Qaybtii Afaraad ee Muraaqabada

1- Xiriir aa ka dhaxeeya soo jeedka iyo cadaadiska saaran caloosha hoose. Cadaadiskaan wuxuu xasiliyaa qofka. Meesha kan saaran jirka qaybtiisa sare u dhaliyo xasil la'aan iyo maahsanaan. Meesha culayska caloosha hoose saaran uu joojiyo fikirka, kala buriyana cadaadisyada jira , culayska jirka qaybtiisa sare saaran wuxuu afuufaa fikir badan, wuxuuna badiyaa cadaadisyada jira. Marka cadaadis la'aan ma ahaanaysid mararka qaarkood, maad marka cadaadiska caloosha hoose haysid?

2- Marka horay labo qaab aan soo sheegnay, mid wuxuu ahaa in diiradda la saaro meel waxoogaa ka hoosaysa xudunta, ilaa 2-3 suul. Meeshaas iska dag. Waxaa la dhahaa waa guriga ruuxda. Midna waa inaad u fariisatid si calooshaada soo taagaysa. Tan waxaan dhahnay waxay ka dhalataa in dhexda horay loo soo riixo ka dib marka simaha waxoogaa yar kor loo jeediyo.

3- Waxaa laga yaabaa in la dhaho mala un baraarugsanaanaa?. Soo jeed kaliya miyaa. Soo jeedka waa asalka qofka intuu hurdin, waa mid meesha ku jirta abadi in loo digtoonaado haddii xuriyo la rabo. Soo jeed marka intaad awoodid.

4- Waxaa kaloo caloosha hoose, oon ula jeedo, meel ka hoosaysa 2-3 suul xudunta culays lagu saari karaa neefta oo la joojiyo, marka loo fariisto mid ka mid ah siyaabaha aan soo magacdhownay.

5- Waxaa kaloo caloosha hoose cadaadis lagu saari karaa Isha saxar yar lagu qabto bacdina aan laga qaadin.

Qaybtii Saddexaad ee Muraaqabada ama Ishorjoogidda

13- Feer duubo. Afarta lafo oo kuukuusan oo ku yaala meesha ay ku dhamaadaan afarta faro uu ku jirin suulka, saar cajaraha ama bowdyaha. Bacdina howada iskaga bixi si qoto dheer. Meeshay garbaha fariistaan, meeshaas waaye meesha garbaha ay tahay inay dagaan.

14- Madaxa waxoogaa yar huray u soo jaleeci, garkana waxoogaa yar gudaha gali, dhafoorkana waxoogaa banaanka u soo bixi, si looga hortago in dhafoorka la isku soo kaduuduyo, si qof meel dhar wax ka fiirinaaya.

15- Calaacasha gacanta bidix kor u jeedi, tan midigna gadaasheeda calaacasha bidix saar. Bacdina labada suul foodooda isa saar. Ama suulka midig ku qabo calaacasha gacanta bidix, kolay aniga tan hore aa ila yaab badan sababtana waxaa waaye waa ku xasilinaysaa.

Ogaysiid
Ilaa bishaan ay ka dhamaanayso af-Soomaaliga waa ka yaraanaa Ingiriisiga. Marka no dulqaata. Bishaan dhammaadkeeda ka dibna, Soomaaliga aa ka badanaanaaya Ingiriisiga.

Reflections on Key Meditation Text, Part 4.

I am able to determine what goes on my head and by implication what I do, when I am not breathing. Great artists, the author notes, do their best work, when they stop breathing. I have realized that I cannot stop a succession of pre-occupations with things that I don't wish to think about or do them, so long as my breathing is not stopped.

Only one thought is able to assume the mental stoplight at any given point in time. The author mentions this, but let us assume it for now. If so, there has to be a succession of thoughts that impress you as if they are too many of them occupying the mind at any given point in time.

The point of meditation, if there is any, is to have no thought or thoughts, so that the mind gets blank. No one is occupying it. The mind is empty. It has no residence. Since zero is emptiness, then zero, you might say, is occupying it. I am, or you are, at point zero. It is sort of things that make you curious. It is like saying I was about kilometer or mile zero.

One may therefore, in this state, choose who will take residence in his or her empty house, doing so places pressure on the head.

During your career in meditative practices, you may note no thought means no pressure, that is to say absence of the chattering box or the occasional burst of thought that occupies the head and quickly departs, is an absence of pressure, or force per unit area.

When such thought or pressure is present, the author says, the tendency is to discharge such pressure by saying it so.

Self-help literature, most notably, that of Steven Covey, notes the existence of choice between stimulation, the existence of pressure to so say or even do, and response, to actually say something.

Exercising your right to choose what to say and do on moment to moment basis is what it is all about.

I a firmly believe that I can acquire the ends that I desire when I am able to choose. It is very exciting thing to know you are able to choose who you want to be and be so.

An ancient adage links thought and action, when repeated, that is, to fate. If so, by choosing again and again what to think about and do, or feel for that matter, one chooses his or her fate. That is what is exciting about choice, you choose your fate. People generally feel happy when they are able to choose and do what they chose, on constant basis. This gives them confidence, very attractive quality.

Qaybtii Labaad ee Muraaqabada ama Korjoogtada

9- Fuul barshin buuran oon gaarayn cajaraha ama bowdyada,laakiin hoostaala simaha. Waa lama huraan in barshinta ay buurantahay, si bacdi aad si fiican ugu fariisatid. Lugahaaga bacdi gadaal u laab sida adigoo attixyaat u fadhiya, laakiin labada lugood dhinacooda kore waa inay dhulka ku masaxanyihiin.
10- Bacdina qaybta kore ee simaha kor u jeedi, arintaan waxay ku sahlaysaa inaad dhexda aad horay u riixdid, si caloosha horay ugu soo foorto. Dadka odorosa fadhiwanaaagga arintaan amin farobadan ay kutalinaayeen in la naawilo. Waxay leedahay macaash aan la soo koobi karin oo dhinacyo badan ah xittaa haddaad awoodid, marka meelahaas aad iska fadhidid, sidaas. Bacdi, waa daalaysaa cabbaar ka dib, waadna taqaan waxa laga falo, socod ama jimicsi waxoogaa yar iwm.
11- Waxaa kaloo dhacaysa in culayska jirka markaan ku soodago qaybta hoose ee caloosha. Meeshaan waxaa la dhahaa waa xarunta jirka.Dadka karatayga ciyaara ama ciyaaraha kale oo la midka ah, waxay dhahaan meeshaan qofka mar kuu dego, waa markuu in badan diiradda saaree, waa xasilaa. Runtiina waa wax adigaba aad arki kartid haddaad tijaabisid. Inta badna marka xabadka meelo kale la iga qabto, sida madaxa, waxaan diiradda saaraa meel labo ilaa saddex suul ka hoosaysa xudunta; bacdina xanuunada jira iyo cadaadisyada waa iska khafiifaan, si guurguurasho ah, ama waa iska tagaan. Waa sir wayn.

12- Haddaad cabbaar meeshaas xoogga saartid, waxaa lagayaabaa inaad ka dareentid budbud, sida calooshaada inay karkarayso. Halkaas waxaad ka arkaysaa awoodda ay leedahay diiradaada. Marka markaad fadhidid ama marar kale diiradda meeshaas iska saar, si ay kuugu noqoto hoyi ama guri. Salaamaat.



Meeshaan hoose buugga ka gado.

 

Reflections on Key Meditation Text, Part III

18- If I am fully rested, then I sit in straddling position to meditate. I can usually do this for an hour or two. After that I have to take a different posture, usually modified Burmese style, to relieve myself from a general discomfort that arises from a prolonged sitting in a particular fashion, even though this can be mitigated, in part, by paced walking sandwiched between 45 minutes sessions. Still, I note, the change of the posture brings relief from growing discomfort.

19-Even though I cannot recall exactly how I used to sit when I used to sit for meditations, I remember not having a particular method of sitting. It is probable that I used to sit in hanka fuza fashion. If so, it explains why I developed a shoulder pain after I become a regular meditator, even though I didn't had such problem before. It may have some other causes, but for now I implicate my shoulder pain on hanka fuza.

20- Since I neither desire to sit nor wish to recommend, I shall not detail how it is done? Kekka fusa, unlike hanka fuza, is not associated with unfavorable outcomes, but I found it difficult to master it, as others did. I can now do it for about 10 minutes or so. I shall continue to practice it until I am able to do it for as long as it can be done without undue difficulties. The author says good things about kekka fuza, such as being balanced posture and so on. I was not able, however, to push the waist forward, appreciably, as I sit for kekka fuza, so as to protrude the belly, thereby letting the weight of the body rest on the lower belly, and by implication enjoy most stable posture and quietest mental attitude. I assume, in the mean time, based on my limited experience of kekka fuza, the posture is completely balanced and the modest belly protrusion for now suffices, I presume.

21-To sit in kekka fuza fashion, I place my left foot on the right thigh and then I place my right foot on the left thigh. The reverse position may also be assumed.

Part II of the Reflection on Key Meditation Text

10- When I move the waist forward, it forms an incline, inclining from the protruding belly and gradually declining to the chest,inclining again around the chin and then inclining or declining depending on my head position.I generally move the shoulders forward reducing the incline thereby positioning the front of the body in somewhat vertical form, when viewed from the front. This is what the author recommends: keep the body perfectly upright as far as possible when viewed from the front.

11- My head, I noted, if left alone during meditation, tends to place itself in an upright position, sometimes inclining to to the left side sometimes to the right side, but never turning itself a little bit downward towards the throat, nor turning itself upward towards the nape, but settling as stated somewhere in between. There is also, I noted, a general tendency not to remain motionless but to move again and again especially when exciting or stressing thought arises.

12- I generally turn down the face a little bit and hold it there motionless, as the author recommends; this helps me still the body and by implication the mind; Of course, I do other things like breathing and stressing the lower abdomen to realize the stated aim.

13- I also draw the chin a little bit inward, as the author recommends, but I have not noticed much of a difference in doing so.

14- I also stick out he forehead. This helps me counter a general tendency of mine: contracting the forehead as if I am shortsighted person attempting to see things from a distance. I appear to be shortsighted, from eyesight or clinical point view, hence my farsighted eye glasses.

15- The author recommends we extend these postures, waist forward and upright body position as far as possible, for instance, into our daily lives, so that they become the way we sit or, generally, we carry ourselves around. This is a great recommendation judging from my first hand experience in sitting on a chair implementing as far as possible the recommend postures.Generally speaking when I sit as recommended, I feel strong desire to move after a while and then I move. After movement, I re-start sitting again and so on. In the previous times before I knew how to sit as recommended, I used to feel shoulder pain and other displeasures, which I did not know how to react to them.

16- Hand Positioning ; I generally, place the right hand under the left hand, sometimes I reverse this. I then let the thumbs touch each other at their tips, forming some sort of a whole. This is my favorite hand positioning now. There was a time when I had another favorite hand positioning. I was still placing the right hand under the left hand, even though I had, sometimes, experimented with the reverse, -and it turned out to be great. Now, instead of letting the thumbs touch each other at their tips, I let the right hand thumb touch the palm of the left hand.

17- There is also another method of hand positioning mentioned in the book. I have tried it but did not find it as enticing as other methods stated above. As hinted above, the hand positioning in meditation where thumbs touch, creates a certain feel of stability, hence my preference for it.

See the link below to get the text:
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Reflections on Key Meditation Text

1- I sit on about 3 square feet blanket, while facing a big mirror or a wall. You may experiment recommended postures to see which one suits you the best as long as you can sit 20-30 minutes in stable fashion, without movements and discomfort. If you cannot sit on the floor, you may sit on a chair, adopting the essential features of the relevant posture. I also place thick cushion under the buttocks and ensure it does not reach the thighs. This placement helps me sit well. It also helps to wear loose clothes that do not tighten any part of the body.I use the mirror, to go back to it, to correct my posture. When I visit meditation centers, I notice the Zafu, cushion, and Zabuton, the blanket-like thing that the cushion sits on, enhances my chances of sitting well, as well.

2- One can get them around $70, if one desires them. I intend to do so sometime in the nearer future. In the mean time, I shall use an ordinary cushion and blanket. They are not necessarily designed for prolonged period of sitting, but they will suffice for now.

3- I either sit in straddling position or in the modified Burmese style. I generally start with the former and end up with latter, usually after 45 minutes or so. I sandwich walking or running between them, depending on my inclination and opportunities available a the time. Doing so, in any case, helps me stabilize.

4- I straddle the cushion just as a person straddles a horse and then I fold my feet backward, not letting the feet sit on the cushion sideways, but placing their upper side on the cushion. Afterwards, I push the waist forward, as the author recommends it, thereby bulging the stomach forward. To do this more effectively, I tilt the pelvis a little bit forward and then push the waist forward. If I do this, then the belly will protrude forward. The spinal column, viewed from a side, in this scenario, is not straight, but curved.
5- Doing so had allowed me to solve one of my biggest challenges: I have habituated stressing my shoulders when I deal with challenging situations and by implication, I have subjected myself to some degree of physical and mental instabilities.

6- The author identifies a causal mechanism through which stress placed on the upper part of the body leads to mental and physical instabilities: disturbance of the balance of the internal organs located on the upper part of the body. Pushing the waist forward shifts the stress from the upper part of the body and places it on lower part of the body, especially the lower abdomen, where stress contributes to physical and mental stabilities.

7- I also ensure the buttocks and the knees form a triangle that holds the weight of the body, as recommended by the author.

8- My mind,I noted, after meditation session, in which among other things, I placed stress on lower part of the abdomen, becomes quiet and slow, and by implication gains a capacity to labor slowly but surely.

9- This generally allows me to maintain stable posture and very quite mental state, provided I still, that is I make no movements, and breathe as recommended.

See the link below to get the text:


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