Hunger -v- Appetite

Hunger and appetite are two entirely different features of the human body, hunger being the normal/natural demand for food, appetite the abnormal.  Most people confuse the two.

For the majority of persons who have reached maturity, their natural taste, or ‘Hunger-instinct’ has been made corrupt by ‘Appetite’.   For too long they have not experienced the sensation of genuine hunger and have forgotten exactly what it feels like.  It is a challenge to describe a sensation unless one can recollect the same or a similar sensation experienced at some point during one’s existence.  So to attempt to describe the true sensation of hunger could be like conveying the sound of a violin to someone born ‘stone deaf’ or giving clever description of the whiff of rain to someone born without the sense of smell.

For all those who have disentangled themself from the grip of Appetite then the respective sensations of Hunger and Appetite are easily distinguishable and the precise meaning of each term can be easily acknowledged.  However, to the average person ‘Hunger’ means the foundation of appetite and ‘Appetite’ the result of hunger.  Both words are misrepresented.

Let us take thirst for example.  We all know the sensation of a natural thirst. It is felt in the mouth and throat and can be satisfied only with cool water, as Nature intended.  This natural Thirst is akin to natural Hunger.

Why then, do persons of today’s society deviate from consuming cool water to quench this natural Thirst and instead relent to the abnormal craving for consumption of sweetened flavoured waters, fizzy drinks and caffeine laden concoctions?  How often do you hear a person say that they are ‘so thirsty’ and then see that person reach for a glass of cola or a mug of coffee; or others say they are ‘thirsty’ for a whiskey or a lager.  If nature be in order and these people were really thirsty, or in other words, calling for fluids, pure water would be what they drink for it is only pure water that will gratify natural thirst.

However in these times of unintelligent consumptive society, water will not satisfy this pop or whisky thirst.  Why? The answer is simple; it is a craving, an abnormal appetite – a perverted taste.  The appetite has been created – the habit acquired – and the mastery of it asserted.

You might notice that being the victim of these abnormal ‘thirsts’ you may sporadically experience real thirst and at this point actually will seek water.  This is not a sermon against fancy drink habits; it is merely an illustration between natural instinct and developed habit.

Appetite is an acquired habit of eating or drinking and has little to do with real hunger or thirst.

Man has the ability to acquire an appetite for absolutely anything; be that tobacco or liquor, chewing gum or opium, morphine or caffeine, cocaine or caviar.  Once acquired, an appetite becomes, if anything, stronger than a natural demand.  Man has been known to die of starvation because he/she had spent all their money on drink or narcotics before considering food.  Man steals lies and slays just to gratify their appetite for narcotics.  Who would think of calling this terrible craving of appetite by the name of Hunger?  Yet still we continue to think and speak of as Hunger every craving we have for something to put into the stomach when usually it is merely a symptom of Appetite.

All animals have a natural hunger until it is spoiled by contact with man or woman who tempts it with derivatives of natural food substances, candies and similar articles of miscalled food, much like the young child has a natural hunger until it is spoiled in the same way.  In a child, natural hunger is more or less replaced by acquired appetites, the degree largely dependent upon the wealth and example of its parents – usually, no matter of wealth, the acquirement of false appetite will be as a direct result of those leading by example, i.e the parent/s, who possibly, ignite a fundamentally wrong example.  As the child grows older, it loses all recollection of what real Hunger means.  In fact, people speak of Hunger as a distressing thing, rather than as a natural instinct.

Remember how it feels to go camping and get fresh open-air exercise, to feel natural life again, a taste of real hunger? And then to eat heartily like a young schoolchild with a relish you have not known for years.  You’ll feel hunger in earnest and eat because you have to, not from mere habit, like you do when you’re at home, overloading your stomachs continually.

The story of a party of wealthy people who were shipwrecked whilst on a yachting trip lays example to this.  They were compelled to live on the most meagre fare for ten days.  When rescued they looked the picture of health, rosy, bright-eyed and possessed of the precious gift of good, natural Hunger.

Prior to their shipwreck some of the party had suffered with intestinal dis-ease in one way or another, after the watery washout, they were completely cured because of their experience with scarce food.  During their ten days at sea they had obtained just enough food to properly nourish them and had gotten rid of the waste products of the system that had been poisoning them.  Whether or not they ‘stayed cured’ depended upon whether they again exchanged Hunger for Appetite.

Natural Hunger – like natural Thirst – expresses itself through the nerves of the mouth and throat.  When one is hungry, the thought or mention of food causes a peculiar sensation in the mouth, throat and salivary glands.  The nerves instigate activity, saliva begins to flow and the alimentary canal prepares for work.  The stomach gives no symptoms at all and is not in evidence at such times.  One feels that the ‘taste’ of good wholesome food would be most pleasurable and there are none of those feelings of faintness, emptiness, gnawing etc in the region of the stomach.  These last mentioned symptoms are characteristic of the Appetite habit, which is an insistence that the habit must be continued.  Food must continue to be ‘stuffed’ into the mouth until the Appetite is gratified.

One can return to real Hunger once genuine discipline and self-body knowledge has conquered appetite and allows Hunger to manifest once more.  You can enjoy every mouthful; with even the crust of dry bread giving you much nourishment because it is eaten in a manner that as of yet, is unknown to most of you.

With proper education you can return to nature’s harmony and be well fed and properly nourished and enjoy feast upon feast for you will have cultivated and possessed yourself of that most piquant of all sauces – Hunger.

Swadhaya through Pranayama

Our breathing not only connects us with the outer world, but it also connects our body, mind, emotions and spirit. Sit quietly with eyes closed and spine erect but supple.  Begin to relax more and more into this very simple posture. Simply follow the breath going in and out of one’s nose. Then follow the actual movement of the air into and out of the lungs. Observe the body and sense where the breath is taking place. Does it take place in the shoulders, the chest or the lower abdomen? Do your shoulders go up when you inhale? does your belly go out or in? Do you feel your breathing in your ribs, your back and your pelvis? As you sense your breathing, are your inhalations and exhalations taking place evenly and harmoniously or do they seem to pull in one direction or another? What tensions do you feel? What does your breathing ‘sound’ like? As you sense the location of your breath, do you feel peaceful, agitated, angry, joyful, sad, bored or wilful? Are you being stubborn or rigid in your thinking? What are you thinking and feeling?

In addition, at the more advanced levels of this work with breathing, one can even sense a certain quality of energy that seems to enter with each breath, and one can follow the movement of this energy in one’s body. The purpose here is simply to observe – not to analyze, judge or manipulate.

Do self-study at least 20 minutes at the beginning of each day.

Swadhyaya through Yoga

Yoga is a philosophy of life, which is not restricted to just Asanas and Pranayama. It is a path of all-round development of an individual’s physical, mental, emotional and spiritual self. As the Vishnu-Purana states that self-study and yoga are not ultimately two separate things but both arise together from each other. Through Yoga and study, we have a chance to observe how our bodies, breath, mind and emotions have responded. For example, when you do a Yoga pose, you follow instructions. You learn as to how to get into the pose and how to align all body parts in tune with gravity. This is just the knowledge and the foundation of the yoga posture. But the power of the practice comes when we add observation or consciousness to the knowledge i.e Swadhyaya. Though consciousness already exists in the body, it needs to be tapped through Swadhyaya. Then in each pose, we align the body mindfully in tune with gravity for maximum balance, space and freedom to the spine, inner organs and to the breath. This observation leads to a deeper understanding and a communion with each asana. In the same way you can add the quality of curiosity, observation and exploration in each step of your life. Whatever you do, do it mindfully and consciously instead of doing it mechanically. It is true that mechanical repetition only dulls, but where there is profound attention one never stops seeing deeper and deeper. The next time you step into your Yoga pose or into your daily routine, add Swadhyaya to it.

Breathing Meditation

Generally, the purpose of breathing meditation is to calm the mind and develop inner peace.  We can use breathing meditations alone or as a preliminary practice to reduce our distractions.

Simple Breathing Meditation

The first stage of meditation is to stop distractions and make our mind clearer and more lucid. This can be accomplished by practicing a simple breathing meditation. We choose a quiet place to meditate and sit in a comfortable position. We can sit in the traditional cross-legged posture or in any other position that is comfortable. The most important thing is to keep our back straight to prevent our mind from becoming sluggish or sleepy.

We sit with our eyes partially closed and turn our attention to our breathing. We breathe naturally, preferably through the nostrils, without attempting to control our breath, and we try to become aware of the sensation of the breath as it enters and leaves the nostrils. This sensation is our object of meditation. We should try to concentrate on it to the exclusion of everything else.

At first, our mind will be very busy, and we might even feel that the meditation is making our mind busier; but in reality we are just becoming more aware of how busy our mind actually is. There will be a great temptation to follow the different thoughts as they arise, but we should resist this and remain focused single-pointedly on the sensation of the breath. If we discover that our mind has wandered and is following our thoughts, we should immediately return it to the breath. We should repeat this as many times as necessary until the mind settles on the breath.

Benefits of Meditation

If we practice patiently in this way, gradually our distracting thoughts will subside and we will experience a sense of inner peace and relaxation. Our mind will feel lucid and spacious and we will feel refreshed. When the sea is rough, sediment is churned up and the water becomes murky, but when the wind dies down the mud gradually settles and the water becomes clear. In a similar way, when the otherwise incessant flow of our distracting thoughts is calmed through concentrating on the breath, our mind becomes unusually lucid and clear. We should stay with this state of mental calm for a while.

Even though breathing meditation is only a preliminary stage of meditation, it can be quite powerful. We can see from this practice that is is possible to experience inner peace and contentment just by controlling the mind, without having to depend at all upon external conditions.

When the turbulence of distracting thoughts subsides and our mind becomes still, a deep happiness and contentment naturally arises from within.  This feeling of contentment and well-being helps us to cope with the busyness and difficulties of daily life. So much of the stress and tension we normally experience comes from our mind, and many of the problems we experience, including ill health, are caused or aggravated by this stress. Just by doing breathing meditation for ten or fifteen minutes each day, we will be able to reduce this stress. We will experience a calm, spacious feeling in the mind, and many of our usual problems will fall away. Difficult situations will become easier to deal with, we will naturally feel warm and well disposed towards other people, and our relationships with others will gradually improve.

TEN RULES FOR LONG LIFE

1.   Listen to your body and understand its needs – both physical and emotional

2.   Live in the present – do not worry about the future or hold on to the past

3.   Take time to mediate and silence your internal dialogue

4.   Stop looking for approval from other people – you are the only judge that matters

5.   Learn to deal with anger

6.   Accept that you create your own world – the world ‘out there’ is all a projection of your inner world

7.   Do not judge

8.   Do not contaminate your body with toxins – either through food and drink or negative emotions

9.   Forget old hurts – replace fear motivated behaviour with love motivated behaviour

10. Live in balance with the world, accept that you are linked to all creation

PSYCHOLOGY (part 1)

Psychology is the study of the mind. It is a vast and complex subject.

Here, we deal with the mind in general, in a very straightforward, easy-to-understand study.

THE MiND

Mind is tangible. It consists mainly of thoughts, ideas, reasoning, awareness, perceptions, concepts, memories. It is creative, calculating, scheming, imaginative. Although completely non-material and non-physical, mind is a kind of receptacle for everything one experiences throughout life.

UNCONSCIOUS MIND

In order to give a little substance to mind, let us, in imagination construct a working model – a representation of mind in symbolic form. Firstly, imagine a sphere, the solid interior of which represents the Unconscious Mind: that part of mind which is normally inaccessible: that part of mind which contains a complete record of all past experience.

SUBCONSCIOUS MIND

The surface of the sphere can represent the Subconscious Mind. The subconscious, although accessible, functions in a very special way – secretive and somewhat obscure. It deals with a continuous influx of impressions drawn in from every direction. As long as the impressions continue to strike the surface of the sphere (sub-conscious) in darkness, they occur as subconscious impressions, incapable of entering consciousness.

Using the imagination once again, imagine a dense population of ‘tiny men’ covering the entire surface of the sphere (subconscious). These ‘tiny men’ represent Subconscious Response to the continuous influx of impressions and are of course influenced by all impressions that reach the subconscious.

Each impression acts as a stimulus, and each stimulus demands some kind of response. A response coming from a group of ‘tiny men’ receiving an impression, could be negative or positive. If positive, it could be either Instinctive or Conditioned. The ability to respond instinctively is inherent in humans from before birth, whereas conditioned responses are the outcome of training or learning (conditioning).

The ‘tiny men’ are most obedient; but they lack such faculties as initiative, reason etc. They are only able to respond as they have always responded to stimuli. In fact, it could be said that they represent that motivating force known as Habit.

CONSCIOUSNESS AND THE CONSCIOUS MIND

Now practically all that has so far been mentioned has been to do with the unconscious and the subconscious. What then of the Conscious Mind and Consciousness?

If we use the imagination yet again and imagine a helicopter of convenient size, in flight around the sphere, at a distance from the sphere’s surface (subconscious) and imagine also, a searchlight fixed to the underside of the helicopter, its beam of light scanning the activities of the ‘tiny men’, then we shall have a fair representation of consciousness. As for the conscious mind, of which consciousness is a part, that can be best represented by the helicopter, its equipment and crew members.

the following explains exactly what each symbol represents:

HELICOPTER – several crew members occupy the helicopter. The Pilot represents the Will, whereas other crew members represent various faculties of the conscious mind such as Reason, Logic, Decision etc

SEARCHLIGHT BEAM – the beam of light from the searchlight represents Attention and can be moved by the helicopter to illuminate any part of the surface of the sphere (subconscious) within its focus

ILLUMINATED AREA – the ‘populated’ area of the sphere’s surface illuminated by the beam of light from the searchlight, represents Consciousness.

Tantra says ……..

“through experience one transcends”

when in the darkest night you can see the morning, then there is beauty, then you have achieved

when in the lowest you can see the highest, when even in hell you can create a heaven, then, then you have become the artist of life

“be yourself”

with acceptance, desires fall

with acceptance, desirelessness comes into being by itself

accept and eventually you will feel that the more you accept, the less is the desire ……..

the basic belief of Tantrism is that:

“if the world is a reflection of the cosmic order, then people should seek enlightenment through experiencing it, rather than pursuing asceticism which is seen as a repudiation of the tactile”

tantrikas believe that:

“a higher spiritual awareness can be achieved through indulgent but controlled, sensory experience”

tantra states that:

“the essence of tantra is the union of female and male energy, a union that is both mental and physical”

Involvement in Tantra

involvement in tantra should show an appreciation of the universe and its continuous flux – as a student of tantra realisation and acceptance of all energies of all strata is vital …. tantra continuously threads life together, perpetual recognition is the way forward to tantric enlightenment

being seen as a mystical subject, tantra creates a paradoxical viewpoint leading to a near impossible definement of itself … the multifaceted nature of tantra creates an abundance of definitions and descriptions but it’s spirituality soars high and continues its growth

accepting that tantra is a mystical science enables the true qualities to behold, a tool kit, a knowledge to live and work with through an entire lifetime … sensing and feeling its power can enable one to call upon the many levels of energy to link with one’s own energy channels as and when required in all given situations … one can grow safely within the realms of life/nature/tantra

by embracing nature one can become more ‘real’ and complete, by letting go of all fear and suppressions…. the inherent sensual spirituality that will guide through life’s journey of discovery … upward motivation of the spirit will endeavour to enable enjoyment of the evolutionary experience

buddha said of tantra ‘the truth of the universe can only be realised within the framework of the physical body’ – in short – ‘look inside your flesh and bones to find all answers, thus, you will find peace too’ …

tantra is essentially an art of realisation of the self … even though it is associated with sex (by default sex is pro-creation) tantra is an inward journey of discovery which then projects itself back into the universe … it is peace and it is love

the very essence of tantra assumes a full and total awareness of life/breath, a consciousness of universal force, the totality of ALL

tantra says in simplicity ‘let go of all belief systems for in the experience itself you will discover your oneness with the universe’ ………….