knowledge, Meditation and

Justification of Modern Buddhist Philosophy

How this subject enhances Homeostasis?

Criteria for Environment of Modern Meditation

Why was this theme chosen for the thesis of this

Three cases of the use of Buddhist meditation In

MATERIAL AND METHODS

Applications, forms and meaning of meditation

Example of entrainment by external EM waves

Example of entrainment by Aura

Central channel and seven major chakras

Symbol of connection between Buddhism and Freemasonry 240

Buddhist population by region as of 2010

Global Buddhist Population between 2010-2050.

Compound Annual Growth

Regional Buddhists comparing to 2010 vs 2050.

Buddhist population comparing 2010 vs 2050.

Buddhist population on Growth comparing 2010 vs 2050.

Changes largest Buddhist population in 2010.

STATEMENT OF RESEARCH PROBLEM

slowly returning as a way of understanding people that peace is in the interior of

So that they can appear beings of religious propaganda, lights, various

Research proposal involves the influence of modern Buddhism on the

PURPOSE OF THE STUDY

OBJECTIVE OF THE STUDY

LIMITATIONS OF THE STUDY

FINDINGS OF THE STUDY

alternative medicine leads to larger effects, treats the cause,

consequence, and to achieve a healthier and

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

industry more appropriate drug treatment for profits

rather than preventing

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

barrier for those seeking help and for practitioners.

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

opinion on an alternative system of treatment and the

the laws, public recognition of the system of

alternative medicine and

therefore meditation as a way of treatment.

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

improving life in which it will operate a person with

knowledge, and gained a degree and biography justifying

acquired an opinion about it, the availability of information.

12. Spiritual lifestyle to prevent disease.

the same way.

22. It should encourage development of spiritual learning globally.

Philosophy of Buddhism Meditation