• 1 raz po polsku! Alfa Beta Theta a medytacja :)

    Fale mózgowe dzielimy na :

    Fale gamma – najszybsze; czesto wystepuja w czasie reakcji na mocne bodzce.

    Fale beta – szybkie, charakterystyczne dla naszej codziennej aktywnosci; pojawiaja sie wskutek stresu w formie negatywnej, czyli niepokoju, badz pozytywnej, jak na przyklad podekscytowania, w stanach podwyzszonej czujnosci lub koncentracji, lub wtedy, gdy jestesmy szczesliwi i zadowoleni.

    Fale alfa – pojawiajace sie w stanie pozbawionej napiecia uwagi; dominuja, kiedy myslimy bezobrazowo, pograzamy sie w zadumie lub jestesmy rozluznieni i gleboko zrelaksowani. Zmniejszaja one swa czestotliwosc, gdy zapadamy w sen. Towarzysza nam w pierwszych fazach medytacji – kiedy koncentrujemy sie na oddechu lub na mantrze.

    Fale theta – rzadko pojawiajace sie w normalnych stanach czuwania. Charakterystyczne dla pracy naszego mózgu, kiedy tracimy swiadomosc w momencie zasypiania. Fale te moga wystepowac równiez w czasie marzen na jawie i przy czynnosciach wymagajacych wysilku intelektualnego, pozbawionego napiecia.

    Fale delta – charakterystyczne dla bardzo glebokiego snu.

    W czasie badan przeprowadzanych w Menninger Foundation dowiedziono, ze przejscie od fal beta do fal alfa oraz potem do fal theta odpowiada przechodzeniu na wyzsze poziomy swiadomosci w czasie medytacji. Tak wiec – mimo iz poglebianie kolejnych etapów medytacji prowadzi do wzrostu swiadomosci, kontroli i zjednoczenia – charakteryzuje sie takze coraz mniejszym pobudzeniem naszego centralnego systemu nerwowego. Im wiec wyzsza swiadomosc w medytacji, tym mniejsza aktywnosc naszego mózgu. Przeklada sie to bezposrednio na zmniejszenie niepokoju u medytujacych. Procesowi temu towarzyszy ciag reakcji fizjologicznych, takich jak spowolnienie oddechu i brak potliwosci. Mimo zuzycia przez nasz organizm mniejszej ilosci tlenu, ilosc odpadów metabolicznych w naszej krwi spada, co swiadczy o wiekszej wydajnosci oddechowej.

    Nauka takze dowiodla, ze medytacja stymuluje specyficzne reakcje chemiczne przebiegajace w mózgu. Aktywnosc neuroprzekazników krazacych pomiedzy neuronami staje sie bardziej efektywna, co jest prosta droga do usprawnienia naszego umyslu.

    Medytacja rodzi subtelne, dlugofalowe efekty. Osoby praktykujace medytacje wykazuja w badaniach wieksza integracje we wszystkich aspektach codziennego zycia: zmniejszenie niepokojów i lepsze radzenie sobie ze stresem, zmniejszenie spozycia uzywek, wieksze zrozumienie, samoakceptacje, poczucie sensu i radosc zycia.

    Medycyna alopatyczna potwierdza takze korzystny wplyw medytacji na zdrowie. Medytacja obniza cisnienie krwi i powoduje zmniejszenie u osób medytujacych zagrozenia chorobami sercowo-naczyniowymi. Sprzyja remisji arteriosklerozy oraz dusznicy bolesnej i ma wplyw na zmniejszenie poziomu cholesterolu. Zapewnia nam tez mniejszy poziom hormonów stresu we krwi. Usprawnia cala gospodarke hormonalna.

    zrodlo – internet

  • Mantra of Wisdom

    A leads to the insight that the essence of all things is unproduced.

    RA leads to the insight that all things are pure and free of defilements.

    PA leads to the insight that all dharmas have been “expounded in the ultimate sense.”

    CA leads to the insight that the arising and ceasing of things cannot be apprehended because in reality there is no arising or ceasing.

    NA leads to the insight that although the names for things change the nature of things behind their names cannot be gained or lost.

    These are all important concepts in the Perfection of Wisdom, although to say they are concepts is a bit limiting — really they’re attempts to describe the indescribable nature of reality.

    Manjushri is a Bodhisattva who represents wisdom. Along with Avalokiteshvara and Vajrapani, he is one of a trinity of family protectors. The family that Manjushri protects is known as the Tathagata family, which includes the historical Buddha, Shakyamuni, as well as Vairochana, the central figure in the Five Buddha Mandala.

    “Tathagata,” the name of Manjushri’s family, means “The one thus gone [to Nirvana]” or (because of the ambiguities in Sanskrit) “The one thus come [to this world]” and is an epithet of the historical Buddha.

    Of all the Bodhisattvas, Manjushri has perhaps the closest association with the Buddha, and could be said to represent his genius (in the sense of his attendant deity) or daimon (attending spirit or inspiring force).

    Manjushri is depicted as a beautiful young prince, usually said to be sixteen years old. His freshness and beauty represent the fresh way that the awakened mind sees the world. While the unelightened mind typically sees life as being ordinary, to those who are awakened life is magic, extraordinary, and full of potential.

    The name Manjushri means “Gently Auspicious One.” He is also known as Manjughosha, or “Gentle Voiced One.”

    Like most Bodhisattva figures, he is seated on a lotus flower. Because the lotus grows from mud in often foul water, and yet remains unstained, it is considered to represent the purity of wisdom, which can exist in the midst of delusion without being affected by it.

    Manjushri’s most distinctive emblem is the flaming sword that he holds aloft in his right hand. The sword symbolizes his mind’s ability to cut through the fetters that bind beings to the cycle of delusion and suffering.

    The flames suggest that the sword is not a literal one, and flames in Buddhist iconography invariably represent transformation; Manjughosa’s wisdom does not destroy ignorance in the conventional sense, but transforms it into Wisdom.

    In Manjushri’s left hand is his other characteristic emblem: the stem of a lotus, which bears a book. This book is the Perfection of Wisdom, which is both the source of his realization and a concrete symbol of it. In the Manjughosa form the book is held to the heart.

    There are numerous other variations of Manjushri, some of which go by different names. For example he is sometimes seen riding a lion, or holding a bow and arrow.

    Manjushri features prominently in many Perfection of Wisdom texts. He makes a late appearance in the Lotus Sutra, and is particularly prominent in the Vimalakirti Nirdesa. Both of these are early Mahayana sutras. However he is most often found in the later Perfection of Wisdom Sutras, where he is, in effect, the Buddha’s spokesman. In some of these sutras, the dialogues that Manjushri has with the Buddha are so intimate that we can get a sense that we are hearing the Buddha thinking out loud.

    Manjushri is associated with ordinary intelligence and mental accuity as well as transcendent Wisdom, and his mantra Om A Ra Pa Ca Na Dhih is said to confer intelligence. Shantideva, the author of the great Bodhicaryavatara (“Guide to the Bodhisattva’s Way of Life”) is said to have gained his wisdom by communing with Manjushri by night, while appearing by day as a slovenly and lazy scholar-monk.

    Some scholars believe that Manjushri has his origins in a Ghandharva (celestial musician) called Pancashikha, who is found in some early Pali texts. the name Pancashikha means five-crests, and has a correspondence with Manjushri’s epithet, Pancaciraka, “Possessing Five [Hair]-Braids.”

    Being a musician, Pancashikha is also “gentle voiced” and is praised by the Buddha for the quality of his singing. Both figures are also involved in question-and-answer sessions with the Buddha, and both are generally depicted as eternally young, although this is so common a quality that it’s not in itself persuasive.

    Manjushri is often known as Kumarabhuta (“Youthful Being”), although he does also manifest in some texts as an elderly man. His quality of having eternal youth (sometimes despite appearances to the contrary) symbolizes the eternal freshness and spontaneity with which the enlightened mind approaches life.

    source: http://www.wildmind.org/mantras/figures/manjushri