The Importance of the AHYMSIN Community Saumya Mantra Practice

Once again let us come back to our practices. The practices that no doubt each of us have by way of those daily routines of sadhana, but by way of having time, making time, honouring time to intensify, to deepen, to nurture another part of our spiritual life that we have always hoped for – the opportunity to address in addition to our daily meditation for spiritual renewal, for that rejuvenation of the spirit by way of our own mantras, also knowing yourself to be not the meditator, but the very way in which the meditation can flow, a flow that actually is arising from the samasti citta, from the universal mindfield where those saintly minds, the Masters in their bodiless forms remain as mind and thereby extending their blessing honouring that role that they continue playing in blessing humanity and thus bringing grace toward for us by way of our meditations to receive.

Along with the personal mantra, we have our community mantra, the Saumya mantra, and it’s not a coincidence that the Saumya mantra was introduced a year ago. For when we look at when such collection mantras are brought forward to our awareness, we find that there are preparations for that inner strength. Swami Veda brought the first recognition of the Saumya mantra to the community back at the turn of the millennium. Only then did he address what this pacification of the mindfield on a universal scale would mean and would be necessary.

And he gave such a beautiful address The Perennial in the Millennium, meaning how to envision the future, because it was only within a number of months later that the United States experienced a trauma of that terrorist act that brought an entire change of consciousness through the community of the US citizens. But it actually affected the entire globe. And it actually gave us at that time a mirror to look at ourselves, and yet how we acted and reacted has continued some theme in our humanity of fear and protection and [of] securing our small little concept of self. He recognized that this was coming; he asked us to begin the Saumya, and we continued that for this period of time plus an entire 3-year segment.

And now that mantra is coming back to us a year ago. We too are preparing and have actually prepared the groundwork for what is now happening which has once again shown us that we must think of the future in a positive way, in a vision, that will create the themes of this perennial in the millennium, that we once again will come back to and reread and contemplate on and secure in our mind very clearly a vision for our future.

And that’s not imaginary; it’s not fantasy; it is the reality of that first yoga, that first way in which humanity has a collective harmonious mindfield of the saintly. This is how they lived, and this is how a segment of that consciousness has continued to mature and manifest in each of the many yugas that have continued from that point. So whether we simply say “Oh, this is the Kali Yuga” and again and again, we simply blame our own ignorance, our own pain and sufferings that is outside of us. We have the opportunity to go inside. We have the opportunity to envision the prominence of that perennial that remains and thereby create the future that we wish for.

Swami Rama reminds us that we are the writers of our own manuscript day by day. In this lifetime for our next lifetime. So, how will we compose this life and write the book of life that will then be a chapter for the next manifestation of this Jiva Atman?


Editor’s Note:

This article was also published in the May 2020 edition of the AHYMSIN Newsletter.

Shiva-Sankalpa-Sūktam

OM yaj jāgrato dūram udaiti, daivaṁ 

tadu suptasya tathaivaiti,
dūraṅgamaṃ jyotiṣāṁ jyotir ekaṁ,
tan me manaḥ shiva-saṅkalpam astu.

yena karmāṇyapaso manīṣiṇo,
yajñe kṛṇvanti vidatheṣu dhīrāḥ,
yad apūrvaṃ yakṣaṁ antaḥ prajānāṁ,
tan me manaḥ shiva-saṅkalpam astu.

yat prajñānam uta ceto dhṛtiś ca
yaj jyotir antar amṛtaṁ prajāsu,
yasmān na ṛte kiñcana karma kriyate
tan me manaḥ shiva-saṅkalpam astu.

yenedaṁ bhūtaṃ bhuvanaṁ bhaviṣyat
pari-gṛhītam amṛtena sarvam,
yena yajñas tāyate sapta hotā
tan me manaḥ shiva-saṅkalpam astu.

yasminn ṛcaḥ sāma yajūṁṣi yasmin
pratiṣṭhitā ratha-nābhāvivārāḥ,
yasmiṁś cittaṁ sarvam otaṁ prajānāṁ
tan me manaḥ shiva-saṅkalpam astu.

suṣārathir aśvān iva yan manuṣyān,
nenīyate ‘bhīśubhir vājina iva,
hṛt-pratiṣṭhaṁ yad ajiraṁ javiṣṭhaṁ
tan me manaḥ shiva-saṅkalpam astu.

OM shāntiḥ shāntiḥ shāntiḥ.

Use of Yoga Nidra for Creativity

What is creativity? It seems an obvious question. We know what it is? Do we? The word comes from Latin “Creo” to make. Who makes? Makes from what? The answer has changed over the course of history and is different in different cultures! Peter Meusberg’s research showed 100 definitions of what creativity is.

 

In what we call the western influenced sphere of the globe, creativity originally was seen as “God’s Job”; he created things out of nothing. Humans were considered creative only as per Divine Inspiration (and that only as: Artists, Jesters and Sages). In the last 300 or so years, the meaning of creativity changed; as we lost the spiritual dimension, creativity became linked to people making things. This is probably  the first association we have with that word. From this understanding, followed the notion that imagination is a quality that makes us human distinct from animals; as a result, imagination and even fantasies (i.e. projections of the human mind) were highly priced. We still “suffer” from this, especially in the commercial world.

In the Eastern traditions, including Jainism, Taoism, Buddhism and Sankhya, there always was a different understanding: creation is a process that goes hand in hand with dissolution, as one form of matter changed into another. This process is seen as rooted in “fullness” of existence without form (Brahma Nirguna). A fullness without form, can also be called NO-thing-ness, hence the Buddhist term of Shunya.

So ultimately this nothing, which includes all there can be, all there is and all there has ever been, is the root which brings forth all form, and is venerated as such.

Now let me tell you a bit of my own experience with this concept. I used to be an artist, working in a special Zen technique, originally a sacred form of art. In this, objects made by the artist undergo a simple but unusual process which exposes the objects to extremes of heat and cold. Such extreme process distorts the object, marks the object, even cracks or breaks the object. The objects are highly priced for these marks that from the expectation of technical perfection would be called faults. Cracks are even filled with gold! Why? Because Divine Nature (Shinto/ Zen) or God is the maker and left its mark. The artisan is merely the instrument of creating; from this angle: not “I make a piece of art, but Thy … ” This fosters great humility in the artist, who starts his work with meditation! In order to create, he has to go back to that space of fullness (or no-thingness) from which his creation arises, that fullness where all forms already exist.

Now let’s pull in another source of understanding.  It is no more news, to talk about the influence of quantum theory in modern day thinking. We live in a time of paradigm shift, where we start to see the universe and ourselves in a different light, then previous generations. The base theory of quantum thinking has now reached all manner of science. It’s not anymore limited to physics, but expands into biology, medicine, psychology – and the world of IT engineering etc.

What is this new understanding? Whether in the microcosm or the macrocosm (which consists of multitude of micro –moments) there is one base principal: On a much smaller scale than atoms, we have a process where out of “something” energy and material emerge. This is the origin of the famous question of our times: particle or wave?

Imagine you have a wall with two slits, and something we have no name for, something small and intangible, is fired/or pushed/or flows through these slits. When they hit the screen, through which of the two slits does that ‘indescribable something’ flow?  The majority of experiments show the same result. So somehow there is choice, there is an “intelligence” that makes decisions, that “knows”. (This is of course a gross simplification to bring a point into awareness … )  And furthermore, when this “mass” reaches the other side, it can suddenly be known, measured, seen, observed … either as particle or wave.

So out of something comes form, comes matter. The state of non-locality, before it is particle or wave, is called by many names, Non –locality is one, consciousness another. And one more interesting point: whether it is particle or wave depends what was in the person’s mind who observed the process.

Let’s go back for a minute to what creativity means. It has been defined as something new of value which before had no form. To bring this about, consciousness is needed; otherwise there is no one to determine whether something is new, or of value. Forms came into existence through mind, or in a wider sense, they exist through consciousness (existence, existere- standing out).

Consciousness thus is both the original source (as we know in Sankhya etc. as well as from what we saw in quantum theory) as well as the defining outcome (mind). They are simply different states. Matter cannot process meaning; it has to come through conscious mind of the observer. .A painting is just a canvas, paint and molecules; the meaning, the beauty comes from the mind.  To process meaning requires mind.

My hands move the clay when I make a sculpture, but what moves my hands? Mind, yes, but whose mind, what mind-field/ consciousness … etc.?  In other words, on a subtle level (mind and beyond) the object my hands create, exists already – in that space, in that consciousness which is nirguna, without form.

When I used to be an artist, in the early morning hours, when in the state between sleep and waking, I saw the pieces I were to make that day; later my hands merely executed what was already in the “ether,” in subtle form.

When writing books, or articles, in the early hours of the day, between waking and sleeping, I know the whole chapter in its fullness. Later my thinking mind and typing fingers just execute, carry out what is known already.

What else are these states between waking and sleeping other than yoga nidra!

The root of the creative action, or what appears to us as creativity, is the phase of deep sleep/rest/point Zero/ uncluttered mind – that we call deep sleep, where  we are connected (albeit unknowingly) to the state of tureeya, consciousness as “all knowing”. We become aware of that which pre-existed – in the shallower state, when we are close to waking up.

Here too, we see that original/fundamental creativity, creating something, giving form to existence comes from a “state of Zero … ”, no form, simply fullness, simply consciousness, without gunas, nirguna!

It is here that science and ancient wisdom meet!

So creativity in its fullest, deepest meaning ultimately comes from the “state of Zero”, of non-localized, no-form … consciousness. Similarly, intuition comes from that unlimited mind-field that we call Divine (Latin: beyond human) consciousness that we experience fully in the state of Tureeya.

Now you can see the link to yoga nidra. When our mind is in a state of non- form … no conditioning, no limitations … simply pure awareness, then there is total potential from where creativity and/or intuition arise. Mind rests in god (re:  the image of Vishnu sleeping etc.)

With this we join the ancient wisdom and how (pre 300 years ago) creativity was understood. Equally we join most contemporary understanding: creativity is a quantum jump, from the world of pure consciousness, of Divine unlimited, unformed potential into form; this in the human takes place in the mind as intuition or insight.

Now let’s look at it from yet another angle: The creative process is said to have 4 phases: preparation, incubation, insight and manifestation. Applying this, we can say: preparation in the practice of yoga nidra is relaxation, which is active (doing the 61 points), then in the relaxed state – there is passive resting, incubation. This is like saying: we alternate between doing and being. We do that on the physical level and the subtler level (with breath/mantra/ blue star). Once we totally are at rest, with an empty mind, insight arises, which later is taken into manifestation.

In contrast, creativity through step by step thinking (or imagining) is not really what is meant here by creativity. In “creative thinking” the mind is still, bound by old concepts/patterns of processing that are active in the mind. It’s not bringing forth something entirely new, or even dis-covering new meaning, but giving new value to something that is there already.

Fundamental or true creativity needs us to “jump” out of old known patterns into a new context, new meaning which hopefully is still relevant in the old context. This is the quantum jump. The interesting thing is, just as I mentioned earlier, the new meaning comes as a new Gestalt.

A new Gestalt (a new frame, context, whole image) has gone through an unconscious process, where consciousness has not yet collapsed into a new form (term borrowed from quantum theory.) Thus in this processing all possibilities of unfolding are still open – without collapsing (contracting, shrinking, fixing) into a definite form; this then allows new creation.

Thus, yoga nidra gives the opportunity to bring the mind into a state, of unlimited potential, where the process of collapsing into one certain form (different from others) has not yet happened. Once the unknown is limited to a form, it is understood to have been collapsed, limited/made distinct …

So we can say creativity is the quantum leap of the mind.

Or we can say in more familiar terms:

Creativity arises from the stillness of the potential, full but unformed mind

Such step of discovering new meaning in a new context is called fundamental creativity. It’s that original creative leap, which some refer to as: ex nihilo; others talk about as appearing out of its own volition/intention.

There is another kind of creativity, which is called situational creativity.

It is giving new meaning to/in an old context or combination. This kind of creativity is what we use for problem solving.

Research on scientists has shown that new thoughts and discoveries have come about in word-less times, like sleep or deep rest, i.e. when the mind relaxes, un–called for, from these states entirely new systems  have arisen ; it seems that for creativity  it is necessary to  de-focus  or to get out of the normal mind patterns.

So from all this we can see, that yoga nidra is the practice of getting consciously into a state where the mind is at point Zero, free from normal patterns, still – yet extremely conscious, aware; consciousness per se … .

From there arises something new, a new gestalt, a new insight, which then can be expressed and molded  through that creativity which is called situational creativity.

Fundamental creativity is that happening, when from Brahman, from the Absolute,  an expression arises. In Sankhya Philosophy we could say it is the appearance of Purusha and Prakriti, or maybe the meeting of Purusha and Prakrit if we take later dualistic Sankhya Philosophy.

Situational Creativity is what happens within Prakriti.

So “fundamental creativity” we understand as a base occurrence, even a base pattern. You might know that the universe is organized in fractals.

The ancients say: as above so below, as inside so outside. The pattern of a rim of a leaf is just like the pattern we see looking at mountain peaks. So in this context, it means: The same truth … that out of some indefinable, unknowable (whether we call it God or some quantum term) comes something concrete/manifest repeats throughout the universe, microcosm and macrocosm, in every minute repetitive patterns.

This “pattern” is also repeated in our minds. From the point Zero, from the state of Delta Waves (or even Flat Waves), i.e.  from deep consciousness  all that we know , all that is new, arises. Such “fundamental creativity” we could call revelation, and to illustrate that we can take the teachings of the arising of the universal sound OHM, or even the Sanskrit language, or any original insights and wisdom, and all “revealed scriptures”

Once these are “seen in the mind of the Sage (Artist or Jester), the Gestalt is expressed through the media of conditioning, i.e. through words (that limit), through gestures that are learned, through a medium of artistic skills etc. (such as in artists, musicians etc … ) Thus the fundamental creativity becomes situational creativity.

How does such creativity (either form) vary from reverie and visualization? Both these are using the patterns the mind has already to express something the mind has created; the mind creates out of something it has stored in its memory files. I.e. If I have never seen a tree, how can the mind picture ‘tree’ or how can the hand draw a painting of a tree??? So creativity here falls in the category of situational creativity, that which makes things from things that are known, creating into some new combination.

In that way, we as individuals are creative depending on our conditioning, i.e. we have different ways of creativity for different people. Creativity expresses on this level in five different ways, according to the dominating energy.

In people with the conditioning energy of stability, of holding in place – ( tamas; or what one could call earth energy) creativity is that gravitational power that makes manifest. Gives form on the gross level.In people who are under the influence of a more adaptable, flexible energy one could call the energy-field of water, for such people creativity expresses in ever changing forms. Such a person can be an artist who makes thousands of unique pieces, and then again, goes to become a musician, writing countless pieces of music … etc. , forever “reshuffling” that which is stored in the mind. (tamas and rajas combined)

Fire energy transcends form into subtler states; hence a person with this energy, might use a certain pattern, i.e. a language and use it to paint pictures with words, i.e. poetry and story-telling in order to transcend meaning. Thus they use factual knowledge to create new ways, new expressions of ideas and concepts (rajas).

A person conditioned  by the subtler energy-field of  moving into transparency, of letting go of that which clouds –  finds his creativity  in taking concepts and ideas  into abstraction, not merely using knowledge or language in different ways , but reinterpreting, creating new meaning, taking it into new visions and insight. (rajas and sattva combined)

Space, the most sattvic, most subtle energy, expresses creatively by disconnecting from past forms altogether; reaching a state of no-forms, from which something entirely new and of value can arise. This constitution is closest to experiencing within the human context the fundamental creativity.

This is where situation creativity changes to fundamental creativity; this is where something “new and valuable” is emerging, seemingly “ex nihilo”.  Such revelations, such newness comes from the widening of perception we observe in truly creative people. It is this most sattvic energy, that helps to move from individuality to universality.

Hence yoga nidra in its most profound state allows that level of fundamental creativity  to rise, which ultimately re-creates  the being itself, as it helps to let go of the individual conditioned patterns, and reach that “point Zero” where we lose the limiting being that we are and expand into universality … Yoga nidra helps to let go of all restrictions of the ego/world As we know from Sages and spiritual leaders, they expand their consciousness towards the subtler levels coming to the subtlest level of all, that “Zone Zero”, the subtle center of consciousness we spoke of in the beginning, which expresses in the human mind as ‘delta waves’ or ultimately ‘flat waves’, pure consciousness within the human organism.

Creativity then does not anymore happen on the outside, externally, but happens internally, recreating the self … by merging into the SELF. The purpose of such expanded fundamental creativity within the human being is, as Swami Rama said: “to find the underlying unity in the apparent diversity!”

One time Swami Veda wrote about mastering standing with one leg in the small self (functioning in the world), in one kind of reality – and with the other leg in the Big Self (sunya, the fullness of existence). Yet don’t forget, that both “legs” belong to one existence, and that for now and probably thousands of incarnations to come.

Hari Om …

7 Days of Silence

7 DAYS OF SILENCE: OCTOBER 16 – OCTOBER 22 2009

In the spring of 2009 I travelled to Rishikesh, India, with friends. As part of our stay at the Swami Rama Sadhaka Grama Ashram we undertook a two-day silence practice. It was a satisfying experience and left me wanting more. So, in the fall of 2009, I returned to the ashram alone to undertake a longer practice. This is a recounting of that second silence experience, based on journal entries I made at the time.

OCTOBER 13 – TAKING CARE OF BUSINESS

I have allocated 3 days for planning and preparation. Planning will consist of working out goals and a daily schedule with Ma Radha, the Education Director. Preparation will include making travel arrangements for my return trip home, cleaning up my email, and stocking the cottage with a supply of tea, fruit, and other snacks. I will also need to buy a small note pad for jotting down things that need to be communicated while I am keeping silence and a small notebook I can use for journaling. I will make one last trip into town (Rishikesh) to the travel agency and will do some shopping on the way. It will be nice not to have to think about such things in the next week or to break silence to deal with them.

I had a planning meeting with Ma Radha today. We agreed that I would attempt a moderately strict silence practice with no reading (except for a few articles on silence) and a minimum of CD listening and video viewing. I had entertained the idea of doing some karma yoga (volunteer work) during silence, but we decided that might be too much of a distraction.

OCTOBER 14 – DOUBTS CREEP IN

I watched a Swami Rama video this afternoon along with other ashram visitors. As I approach my silence practice, I wonder if I have made a mistake by assuming this is going to be easy. Last spring, my two-day silence practice went smoothly enough, but I was in the company of friends and there is quite a difference between two and seven days.

How will I handle 7 days and nights which, for all practical purposes, I will spend totally alone?

OCTOBER 15 – I GET MY MATERIALS

I had my final planning meeting with Ma Radha today and received my silence materials: the schedule we worked out for my daily routine, three CDs to listen to during the time set aside for that, and a few reading materials. Also a sign (lanyard) to hang around my neck that bears the word SILENCE in bold letters. I will be meeting once daily with Ma Radha if/as needed and I am hoping there will be a meeting with Swami Veda, the founder and spiritual guide of the ashram, at some point. He likes to meet with those keeping silence when his schedule permits.

To the best of my knowledge, I will be the only guest or student keeping extended silence for the next week. What will that feel like? Will I be an object of curiosity?

I attended the afternoon guided relaxation class today and got a refresher on the “31 points” relaxation technique. Tomorrow I will return to the same class for a refresher on the “61 points” technique. In the following days, I will replace the guided relaxation with one of Swami Veda’s yoga nidra CDs (a deep relaxation sometimes referred to as “yogic sleep”) which I will listen to in the privacy of my cottage. I plan to make listening to the CD part of my daily routine. Journaling will also be part of my daily routine. My schedule calls for me to journal once each day in the evening. But I am guessing it is going to work better for me to jot down thoughts and insights as they arise.

Overall, I am more at peace now about how this will go – if still curious and a bit apprehensive.

OCTOBER 16 (DAY ONE) – FANTASIES OF GREATNESS

I am talking to myself a lot, often making comments as I might to a companion:

“Don’t forget to mail the post card”
“Shut the door”
“I wonder what time it is”
“I’m really hungry…how am I ever going to make it to supper?!”

Do I normally talk to myself this much?!

My most obsessive and distracting thoughts today have been

Thoughts about relationships
Sexual thoughts
Thoughts about hunger and food

I have begun a meditation log with these column headings:

Date
Malas of personal mantra
Malas of gayatri
Time spent sitting in meditation without mala

When I am out and about the ashram, most notably at meal times, I am finding that I enjoy not having to talk or interact with people. For much of my life – at work, with family, and in social settings – my problem has often not been wanting to speak, but wanting to be silent and having to speak. I wonder if perhaps silence has always been my natural state.

The first day has gone well. I am having fantasies of becoming a great meditation teacher!

OCTOBER 17 (DAY TWO) – ANGER

From one of Swami Veda’s Silence CDs, two simple but powerful ideas:

“Speaking or not speaking has nothing to do with silence” (in other words: silence of the mouth does not equal silence of the mind!)

And then,
“Silence is not the blanking of the mind: you must fill the mind with something”

Is it my imagination? The ashram has suddenly become a VERY NOISY place! Two-week Teacher Training began today. The ashram seems to be bursting with people. In addition, there are preparations being made for the Indian “Devali” holiday. For about one hour this afternoon, a group of students settled just outside my window. They were laying out candles on the ground in intricate formations. They were in a festive mood and having lots of fun. But they were loud and I struggled to tune them out. Also, throughout the day, there was a constant stream of visitors to a cottage near mine who (it seemed to me) engaged in unending conversations on the cottage front porch.

It is really difficult to sit in my cottage trying to meditate with the world spinning loudly all-round: I am doing a lot of anger management!

Coincidentally (was it?), there was this from today’s CD lecture by Swami Veda: “When you feel angry with another, the problem is not with the other person, it is in you”.

OCTOBER 18 (DAY THREE) – ENVY

I am a long-time student of the Himalayan tradition. I met Swami Rama in 1973 and received my mantra soon after. I have had a regular meditation practice since then. As I observe other long-time students of the tradition arriving to participate as instructors in the Teacher Training Program, I find myself comparing myself to them. They seem so much more advanced, so much more accomplished.

Envy and despair have replaced my fantasies of greatness!

OCTOBER 19 (DAY FOUR) – NOTHING TO DO

Evenings are the hardest times: At home, I am used to relaxing with a good book, a movie, or a favorite program on TV. But upon returning from the evening meal and taking my evening walk, I find myself alone in my cottage with “nothing to do”. No radio. No TV. No computer. No one to share the day with. Can’t read the novel I packed for the trip either (although I am tempted).

I am also used to eating a fairly generous evening meal and am often extremely hungry by the 7:00 PM meal time. I struggle finding a compromise between eating enough so that I am not obsessing all evening about how hungry I am and eating so much that I feel uncomfortable going to bed only 1-2 hours later.

So most nights I do a bit of journaling and then sit for a session of japa (meditation with mala). This lasts only as long as I can keep my self awake, which is not long. Most evenings I simply don’t have the energy for meditation and go to bed early – all the better to get up at 5:00 AM the following morning!

Tonight was no different: I went to bed early again feeling a bit deflated after struggling and failing to meditate for more than a few minutes. After dozing off, I heard a knock at the door. It was Ma Radha come to invite me to a meeting Swami Veda had requested with ashram guests. I was pretty groggy but got dressed and found my way in the dark to the meeting. The room was packed with about 25 people, but I found a small space on the floor to sit, elbow to elbow with other students.

As he likes to do, “Swamiji” engaged every person in the room in conversation, one by one, asking a few questions about their lives and meditation practices and giving advice, sometimes uplifting and sometimes challenging, taking people out of their comfort zones.

When he turned to me, he asked when I had arrived at the ashram. Since I was “in silence”, I was not quite sure if I should speak. Finally, I did attempt to respond, but the words would not come. After four days of silence, I could not remember what day it was! In desperation, I looked at Ma Radha for help, and thankfully she was able to answer for me.

Despite that rocky beginning, the evening ended well. I had the opportunity to meet with Swamiji alone for a short while after the group meeting and received some guidance for my personal meditation practice.

OCTOBER 20 (DAY FIVE) – THE GOAL BECOMES CLEARER

I am beginning to understand the difference between inner and outer silence. I am also beginning to appreciate, more than before, how maintaining a meditative mind throughout the day can be helpful in achieving mental stillness. At first blush, that might seem like a contradiction. But, in fact, by focusing my mind inwardly, steadily, on the sound of my mantra, the jumble of disconnected thoughts and emotions I normally experience seems to be greatly reduced.

In short, I am experiencing, in a new way, the usefulness of mantra as a tool for achieving silence. It provides me with an emotionally neutral focal point. And, by maintaining that focal point as I walk about campus or eat my meals in the dining hall, my mind remains calmer and quieter. I am still able to interact with others, but from a place of greater depth and clarity.

The practical effect of this is that I spend less time analyzing the past and anticipating the future and more time simply being in the moment, the “Now”.

When all is said and done, I am beginning to wonder if inner silence isn’t the goal of all the meditative practices I have been taught.

OCTOBER 21 (DAY SIX) – NO FEAR

I am finding that when my mind is truly silent and I am living in the moment, my breathing is relaxed and effortless. My navel area and diaphragm move absolutely freely with no compulsion or constraint. (Is this what the yogis mean when they say we need to re-learn how to breathe like a baby?)

In such moments, the future does not seem to matter; in fact, for all practical purposes, the future does not exist. And I realize that everything I need is right here in this moment. I feel no need to know or anticipate what might happen tomorrow or even to plan what I will do or say 10 minutes from now. I feel a deep trust that at the needed time and place I will know what to do or the correct solutions will present themselves. From this deep trust there arises a “letting go” of anything that is not here in front of me, which allows total, easy concentration on whatever that is.

And that gives rise to a state of mind in which there is no fear: when I am totally “present”, fear, like the future, does not exist!

I have a new confidence that, when I feel anxiety returning, I will have the tools I need to return to that inner silence, that present-moment awareness where my mind is once again clear and free and unaffected by “what might happen”.

Of course, most spiritual seekers know there is nothing new in these ideas. I suspect they must be the essence of all great spiritual teachings and the message of countless lectures and books (for example, Eckhart Tolle’s Power of Now). But my silence practice has given them a compelling, new personal meaning.

OCTOBER 22 (DAY SEVEN) – INNER WORK

In thinking about the past week, I am aware that I have gradually made significant adjustments to my daily schedule. As I began to settle into the silence practice, it seemed to me that some of the things in the schedule, like video viewing, CD listening, hatha, and walking for exercise, did not contribute that much to the goal of silence. They were nice breaks from an otherwise challenging routine. But it was the inner work – the deep relaxations, the japa, and the sitting meditations – that were the heart of the experience. As time went on, I began to drop those other things from my daily routine.

So, in the end, my silence practice has become a matter of immersing my mind in meditative pursuits as much of the time as possible.

As my last day of silence comes to an end, I am feeling some excitement in anticipation of what tomorrow will bring.

OCTOBER 23 – SNOW GLOBES

I went to breakfast this morning without my silence lanyard. As people began to notice that I had broken silence, they were full of smiles and greetings and questions. And I, in turn, felt full of energy and enthusiasm for each new encounter.

For a while, I was able to engage each person effortlessly from that quiet interior place I had been cultivating for the past seven days. But soon I began to notice that some encounters triggered disturbing thoughts or emotions. The cumulative effect was that my mind soon began to fill with a clutter of things.

Later, I went to the Office to check email and the news on the internet to find out what had been going on in the world for the past 7 days, and I had a similar experience: I was keenly aware of the effect on my mind of each incoming stimulus, each bit of information, as it triggered new and sometimes disturbing thoughts and emotions.

This reminded me of the snow globes we had as children: with the globe at rest, the “snow” settled peacefully on the bottom. But a gentle shake of the globe would send a few random snowflakes into the watery “air”. To be followed by more snowflakes with each successive shake, until the air was filled with nothing but randomly interacting flakes and it became difficult to see where the quiet bottom had been.

The snow globe metaphor is a useful one for what I have experienced coming out of silence: When your mind becomes truly calm and quiet, you begin to see with great clarity how each thing you do or experience, in the ordinary course of your day, can cause emotional excitation and mental disturbance, pulling you away from your baseline state of peace. That awareness makes me want to be much more careful in choosing what I do with my time and how I focus my mental energy.

I know that my return to ordinary life will make it difficult to maintain that baseline of peace, the inner silence I have experienced. But these seven days have given me not only a glimpse of how rewarding that silence can be but also the tools I need for finding my way back.

By Jim Waeffler – Yoga Society of Milwaukee