YOGA And MEDITATION

YOGA

YOGA: In a Hindu theistic philosophy; union of self and the Supreme Being is sought through a state of complete awareness and tranquillity attained by certain physical exercises

Yoga Means Union

Although many people think this term refers to union between body and mind or body, mind and spirit, the traditional acceptance is union between the Jivatman and Paramatman that is between one's individual consciousness and the Universal Consciousness.

Therefore Yoga refers to a certain state of consciousness as well as to methods that help one reach that goal or state of union with the divine.

The 5 points of Yoga

In an effort to simplify and clarify the complex philosophies and teachings of Yoga, Swami Vishnu-devananda summarized the wisdom of Yoga in 5 principles. These principles show the way to developing physical and mental health as well as spiritual growth.

These 5 points or principles are:

Proper Exercise (Asanas)

Proper Breathing (Pranayama)

Proper Relaxation (Savasana)

Proper Diet (vegetarian)

Positive Thinking (Vedanta) and Meditation (Dhyana)

The 4 paths of Yoga

Another good way to begin your study of Yoga is by being acquainted with the four paths of Yoga

Jnana Yoga (The Yoga of wisdom or knowledge)

Raja Yoga (The Yoga of Self control)

Bhakti Yoga (The Yoga of Devotion)

Karma Yoga (The Yoga of Action)

Yoga is Not a Religion

Yoga is not a religion. People of many different faiths — Christians, Muslims, Hindus, Jews — as well as agnostics and atheists, practice yoga because of its numerous benefits and life-enrichment. Many millions practice yoga for its asanas, its physical exercises, which are regularly acclaimed to be extraordinarily health-giving by many doctors around the world.

And, too, many millions practice some form of yoga meditation in order to contact their higher consciousness, or commune deeply with the Lord. Many who practice yoga meditation are deeply religious, while many others who practice these meditations are agnostics seeking verifiable experience and personal transformation.

A yoga devotee strives to live in an ongoing and progressively more joyous state of harmony. Body, mind, and emotions are brought into attunement with one another and with one's soul, or spiritual self. The devotee finds this ongoing state of harmony not only to be a wonderful way to live but an essential factor in becoming enlightened — living in higher consciousness.

Why Do Yoga?

The short answer is that yoga makes you feel better. Practicing the postures, breathing exercises and meditation makes you healthier in body, mind and spirit. Yoga lets you tune in, chill out, shape up -- all at the same time.

YOGA:

Improves muscle tone, flexibility, strength and stamina

Reduces stress and tension

Boosts self esteem

Improves concentration and creativity

Lowers fat

Improves circulation

Stimulates the immune system

Creates sense of well being and calm.

Westerners have considered YOGA as a physical exercise and opened several classes to gain monetarily.

But the basic and the root of this exercise is to breathe unifomally. One breath at a time.

One thought at a time. Anlyze the thought and execute one at a time before accepting another thought.

Very often individuals have 2 thoughts enter in the mind. This causes an increase in breathing

and sometimes choke.

Yoga helps to execute one thought and one breath at a time.

The food that we eat does not reach the soul.

Fasting does not enhance spiritual advancement.

We eat for our physical fitness.

But we usually overeat because it tastes really good.

Then we exercise. Sometimes we avoid or procrastinate

and end up joing gym to work out.

Attend for 4/5 times and eventually quit.

Where there is a WILL there is a WAY.

Control your mind in the first place and you become physically and mentally perfect.

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MEDITATION

Meditation could be termed as being spiritual, relaxation, peace of mind, fitness, or an ongoing state of mind of mindfulness or awareness.

Meditation tips

Understanding Meditation

When beginning meditation practice, one often wonders how meditation will help and also, what should one expect from this practice?

Meditation is a form of quietly 'letting go' of one's everyday reality, and becoming silent, in the embrace of eternity.

By assuming a comfortable, yet alert posture, in a quiet, undisturbed location, it is best to first let your mind wander and as questions pop to mind, try answering yourself, silently. This is for me the best way to not only clear one's mind of worries, but find solutions to what is stressful, in our lives.

This would seem contrary to many meditation practitioners, but I have been doing meditation practices for years, and find this is the best way for not only myself, but others.

As we begin, sitting quietly, questions that seems so large and intruding before meditation, become distant, as they seem to fade away, in our minds. One will 'hear' in his 'still small voice within', answers that at first seem to be coming from ourselves, but soon you will understand that you could not possibly have discovered these same answers, without meditation and focus. This is the main point of meditation. Quiet contemplation that soon fades away into, self discovery.

Category: Meditation tips

Self hypnosis promises the most as a meditation tool!

Meditation is considered as one of the best way to reduce stress, lower your blood pressure and increase longevity, while there are several ways to use meditation as a relaxation method, self-hypnosis gives you the additional benefit of at least a temporary behavior modification tool, contrary to what you might imagine self-hypnosis is a very simple procedure that you can learn very quickly an only requires a few days of practice to master, this is what you do in a few easy steps:

Select a comfortable position like seating, lying down, etc, away from all distractions for at least 10 minutes.

Close your eyes an concentrate on relaxing your entire body from one

end to the other.

Start at your feet, feel your toes and feet relaxing, keep repeating rhythmically to yourself the word Relax –

Relax as a mantra as you feel a warm tingling sensation in each muscle in your body, whatever happens just relax, anything you do is a plus, we are not looking for perfection, each time you do this it gets better and easier. Feel your feet totally relaxed keep your thoughts in relaxing the part of the body you're working on experience the calming down effect of letting down of all tension.

Travel up to your legs concentrating in your principal muscles, your ankles, your calves, your knees, your thigh, hamstrings, torso, abdominals,

your chest, back, hands, arms, head and face. Feel the pleasure as each part

of your body is reed of tension undergo the transformation from tightness

to looseness.

When you reach your chest pay particular attention toward your breathing, make sure to do a deep breathing, inhaling and exhaling to a totally relaxing pace let go of all tensions feel the tightness disappearing from your back and shoulders, come into contact with the feeling of relaxation in each part of your body as your travel through it, include your face muscles, your neck, follow a sequence to include the entire body.

After covering all your main body parts independently go around your

body a second time now at a faster pace while concentrating in larger portions

of your body feeling your entire feet and legs completely relaxed feel the

gentle warmth traveling your entire body, keep your though in this

sensation, you are still repeating to yourself to relax, as you

approach your chess area go through a breading cycle.

Once you accomplish a state of deep relaxation where your thoughts are away from your usual routine an into your body you may select to give yourself a suggestion at this point you are in a very susceptible state, you may repeat to yourself:

I will come out of my self-hypnotic state full of energy ready to do my project X with enthusiasm, or you may say to yourself: whenever I experience anger I will feel love and trust for myself or others and I will react with compassion. I will have a strong desire to forgive myself and others. Repeat these or other suggestions several times during your hypnotic condition do not attempt to make multiple suggestions in the same session.

Try it now, do it today, you will see instant results; just don't expect miracles only improvements. Develop a routine to meditate once to twice a day, remember the more you do it the easier it becomes, in a few weeks you will be able to relax under the worst types of conditions and very quickly.

Meditation as part of a strategy to take care of your emotional health and well-being can add decades to your life and will greatly improve your ability to relax and concentrate, additionally, self-hypnosis in particular will take advantage of the power of suggestion in practically any area of your life where you can use a little help.

A study by the Medical College of Georgia found that two 15-minute meditation sessions each day — once at home, the other at school — helped teenage students lower their blood pressure over four months.

Meditation is just one of several things — including healthy eating, exercise and even medication — that can help lower blood pressure, said Dr. Elizabeth Ofili, chief of cardiology at Morehouse School of Medicine in Atlanta .

She added that people regularly need to have their blood pressure checked: "It's never too early to be aware of the risk of blood pressure."

Besides reducing their blood pressure, students who meditated also had lower rates of absenteeism, school rule violations and suspensions than those in the control group, Barnes said.

"It's noteworthy for educators — meditation might be included in the school day as a program for reducing stress in the schools," Barnes said.

People all over the world spend millions of bucks to join classes because in realistic they are unable to discipline themselves. They need someone to do for them. When they spend they learn but fail to learn not to spend.

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The Khoja community of Shia Muslims celebrates a cuisine that is Mughla

Naan Chaap & Muthiya The Khoja community of Shia Muslims celebrates a cuisine that is Mughlai, but vastly different from the Hyderabadi and Lucknowi schools of cooking, discovers the UpperCrust while joining a gathering of its members over lunch.

THE Hyderabadi and Lucknowi Muslims of India may keep their Kacche Gosht Biryanis and Dal Gosht-Chawals, the lesser-known cooking of the Khoja community of Gujarat is just as good Mughlai food as any other. In fact, there are several food experts to say that Khoja cuisine is the best Mughlai cooking of all. It is the flavoursome meaty food of the Mughals with some interesting Gujarati influences. An exotic mixture of culinary styles. Delicately flavoured meat, fish and chicken dishes cooked with locally grown herbs and piquant home-ground masalas. Simple and authentic recipes, handed over from mother to daughter, both of whom would be excellent cooks. Khojas are followers of the Ismaili branch of the Shia sect of Islam. The Khoja community is small and well-knit, with members settled in Bombay and doing extremely well businesswise, and in the Kutch and Saurashtra regions of Gujarat. And though the Khojas are Muslims, they have assimilated the culture, customs and traditions of the Hindus. Some of this influence is their in their cuisine as well. Fateema Hooda, who comes from a traditional Khoja family, and who has written the only book on the cuisine of this community, says that Khojas are known for hosting lavish meals. Those who have experienced authentic (and traditional) Khoja khana have always been charmed by the distinct and delicious cuisine. Coming from her immediately after she had put together an amazingly diverse and rich lunch for UpperCrust with a tableful of familiar Khojas, this is not surprising. Fateema says that it is a tradition with the Khojas to have at least one non-vegetarian meal every day. Her menu for the UpperCrust lunch had ten non-vegetarian dishes, only two vegetarian, and four desserts! It was held at the penthouse apartment in Cuffe Parade, Bombay, of Joy Shoes and Touch of Joy Beauty Parlour owner, Munna (Aziz) Javeri. The other Khojas at the table included Hameeda Ratanshi, Rehana Datubhai of Indus, theatre and ad. man Farrid Currim, Yasmin Saifulla of the Indian Trade Promotion Organisation, Dr. Sultan Pradhan, Bilkees Merchant and Mumtaz Patel. What sets Khoja cooking apart from the other Mughlai cuisines, is its special hara masala, says Fateema. “The hara masala is very Khoja, and every family of the community must have it in their fridge at home,” she says. The recipe for the hara masala is simple enough: 100 grams each of garlic, ginger and green chillies; one cup of chopped coriander leaves and two tablespoons of oil. The ingredients are ground with the oil to make a fine paste. “We use hara masala even when cooking a simple omelette,” adds Fateema. “It is stored in the fridge in a glass jar and lasts for upto 15 days. There are other subtle differences in this school of cooking. Like the Khoja habit of cooking chicken, meat and fish on dum, which is somewhat Lucknowi; only the Khojas follow up the practise by giving a dhungar touch to the dish. This lends the food a smoky flavour. In dhungar, a piece of burning coal is kept on an onion peel or in a small vessel and placed in the centre of the cooked food. A drop of oil is then put onto the coal so that it smokes and the entire smoking dish is covered for a few seconds. Fateema explains what dhungar is all about: “When you cannot cook on slow charcoal fires at home and use the gas, giving the dish a dhungar brings to it the smoky flavour of the sigdi.” Mutton, meaning goat's meat, especially kid goat, is used mainly in Khoja cooking. And chicken. They do a spicy Chutney Murgh using a masala paste made of grated coconut and almonds. And two versions of a Smoked (dhungar) Chicken, one with a marination of home-made vinegar. When they cook seafood at home, it is pomfret and prawns only, though outside a Khoja will eat crab and Bombay Duck and lobster with relish. “The fish must always be fresh,” says Fateema, “and we cook it in a masaledar way.” Which means, with red Kashmiri chillies. Though fish does not feature every day on the Khoja menu. Mutton and kheema do. “Kheema, murghi, dal-gosht is a must,” says Fateema. “And if there is any kheema leftover from dinner, it is consumed next morning with eggs for breakfast in a Kheema-Gotala,” she adds, giving fresh insight into the voracious and adventurous eating habits of the community. Apparently kheema, which is also cooked with a Musur Pulav, and in a spicy Chaap and served with Naan, is a favourite meat with the Khojas. They do a good biryani, too, with kheema, in which the kheema is layered in between the rice. There is also a Kacche Gosht Ki Biryani with mutton or chicken in which another Khoja speciality, the onion birasta, is used with dried apricots. Though their special one-dish meal is Muthiya, in which mixed pulses and vegetables are cooked with millet flour and chunks of mutton in a delicious hodge-podge of a dish that is as sumptuous as it is filling. Khoja cuisine is also noted for its breads, they make a variety of naans in different shapes and sizes and tastes. The most popular among these is the round naan that has a faint sweetness to it and which is used with curries because it can be dunked into the dish to absorb the gravy. There is also a small diamond-shaped lamba pav that is used as a sandwich loaf for kebabs. And a hard, flaky, biscuit-like naan that goes with anything, including tea! Pickles are an important part of this cuisine. The Khojas make all their pickles at home, the old lady of the house is usually an expert, and they make their pickles seasonally: kairi in the summer, limbu and mirchi in the winter. Finally, there are Khoja desserts. Milk and coconut based, with fruit, bread, china grass, they make them also with sev. Plus Sheer Kurma, with milk, mava, vermicelli, cardamoms, pistas, almonds, raisins, which is the Mughlai Idd delicacy all over India. But then Khojas are Muslims too.

The Calligraphic Tradition in Islam

The Calligraphic Tradition in Islam

“He who taught the use of the pen, taught man that which he knew not.” Qur’an, Sura Al-‘Alaq (96:4-5)

Calligraphy has developed as a very important artform and devotional activity in Islam since it is regarded as one means by which the divine word of God can be recorded. It has permeated all aspects of creative expression in Muslim culture, including art and architecture, and is consequently more than merely a visual means of reminding the viewer of the Qur’an and the word of God.

“Beauty of script is incumbent upon you for it is one of the keys of mankind’s daily bread.” Attributed to the Prophet Muhammad

In addition, the calligrapher (in Arabic al-khattat) was afforded a higher social status than for example the gilder, binder or painter. This elevated social status accorded to the calligrapher was reinforced by the fact that many rulers in Islam were keen to compete in the artform with professional calligraphers. It is not an exaggeration to say that calligraphy is considered by many to be the very heartbeat of Islam.

“Writing is spiritual geometry, wrought by a material instrument.” Al-Amuli in his Nafa’is al-Funun

The relevance of geometry to Islamic calligraphy cannot be overstated. A complex set of geometric rules was laid down by Ibn Muqlah (d. 940). These were based on the rhombic dot as the unit of measurement. Each letter was rigorously disciplined and related to each other (the other elements consisting of the first letter of the Arabic alphabet, the alif, and the circle). Symmetry, harmony and pattern are essential components in the development of Islamic calligraphy in its many forms.

“Writing is a tongue to which the heart runs and is the depository of secrets, the investigator of news and the preserver of historical memorials.” Al-Jahiz

The printing of the Arabic script did not become widespread until the 19th century with the advent of the first capable presses in Beirut and Cairo. This may explain why the art of calligraphy has remained so much more prized throughout the Islamic world compared to Europe where printing had begun to replace manuscripts during the 15th century. Though a number of books were printed using the Arabic script during the 16th and 17th centuries, particularly in Italy and the Low countries, there was an initial reluctance among Muslims to use this new process.

“Handwriting is jewellery fashioned by the hand from the pure gold of the intellect.” Abu Hayyan al-Tawhidi

Bifolium of the “Blue Qur’an”

This bifolium contains gold kufic script on blue dyed vellum with the marginal roundels painted in silver. Over the past 1000 years, the silver has oxidised, but the magnificence of this piece is still evident. The format of the leaves is very much in the North African tradition where the kufic script is essentially horizontal. Later, with the development of more vertical scripts, the Arab manuscripts assumed a page form more familiar to readers today. Symbolically, blue is the colour of the sea, the sky and by extension God’s infinite mercy towards mankind. It also may have a connection with colours used by Byzantine craftsmen in the production of royal gifts. Gold is a colour associated with richness and royalty and the combination of blue and gold is frequently found in Qur’an frontispieces. The text of these leaves is from Sura 25, al-Furqan, 48-60 and Sura 26, al-Shu‘ara’. It used to be thought that this work had been ordered by the ‘Abbasid caliph al-Ma’mun (d. 833) for his father Harun al-Rashid (d. 809) in Mashhad, but recent scholarship is agreed that this Qur’an, almost certainly, is from North Africa. An inventory of the library compiled in AH 693/1293 CE describes a Qur’an written in gold on blue parchment though this had five lines per page whereas this example has fifteen. Up to seventy-five folios were retained in Qayrawan during the 1950s. A section of this manuscript is in the National Institute of Art and Archaeology in Tunis and there are many leaves in museums and private collections including that of Prince Sadruddin Aga Khan. This is an exceptionally rare example of a bifolium which illustrates the way in which this book was put together. In fact on some of the leaves, the traces of the ruled lines made with a mastara to guide the calligrapher may be seen.

Bifolium of the “Blue Qur’an” the left pane the right pane text (detail) Fatimid North Africa 3rd/9th to 4th/10th century. Each leaf 30.5 x 40.4 cm. (Ms 1999.030).

Qur’an from Central Asia

Qur’an from Central Asia top of page ornamentation text (detail)

This Qur’an is written in black naskhi script with the Arabic verses divided into single words and short phrases followed by a Persian translation and commentary. From Central Asia, it is one of two volumes and is dated AH 1100/1688 CE. It contains many decorative features, such as the colours of the marginal ornaments, usually associated with book production from the Indian subcontinent. This is unsurprising since there was considerable trading activity between Badakhshan, where this manuscript probably originated, and India. It is also interesting that the Persian text is integrated within the Arabic, which is presented in larger bolder black script. It is more usual to find interlinear Persian and Arabic scripts which, from a calligraphic and practical point of view, would have been much more straightforward to produce. 35.2 x 22 cm. (Ms. 910 Ar).

Album of calligraphic exercises

Containing thirty-four panels of Arabic calligraphy mounted on card in a concertina form, the album is written in naskhi script throughout, perhaps by Ahmad Nayrizi, the famous Persian practitioner of naskh in the AH 12th/18th CE century. There is no date on this work but this is not unusual since in many ways this may be seen as an example of pages of calligraphic practice sheets.

24.5 x 14 cm. (Ms. 160 Ar).

Sharh al-Tadhkira

Nasir al-Din al-Tusi (d. 1274) was one of the major intellectual figures of AH 7th/13th CE century Islam and his extensive writings included works on philosophy, theology, mathematics, physics and astronomy. After completing his formal education, al-Tusi found patrons at Ismaili courts in Persia beginning sometime in the AH 620s/1220s CE. For the next twenty-five years, al-Tusi stayed in Quhistan and at the Ismaili fortress of Alamut, using its rich library to write some of his most important scientific and philosophic works. This manuscript, a commentary on one of Nasir al-Din al-Tusi's works on astronomy, is by the 16th century scholar, ‘Abd al-‘Ali al-Birjandi (d. AH 934/1528 CE), and is among a number of scientific works in the Institute’s Library. It was copied in Sha‘ban 1029/1620. The text is written throughout in black and red ink with diagrams illustrating many of the astronomical elements discussed. 25 x 14 cm. (Ms 596 Ar).

Sharh al-Tadhkira Sharh al-Tadhkira (text close-up)

European Commission and AKDN Sign Joint Declaration

European Commission and AKDN Sign Joint Declaration

Aga Khan discusses EU challenges regarding pluralism, civil society and development

	His Highness the Aga Khan meets with Commissioner Louis Michel, Commissioner for Development. File size: 252 Kb Photo credit: AKDN/Gary Otte
	His Highness the Aga Khan holds discussions with Commissioner Benita Ferrero-Waldner, Commissioner for External Relations. File size: 287 Kb Photo credit: AKDN/Gary Otte
	His Highness the Aga Khan calls on the President of the European Parliament, Mr Hans-Gert Poettering. File size: 312 Kb Photo credit: AKDN/Gary Otte
	His Highness the Aga Khan and President Barroso, President of the European Commission, make statements after the signing of the Joint Declaration between the European Commission and the AKDN. The Joint Declaration aims to establish a framework for future collaboration. File size: 268 Kb Photo credit: AKDN/Gary Otte
	His Highness the Aga Khan meets with Mr Javier Solana, High Representative for the Common Foreign and Security Policy and Secretary-General of the European Council. File size: 343 Kb Photo credit: AKDN/Gary Otte

The Art Of Fatimid Period ( 909-1171 A . D )

The Art Of Fatimid Period ( 909-1171 A . D )

The greatest extent of the Fatimid caliphate (909–1171). Enlarge for more detail The minaret of the Mosque of al-Hakim (r. 996–1013), Cairo. Enlarge for more detail City wall, Bab al-Nasr (1087), Cairo. Enlarge for more detail The Mosque of al-Aqmar (1125), Cairo. Enlarge for more detail In the tenth to twelfth centuries, an area including present-day Algeria, Tunisia, Sicily, Egypt, and Syria came under the rule of the Fatimid dynasty (909–1171), an offshoot of a Shici sect from North Africa. The Fatimid rulers traced descent from Muhammad's daughter Fatima (hence Fatimid) via Ismacil, the seventh Shici imam, and thus presented a threat to the political and religious authority of the orthodox Sunni cAbbasid caliph. The circular design of the city of al-Mansuriya, one of their first capitals, founded in 947, can be interpreted as a deliberate challenge to the round city of cAbbasid Baghdad, the "city of peace" (madinat al-salam). This opposition became more significant following the Fatimid conquest of Egypt in 969. At this time, the Fatimids founded the city of Cairo (al-Qahira, "the triumphant") and established it as their new capital (973). While Egypt came to enjoy enormous prosperity primarily due to its intermediary role in the lucrative trade between the Mediterranean and India, Cairo soon rivaled the cAbbasid capital of Baghdad. The opulence of the Fatimid court fueled a renaissance in the decorative arts, which made Cairo the most important cultural center in the Islamic world. Nearby, Old Cairo, known as al-Fustat, became a major center for the production of pottery, glass, and metalwork, and rock-crystal, ivory, and wood carving; textile factories run by government officials created tiraz fabrics in the name of the caliph elsewhere in the Egyptian region, especially the Nile Delta. A novel, more refined style developed in pottery; bands with small animals and inscriptions now formed the major decoration in textiles; and rock-crystal carvers demonstrated great skill in works created for and treasured by the caliphs themselves. The artwork from this period exemplifies the creativity and ingenuity of Fatimid craftsmen. The technique of lusterware on ceramic, developed originally in Iraq, was revived in Egypt and Syria. Some lusterware pieces from this period are signed by their makers, an indication of the esteem in which the craftsmen were held. Wood carving and jewelry were executed with equal skill and inventiveness. Fatimid artists created new decorative motifs and made greater use of figural forms, both human and animal. Figures were stylized but lively, while traditional vegetal and geometric decorations maintained their abstract quality. In architecture, the Fatimids followed Tulunid techniques and used similar materials, but also developed those of their own. In Cairo, their first congregational mosque was al-Azhar ("the splendid") founded along with the city (969–73), which, together with its adjacent institution of higher learning (al-Azhar University), became the spiritual center for Ismacili Shici. The Mosque of al-Hakim (r. 996–1013), an important example of Fatimid architecture and architectural decoration, played a critical role in Fatimid ceremonial and procession, which emphasized the religious and political role of the Fatimid caliph. Besides elaborate funerary monuments, other surviving Fatimid structures include the Mosque of al-Aqmar (1125) as well as the monumental gates for Cairo's city walls commissioned by the powerful Fatimid emir and vizier Badr al-Jamali (r. 1073–94).

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