Stoicism: Marcus Aurelius and Zen

 The Joy of Stoicism? Marcus Aurelius?

I just read an article by Brian Daly in the digital magazine, The Collector.1 The article is entitled “Why Has Stoicism Gained Popularity in Modern Times?” I’ve been quoting Stoicism for years in my talks and without having previously given it much thought, I realize that I completely understand the connection Brian makes between Stoicism and Mindfulness! I would extend this connection further to include a somewhat superficial resemblance to Zen Buddhism: “Chop wood, carry water.” 

But first I suppose I should make some statement about what Stoicism is. Usually, it is quoted to us as pithy aphorisms, but it essentially embraces the yogic path in its emphasis on non-reactivity to life’s ups and downs. A Stoic accepts life as it comes and strives to live a life of calmness, integrity and self-control. In many ways the Stoic resembles those who practice mindfulness and Zen (and all the traditional meditative paths) because all express non-attachment and practicing the present as the middle way of achieving equanimity and contentment.  

I practice Kriya Yoga in the yoga lineage of Paramhansa Yogananda, author of the popular classic, “Autobiography of a Yogi.” Kriya Yoga appealed to me because I felt the Buddhist way did not have an aspiration for upliftment of feeling and consciousness. Just chopping wood and carrying water was not enough for me.  

My perception at the time, as I look back, was inaccurate and superficial because meditation, properly practiced within any of the accepted traditions, awakens within us the joy that is our own nature. Zen has, moreover, a delightful sense of humor, epitomized in its famous koans.  

The striking similarity of Stoicism to mindfulness came to me slowly over the years of teaching meditation. But “pure” mindfulness by itself can leave one asking, “Is that all there is?” Don’t we also seek joy? Shouldn’t negation be balanced by a positive affirmation?  

During those same decades, psychology was expanding to include behavioral therapy. This resonates with yoga and its lifestyle with the basic idea that to be happy one must affirm happiness! In hatha yoga, you move the body and hold a position that induces a particular quality of thought and feeling. In the practice of Ananda Yoga, we have affirmations for each pose that reflects the specific quality and attitude of that position (asana). Affirming positive attitudes is a valuable behavioral modification therapy. “As we think, so we are” goes the popular expression. But does an affirmation of a positive attitude run counter to mindfulness, Stoicism, and non-attachment? Let’s explore. 

By not reacting emotionally to outward circumstances, Stoicism resonates with the core teaching of the Yoga Sutras of Patanjali. Verse two of Book One states the basic premise of yoga in words loosely fashioned like this: “The state of yoga (perfect equanimity) occurs when the oscillating polarity of the reactive process of likes and dislikes, thoughts, imagination and memory subside into a steady state of deep calmness and pure, unbroken awareness.” 

It is a common reaction to such precepts to object that these practices lead to a state of consciousness devoid of feeling. The reason the calmness of one-pointed focus on the moment seems to rob us of feeling is due to the habit of associating superficially stimulating but fleeting emotions with our frenzied activities. With the deliberately steady practice of mindfulness meditation, we achieve progressive degrees of quietude and calmness our of which dawns an inner sun of happiness and well-being. Like the story of the tortoise and the hare, victory (happiness) goes to the steady, Zen-like Stoic-yogi!  

Moreover, Stoicism, like yoga and Zen, isn’t practiced in order to achive the dubious goal of making us lifeless robots. Stoicism, for its part, affirms various active and positive virtues such as courage and moderation, to name just two. Yoga encourages devotion to the Supreme Spirit (in whatever name, form, or formless state appeals to your heart) while Zen fosters compassion and respect for all life. These positive intentions bring us a natural satisfaction and calm, inner joy. It’s not unlike outgrowing the restless, somewhat frenzied energy of a child in preference for the calm adult-satisfaction of sitting with a friend in meaningful conversation. 

The positive consequences of equanimity are NOT mere opposites of negative moods. The quiet satisfaction, joy, compassion and connection that results from the deep practice of self-awareness and calmness reflect the deeper nature of our consciousness. This deeper nature is our center. It does not possess a dual, opposite side.  

I can understand Brian Daly’s article about the growing interest in Stoicism because it naturally induces a calmness that can be an antidote for the over-stimulation, dizzying range of choices, and high expectations of success and pleasure that are so common today. The same motivation applies to many who seek to learn to meditate.  

Another modern phrase or attitude that coincides with these practices is the value of delayed gratification. Much is admitted in our culture of the flaws associated with seeking short-term profits, pleasure, or success at the expense of longer-term, more stable rewards. Paramhansa Yogananda stated that “Loyalty is the first law of God.” He might as well have stated as “Patience is the shortest route to success!” Again, the tortoise wins the race.  

Since here we are speaking of happiness—a state of consciousness—our reference to the poor tortoise should not be mistaken for a dull or mindless attitude of endless repetition. In meditation, we re-direct our attention inward and onto a mental image, thought, feeling or awareness of breath or mind. As we turn towards inner awareness, our awareness quickens even as our metabolism slows down. Regular meditation increases the depth and breadth of our perception and intuitive intelligence. Therefore, in an odd kind of way, meditation sharpens our inner range finder in part because the calmer we are, the less static thoughts and passing emotions block our view of what is true. 

Stoicism represents the “via negativa” or first stage in getting off the merry-go-round of our emotional, reactive life. Meditation, added to stoic attitudes and habits, awakens within us our higher, happier nature. With the regular practice of meditation, we can discover that we begin to see a new world—a world brighter and more meaningful because devoid of the colored filters of our own subconscious tendencies.  

Who, then, would have thought to connect ancient and classical Stoicism with modern mindfulness meditation, Zen, Yoga and behavioral psychology?  

Blessings to you while you connect the dots of life! 

Swami Hrimananda 

Unreal News : Meditation : the Laser Lens of the Truth Seeker.

Swami Kriyananda (1926-2013), founder of the worldwide network of intentional communities known as "Ananda," remarked occasionally that in the future, looking back over the last fifty years, the Ananda communities (and, in general, the intentional communities movement) would be one of the most important trends of our times.

And yet, for those of us who have been living and serving in such communities these last nearly fifty years, it is obvious that society at large is largely uninterested. 

We hear now often (2017-2018) the newly re-minted phrase, "fake news." But I remember when, perhaps twenty years ago, Swami Kriyananda casually remarked that most of the daily news is little better than gossip. At that time I was not entirely convinced. But over the years as I have listened or read more carefully I have come to realize how often his label of "gossip" is accurate. (For this purpose I would say that "gossip" can include speculation and mere opinion, as opposed to objectively verifiable facts or balanced and insightful explanations of current events.)

The truth of history includes the simple fact that the daily news isn't really history, nor are the headlines necessarily the key events of history. It is true that an event like September 11, 2001 will go down in history like 1492, 1776 or 1096 but these are markers, mostly for children to pass their exams or for historians and the public to bookmark into their mental timeline in order to demonstrate their (superficial) grasp of historical events.

Many gasp, moan and groan over the antics and worse of the sitting president of the United States, a trumpet player, if I'm not mistaken. Many have told me that they no longer pay much attention to the daily news as it is largely meaningless hot hair, oops, I mean hot air.

Taking the question of "What is true and what is important?" into a different direction, the art and science of meditation offers us a deeper insight into what is true--for us. The Yoga Sutras of Patanjali offer a clinical evaluation of the stages of consciousness that unfold when our awareness is turned inward to seek the "what" and the "who" is behind our thinking and feeling. 

Mindfulness and introspection might reveal more about what we really think and feel but these, alone, do not reveal "who is thinking and feeling." We might answer that by saying "I" but who is this "I"?

If you answer again by restating that this "I" is the body, gender, age, opinions, thoughts and feelings, it may be the customary answer but it ignores the fact that each one of these things is subject to change and subject to many external influences which also change. Nowadays you can even change your gender! But certainly your body ages and your opinions and feelings change all the time, especially as the years go by. But the "I" is still "I" no matter WHAT the opinion, age, health or gender.

Most people would stop there and just say, well, that's right! "I change my opinions and that's who I AM." Well, ok, if you insist upon it, who am I to argue? However this definition of "I" doesn't really go to the heart of the "I," the undifferentiated bedrock of "I-ness". 

Who is it that peers out from behind the eyes? From behind the opinions? From behind the senses and the body? Who is this I who sleeps at night and reawakens each day refreshed and the same?

Whether for purposes of survival or because we are interested, it's perfectly understandable that we participate in the daily news; that we learn about history (whether our family, nationality, race, etc.) or the world. But all of this is vicarious: it's second or third hand or even far, far more removed. 

We can't really answer why the daily tweets of the presidential trumpet intrigue us (or not); or why we are fascinated with wars of the past; the history of art and fashion or science; romance novels; making furniture; or any number of other countless hobbies and interests. 

All we can say is that certain topics hold our interest. But if we were to introspect on our interests we might find that behind them are deeper, if all too human, impulses, emotional needs, or compulsions.

None of these offer a clue, however, to the consciousness of the "I" which, properly trained, can remain the observer of all our thoughts, emotions, and actions. Who is it that observes that "I am reading a book about Winston Churchill?" Or that "I am typing 'I am typing'?"

The irony behind the inquiry (called the art and science of meditation) to observe the Observer is that the long-term consequence of this daily habit is the gradual revelation of objective reality, not just subjective reality. 

Now what IS objective reality? Is it the trumpet in that white house? It could be if you happen to live or work there but otherwise, probably not. Objective reality is whatever you focus your perceptive powers upon, but with this caveat: the strength of your perceptive power determines the clarity of the image. 

"Strength" here includes calmness; non-attachment; lack of emotional charge. Stanza two of the Yoga Sutras tells us that to the degree that our perceptive power operates with a steady gaze devoid of superficial reactions of attraction or repulsion in relation to self-interest, our perceptions sharpen towards objectivity. And when the power of perception turns in upon itself, observing it-Self, it begins to acquire a super-human, laser-like power that, as it approaches its penultimate power, transcends time, space, matter, energy and consciousness itself. 

As an object approaching the speed of light is said to become infinite in mass, so it is said that as awareness approaches crystal clarity (transcendent of form, thought, emotion, or condition), it approaches the God-state of omniscience, omnipotence, and infinity.

"As above, so below" says the Hermetic doctrine. As our power of perception clarifies we begin to know by instant intuition that which is true and meaningful to us. It may not be ours to expound the deeper mysteries of space or the atom, or to live in a white house, but it may be ours to know what to say to a friend in need; how to best care for ourselves; to accomplish a worthwhile goal; to complete a project; to work harmoniously with other people; to feel confidence, calmness, and courage; and, at last to know God as our own, true Self.

Meditation sharpens our intuitive "I." But it must be more than merely mindfulness: that is, watching our thoughts go by. It must turn in upon it-Self. What it discovers in this journey is often described but, in truth, can only be known by I AM.

And on that note, I AM finished!

Swami Hrimananda

Training the Monkey Mind!

Can anyone count how many random thoughts go through our minds each day? Must be a few thousand, don't you think?

How many of them can you recall? How many of them are so important you need to capture them? How many are simply responses to sense impressions? Or, are so trivial as to be almost embarrassing? Oh, and how many would BE embarrassing if you posted them? 

OK, nature more or less made our brains and nervous systems reactive, restless, and endlessly imaginative. But 99.98% of them are "Much Ado About Nothing!" Aren't they?

By contrast, when we really focus our minds, whether by necessity or by keen interest, we feel refreshed and, depending on the circumstances, even relaxed. Let me give you some examples: you get wholly absorbed in a movie; in a book, in meditation, in enjoying nature, in a stimulating conversation or lecture............the mind finds such experiences to be on the razor's edge of both stimulating and relaxing. "Calm absorption," if you will, brings satisfaction to the mind. 

But, yes, there are some people who mistake mutli-tasking, daily dramas ("he said, she said"), periodic life crises, "being busy," or riding a roller coaster of emotional intensity for being either productive or for living life to the fullest. Some even get anxious if their life is too calm and there's nothing to do! However, I think close examination of such people and such habits readily proves that restlessness is an addiction. Its long-term consequences are nervousness, fatigue, moodiness, and depression.

For those who meditate, we have to admit that easing out of the monkey mind into the watchful state is not easy! We quickly discover that watching our thoughts reveals, often to our dismay, "where our head's at." In the famous "Autobiography of a Yogi," the author, Paramhansa Yogananda, relates how his guru, Swami Sri Yukteswar, once challenged a skeptical scientist by suggesting that the scientist consider this experiment: "Watch your thoughts for a full day and wonder no more at God's absence!"

Swami Kriyananda, my teacher and the founder of Ananda's worldwide network of intentional, spiritual communities, shared this technique that he learned during the early years of Ananda's first community when the demands upon his time and his mind were especially intense with planning and managing the fledgling community. He placed a notebook at his side in his meditation room with the promise to his subconscious mind that if any important idea or thought arose, he would be sure to write it down if only the subconscious would then agree to let him meditate in peace! The trick worked. I have used this mind-trick myself with very good results. You might try it, too.

When through meditation and introspection we discover that our mental chatter and self-talk are mostly useless white noise, if not worse, then we find ourselves open to real solutions. Mindfulness techniques, whether mental, devotional or energetic, really work! And, not just while meditating!

It's like the axiom from the east: "Use a thorn to remove a thorn." Focusing the mind during daily activity on a prayer, mantra, affirmation or chant steadies the mind and allows it to be more self-aware. 

It might seem counter to logic but then logic is part of the issue, isn't it? Logic assumes that will power and intention alone should shut the chatter up. But it doesn't. 

Here are some of the things I find uplifting, calming, inspiring, and useful in my daily life:

• As soon as I awaken, I begin mental chanting. It varies but if I sense any resistance to getting out of bed, it might be the series of 6 affirmations that go with the "superconscious living exercises" Most readers know what these are but here's one of them: "I am awake and ready!" (Said with vigor and said repeatedly!) If you want to learn these, write to me.
• As I go about my morning ablutions I chant the Gayatri mantra. (I can send the words to you or just Google it.)
• When I shower I recite Yogananda's poem, "Samadhi." (Ditto)
• As I walk to the meditation room (in the Ananda Community, Lynnwood) I chant or pray.
• Ditto for when I am driving to work to the Ananda Temple in Bothell.
• Otherwise I follow Swami Kriyananda's counsel of mentally chanting such things as "Om guru"; "Om Babaji" or "I love you!"
• My car has an IPOD which is almost always playing chants or talks by Swami Kriyananda or Paramhansa Yogananda.

So, am I, as a result of all of this chanting, mantra, and japa, forgetful and uncreative? Well, maybe a little forgetful, but heck, no one has ever accused me of not having new ideas on a consistent basis. (As my friend, Prem Shanti, would say to her husband, "Dear, some of your ideas are better than others!' Fair enough!) But, I am WAY happier!

The truth is--a truth that anyone can verify for himself--such a mental focus being in no small measure a devotional or uplifting one, produces far greater calmness, satisfaction, mindfulness, and creativity than all the mental worries and fussing that pass for normality (aka "monkey mind") in these times of "smart" phones, Facebook, Instagram, email, tests, and YouTube.

I suggest a trial period of one week. Plot out your attack with a variety of affirmations, chants and/or mantras. Write them down or print them out and have them always with or around you. 

As you chant (etc.) focus your awareness in the forehead (not so much with your eyes for if driving a car, you might crash, but with "feeling" that area between the eyebrows) and you'll find it easier to remember, and enjoy, your mantra (etc). Should I repeat that? (ha, ha!)

Yogananda stated this profound truth: a truth you could spend a lifetime exploring intuitively: "Thoughts are universally, not individually, rooted." As you attune your mind to what he called the superconscious sphere, you become super-conscious. Yes, it's as simple as that.

The only caveat I would add is not to forget the purpose of all this: to go beyond mental activity and into the stillness; into the divine presence. So my last suggestion is to follow the bio-rhythm of nature and of our own metabolism: apply your will, then relax and feel. See if your mantra (etc) can guide you into total and complete presence of mind. Whether minutes, hours or seconds, the technique you employ to focus your mind (and heart) will vanish into the "land beyond my dreams" (the inner silence).

Joy to you (I think),

Swami Hrimananda

Meditation: Full? or Empty?

Ishavashya Upanishad: “That is full, this is full, from that fullness comes this fullness and if fullness is taken away from fullness, only fullness remains.”

I'd like to take a break from politics in America and from the doom and gloom that might be derived from contemplation thereupon.

Instead, I'd like to explore the experience of true meditation: by "true" here I mean what happens when we go beyond the "doing" of techniques and attempt to enter the "being" of silence. Again, as in past articles, I am not focusing on anything absolute or cosmic.

The entrance fee to higher states of consciousness (aka "superconsciousness") is generally the necessity to become inwardly silent. This includes the cessation of subconscious images and random thoughts, memories, and sense impressions. Patanjali in the Yoga Sutras in the most profound and important aphorism (the second one of 197 or so) describes the state of yoga as "the neutralization or cessation of the reactive mental processes of likes, dislikes, memories, creative mental images and the like."

In this space, I ask: "Is the experience of silence in meditation an experience of fullness? Or, emptiness?"

I have heard my teacher, Swami Kriyananda, comment that there are two directions of awareness in meditation: expanding or dissolving. These can be further contrasted in pairs such as:

• Offering oneself into a greater Self (God, guru, Light, etc.), or being open or receptive to receive (the same: God, guru, Light, etc.)
• A feeling of expanding consciousness or a feeling of dissolving the sense of ego awareness (I don't say "dissolving of consciousness" as this is would take us down into subconsciousness)
• It can be described in various ways, including, for example: devotional self-offering (expansion) or devotional receptivity (receiving). In expansion of ego-consciousness there is a concomitant dissolving of the ego self. In the dissolution of ego-self there becomes space (emptiness) to be filled.
• Astral signs or phenomenon can appear to your insight sight or subtle senses: any one or a combination of the five astral senses (prototypes of physical senses) can be experienced; or, darkness can "appear"; light can dim into a dark light and so on.
• Vibrant sense of space and energy can envelope you, or, perceptions of space and energy can begin to dissolve.
• To complicate matters, what begins to expand, or what begins to dissolve can resolve into its opposite. Dissolution of ego awareness can be replaced by an expanding light, energy, sound, and so on. 
• One can approach this space of silence with the attitude and feeling of devotion; or, energetically; or, with mental intensity, will and concentration; or, with a mixture of all three elements.

So these apparent opposites are not really opposite. 

[As an aside: At the Ananda Meditation and Yoga center in Bothell WA (USA), we have initiated a new series of meditation classes: each can be taken independently, or, as a series. Addressing the needs of the human mind and heart, we take our basic techniques that are taught in our traditional “Learn to Meditate” classes, and re-orient them towards focusing the mind (“Mind Fullness meditation”); healing the heart of grief, hurts, depression and other harmful emotions (“Peace Fullness meditation); enhancing the health, healing and vitality of the body (“Health Fullness meditation), and using meditation as prayer and devotion and to achieve Self-realization (“Soul Fullness meditation). (This article is not to describe these classes. For more information on these, go to www.AnandaWA.org.)]

Buddhism is associated, generally, with extinction of ego consciousness and the description of meditation and its goal as being emptiness: sunyata. (This term actually has several meanings or emphases.) Whatever its doctrinal associations and differences, my interest and use of the term is simply that during meditation one can intend to and/or experience the cessation of thoughts, emotions, and bodily movements as an end in itself. 

There are those teachers or branch traditions that assert that emptiness is "all there is" and is the goal. How literally that is stated, I don't know. It's not very appealing unless your down on your luck. The point is: there exists a teaching in the field of meditation that NO-THING-NESS not only exists as a state of consciousness but is the bedrock of reality and the goal of meditation and life.

In most other meditation traditions and in the meditation teachings of Ananda (based on the teachings of Paramhansa Yogananda), it is happiness, or, more technically, joy (bliss) that is the goal of life and of meditation. Again, I'll stop short of attempting to define any absolute. Just speaking here casually.

Emptying the mind of ego involvement is certainly one very important channel to the fullness of joy. Into the seemingly empty space of the no-thing-ness state rushes, pours, or slowly fills the peace, joy, and unconditional love which is our own true Self and the source and underlying reality of all creation.

In "Autobiography of a Yogi," Chapter 7, the levitating saint, Master Mahasaya, asks the young Mukunda (future Yogananda): "You often go into the silence but have you developed anubhava?" Yogananda commented that the saint was reminding him to love God more than meditation. The saint went on to say: "Don't mistake the technique for the goal."

Just as science now tells us that “empty space” is anything but empty, being latent with energy, so too quietness of mind and breath will often be slowly or instantly filled with a subtle by powerful and vibrant sense of latent potentiality. As we approach infinity, "nothing is always." (You can quote me on that one.)

Seasoned meditators find that sometimes their deeper meditations alternate between emptiness and fullness. Other such meditators may, by temperament, tend dominantly toward one or the other. In general, the more one goes by the mind, the more one inclines toward emptiness. The more one goes by heart or by energy, the more towards expansion or fullness. These are very general statements, however.

In practices such as kriya yoga (which is a subset of the science of Raja Yoga), the meditator is focusing on drawing life force (prana) inward through the chakras and up the central astral spine towards the brain. This focus is obviously a positive, fullness-oriented one but an intended result of this is quieting the mind. The immediate consequence can be described as either full or empty, though not absolutely.

I do aver, as Paramhansa Yogananda taught and as my teacher (and founder of the worldwide work of Ananda), Swami Kriyananda reassured us, that contrary to some teachings, “emptiness” as “nothingness” is NOT the final statement on reality. “No wonder,” Kriyananda would sometimes quip, tongue firmly in cheek, “that teachers in that line of thinking opted for a “rain check” by offering to come back and help others!” No one wants to submit to what amounts to suicide of the Self. The deeply embedded instinct for survival may be described as a delusion as it relates to the human body or ego, but it is not so in respect to existence and consciousness itself. Consciousness is the bedrock reality: it is eternal, unchanging and ever-new Bliss, Paramhansa Yogananda declared, representing a long line of Self-realized masters going back thousands of years! Satchidanandam: God is ever-existent (Sat-immortal), ever-conscious (Chitta-omniscient), ever-new joy (Ananda).

Joy to you,

Swam Hrimananda

The All Seeing " I " or "not"? What is Mind-full-ness?

A fellow meditation teacher commented that in the midst of a recent class that he was teaching, he suddenly became self-conscious and found that the flow of inspiration stopped. Being also a professional artist with a very creative and visual way of self-expression, he described it this way when I asked him to write it up:

 ....everything was going fine, until the eyeball turned around and looked at me. Then I found my mouth talking words but now without meaning.  Empty words....A little later, this happened a second time, the eyeball turned around to look at me.  The words again became empty, words without anything behind them.  I knew what to do this time.  Just turn the eyeball back around. It was the ego.  It's empty.  It has nothing.  In trying to do the words, it had nothing to say....So, the the flow needs to be towards others, for others...."

As I have no issue with or need to add further to the comment "the ego is empty and has nothing (of its own)," I feel the subject worth here pursuing is "What is mindfulness?" We hear the term often in articles and books and conversations on meditation. It's more likely to be associated with Buddhist forms of meditation than with yoga lineages. For example, in the tradition that I represent (Kriya Yoga as taught by Paramhansa Yogananda), that term is used only occasionally. 

So what IS mindfulness?

Did my friend, in mid-sentence, suddenly become mindful? Shouldn't mindfulness bring greater calm and sense of connection? For him, his experience emptied his words of both meaning and feeling. He suddenly felt disconnected from himself. In a flash he had a kind of existential crises of meaning. No doubt some self-described intellectual would laud that experience as an authentic encounter. But my friend didn't see it that way, and I trust his "take" on it. 

There are two kinds of mindfulness, just as there are two kinds of flow. In ego consciousness, mindfulness inclines to becoming self-conscious and, as my friend noted above, being self-conscious is when you "freeze-up," so to speak, and no more words come out (or they stumble out like drunks at 2 a.m.). The other kind of mindfulness is of the Self-aware variety which produces the calm out of which words (or actions) flow, to quote Patanjali's "Yoga Sutras," like oil from a drum.

The flow of action similarly can be either "mind-less" as when we get all caught up, avidly or in a panic, in the moment and lose Self-awareness entirely, or, there is a unitive energy flow in which the present Self is fully engaged, as in "one with," the action. A downhill skier or ice skater (or that type of action) would be a typical example where intensity of attention reflects both being "in control" (Self-aware) while the art, grace and responsive skill reflect the flow aspect. BOTH-AND!

As you can "see," the higher mindfulness in both cases is essentially the same. And, I might add, that should be no surprise because "oneness" has no "other."

Krishna states in the Bhagavad Gita that one cannot achieve the "actionless state" of Oneness by not acting (or by refusing to engage with life's demands, one's "karma," or one's legitimate duties). Stillness is the precursor to oneness. But stillness is not merely or not only the cessation of motion. It also includes the elimination of the ego principle, or to say it differently, the sense of "doer-ship" and the sense of separateness from the act (of perception) itself.  

Just as playing a video game of race cars doesn't make the race cars real, so too our bodies and personalities are like vehicles which our higher Self uses to drive our Car-ma (Karma) around to complete the errands and lessons for which we incarnated. Just as too many car crashes in the video game will make the game end too soon and we a "loser" because of our lack of skill, so too must we learn how to drive our vehicle with precision and skill so we can complete the tasks we've been given as we grow towards enlightenment and freedom.

The regular practice of scientific meditation techniques which can take us to a deep and calm inner awareness are the most effective way to gradually transform ordinary "fight or fright" ego self-involvement into the state of calm confidence from which we can flow through daily life (including meditation) with greater and greater ease, naturalness, and harmony.

With practice we become aware that this state is not merely our own, but something greater. But trying to describe this in words is where experience ends and philosophy or belief enters. Both belief and philosophy are helpful, but neither should substitute for the only thing that really counts: the actual realization of this harmonic state of Being.

Thus, now, we return to the subject of mindfulness. Is it empty or is it full? To quote the woman saint, Ananda Moyi Ma (see "Autobiography of a Yogi" by Paramhansa Yogananda), "It IS; and yet, it ISN'T." In fact, there are times when it feels empty and times when emptiness is dynamic with latent potentiality; and, everything in between. "No-thing," sometimes described as Infinity, has neither form nor beginning nor an end, you see?

In many meditation traditions, the techniques taught involve various objects of contemplation, concentration, and meditation. Emptying the mind is just one of many techniques or goals of meditation. Stilling the conscious and subconscious flow of thoughts, mental images, and feelings is best accomplished, for many (if not most of us), by having an alternative focus rather than forcing by will or by relaxation the restless mind from doing what the ego and body-bound mind does best (which is to affirm and protect its separate identity). 

It is no coincidence nor a mere mental trick that the usual "objects" of meditative concentration have their own attraction and often possess an innate psycho-physiological or vibrational power of their own. Examples include watching the breath, feeling the energy within the body, focusing on a mental image either abstract (light or sound) or personal (the guru or a deity), or, a mental repetition of a mantra, affirmation or prayer.

The purpose of one-pointed concentration is to, ultimately, go beyond and merge into and beyond that object into the state of oneness. (Patanjali enumerates some of the stages and aspects of this progression.)

Here, then, we see yet another example of Krishna's advice: how the "action" of concentrating inwardly (combining intention and will with reverence and devotion) leads to the actionless, non-dual state of oneness. Merely "trying" to empty the mind, while certainly possessing worthwhile aspects, is more difficult for our over-stimulated, often toxic, stressed, and electrified (cell phones, computers, EMF's of all kinds) state of mind and body. We are accustomed to acting towards a goal and even if it must be admitted that the meditative state is not the kind of goal that is outside our self,  like winning a promotion. Indeed, the state of oneness, sometimes called superconsciousness, is a state "realized" as always present at the still center of the the merry-go-round of ego involvement. Thus, Krishna's counsel remains as practical today as it was 3,ooo years ago.

Blessings and joy to you who is not, but simply IS I AM,

:-)  Swami Hrimananda