A Quote by Mata Amritanandamayi
If japa is maintained, no useless talk during work will be possible. The mind will always remain peaceful. Modern day diseases are mostly psychosomatic. Japa will bestow good health to both mind and body.
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Children, in the present dark age of materialism, chanting the mantra is the easiest way for us to obtain inner purification and concentration. Japa can be done at any time, anywhere, without observing any rule regarding the purity of mind and body. Japa can be done while engaged in any task.
I've recently started practicing japa meditation. Meditating has always been a bit difficult for me, but japa asks you to focus on the space between things, and psychologically knowing I have anchor points frees me to do so.
Deciding to chant the mantra a certain number of times daily will help foster the japa habit. We should always keep a rosary with us for doing japa. A rosary can be made of 108, 54, 27 or 18 beads of rudraksha, tulsi, crystal, sandalwood, gems, etc, with one 'guru bead'. We should resolve to chant a certain number of rosaries (rounds) daily.
The purpose of meditation is to make our mind calm and peaceful. If our mind is peaceful, we will be free from worries and mental discomfort, and so we will experience true happiness. But if our mind is not peaceful, we will find it very difficult to be happy, even if we are living in the very best conditions.
When the mind becomes so completely absorbed in perfect health that all sickness is forgotten, all the powers of mind will proceed to create health, and every trace of sickness will soon disappear. When the mind becomes so completely absorbed in higher attainments and in greater achievements that all thought of failure is forgotten, all the forces of mind will begin to work for the promotion of those attainments and achievements. The person will be gaining ground every day, and greater success will positively follow.
Look here — we shall all die! Bear this in mind always, and then the spirit within will wake up. Then only, meanness will vanish from you, practicality in work will come, you will get new vigour in mind and body, and those who come in contact with you will also feel that they have really got something uplifting from you.
Unexpected hardship refines people; if you can accept it, both mind and body will benefit. If you cannot accept it, on the other hand, both mind and body will be harmed.
When a person does not think, "Where shall I put it?" the mind will extend throughout the entire body and move to any place at all. . . . The effort not to stop the mind in just one place - this is discipline. Not stopping the mind is object and essence. Put it nowhere and it will be everywhere. Even in moving the mind outside the body, if it is sent in one direction, it will be lacking in nine others. If the mind is not restricted to just one direction, it will be in all ten.
If you become capable of relaxing the body voluntarily, then you will be able to help your mind relax voluntarily. Mind is a more complex phenomenon. Once you have become confident that the body listens to you, you will have a new trust in yourself. Now even the mind can listen to you. It will take a little longer with the mind, but it happens.
Men should not labor foolishly like brutes, but the brain and the body should always, or as much as possible, work and rest together, and then the work will be of such a kind that when the body is hungry the brain will be hungry also, and the same food will suffice for both; otherwise the food which repairs the waste energy of the overwrought body will oppress the sedentary brain, and the degenerate scholar will come to esteem all food vulgar, and all getting a living drudgery.
Nakamura Tempu Sensei viewed the mind as a segment of the body that could not be seen and the body as the element of the mind that was observable. He also likened the mind and body to a stream, with the mind as the source flowing down to the body. Whatever we drop in the stream will be carried down by the current. In like manner, our thoughts will influence the body and our well being.
Try not to have any break in chanting the mantra even for a moment. Continue repeating the mantra while engaged in any task. Chanting in the mind may not always be possible at first, so in the beginning, practice japa by moving the lips incessantly-like a fish drinking water.
[I]t is easy to regard the mind and the body as two slaves trained to obey the imperial soul.... [I]n this trinity of soul, mind, and body, it is sometimes hard to tell which of the three is at work; and the personality of each of the three parties interferes a good deal with that of each of the others. But if you who read will remember that you are an infinite child of God, and can partake of his nature, and that you have given to you the management and direction of your mind and your body, you will be saved many failures.
As the great ones of this world are unable to bestow health of body or peace of mind, we always pay too high a price for any good they can do.
The breath is a powerful toolit creates a bridge between the subconscious and conscious mind, and connects the mind and the body. When you sit and breathe deeply, your physiology will change, and both your mind and your body will relax and become open. Breathing helps clear your head of the thoughts of the emotions and ego, and it allows you to get closer to your true self.
Because all actions and expressions stem from the mind, it is vital to know the mind as well as decide in what way we'll use it. Everyone has heard of psychosomatic illness, and most of us acknowledge that psychosomatic sicknesses can and do occur. But what about psychosomatic wellness?
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