Showing posts with label meditation. Show all posts
Showing posts with label meditation. Show all posts

Yoga Breath




    The diverse yoga asanas are the most obvious part of the Ashtanga Yoga method (postures). 


    The unseen content, which consists of three basic strategies, is more crucial. 


    • The postures are strung together to form a yoga mala or garland using these approaches. 
    • The body is employed as a mantra in the Vinyasa Yoga method, the postures are beads, and the three essential techniques are the thread that connects the beads to build a garland of yoga postures. 
    • The method is intended to be used as a kind of movement meditation, with the transitions between each position being just as significant as the postures themselves. 

    It is critical for a newbie to understand these three key skills right away. 

    Once you've mastered them, practicing will become nearly second nature. 

    It might be difficult to work without them. 


    Ujjayi pranayama, Mula Bandha, and Uddiyana Bandha are the three methods. 



    We'll start with the first of them. 

    "Victorious breath" or "victorious stretching of the breath" is what Ujjayi pranayama implies. 


    Pranayama is a phrase made up of two words: prana and ayama. 


    Ayama denotes stretching or expanding, while prana may have a variety of meanings. 

    It's commonly translated as "inner breath" or "life force," and it's an aspect of the body's delicate structure. 

    Nadis (energy pathways) and chakras are also parts of the subtle anatomy (energy centers). 

    However, prana is sometimes used to refer to the anatomical or outside breath. 

    In this sense, pranayama refers to the expansion of breath, or the practice of breathing in a quiet, tranquil, and steady manner. 



    Ujjayi pranayama is a method of stretching the breath and so extending the life energy; when the breath is tranquil, the mind is quiet as well. 


    It necessitates a small restriction of the glottis — the upper aperture of the larynx — by sealing it partly with the epiglottis. 

    The epiglottis is a flap on the back of the throat that closes when we drink and opens when we breathe. 

    We lengthen the breath and generate a mild hissing sound by partly shutting the epiglottis, which we listen to throughout the activity. 

    The sound seems to emanate from the middle of the chest rather than the neck. 

    Any humming that accompanies a sound like wind in the trees or waves on the sea should be eliminated, since this would cause pressure on the vocal chords. 

    Listening to your own breath has a number of consequences. 

    It's a pratyahara method first and foremost. 





    Pratyahara, or "withdrawing the senses from the outside world," or, more simply, "going within," is the fifth limb of yoga. 


    Listening to your own breath focuses your attention within and away from external noises. This is a tool for meditation

    Additionally, the sound of our breath may inform us practically everything we need to know about our postural attitude. 

    The breath may seem strained, laborious, short, aggressive, flat, shallow, or quick at times. 





    We begin to correct any negative or unhelpful attitudes by returning it to the ideal of a smooth, pleasant sound. 


    • Sit in a comfortable yet upright posture to perform Ujjayi. 
    • Start making the Ujjayi sound consistently, without pausing between breaths. 
    • Give the sound a consistent quality throughout the whole breath, inhaling and exhaling. 
    • Deepen and lengthen each breath. 
    • Inhale deeply and evenly into the rib cage. 
    • Breathe into the sides, front, back, and lastly the top lobes of the lungs at the same time. 
    • The internal intercostals (the muscles between the ribs) must relax on inhalation, enabling the rib cage to expand freely when we breathe, and the rib cage must have a moderate pulsing action. 


    Our society tends to concentrate only on abdominal breathing, which results in a slouching posture as well as rib cage stiffness. 


    • This is due to a lack of activity in the intercostal muscles, which inhibits the flow of blood and vital energy in the thorax, leading to coronary disease and cardiopulmonary insufficiency. 
    • The rectus abdominis muscle, sometimes known as "the abs," relaxes in this region, giving it a slouching appearance. 
    • Slouching softens the tummy and encourages abdominal breathing. 



    Furthermore, as the rectus abdominis relaxes, the pubic bone drops, causing an anterior (forward) tilt of the pelvis, resulting in a hyperlordotic low back, also known as a sway back. 


    • The origin of the erector spinae3, the main back extensor muscle, is thus lifted. 
    • The erector spinae loses its ability to elevate the chest when it is shortened. 
    • The chest collapses, resulting in a slouching look as well as a stiff, hard rib cage. 
    • This keeps the thoracic organs from being massaged when you're breathing. 
    • The heart and lungs' resistance to sickness is lowered by a lack of massage and activity. 
    • One of the greatest postural abnormalities is the compensatory pattern, which leads to a sway back, an anteriorly tilted pelvis, and a deflated chest. 



    The major reason is favoring abdominal respiration and the resultant abdominal weakness. 


    • We breathe using both the belly and the thorax in yoga. 
    • Active breathing helps to strengthen the intercostals. 
    • The air is actually forced out of the lungs until the respiratory rest volume, or the quantity of air remaining after a thorough exhalation, is all that is left. 
    • The goal is to increase vitality by breathing more deeply. 
    • This is accomplished not by breathing as much as possible, but by entirely exhaling first to make room for the incoming inhalation. 



    There are two major reasons why you would desire to increase your breath volume. 





    To begin with, boosting our inhalation increases the quantity of oxygen we get. 

    Second, we exhale more pollutants by increasing our exhalation. 



    These poisons are divided into numerous groups: 


    • Mental poisons – examples include thoughts of conflict with another person or collective conflict, such as a desire to go to war with another country for whatever cause. 

    Fear, rage, hate, jealousy, attachment to misery, and other emotional poisons • Physical toxins, which are metabolic waste products that aren't eliminated. 


    • Toxic substances found in the environment, such as lead, nicotine, carbon dioxide, sulfur dioxide, and recreational drugs. 

    All of these poisons have a propensity to be kept and preserved in the body's "stale," "dead" places, such as around the joints or in adipose tissue, where there is only a little quantity of oxygen (fat). 

    Chronic illness may develop as a result of the building of these poisons, which causes a literal energetic death of some bodily parts before the whole organism dies. 

    In reality, the accumulation of toxins in particular tissues, as well as the concomitant loss of oxygen, is the leading cause of chronic illness. 


    We begin the initial steps toward restoring the body to its natural state of health by breathing deeply, expelling accumulated poisons, and inhaling oxygen. 

    There are a few more stages that must be completed. 



    The primary objective for practicing Ujjayi pranayama is to calm the mind, not for its physical advantages. 




    Why should the thinking be brought to a halt? 


    Yoga "Yoga is the stilling of the oscillations of the mind," says Sutra I.2. 

    "Only when the mind is still abides the seer in its true nature," says Sutra I.3. 


    A lake may be compared to the mind. 

    The surface of the lake is disturbed and ripples occur when thinking waves (vrtti) arise. 

    When you look into the water, all you see is a distorted version of yourself. 

    We witness this distortion all the time, and it's the reason we don't know who we really are. 

    This causes duhkha (suffering) and ignorance (avidya). 

    We may see who we really are after the thought waves have receded and the surface of the lake of the mind has gone calm for the first time. 



    Because the mind is entirely clear, we may reach identification with the thing to which it is oriented. 


    In yogic literature, the concept of stilling the mind's oscillations is referred to as mind arresting or mind control. 

    However, the phrase "mind control" is deceptive and regrettable. 

    Sages such as Ramana Maharshi harshly attacked it, claiming that to manage the mind, you need a second mind to control the first, and a third mind to govern the second. 

    Separate sections of your mind fighting for power over each other may lead to schizophrenia, in addition to endless regression. 

    It may progress to being a "control freak" in less severe circumstances, which makes for a miserable individual. 



    When ancient yogis understood that thinking (vrtti) and the movement of life energy (prana) occur simultaneously, they discovered a solution to this difficulty. 


    • "Both the mind and the breath are joined together like milk and water, and both of them are equal in their actions," according to the Hatha Yoga Pradipika
    • "Where the breath is, the mind starts its activities, and where the mind begins its activities, the prana begins its activities."  We now understand that the mind and the breath work in tandem. 


    Directly influencing the mind is considered tough, but it is much easier to do so via controlling the breath. 


    The practice of Ujjayi pranayama smooths the passage of prana by extending the breath. 

    • It's critical to just breathe via your nose. 
    • Heat and energy are wasted when we breathe through our mouths. 
    • It will also dehydrate us excessively. 


    If the mouth is kept open, demons will enter, according to Indian mythology. 

    • Demons are said to be envious of the merit that a yogi acquires. 
    • I'll leave it up to you to decide on this point of view. 


    Keep in mind the link between breath and movement: 

    every movement is born from a breath. 


    Instead of moving with and after the breath, the breath should be the one who initiates movement. 

    We shall be affected by the breath like the fall wind picks up leaves if we practice this manner.



    Kiran Atma



    FREQUENTLY ASKED QUESTIONS




    What are the many styles of yoga breathing? 



    Some of the most common kinds of yoga breath to be aware of:


    1. Ujjayi or Ocean's Breath.
    2. Shitali pranayama or chilling breath. 
    3. Sitkari pranayama or hissing breath.
    4. Brahmari or humming breath. 
    5. Bhastrika or bellows breath.
    6. Surya Bhedana or sun breath. 



     

    What is Three-Part-Breath and how does it work? 


    Three-Part Breath – helps you to breathe fully and totally, and is generally the first breathing method taught to beginning yoga practitioners. The abdomen, diaphragm, and chest are the "three parts." You first totally fill your lungs and chest during Three-Part Breath. 



    Is yoga breathing beneficial to your health? 


    Controlled breathing, such as the one you just did, has been proved to lower stress, improve alertness, and strengthen your immune system. Yogis have utilized breath control, or pranayama, for ages to increase focus and vigor. 



    In yoga, how do you practice breathing? 


    As you walk at a moderate speed, practice taking long, slow, and deep breathes in and out through your nose. As you walk, try to lengthen your inhalations and exhalations. Count your steps with each complete intake and exhalation. For each inhale and exhale, aim for 10 steps or more. 



    What is the definition of complete yogic breathing? 


    As previously indicated, the whole yogic breath entails inhaling into three separate sections of your lungs. It is thus beneficial to practice the three steps separately before putting them together to perform the entire yogic breath. Inhalation and expiration are done via the nose with your mouth closed at all times. 



    What is Hatha yoga breathing and how does it work? 


    Ujjayi breathing, which roughly translates as "victory" breathing, is the kind of breathing that is often performed in most hatha yoga programs. This is not to mean that the breath should be violent in nature, but rather that it should have a consistency, resonance, and depth to it. 



    Is diaphragmatic breathing beneficial to your health? 


    It aids relaxation by reducing the negative effects of the stress hormone cortisol on the body. It brings down your heart rate. It aids in the reduction of blood pressure. It aids in the management of post-traumatic stress disorder symptoms (PTSD). 



    When it comes to yoga breathing, which stage prepares the body for meditation? 


    Yoga's essential component is pranayama, or breath control. Yoga postures and meditation are commonly used in its practice. Pranayama's objective is to enhance the link between your body and mind. According to studies, pranayama might help people relax and be more focused.



    Yogic Philosophy - Is Yoga Considered A Religion?

     



    Some Christians and Jews in the West are worried about Yoga's status as an Eastern religion. 

    They are concerned that by doing Yoga, they would be jeopardizing their religious beliefs. 



    Is their apprehension justified?

    Is Yoga considered a religion? 


    The short answer to both concerns is that, rather than eroding their personal faith, Yoga has the potential to strengthen it. 

    I'll provide a somewhat more extensive explanation after that. 



    Let me start with Christian fundamentalism's extreme perspective, which considers Yoga as a harmful import from the East that should be avoided at all costs. 


    • Yoga is sometimes mixed together with New Age doctrines, which are considered as a threat to Christianity. 
    • True, yoga has always been linked to India's three major religious and cultural traditions: Hinduism, Buddhism, and Jainism. 
    • As a result, numerous Hindu, Buddhist, and Jain principles are interwoven into Yoga's teachings. 
    • The concepts of karma and rebirth, as well as the belief that there are numerous deities in addition to the one ultimate Reality, are the most conspicuous instances, which are typically a stumbling block for Westerners. 
    • To begin with, there have been Yoga gurus who have denied the concepts of karma and reincarnation, and Hindu, Buddhist, and Jain deities may be contrasted to Christian and Jewish angels. 


    You do not need to believe in karma or reincarnation to practice Yoga. 


    • You don't have to believe in anything other than the potential of self-transformation, that you can transcend your existing worldview and experience, and, more importantly, that you can transcend your own egocentric way of being. 
    • The premise that you have not yet reached your full potential as a human being is at the core of all types of Yoga. 


    Yoga, in particular, aims to connect you to your spiritual core, your deepest essence, and that which or who you actually are. 


    • The many schools of Yoga depict this nature in different ways. 
    • You are free to let your unique experience and realization influence your thinking rather than being forced to believe in any of the established answers. 
    • Yoga has been connected with different philosophical and religious systems throughout the millennia, none of which can be considered to describe Yoga itself. 
    • Yoga, after all, is first and foremost a practical spiritual practice based on personal exploration and verification. 
    • In other words, any theory or intellectual framework is seen as secondary to direct personal experience or spiritual enlightenment. 


    As a result, Yoga may and has been practiced by individuals who hold a broad range of views and beliefs. 


    • Some Yoga students believe in a personal God who created the cosmos, while others choose a metaphysics that views the world as illusory and the ultimate Reality as solitary and formless. 
    • Others, such as Theravada Buddhism's yogins, refuse to speculate on metaphysical issues. 
    • As a result, some Yoga practitioners are religious while others are not. 
    • Yoga, on the other hand, is only a tool for delving into the depths of our human nature, for delving into the secrets of the body and mind.




    An Exercise In Self-Introspection



    1. Consider how you feel about Yoga's original objective of freedom. 


    2. Consider if and to what extent you want to use Yoga to change yourself. 


    • Make a note of everything you do to facilitate yogic/spiritual development in your situation. 
    • Then write a list of everything you do that keeps you from making significant changes. 


    3. As we progress along the yogic path, great masters' insights may be a significant source of inspiration for us. 


    • Our shared inheritance is the Yoga tradition, a live record against which we may test and analyze our discoveries. 
    • What aspects of Yoga have proven to be especially beneficial to you? 


    4. "Freedom is not a method, but a manner of being in the world without being of it," a subtle issue is presented in this statement. 


    • This means that human existence may be lived from the "perspective" of awareness, or, to put it another way, pure Awareness. 
    • According to a variety of traditions, one may stay as the transcendental Witness, which is the Self (dtman). 
    • As a result, the body/mind is no longer identified. 
    • This alludes to the condition of jivan-mukti, or physical emancipation. 


    5. Teachers build various frameworks and use philosophical language to transmit their ideas to a particular audience while expounding essential truths founded in personal awareness. 


    • As you read through this Study Guide and The Yoga Tradition, keep in mind whether or not the teachings are context or culture-bound. 
    • In each lecture we look at, try to perceive the dynamics of various parts of yoga practice, as well as the intricacies of spirituality involved. 


    6. "All roads lead to the same objective," we frequently hear, but is freedom, the purpose of Yoga, the same in every case? 


    • Or do Buddhist nirvana, Vedantic moksha, Patanjali's kaivalya, and the Bhagavad-brahma-nirvdna Gita's all refer to different realizations? 
    • There is enough evidence to suggest that these names aren't just linguistic variances. 
    • When one contrasts the notion of liberation in theistic schools to that of atheistic systems like Classical Samkhya, this reality becomes clear. 



    The seventeenth-century instructor Shrinivasa Dasa, for example, offers the following extremely important statements in his Yatindra-Mata-Dipikd (8. 1 6): 


    There are two types of liberation seekers: 


    1. those who seek kaivalya 
    2. and those who want moksha. 

    The awareness of one's inner Self as separate from Nature is referred to as kaivalya, and it is reached via the Yoga of knowledge. 

    This realization... is without the Lord's realization. 



    In contrast to kaivalya, moksha is claimed to be attained via passionate devotion to God (bhakti) or unconditional self-offering (prapatti). 


    • A close examination of the scriptures of various religions reveals even more distinctions in the notions of liberation. 
    • As a result, it seems that certain historians of religion's assertion of the transcendental unity of all faiths is a theological oversimplification. 
    • At the same time, these disparate ideas of emancipation do have a common denominator, namely the realization of a degree of existence that transcends the usual space-time continuum. 
    • However, we must not lose sight of the equally important differences. 



    According to the facts, there are genuine distinctions in the condition of liberty, as seen by members of various schools. 


    Sages and philosophers may choose to dispute whether these subtleties represent degrees of realization fullness. 


    • What are your own views and sentiments on this crucial theological point? 
    • Do you think there's just one ultimate Reality? 
    • If that's the case, do all sages comprehend the transcendental Singularity in the same manner, and are all discrepancies in their explanations only language differences? 
    • Or do you believe that all such theories are pointless and unworkable?





    Yogic Philosophy - The Yoga Of Science

     



    Yoga And Science



    Rather than the observable primary reality of existence, the goal of science is search for the truth. 


    And, finally, without its translation into the domain of actual life, this search, in my opinion, remains unfinished. 

    If not the world, science—that is, scientific knowledge—must undoubtedly change the scientist. 

    In the abstract, knowledge is simply a titillation of the mind, a little stimulation of a part of our entire humanness. 




    Knowledge must find expression in the body in order to be fulfilled. 




    More than that, it must use the force of its truth to transform the body. 

    And truth, not knowledge, is the source of all power. 

    Manipulative power, such as political leverage or overwhelming influence, is linked with knowledge. 



    Truth's intrinsic power, on the other hand, is transformational in the most profound sense. 


    It has the ability to reshape a person in the light of truth. 



    What is the truth? 

    Shouldn't we be talking about truths? 

     


    Truth must be unique in order to be true. 

    Always.

    A plurality of truths is a logical paradox. 




    The practice of speaking about many truths originated from the loss of truth and its replacement with a plethora of facts. However, facts are not the same as truth. 





    Only knowledge (prajna) is freeing because it bears the truth (ritambhara). 



    Without conceptual blinders, truth is reality. 

    To the extent that science's path is illuminated by the ideal of truth, it may lead the scientist, step by step, to the discovery of truth—not just factual truth, but the sort of truth that sees everything in context and maintains that context. 


    When considering the broader context of human existence, it is necessary to examine humanity's evolutionary potential, as well as its potential spiritual destiny. 

    As a result, science may serve as a stepping stone to Yoga's "evolutionary science," i.e., a spiritual discipline that allows us to realize our entire potential. 


    If mastered, yoga's concentration and meditation methods reveal the mind's transcendental potential, allowing us to experience truth at the greatest level, as "ultimate Truth" (paramartha-satya). 



    Recommended Reading - Unity of Nature (New York: Farrar, Strauss, Giroux, 1980), by C. F. von Weizsacker. 






    East and West Spiritual Technologies, And Evolution 



    Modern civilization is moving in the direction of external freedom. 


    Free expression of opinion, affiliation, the ability to form personal connections on one's own terms, and the ability to follow a profession based on one's own qualities are all necessary for a productive and happy existence. 

    But, in the end, outward freedom is egocentric, and interior freedom should not be overlooked as a spiritual equivalent. 





    The defeat of desire, wrath, greed, attachment, pride, and laziness leads to inner liberation. 




    The only way to achieve this freedom and give meaning to all forms of external freedom is for reason and love to come together in a happy marriage. 



    1. Our modern technology is the result of humanity's desire for self-transcendence. 


    • Modern science and technology, on the other hand, are limited to the realm of relative liberty and happiness. 


    2. The East's psychospiritual technique (i.e., Yoga) is aimed squarely at self-transcendence and inner growth. 


    • Answers to our most basic human problems require both wisdom and practical understanding of contemporary science and technology. 
    • The great Yogas of India are known for their wisdom. 

    3. When we acknowledge their worth in regard to their respective areas of application, the two traditions, Eastern technology and Western scientific materialism, are complimentary. 





    Reality and Reality Models 



    1. The ultimate Reality is unfathomable to the human mind. 


    • As a result, adepts develop models to communicate their spiritual realizations to others. 
    • This is a crucial point: all teachings are simply expressions of the Truth, not the Truth itself. 
    • We must view them as models that may aid us in our quest to get a better understanding of life. 


    2. Through the euphoric condition, it is possible to perceive things immediately, without the need of the senses (samadhi). 


    3. Epistemology is the study of knowledge and the methods of cognition that are legitimate. 


    • One or more of these methods is recognized by India's different philosophical traditions. 
    • Only sensory perception is permitted by materialist schools, such as the Carvakas. 


    4. The following three tools of legitimate knowledge (pramana) are recognized by several schools of lndian thought: sense perception (pratyaksha), inference (anumana), and revealed knowledge (shabda) Some of these instruments are given special attention at each school. 


    • Shabda—or apta-vacana—is the testimony of adepts who are able to give witness to the ultimate Reality via direct realization. 
    • As a result, it is often regarded as the most reliable source of spiritual information. 
    • The process of establishing a proper logical link between two things is known as inference. 
    • The process of seeing, hearing, tasting, touching, or smelling is known as perception. 


    5. Ontology, or being theory, is concerned with the broad categories of being. 


    • Most schools of Yoga emphasize ontology, relying on the paradigm provided by the Samkhya tradition, which has twenty-five categories, or tattvas, the twenty-fifth of which is the Spirit (purusha). 


    6. Verticalism is a kind of worldview that stresses a "Reality" above and beyond the realm of senses and intellect. 


    • Much of Indian Yoga has been influenced by a verticalist or "ascending" tendency. 
    • This has often resulted in a simultaneous retreat from the "lower" reality of the material world, as in the case of Classical Yoga. 
    • "In, up, and out" (internalization, ascension, and withdrawal/transcendence) summarizes the verticalist viewpoint. 


    7. Tantra philosophy provides an alternative to the ascending/verticalist paradigm. 


    • Tantra views Nature and Spirit as inextricably linked, and strives for completeness by integrating all levels, from the coarse physical world to the profound center of Being, Spirit. 
    • The intellectual foundations of Tantra forms the basis of advancement in the physical realm. 


    8. Symbolism abounds in most of the world's mystical/spiritual literature. 


    • An understanding and study of pervasive intelligence expressed in existence should be our approach to  symbolism in general and the symbolic language used in Yoga literature.





    Yogic Philosophy - The Transcendence Of The Ego




    The Desire for Transcendence.





    " . . . the aim of science is to become philosophy, the aim of philosophy is to become religion, the aim of religion is to seek God, and thus the aim of Humanity is to become Divine." 


    - Sri Ananda Acharya,  Brahmadarfonam, p. 65.





    Reaching Beyond the Ego Personality. 




    1 . The impulse toward transcendence is innate and universal. 



    2 . This impulse has urged seekers to contemplate the Reality beyond the phenomenal world. 


    • The following three characteristics of this ultimate Reality are almost universally recognized:

     • It is an undivided Whole, singular and complete. 

    • It is of a higher degree of reality than our ordinary perception of the physical realm. 

    • It is the highest good (nihshreyasa) to be realized. 



    3 . Realization of the Absolute is the forte of lndia's great spiritual traditions. 


    • In the quest for ultimate freedom, India's sages and pundits have explored the scope of human experience and articulated profound and diverse answers. 
    • Thus, the spiritual heritage of lndia provides us with vast psychological and spiritual models of existence. 



    4 . Yoga, in the broad sense of the term, denotes all of the practices and theories of lndia's spirituality. 


    • The purpose of Yoga is to bring about freedom from suffering, or spiritual liberation (moksha). 



    5. We are essentially free. 


    • We realize this when we transcend our limited notion of self or ego (ahamkara ). 



    6 . Not only do we as individuals have the potential for realizing our innate freedom, the cosmos itself appears to have a tendency to move toward the Real. 


    • Evolution seems to be programmed not only for veiling the Truth from us but also for transcendence of our limited human condition. 
    • Aurobindo Ghose, with his philosophy of integral Yoga, distinguished himself from other great mystics by incorporating modem evolutionary concepts into his metaphysics. 



    7 . Art, philosophy, theology, science, and technology can all be understood as expressions of humanity's innate impulse to transcendence. 


    • These pursuits characterize the human search for and expression of wholeness, happiness, and understanding. 

     





    Ego Transcendence 




    When the soul itself grows quiet, and rests from its own weariness; 

    When the witness releases its final hold, and dissolves into its ever-present ground; 


    When the last layer of the Self is peeled into the purest emptiness; 


    When the final form of the self-contraction unfolds in the infinity of all space; 


    Then Spirit itself, as ever-present awareness, stands free of its own accord, never really lost, and therefore never really found. 



    With a shock of the utterly obvious, the world continues to arise, just as it always has . 


    In ever-present awareness, your soul expands to embrace the entire Cosmos, so that Spirit alone remains, as the simple world of what is. 


    The rain no longer falls on you, but within you; the sun shines from inside your heart and radiates out into the world, blessing it with grace; 


    Supernovas swirl in your consciousness, the thunder is the sound of your own exhilarated heart; the oceans and rivers are nothing but your blood pulsing to the rhythm of your soul. 


    Infinitely ascended worlds of light dance in the interior of your brain; 


    Infinitely descended worlds of night cascade around your feet; 


    The clouds crawl across the sky of your own unfettered mind, while the wind blows through the empty space where your self once used to be. 


    The sound of the rain falling on the roof is the only self you can find, here in the obvious world of crystalline one taste, where inner and outer are silly fictions and self and other are obscene lies, and ever-present simplicity is the sound of one hand clapping madly for all eternity. 


    In the greatest depth, the simplest what is, and the journey ends, as it always does, exactly where it began.