Addiction

"You're just addicted " came the accusation, "we shouldn't be addicted to anything" they continued, " it's not healthy " screamed the conclusion as the person walked away from our discussion on bhakti yoga.

Todays addictions are subtle and sometimes even accepted parts of society.

There are so many negative compulsions these day that we could talk for months about their variety and means in which they are cultivated and experienced. this could be another blog post pointing out the dangers of addiction in its multifarious manifestations. The dangers of drugs, TV and the Internet.

But it isn’t.

Instead I want to examine linguistics.

Addiction as a word is so often seen from the negative perspective. That it must be a destructive thing. Something that will eventually degrade and destroy if not stopped and refused indulgence.

But is this the case? What is an addict? What does the word actually mean?

Interestingly enough the 1964 edition of the Oxford University dictionary defines an addict as someone who is devoted.

When seen in this context can we not start to maybe view the phrase of “addiction” in another light. All of a sudden it has a more positive connotation, one connected with love, spirituality, upliftment and enlightenment.

The feeling of being compelled by devotion.

In the ever changing world we find that the meanings of words also change, the context of them along with the connotations that go along with them.

So the question I ask of you is this: Can you become aware of yourself by not being an addict?

Can such a thing as a positive addiction exist. One that enriches our lives? an addiction that culminates in ultimate happiness.

Urban Meditation: Addiction

Wednesday 28th May

6.30pm - 8pm

@ Cafe Atma

£5 inc meal

Types Of Meditation

The benefits of meditation are no secret, and this ancient practise is becoming increasingly utilised within our modern society- even in our mainstream medical and education systems! We hear about a variety of types for a variety of purposes; there seem to be as many different styles as there are different people. This is not a coincidence, as the general pysche of people nowadays, especially in the whimsical West, is one of "Whatever works for you" and "Find your own truth". No doubt any method with whatever motive is beneficial, but if we look to its Eastern source we can learn more about the depth true practise has to offer us.

Meditation has its roots in ancient India where, like yoga, the purpose was very much spiritual. Though some people are content with simple relaxation (this is no small feat in our fast-paced modern society!), if we do want a spiritual outcome from our practise, we actually have to know the difference between spirit and matter. We may want self-realisation, but do we know what "the self" actually is? 

According to the Vedic understanding, there are various layers of self. Some are temporary (thus called "false") and some are permanent (thus called "real"). The temporary coverings over our factual self include the body, the mind, the intelligence and the ego. Then the real self is what is often called the "life force" or "soul", a particle of consciousness that does not change like these illusory veils.

A simple way to relate to this idea is by recalling a vivid childhood memory: the cells of our body have completely changed, and our personality has evolved, but we are still the same person. That "I" that remembers and stays the same no matter our age, mood or hair colour, is our essence. 

Without such an understanding of the difference between the spiritual and material parts of our being, we may be cheating ourselves out of the highest benefits of meditation. We may get relief on a psychological level without going deeper to the root of our existence. Ultimately only peace on that level will be lasting and satisfying. 

Luckily for us, the scientific process of realising and living this knowledge comes with a vast literature of descriptions and directions for the soul. Like any science, it contains instructions for us to conduct our own experiments and we perceive the results very tangibly in a positive change of consciousness. As with a recipe, the closer we follow the original, the more accurate the result. 

The oldest form of meditation found in the Vedic texts is called "japa", or mantra meditation. This is not only the most effective process recommended in the yoga handbooks, but also very practical for us to implement in our hectic day-to-day lives. We can do it anywhere anytime, without changing anything externally, and by having a tangible, dynamic sound to focus on, it is easier to bring the mind under control. 

Justice

We see criminal acts and mentalities all around us, as well as various campaigns and systems to redress them. But to really serve justice, we must look to the root of unjust acts and how the current society is not a conducive atmosphere for the virtue we seek to restore.

At present we live in a very relative world. Especially in the secular West where “each to their own” and “do whatever works for you” attitudes create a wide spectrum of moral standards. The closest thing to an Absolute is whatever laws are enforced at any given time by a philosophically and culturally fragmented leadership.

How can we expect people to know what is right and to act accordingly in an atmosphere satiated with confusion and disagreement?

Constituents and leaders alike are in need of true knowledge; a rainbow of truth that transcends the blacks and whites of “good” vs “bad” or “liberal” vs “conservative”. Every living entity shares a spark of life, often called consciousness or “the soul”, and that unites us past skin colour, religion or even species. Realisation of this true “self” is our ticket to peace both individually and collectively.

To the extent that a person acts unjustly is the extent to which they have not realised their own spiritual essence. As the primary yoga text Bhagavad-gita points out: “There are so many departments of knowledge all over the world and many huge universities, but there is unfortunately no university or educational facility where the science of the spirit soul is instructed.”

Ultimately ignorance creates injustice, and ignorance is created by the lack of a culture which facilitates such spiritual education and practise. Clear non-sectarian methods are provided in these Vedic texts of ancient India as to how we can embark on that journey of self-discovery, learning how to act justly according to nature's Absolute laws and to realise our relationship with the Supreme Spirit.

Punishment is shallow and only really serves as a deterrent for the wrongdoer to maintain his perceived self interest. Real justice would be served by the person learning their lesson and changing their heart, and thus moving closer to the ultimate goal of life. Otherwise we are simply responding to ignorant actions with more ignorance, which is by far the greatest injustice.

As Abraham Lincoln famously said “I have found that mercy bears richer fruits than justice”. Mercy essentially means causeless love and compassion, which we can universally access with a spiritual understanding.

Most leaders nowadays are simply power-hungry puppets at the hands of the electorate, therefore the responsibility lies with us to embody and demand this change, thus restoring true justice and equality into the world.

 

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New Year, New You?

So here we are, nearly a month into 2014: raise your hand if you’re still enthusiastically pursuing your New Year’s resolutions? Raise your hand if you still remember what they were?

The calendar switchover naturally gives us an excuse to revamp our lives, and the frustrations in the Christmas aftermath fuel our determinations.

Generally the resolutions we make are based on our health, physical or mental, especially in light of holiday excesses and emotions.

It’s the underlying goal of every human to maximise happiness and minimise distress, so naturally any changes we aim to sustain are made with those motives in mind.

If we can project forward to the moment when we achieve the fruit of our labour, and we are honest, we can see that we will remain unsatisfied. Our standards for x thing keep moving up beyond our reach, and if somehow we accomplish x we then look to y and then to z for the contentment we crave.

The ultimate resolution we could make is one that would lead us to ultimate happiness, which is ultimately what we really want. We may not believe in or expect it, but ask anyone if they actively want suffering and few will volunteer.

Due to the imperfect world we inhabit, and the disappointments we have experienced within it, we have collectively lowered our expectations in life. We thus align our whole philosophy to suit: suffering is just a part of life, we have to be realistic, there must be the bad to appreciate the good.

Through this dropping of the bar (or “expectation management” as I’ve heard it proclaimed), we actually rob ourselves of the possibility of more.

Spirituality knowledge provides a framework that challenges our oft mindless acceptance of the status quo in this world. It provides Absolutes in a world of relatives and promises us everlasting pleasure in a world of ever-changing polarities.

It is egocentric of us to dismiss such perfection on the grounds that we have never experienced or witnessed it in our short time on this Earth. Does a country only exist when we go there?

The desire we all share, whatever or however we try to fulfill it, is in itself a hint that lasting happiness is possible. Especially in the light of spiritual knowledge, which explains this as our true self’s innate nature.

But to admit that our attempts to fulfill such desire are not working, the tiny sliver of doubt that maybe (just maybe) we don’t know the formula for how to achieve that happiness – through that humble crack in our everyday “yes-I’m-fine-thank-you” mask shines the ray of possibility to discover our deepest potential.

If we are so convinced that we know something how can we ever learn?

As Albert Einstein famously defined insanity as “doing the same thing over and over and expecting different results”, we keep trying our luck with material reshuffles based on the temporary and expect permanent happiness.

The remedy to regain our sanity, in the form of pure spiritual knowledge, is transmitted by those who know to those who will listen.

So the real question is: though we may try so hard for change, do we want it enough to try something new? We may want different output, but are we ready to change the input?

 

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