A Morning and Evening Meditation

"Where, then, can men find the power to guide and guard his steps? In one thing, and one alone: Philosophy. To be a philosopher is to keep unsullied and unscathed the divine spirit within him, so that it may transcend all pleasure and all pain."

-- Marcus Aurelius --

Sages have always touted the benefits of one's morning meditation, presumably because upon rising we have a clean slate, a tabula rosa unaffected by the trials and difficulties that are bound to arise if one is not spiritually centered.

The great stoic philosopher and Roman Emperor, Marcus Aurelius, was well aware of the necessity of morning meditation. In his Meditations, which were largely written, it seems, for his own benefit, he recommended the following meditation before one sets out to meet life's vicissitudes:

"Begin each day by telling yourself: Today I shall be meeting with interference, ingratitude, insolence, disloyalty, ill-will, and selfishness - all of them due to the offenders' ignorance of what is good or evil. But for my part I have long perceived the nature of good and its nobility, the nature of evil and its meanness and also the nature of the culprit himself, who is my brother (not in the physical sense, but as a fellow-creature similarly endowed with reason and a share of the divine); therefore none of these things can injure me, for nobody can implicate me in what is degrading. Neither can I be angry with my brother or fall foul of him; for he and I were born to work together, like a man's two hands, feet, or eyelids, or like the upper and lower rows of his teeth. To obstruct each other is against nature's law - and what is irritation or aversion but a form of obstruction"

[Marcus Aurelius, "Meditations," Book II, Verse I.]

Paramahamsa Yogananda
(1893-1952)

Similarly, sages have also touted the benefit of closing one's day with a period of reflection and meditation. One of India's great modern sages, Paramahamsa Yogananda recommended the following evening meditation for the close of one's day:

"Each worldly person, moralist, spiritual aspirant and yogi - like a devotee - should every night before retiring ask his intuition whether his spiritual faculties or his physical inclination of temptation won the day's battles between good and bad habit; between temperance and greed; between self-control and lust; between honest desire for necessary money and inordinate craving for gold; between forgiveness and anger; between joy and grief; between moroseness and pleasantness; between kindness and cruelty; between selfishness and unselfishness; between understanding and jealousy; between bravery and cowardice; between confidence and fear; between faith and doubt; between humbleness and pride; between desire to commune with God in meditation and the restless urge for worldly activities; between spiritual and material desires; between divine ecstasy and sensory perceptions; between soul consciousness and egoity."

[Paramahamsa Yogananda, "God Talks with Arjuna: The Bhagavad Gita." p. 48.]

Aurelius' morning meditation prepares us for the inevitable battle which we have with the smaller "self" of our egoic mind, while Yogananda's evening contemplation examines how we fared in the day's battle.

Spiritual Practice, Non-Attachment and Enlightenment

"Practice is the repeated effort to follow the disciplines which give permanent control of the thought-waves of the mind."

"Practice becomes firmly grounded when it has been cultivated for a long time, uninterruptedly, with earnest devotion."

"Non-attachment is self-mastery; it is freedom from desire for what is seen or heard."

-- Patanjali's Yoga Sutras: 13-15 --

"The waves of the mind can be made to flow in two opposite directions - either toward the objective world ("the will to desire") or toward true self-knowledge ("the will to liberation"). Therefore both practice and non-attachment are necessary. Indeed, it is useless and potentially even dangerous to attempt one without the other. If we attempt to practice spiritual disciplines without attempting to control the thought-waves of desire, our minds will become violently agitated and perhaps permanently unbalanced."

"If we attempt nothing more than a rigid negative control of the waves of desire, without raising waves of love, compassion and devotion to oppose them then the result may be even more tragic. This is why certain puritans suddenly and mysteriously commit suicide. They make a cold, stern effort to be "good" - that is, not to think "bad thoughts" - and when they fail, as human beings sometimes must, they cannot face this humiliation, which is really nothing but hurt pride, and the emptiness inside themselves. In the Taoist scriptures we read: "Heaven arms with compassion those whom it would not see destroyed."

. . .

"Perseverance is very important in this connection. No temporary failure, however disgraceful or humiliating, should ever be used as an excuse for giving up the struggle. . . . No failure is ever really a failure unless we stop trying altogether - indeed, it may be a blessing in disguise, a much needed lesson."

[Isherwood and Prabhavananda, "How to Know God," pp. 28-29.]

In the attached video, spiritual teacher Paramahamsa Nithyananda discusses the importance of practice in Patanjali's yoga sutras (above), highlighting the dangers that may arise when the spiritual aspirant employs spiritual techniques in practice without a true understanding of how and why such techniques are used.

In terms of practice being "cultivated for a long time, uninterruptedly," Nithyananda stresses that this is not in sole reference to linear time, but is rather a recognition that, like the Buddha, the aspirant must realize and determine that 'practice' is a life-long commitment that must be continuously cultivated. The dedication of the spiritual aspirant must, therefore, be to the practice of 'being enlightened' rather than to that of 'seeking enlightenment.' In the end, even the desire to 'become' enlightened - like all other desires - must be dropped, says Nithyananda.

Consciousness: The Intersection of Science, Metaphysics and Religion

"We have inherited from our forefathers the keen longing for unified, all-embracing knowledge."

-- Erwin Schrodinger --

In the true spirit of 'philosophy' - that is, the love of knowledge - the polymath English philosopher, Herbert Spencer, once famously observed: "There is a principle which is a bar against all information, which is proof against all arguments and which cannot fail to keep a man in everlasting ignorance - that principle is contempt prior to investigation." And perhaps nowhere in our modern culture are the bars thicker than between the seemingly exclusive fields of science and religion.

One of the foremost contemporary critics of religion, neuroscientist and author ("Letter to a Christian Nation"), Sam Harris, continually makes the case for an epistemological 'Chinese wall' between science and religion, physics and metaphysics, faith and reason, etc. Yet, in a recent article on the Huffington Post, he not unwittingly (perhaps) highlights the particular area - consciousness studies - in which the seemingly antithetical disciplines of physics and metaphysics seem to intersect.

"There is something degraded and degrading about many of our habits of attention," Harris observes. Speaking only for himself, he observes that he spends much of his waking life "in a neurotic trance." Yet, speaking of his experiences in meditation, he suggests that there is an "alternative" to his state of consciousness and being. "It is possible," he concedes, "to stand free of the juggernaut of self, if only for a moment."

Such a concession, wittingly or unwittingly made, points to the reality of religious experience as opposed to religious faith. In each of our inner realities, there is the potential for a greater, unitive state of consciousness, a point made by pioneering psychologist, William James in his classic work, "The Varieties of Religious Experience."

"(I)f we look on man's whole mental life as it exists," James notes, "on the life of men that lies in them apart from their learning and science, and they inwardly and privately follow, we have to confess that the part of it of which rationalism can give an account is relatively superficial."

"If you have intuitions at all," he points out, "they come from a deeper level of your nature than the loquacious level which rationalism inhabits. Your whole subconscious life, your impulses, your faiths, your needs, your divinations, have prepared the premises, of which your consciousness now feels the weight of the result; and something in you absolutely knows that that result must be truer than any logic-chopping rational talk, however clever, that may contradict it."

[Wm. James, "The Varieties of Religious Experience," p. 73.]

This knowing - the same standing "free of the juggernaut of self" that Harris speaks of - lies at the heart of all the world's great religions and wisdom traditions. The miracles, origin mythologies, rites and rituals of organized religion - most of them thousands of years old - are all superfluous to this essential truism: we are far more than the individual self/ego. Religious practice - most particularly, meditation - serves only as an aid for us to experience the wider, selfless state of pure consciousness which exist within us all.

In railing against 'religion' most of the new breed of evangelical atheists (like Harris, Richard Dawkins, Christopher Hitchens, et al.) lose sight of the 'tree' of higher consciousness amid the 'forest' of religious superfluities. If we are to move toward the "unitive, all-embracing knowledge" which Schrodinger sets out as our birthright, it will require open-minded investigation into what consciousness is, and how it manifests individually and collectively. For this, it seems, there may be no better starting place than the experiential insights based on millennia of inner investigation practiced by religionists.

"A little philosophy inclineth man's mind to atheism," Sir Francis Bacon observed, "but depth in philosophy bringeth men's minds about to religion." Or, as Einstein remarked: "Science without religion is lame, (while) religion without science is blind."

Paul Brunton: Spirituality and the Necessities of Life

Paul Brunton (1898-1981)

For those not familiar with him, the late philosopher, mystic and prolific author, Paul Brunton left a vast record of his spiritual quest and spiritual realizations. Chief amongst these was the realization and teaching that for modern man, though the pressures of our hurried lives are always pressing, daily practice of meditation and prayer is necessary if we are to attain to the heart of our being - what Brunton (like Emerson) called the 'Overself.'

In the attached video taken from his book, Perspectives (the first of sixteen volumes of his notebooks on the spiritual quest), Brunton observes that, "We need to balance our extreme tendency to activism with something of quietism."

"The fast pace of modern living and the busy clamour of modern cities," Brunton notes, "presents us from meeting ourselves. The true place of peace," he suggests, "must be found within the self by external moderation and internal meditation."





"Everyone, wants to live," Brunton writes, "(but) few want to know how to live."

"If people permit work to take up so much of their time that they have none left for their devotional prayer or mystical meditation or metaphysical study," he continues, "they will be as culpable for this wastage of life as they will be if they permit transient pleasures to do so."

"Those who have no higher ideal than to chase after amusement and to seek after pleasure may look upon religious devotion as senseless, metaphysical studies as boring, (and) moral disciples as repulsive, he observes. "(However) those who have no such inner life of prayer and meditation, study and reflection, will necessarily pay, in emergency or crises, the high price of their hopeless extroversion."

Brunton recognizes that "(t)he needs of external life are entitled to be satisfied in their place." "But," he notes, "they are not entitled to dominate a man's whole attention."

"It is quite true," Brunton notes, "that man must eat, find shelter, wear clothes and amuse himself. And it is also true that if a fortunate fate has not relieved himself of the necessity, he must work, trade, scheme, or gamble to get the money for these things. But all this is insufficient grounds for him to pass through life with no other thoughts in his head than those of bodily needs and financial strivings. There is still room there for another kind of thought, for those concerning the mysterious elusive and subtle thing that is his divine soul."

"The years are passing," Brunton warns, "and (man) cannot afford such a wastage of time, cannot afford the luxury of being so extroverted at the cost of having lost touch with the inner life."

"It is bad enough to be a sick person," he notes, "but it is worse to be sick and believe you are well. Yet the complete extroverts are in this condition, because they regard complete extroversion as the proper state for normal healthy living!"

Krishnamurti: On a World Crisis of Consciousness

In 1966, Jiddu Krishnamurti, either a man before his time or, perhaps, a timeless man, observed: "The crisis . . . in the world is a crisis in consciousness, a crisis that cannot anymore accept the old norms, the old patterns, the ancient traditions, a particular way of life - whether it is the American way, or the European way, or the Asiatic way."

"And, considering what the world is now, with all the misery, conflict, destructive brutality, aggression, tremendous advances in technology and so on . . . though man has cultivated the external world and has more or less mastered it, inwardly he is still as he was. The great deal of animal still in him is still brutal, violent, aggressive, acquisitive (and) competitive. And he has built a society along these lines."

Listening to this enlightened teacher almost fifty years later, one has to ask: 'Have we changed, or have we just become more so?'

"Question:   Of what significance is hope and faith to living?"

Jiddu Krishnamurti
(1895-1986)

"Krishnamurti:   I hope you won't think me harsh if I say there is no significance at all. We have had hope. We have had faith - faith in church, faith in politics, faith in leaders, faith in gurus - because we have wanted to achieve a state of bliss, of happiness and so on, and hope has managed this faith. And, when one observes through history - through our life - all that faith and hope has no meaning at all because what is important is what we are. What we actually are, not what we think we are, or what we think we should be, but actually what is. If we know how to look at what is, that would bring about a tremendous transformation."

. . . . . . . . . . . . .

"We are the product of the society in which we live," Krishnamurti observes, "(of) the experience, the knowledge and all the rest of it. And there is nothing original. We repeat, repeat, repeat. To find out anything new requires tremendous inquiry and meditation."

"You don't just get it by just coming to a meeting for an hour and thinking about meaning," Krishnamurti warns, "one has to work tremendously hard."

"This requires much more alert, much more careful examination," he notes. "And one does not have the energy, the patience or the interest, because this is non-profitable. It does not bring you profit, financially or any other way."

"When you are really faced with a problem of war, of famine, of death, of poverty and so on," says Krishnamurti, "you can't argumentatively discuss about it. One has to deal with it. One has to put one's teeth into it. And you cannot artificially (and) intellectually have teeth to put to problems that are vital."

. . . . . . . . . . . . .

A half century after Krishnamurti's talk, and in a world evermore rife with existential problems - global warming, climate change, species extinction, over-population, hunger, intolerance, war, pollution and poverty - are we, or are the  leaders we allow to govern us, any more willing to put "teeth into" the problems that so manifestly cry out for our attention?

It seems not. Therefore, more so than ever it is apparent that we still face a crisis -  a crisis of both consciousness and conscience.

'Mindsight' and the Science of Mental Well-Being

"Mindsight is the ability of the human mind to see itself. It is a powerful lens through which we can understand our inner lives with more clarity, tranform the brain, and enhance our relationships with other."

-- Dr. Dan Siegel --

In one of the more insightful videos in an already insightful series of Google  TechTalks (below), Dr. Daniel J. Siegel, M.D., Co-Director of the UCLA Medical Center's Mindful Awareness Research Center and Executive Director of the Mindsight Institute, goes where many other mind scientists refuse to go and defines what the 'mind' is. He then takes his audience through a fascinating and informative tour of the brain, highlighting how 'mindfulness' enhances brain function and increases mental and physical health.

Dr. Daniel J. Siegel, M.D.

"You'd be amazed," says Dr. Siegel, "but a lot of people live there lives just having thoughts, feelings, beliefs and attitudes, having hopes and dreams, and memories and perceptions - all the stuff we can use to describe the mind - but they haven't developed the capacity to actually observe those mental activities as the flow of energy and information, as the mind itself."

"That process of being able to see mental activity with more clarity and then modify it with more efficacy is something you can name with the word 'mindsight,' he says, defining 'mindsight' as "the ability to actually see your mind, not just have one."

"When you look at different areas of research what you find is that when 'mindsight' is present, various ways of understanding mental health are also present. There is something about being able to see and influence your internal world that creates more health."

 Dr. Siegel, a developmental psychiatrist by training, then takes his audience through the paradigm-shifting case of the family of a woman whose middle pre-frontal cortex was permanently damaged in a tragic car accident; a woman who, in essence, said that she had "lost her soul."

Pre-Frontal Cortex

Siegel describes how the middle pre-frontal cortex of the brain regulates the body, attunes communication, optimizes the flow of emotional balance, inhibits fear, gives an individual the ability to pause before acting (response flexibility), and gives the individual insight (auto-noetic consciousness), self-knowing awareness, the capacity for empathy, the capacity for morality, as well as compassion and intuition, or introception (the ability to 'be in touch with the feelings of the body' that controls the individual's ability to have empathy).

"A healthy mind emerges from integrated systems. Integration, (being) very clearly defined as the linkage of differentiated parts," says Siegel. "So that when you have a nervous system that is integrated you get these nine functions," both in the individual and the family, as well as in larger groups.

In the practice of mindful meditation, notes Siegel, there is a 2,500 year tradition of specific mental training to develop mindfulness traits, and a tradition which is designed to develop all nine systems, centered in the middle pre-frontal cortex. "We have every reason to believe that what you are doing in (practicing meditation), says Siegel, "is strengthening the integrative fibers of the brain, in particular the middle pre-frontal areas."

Thus, he concludes, practicing meditation affects both the ability to approach problem areas in life that the meditator once withdrew from, as well as  improving his or her the immune system. "But," he cautions, "(t)he mind uses the brain to create itself, and if the pathways aren't there, the mind can't do it."

Higher Consciousness May Alter Genetic Structures: Deepak Chopra

Deepak Chopra, M.D.

In a fascinating, progressive and optimistic article in the San Fransisco Chronicle, Deepak Chopra - a spiritual icon who is by training a medical doctor - commented on the results of a recent study that showed as little as eight weeks of meditative practice alters brainwave patterns and, most likely, the structure of the brain itself.

The notion that the brain is "plastic" and continues to grow and evolve through the lifetime of an individual is a relatively recent finding. It is only in the past several decades that biologists, like Rupert Sheldrake, have examined how consciousness itself (or, perhaps, the quality of consciousness) shapes the brain. The so-called 'mind/body problem' is whether consciousness itself gives rise to the brain as the organ of consciousness, or whether the brain gives rise to consciousness.

Eastern traditions dating back to the mists of time clearly expound the consciousness-birthing-brain view, while Western science (at least until recently) implicitly and explicitly embraced the brain-birthing-consciousness model. In most instances, Western science ignored questions of what consciousness "is" because it is inherently a subjective phenomenon which lies beyond the purview of science's objective methodology. Consciousness studies were therefore confined as a branch of metaphysics, philosophy or theology, rather than a part of the 'hard sciences.' It is only very recently that vastly improved technologies have allowed researchers to study the quality of consciousness objectively.

The study reviewed by Chopra followed up years of research which showed that the brainwaves of Buddhist monks steeped in years of meditative practice differed significantly from the brainwaves of non-meditators. The recent study at the Massachusetts General Hospital is profoundly optimistic and novel in that it shows how rapidly adoption of a meditative practice alters an individual's brain functions. Implicitly, it demonstrates that the potential for higher consciousness is a universal, built-in human trait. It infers that the level of consciousness changes the brain's physiology - which would support the consciousness-birthing-brain view - and begs the question of just "how" higher consciousness and awareness alters both functionality and brain structure.

Chopra's comments embrace the rather radical notion (from a Western scientific viewpoint) that consciousness is an evolutionary force that operates not only across generations, but during the lifetime of the individual him or herself. Chopra specifically comments on how the experience of higher states of consciousness may change an individual's genetic structures over the lifetime of the meditator. He writes:

"I imagine the next step will be the discovery that meditation changes the expression of your genes. Dr. Dean Ornish, who has championed meditation, along with diet and exercise, as a proven way to reverse heart disease, recently discovered changes to the expression of more than 400 genes among those who followed his program of positive lifestyle habits. The link between the brain and genes does come as something new, and it shows promise of overturning the most basic ideas about both. For decades it was taken as gospel in medical school that neither the brain nor our genes could be altered in any significant way (except negatively, through aging and disease), but now we know that the brain is far more dynamic and susceptible to change than anyone ever supposed. Moreover, any change inside the brain must be mediated by genetic expression. That is, a brain cell does things like grow new connections and heal itself only through the production of proteins and enzymes, and these require genetic signals — they don't happen on their own"

Chopra calls the implications of the recent study's findings "startling." He asserts that "(t)here is a direct path that begins in the mind — with meditation, mindfulness, or more basic things like beliefs and emotions — and then the path leads to the genes, where signals are sent that modify the brain cell, which in turn sends its own signals in the form of neurotransmitters to every cell in the body."

"The old phrase, "biology is destiny," will have to be seriously re-examined," he writes. He suggests that "(a) good replacement would be "consciousness is destiny," which is the guiding reason that meditation arose in the first place," and foresees "enormous opportunities for personal freedom."

"Instead of being dictated to by your genes and (the) chemical processes in the brain," Chopra suggests that "it may turn out that you are the author of your own life, capable of change, healing, creativity, and personal transformation." It is a fascinating, progressive and optimistic view that embraces and seeks to explain the findings of thousands of years of Eastern meditative teachings.