Anattà or `No Self'

Anattà means `no self' and the doctrine of anattà is the Buddha's most unique and radical teaching. We usually assume that beyond our changing body, mind and experience is an unchanging and unique ego or self. Having identified this self as `me' we then identify other things as `mine'; `My spouse', `My property', `My religion', `My country', etc. 

This, according to the Buddha, is the cause of much of the distress and pain humans inflict upon themselves and others through greed, fear, ignorance, hatred and self-deception.

The Buddha said:  `Body is not self, feelings are not self, perception is not self, mental constructs are not self and consciousness is not self. When one sees this, one becomes detached from these things, being detached, the passions fade, when the passions have faded one is free, and being free, one knows one is free'.

Having identified this self as `me' we then identify other things as `mine'

It is sometimes said that the purpose of Buddhism is to destroy the self. This is not correct simply because there is no self to destroy. 

The Buddha taught that when the idea of a permanent metaphysical self or soul is seen to be an illusion, then one will cease to suffer and also cease to inflict suffering on others.

The Neuroscience of Anatta & Buddhism

Neuroscientists have verified the Buddhist belief of Not-Self. This post from Big Think delves into the meaning of what Buddhism calls the doctrine of ‘Anatta’.

Evan Thompson of the University of British Columbia has verified the Buddhist belief of anatta, or not-self. Neuroscience has been interested in Buddhism since the late 1980s, when the Mind and Life Institute was created by HH Dalai Lama and a team of scientists. The science that came out of those first studies gave validation to what monks have known for years — if you train your mind, you can change your brain. As neuroscience has begun studying the mind, they have looked to those who have mastered the mind.

While Buddha didn’t teach anatta to lay people, thinking it might be too confusing, the concept  is centered on the idea that there is no consistent self. The belief that we are the same one moment to the next, or one year to the next, is a delusion. Thompson says that “the brain and body is constantly in flux. There is nothing that corresponds to the sense that there’s an unchanging self.”

When there is no consistent self, it means that we don’t have to take everything so personally.

It is useful to look at a video of yourself from the past, or read something you wrote years ago. Your interests, perspective, beliefs, attachments, relationships, et al, have all changed in some way. Anatta doesn’t mean there’s no you; it just means that you are constantly changing, constantly evolving, and shape-shifting. Why is this important? Why does it matter if there’s no solid “you” or “me”?

Dr. Rick Hanson, author of Hardwiring Happiness and Buddha’s Brain, argues that when there is no consistent self, it means that we don’t have to take everything so personally. That is, our internal thoughts are only thoughts and don’t define us. External events are only external events and aren’t happening to us personally. Or as Tara Brach says, our thoughts are “real, but not true.”

There is tremendous liberation in not identifying ourselves with thoughts, or a set idea of who we are. There is then hope that we can overcome our vices or bad habits (of mind and body), because if we aren’t stuck with the self-limiting beliefs inherent with a consistent self, we may orient ourselves toward becoming more of who we want to be.

As science and Eastern thought continue to hang out with each other, there may be more 21st Century studies to back up 2,600-year-old thoughts. But, as HH Dalai Lama said, “Suppose that something is definitely proven through scientific investigation. … Suppose that fact is incompatible with Buddhist theory. There is no doubt that we must accept the result of the scientific research.”

Hearing a pro-science stance from a religious leader is a relief to many. In the end it seems Buddhism and neuroscience have similar goals: What is this thing we call the mind, and how can we use it to make ourselves a little less miserable and a little happier? 

Maybe even just 10 percent happier, as Dan Harris wrote. If there is no consistent self, it is at least my intention that my ever-changing self be clam and, well, 10 percent happier. No matter who I am.

How Understanding 'Generosity' Can Ease Our Pain

“According to the Buddha’s teachings, true happiness is something that, by its nature, gets spread around.”

Generosity (dàna or càga) is a glad willingness to share what one has with others. Generosity is the proactive (carita) aspect of the second Precept (They are (1) not to harm living beings, (2) not to steal, (3) not to engage in wrong sexual behaviour, (4) not to lie and (5) not to take alcohol or intoxicating drugs); to abstain from taking what belongs to others. 

In Buddhism, generosity is seen as a strategy to weaken greed, a way of helping others and a means of lessening the economic disparities in society. Since it is one of the cardinal Buddhist virtues, the Buddha has a great deal to say about giving and sharing. He said we can give to guests, to those setting out on a journey, to the sick, the hungry, the poor and the first fruits to monks, nuns or spiritual teachers. The Jàtaka says: `From little give a little, from middling give middling and from much give much. There is no excuse for giving nothing'.

When we give or share we should, the Buddha advised, give with respect, thoughtfully, with our own hand if possible, give things that will benefit the recipient and after having considered how our gift might benefit them. With typical skill and insight, he asked us to see beyond the actual article given to what it can actually do for others. 

Thus he pointed out that: `In giving food one also gives life, beauty, happiness, strength and intelligence and in giving these five things one also partakes in them, both now and later'. While seeing the value of providing others with their material needs, the Buddha reminded us that the highest, the most helpful and precious thing we can give to others is the Dhamma.

However, one has to get things in perspective. Giving a sick person a book on Buddhism when he or she in desperate need of medicine or a doctor is not only inappropriate, it is also void of wisdom and compassion. 

This above point is highlighted by the incident in the traditional life of the Buddha. Once a man was so determined to hear the Dhamma that he came to where the Buddha was speaking straight after a long day's work. He had not even given himself time to rest, bathe or eat. Having come to know of this, the Buddha asked the monks to give the man something to eat before the Dhamma talk began.

If, by giving up a lesser happiness, One could experience greater happiness, A wise person would renounce the lesser To behold the greater.

Dual Quality of Criticism - Helping to Distinguish Truth

Criticism is the act of pointing out the inadequacies or faults in a person or thing. While criticism is often perceived as negative it can actually have a crucial role in helping to distinguish truth from falsehood and right from wrong. 

Given this dual quality, the Buddha said that while criticism is valid, it has to be done with circumspection. A man once said to the Buddha that some people criticise the wrong but do not praise the worthy, others praise the worthy without criticising the wrong, some criticise the wrong and praise the worthy and others refrain from either criticising the wrong or praising the worthy. 

He then said to the Buddha that in his opinion the person who refrained from both criticism and praise is the best of the four. The Buddha responded to these observations by saying: `I maintain that one who criticises that which deserves criticism and praises that which deserves praise, at the right time, saying what is factual and true, is the best. And why? Because their timing is admirable'. 

Two things are suggested here. Before we point out the shortcomings in something or someone, Firstly we must make sure we are acquainted with the facts and that our criticism is valid. Secondly, our criticism must be done at the right time; e.g. when it is more likely to stimulate positive change. 

Criticising other people is better done in private rather than in public, to their face rather than behind their back, when we ourselves are free from the fault we are criticizing, and when we can honestly say that our motive is a desire to help the person. 

King Milinda Ask Questions

The Milindapanha says  of the Buddha's occasional criticism of others: `Just as hot water softens anything that can be made pliable, even so, the Tathàgatha's words, even when harsh, are carefully considered and imbued with compassion'(Mil.172).  

Referring to constructive criticism, the Buddhist philosopher Nàgarjuna wrote in his Ratanavàli:  `Rare are helpful speakers, rarer still are good listeners, but rarest of all are words that though unpleasant are helpful.'

Five Basic Ideas From Buddhism That Everyone Must Know About

Buddhism is variously described as a spiritual tradition, a religion and a philosophy.

Now I can’t possibly do justice to the ancient wisdom of Buddhism in a short post like this. And I in no way want to distort or dilute these ideas. But as a psychologist I have been astounded at the psychological insight that is to be found in Buddhist teachings.

Though I don’t doubt that you would benefit more from them if you were, I believe that you do not have to be a practicing Buddhist to benefit from Buddhist ideas. Many of these teachings are relevant to any human being, especially in this materialistic and often troubled world that we find ourselves in.

1. The Importance of Gratitude

As human beings we are designed to be constantly moving forwards in our lives, goal-directed and grasping for more..... and more..... and yet more. This plays well to the business model of our western capitalist society because it means we can be sold more...and more......and yet more. There is no end to this wanting.

But Buddhism emphasizes the need to pay attention to what we already have. It’s easy to take for granted many things in our lives - the health of our children, that we will have a meal today, that we have a roof over our heads. When we look at our lives relative to many others in the world, there are often many things we notice that we might be grateful for.

Another thing that Buddhism reminds us to be grateful for is that we are alive at all. Think about all the events that had to take place since the beginning of time in order for you to be born. For instance every single one of your ancestors, going right back to the very first inklings of life in the primordial soup, had to meet and procreate at the exact moment that they did. And that’s mind boggling enough without thinking about the statistics involved once you factor in eggs and sperm and the biology of it all!

2. The Real Meaning of Karma

Any time a driver cuts in front of our car to change lane, only to find themselves stuck in a slower lane of traffic, my husband will giggle gleefully. “Well that’s karma for you!” he’ll say. But is it? Like my husband, many people think that karma is the universe’s way of teaching you a lesson. Of getting you back.

But there is nothing supernatural or mysterious about karma. A Buddhist understanding of karma is simply the idea that our thoughts and our actions have consequences. So good thoughts and kind actions contribute to good karma and future happiness. However, bad intent and unkind actions lead to bad karma and future suffering.

Another way of understanding how karma works is similar to the concept of conditioning. It is well known by psychologists that if you behave in a certain way, through the psychological phenomenon of conditioning you increase the chances that you will behave in that way again.

So if I shout at my children today, I am more likely to shout at them again tomorrow. If I can resist the urge to shout and can find another way to deal with a situation in which I might have shouted, I will be less likely to shout tomorrow. 

3. What Does This Moment Require?

There are frequently moments in life when we feel overwhelmed, and it can sometimes feel like we are being pulled in a million different directions.

In these sorts of situations our minds may be filled with unhelpful thoughts. But rather than asking of ourselves, “What is bothering me?” we should ask of ourselves “What does this moment require of me?” Once we have established the answer, we should do it.

Next time you are feeling overwhelmed (and consequently frustrated, resentful or irritated) stop ruminating about things that have happened in the past or that you are worried may happen in the future and focus on the exact moment and what needs to be done. Go on - try it!

4. Mindfulness

Very often we are so caught up in the endless stream of thoughts going through our minds that we don’t notice much of what is going on around us.

And yet at every single moment of our lives there is a virtually infinite amount of stimuli that we could choose to pay attention to instead of these thoughts. So you could choose to pay attention to what you can hear. However faint, even if it is just the sound of your own breathing, there will always be some sound you can hear. Or you could choose to pay attention to the way your feet feel inside your shoes or the way your back feels where it touches the chair.

When we can do this, even for just a few moments, we notice a calm feeling which is a reflection that our mind has stop flitting about from one thought to another and is momentarily focused on something other than our thoughts. This is what we mean by mindfulness. Very simply, it is about non-judgmental awareness of what is happening at any single moment.

5. The Middle Way

The Buddhist path is often called the “Middle Way” and can be thought of as one that runs between extremes. The Buddha believed that the wisest path in life was one of moderation. So whether it is striking a balance between being isolated and alone or being excessively dependent on others for company; over-exercising or not exercising at all; living a life of obscene over-indulgence or punitive austerity - life is about balance and Buddhism recognizes this.

Buddhism can provide answers to those who are seeking to answer questions about meaninglessness and purpose in life. It teaches a way of life that Buddhists argue is the only way to attain true happiness.

Though I am keenly aware that this post hardly scratches the surface of Buddhist teachings, should you find any of these ideas helpful, perhaps these seeds will inspire you to find out more.

How I Overcame My Addiction to My Smartphone

by Samy Felice

“It is not what technology does to us, it is what we do to technology. If used skillfully, it can improve and enhance our lives beyond our wildest imagination. Used unskillfully, it can leave us feeling lonely, isolated, agitated, and overwhelmed. Get smart with technology, choose wisely, and use it in a way that benefits both you and those around you.” ~Andy Puddicombe

I love to receive a notification or two. Receiving those small pellets from the mobile universe offers me a pleasant little rush—especially once they’re responded from a specific person. And browsing through some apps is often attractive.

But I’ve understood that my smartphone will be an enormous distraction.

I’ve had days when I haven’t been able to stop myself from staying affixed to my screen’s glow. I’ve had days when I’ve obsessionally unlocked my phone a lot of times than I can count. On several days, I’ve done both.

I’ve even felt the experience of getting a phantom phone in my head, hooked up to the “could-be” notifications, bells, and whistles that would come from my physical phone. maybe I’d be walking down the road, however , I’d be in two places at the same time rather than embracing the globe around me.

Why Are We So Attached to Our Phones?

We all know what it’s like to check our phones for no reason other than boredom, loneliness, or anxiety. According to studies, the average person unlocks their phone an incredible eighty to a hundred times per day.

It’s becoming clear that we don’t all use our smartphones with intention. Instead, we look to them for comfort when we feel unfulfilled.

We ponder the musings and exchanges we’ve had or have yet to have on our smartphones. Perhaps we yearn for small escapes in our daily routine. But those escapes fritter our attention, which is our most precious commodity.

By giving our attention away so carelessly, day after day, we aren’t able to live as meaningfully.

Before overcoming my smartphone addiction, I remember typing in “f” for Facebook in my mobile browser more times than I can count. There were days where I used to check my Gmail inbox more than twenty times. Even after uninstalling the respective apps, I couldn’t help but go on the mobile sites.

I was addicted, trying to scratch an itch, looking for that notification that would give me a sense of connection. Maybe you know the feeling. I was unequivocally attached to the “little checks.” Part of me wanted to see something new pop into my life.

I realize that this behavior is slowly becoming the norm rather than the exception, but it’s far from sane. And we can only get what we want to experience within ourselves and in the real life world around us.

The Mental Price of Constantly Checking Your Phone

Does checking my smartphone improve the way I feel? Perhaps a little. But after a certain point, it only gives me the illusion of feeling good. In reality, it ends up making me feel unfocused and unfulfilled.

Checking my phone so many times in a given day frazzles my brain. It disconnects me from myself while giving me the hope that something outside myself, on a four to five-inch screen, can give me a sense of greater well-being.

I was able to realize this on a profound level once I turned off my phone for a couple of days.

Part of me felt like I was missing out on something. Instead of giving in to the urge, I sat with it and then came to realize that it was merely an illusion, one that was keeping me away from being the conscious director of my day.

As the hours passed and I slowly untethered from the beehive and noise, I began to feel more and more of a disconnection. After a day, I felt far more connected to myself and those around me.

We have this underlying assumption that our smartphones can whisk us away to somewhere more stimulating and exciting. Our phones have become the equivalent of cigarettes for our eyes and sugar for our cravings, and we just can’t get enough.

Will we forever be holding a mobile phone in our hands

But the more often we check our phones, the more we fracture our peace of mind and disconnect from ourselves.

Why Getting Rid of Your Smartphone Isn’t the Answer

I realized I needed to find a way to break my addiction, so I decided to take the shortcut. I went back to using a standard phone with no apps.

After several months, despite the wonderful benefits, I began to miss being able to use Google Maps, getting an Uber, taking a photo, or interacting with friends from around the world via Messenger. I missed listening to songs, audiobooks, and podcasts.

I’m not knocking anyone who’s let go of their smartphone permanently. But in this digital age, it’s not a sustainable option for most of us to let go of our devices. Doing so also inhibits us from enriching our lives meaningfully, with the myriad benefits of technology.

Smartphones aren’t the enemy; what needs to change is how we use them.

Six Possible Ways to Break Your Smartphone Addiction

A smartphone, in the glove of your pocket or a couple of meters away from your view, doesn’t just lie between you and your peace of mind, focus, and awareness. It also lies between you and which direction you go.

Break Your Smartphone Addiction

Because more time spent in front of your screen’s phone means less time doing what you truly want to do in life. By implementing the steps below, I was able to cut the amount of time I spend in front of my smartphone by half and radically improve my peace of mind and productivity.

1. Don’t use your phone as an alarm clock.

Many of us habitually use our phone first thing in the morning. Doing so means we start our day with other people’s agendas instead of our own.

2. Put your phone on flight mode every night, ideally at the same time.

You’ll avoid getting your sleep interrupted, and you’ll be less tempted to go on the Internet first thing in the morning if it’s already in flight mode.

That means better rest and a calmer morning.

3. Turn off your phone for a full day once per week.

Taking a weekly day off from my phone has been a blessing for me. It’s made me realize that my smartphone is just a tool, and not something that I need to hold on to 24/7.

It’s helped give me that distance between myself and my phone.

4. Use a time tracking app to see how much time you spend looking at your smartphone every week.

On Android, consider TimeUsed on the Play Store. On iPhone, consider Moment. Once you see how your smartphone easily eats up your time, you’ll realize that all those little checks take up a good part of your day.

5. Disable the apps you don’t use.

Only keep the social media apps you truly enjoy and get rid of the rest. For instance, I don’t have Instagram, Twitter, or Facebook installed on my phone, but I have WhatsApp and Snapchat. Figure out what works for you.

6. Remember that when you use your smartphone with a purpose in mind before you unlock it, then you’re using it for the right reason.

Try to be conscious of whether you reach your phone out a need to feel comforted, or because you have an intention. This will radically change often you check your phone.

Images : Google Images

SUFFERING AND SELF-VIEW - Buddha's First Noble Truth

The First Noble Truth with its three aspects is: 

"There is suffering, dukkha. 

Dukkha should be understood. 

Dukkha has been understood."

It is important to reflect upon the phrasing of the First Noble Truth. It is phrased in a very clear way: "There is suffering", rather than "I suffer". Psychologically, that reflection is a much more skillful way to put it. We tend to interpret our suffering as "I’m really suffering. I suffer a lot - and I don’t want to suffer." This is the way our thinking mind is conditioned.

"I am suffering" always conveys the sense of "I am somebody who is suffering a lot. This suffering is mine; I’ve had a lot of suffering in my life." Then the whole process, the association with one’s self and one’s memory, takes off. You remember what happened when you were a baby...and so on.

But note, we are not saying there is someone who has suffering. It is not personal suffering anymore when we see it as "There is suffering". It is not: "Oh poor me, why do I have to suffer so much? What did I do to deserve this? Why do I have to get old? Why do I have to have sorrow, pain, grief and despair? It is not fair! I do not want it. I only want happiness and security." This kind of thinking comes from ignorance which complicates everything and results in personality problems.

To let go of suffering, we have to admit it into consciousness. But the admission in Buddhist meditation is not from a position of: "I am suffering" but rather, "There is the presence of suffering" because we are not trying to identify with the problem but simply acknowledge that there is one. 

It is unskillful to think in terms of: "I am an angry person; I get angry so easily; how do I get rid of it?" - that triggers off all the underlying assumptions of a self and it is very hard to get any perspective on that. It becomes very confused because the sense of my problems or my thoughts takes us very easily to suppression or to making judgement about it and criticising ourselves. We tend to grasp and identify rather than to observe, witness and understand things as they are. When you are just admitting that there is this feeling of confusion, that there is this greed or anger, then there is an honest reflection on the way it is and you have taken out all the underlying assumptions - or at least undermined them.

So do not grasp these things as personal faults but keep contemplating these conditions as impermanent, unsatisfactory and non-self. Keep reflecting, seeing them as they are. The tendency is to view life from the sense that these are my problems, and that one is being very honest and forthright in admitting this. Then our life tends to reaffirm that because we keep operating from that wrong assumption. But that very viewpoint is impermanent, unsatisfactory and non-self.

"There is suffering" is a very clear, precise acknowledgement that at this time, there is some feeling of unhappiness. It can range from anguish and despair to mild irritation; dukkha does not necessarily mean severe suffering. You do not have to be brutalised by life; you do not have to come from Auschwitz or Belsen to say that there is suffering. Even Queen Elizabeth would say, "There is suffering." I’m sure she has moments of great anguish and despair or, at least, moments of irritation.

The sensory world is a sensitive experience. It means you are always being exposed to pleasure and pain and the dualism of samsara. It is like being in something that is very vulnerable and picking up everything that happens to come in contact with these bodies and their senses. That is the way it is. That is the result of birth.

Few Habits That Are Hard to Adopt However Can Profit Us Forever

Ideapod

Ever wondered how Buddhist Monks live and what habits they adopt to make them so peaceful?

I’ve been always been fascinated by this question so I did some research and this is what I found. Don’t worry, none of these habits are out of the ordinary. We all can adopt them too!

Habit 1 – Outer Decluttering

Did you know that the Buddha was born a prince? Yep, he could of spent his life in a big, beautiful palace where everything is done for him.

But he didn’t.

He abandoned everything when he realized the frustrating nature of materialism.

2300 years later, Buddhist monks do the same. They keep material possessions to a minimum and only hold what actually need to live their life. Usually this will all fit in a small backpack.

They completely declutter their life.

Habit 2 – Inner Decluttering: Taking Care of Others

In many Buddhist circles, monks learn to do things not for themselves, but for the whole world.

When they meditate, it’s for the sake of everyone. They attempt to attain enlightenment to reach their full potential and help those in need.

Making Room for Others

When you can develop this kind of selfless attitude, you focus less on your personal problems. You get less emotional about small things and your mind becomes more calm.

This is what’s called inner decluttering: making room for others and dumping selfish habits.

Habit 3 – Meditating A LOT

One of the main reasons you become a monk is to have more time to meditate. Most monks wake up early and meditate for 1 to 3 hours and do the same at night. This kind of practice changes the brain. If you’ve read any articles on the benefits of meditation, then you know what I mean.

This Kind of Practice Changes the Brain

You don’t have to adopt this kind of rigorous schedule, but what if you started the day with 30 minutes of meditation?

Habit 4 – Following the Wise

Now a days, we tend to have an unhealthy relationship with old age. But for Buddhist monks, they see elder people as having wisdom. They seek elder spiritual guides that can help them on their path.

If you look around, there are always insightful people to learn from. Older people generally have more experience which means they can offer countless life lessons.

All images source : Google Image

Are We in a Spiritually Significant Time ?

Sadhguru explains, because stress, strife and suffering have reached their peak, interest in spirituality is also reaching new heights.

Q: Gautama Buddha said the Wheel of Dharma will turn full cycle in two thousand five hundred years. We are close to that now. Can you comment on this?

Sadhguru: Gautama the Buddha declared that two thousand five hundred years after his time, a new cycle will begin. We will not be here to see it happening, but in the next two hundred years, especially for India, and in many ways in the rest of the world also, developments will happen, especially on the spiritual plane. In many ways it will start a new revolution of its own.

I am not claiming that this point of time that we are living in is the most significant time in eternity. It is not so. For every generation of people, whatever time of history they lived in, that was in a way the most significant time. But at different points of time in history, different aspects of life are significant.

A Spiritually Significant Time

This point of time that we are in is the most spiritually significant for the world. Right now, the world is more comfortable than it ever was. At the same time, it is more stressful and uncertain than it ever was. Never before have the general mass of people been as interested in spirituality as they are today. As strife and struggle in the world has increased, interest in the inner world has also increased. In a way, if you look at it, this is a tremendous step. If this process continues, if this interest deepens in every human being on the planet, it is the solution and salvation for humanity in many ways.

Until now, man has been interested in conquering the external. With science and technology, we have done so much with the external. Very quickly, within the last two centuries, we have realized that conquering the external is not going to settle our lives. If we had gone about doing this process without the aid of modern science and technology, it probably would have taken us many centuries or millennia to realize that conquering the external does not lead us anywhere.

There was a time when one Ashoka or Gautama Buddha realized that conquering the external does not get us anywhere. But today, an ordinary citizen in the world is beginning to realize this. This is simply because we have the aid of science and technology with which all of us can see that we can go to the Moon and Mars, but within ourselves, we are not getting anywhere.

A moment like this is significant spiritually; the world is becoming more spiritual than ever before because strife, struggle and suffering has reached its peak in so many ways.

Breathe Out When in doubt – The Power of Breathing Properly

Among functions that depend on the outside of the body, breathing is the only one that can be interrupted only a few minutes. We can stay for weeks without eating, days without drinking, a few days without sleep, but we can only remain for a few minutes without breathing.

This demonstrates the importance of breathing. It is the breath of life. It begins at birth in our world by a first inspiration to end at death by a last exhalation. As the expression says, we then render our "last breath".

What is a Breath ?

The breath takes its source in our nervous system. Breathing takes place both consciously and unconsciously. This is undoubtedly why one tends to forget its importance. But it can be improved, managed better and thus get a better quality of life, a palpable sense of well-being. Many health problems can also be prevented. 

Oxygen is at the heart of vital processes

Oxygen is at the heart of vital processes. The consequences of Hypoxia (sub-oxygenation) are multiple : 

• Alteration of the metabolism by the slowing down of the energy production in the cell; 

• Biochemical reactions of assimilation of incomplete nutrients; Waste which, accumulating, gradually poison the organism.

A Clear Mind

At the intellectual level, breathing correctly results in optimizing concentration and control of one's thoughts, decision-making, understanding and clairvoyance in difficult situations.

The Clarity of Mind, if we Breathe properly

At the mental and psychological level, our will and confidence are ideal if we breathe properly. We can control our emotions more easily if we have a clear, well-oxygenated mind. As a result, we are better able to acquire the so-called "self-control". We are positive and serene, and this is the image we refer to others through our external attitude. Disorders such as depression or asthenia can be alleviated by good oxygenation of the brain. This is very often under-oxygenated.

Oxygen is essential to purify the toxins and toxins present inside and outside our body. Let us give a great importance to the ventilation of our places of life: house, office, workshop, vehicle. And then take the air, clean if possible.

Esteem and Perseverance

Here is a small exercise to repeat to feel connected to the subtle energy that ether. 

Pranayam is an ancient Indian practice concerned with controlling your breath

"Pranayam click for details (also spelled Pranayama) is an ancient Indian practice concerned with controlling your breath. Research has shown that practicing Pranayama may be able to relieve symptoms of asthma. It may be beneficial in treating stress related disorders, such as anxiety and depression. There are a total of six types of Pranayam practice, all of which are detailed here."

This exercise allows a beautiful stimulation of our cells to inspiration and detoxification at exhalation. You can do the same lying, you will have the same results. With more practice, you will be able to renew exercise everywhere, in different positions and without even thinking about it, it's the goal!

Guaranteed

The results of this complete breathing will have an effect on the intellect and the psyche, for the brain often lacks oxygen. Effects guaranteed on the blood, and therefore on all our organs, cells, nerves, muscles.

These exercises will quickly restore your tone and re-form the most tired people by saturating their blood with oxygen. 

If the air quality is not good where you are, do not do these excercies. 

Stress Relief

It sometimes happens that our breathing is interrupted when we experience a violent emotion, a fright: "I had the breath cut off! We say then. This phenomenon illustrates the influence of psychological factors on the center of respiration. 

Emotions and stress can thus stimulate or cut off breathing. In a medical setting too, a patient's breathing will give information, both on his physical state and on his psyche. Rapid breathing can be a sign of stress, anxiety, pain. Medical personnel need to take these indices into account by responding appropriately.

For a Beautiful Skin

When we hear breathing, we think of lungs, but let's not forget the skin! Stored at the base of each hair, the sebaceous glands eliminate body fat and proteinaceous matter; The sweat makes it possible, for example, to remove sodium chloride and phosphates. In short, the skin breathes and exhales. It drains waste, participates in the assimilation of vitamins and minerals, to the secretion of hormones. It protects us: let us not forget that it is the last solid envelope that separates our internal body from external bodies such as air, water, materials, the sun.

The skin breathes and exhales

Let us breathe our skin by going as much as possible to the open air, to the sun (with measure), to the wind, to the water also to clean it, to hydrate it. To take care of our skin is to make it breathe. The better it will be, the better we shall be!

Still Need to Know How to Breathe

But, you will say, we know how to breathe well, otherwise we would all be dead! Curiously, in reality, few of us really know how to breathe. In any case, we can all improve our breathing. How many of you know the feeling of "full inspiration"? When the inspiration is maximum, the air penetrates deep into our lungs, and we can even feel its intensity beyond the lungs. Full inspiration comes closer to yawning, which is triggered just when the body is lacking oxygen.

Improve Your Lifestyle

We have so much to (re) discover! We were caught up in the current era of industrial and chemical consumption. It is always time to find the simple and healthy gestures. Let each of us do his / her own possibilities, convictions and improvements. Let's learn to listen to our bodies, take care of it and it will make it good.