Tag: joy

The Hidden Genius Behind Laughing Yoga

When I first heard about laughing yoga, a practice where you deliberately laugh or even laugh silently within, it struck me as absurd. I dismissed it as theatrical, maybe even frivolous. Then I learned that OSHO had introduced it, and my skepticism deepened. What could possibly be the purpose of such a practice?

I come from a stand-up comedy background, having worked as a comedian for 12 years, 10 of those before I began meditating. One thing I know about laughter is that when someone hears a joke and laughs at the punchline, they must momentarily surrender a part of themselves. The ego’s protective shell, the facet of self concerned with judgment, insecurity, shame, and embarrassment, drops away in that instant. To truly laugh, one has to release these defences and embrace the moment without resistance.

This same mechanism operates on a far greater scale during a spiritual awakening. When the “cosmic joke” lands, it demands the complete surrender of all defences, along with the entire sense of self. The one who hears the punchline is the same one telling it, and in the moment of hysterical laughter, the separation between “comedian” and “audience” dissolves entirely. Sometimes, that laughter is so overwhelming it flows with unstoppable tears of joy, as if the heart itself is laughing through the eyes.

It’s in that context that OSHO’s laughing yoga makes profound sense. Perhaps it was never just about forcing a laugh, but about training the body and mind to tolerate joy without flinching, to let go of identity without panic. By practicing laughter, you prepare the psyche for the day it encounters the greatest punchline ever told.

Morgan O. Smith

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Satcitananda

The Voyage from Happiness to Bliss

In the pursuit of well-being, human beings have often conflated happiness with bliss, treating them as interchangeable states. However, the ancient concept of Satcitananda, a Sanskrit term embodying the essence of ultimate reality offers a profound distinction between these two.

Happiness is a fleeting emotion, a reaction to external stimuli, tethered to the temporal and the material. It is as changeable as the weather, reliant on circumstances, people, possessions, and places. Happiness is the surface-level response to life’s favourable events and acquisitions, tied to the sensory and the transient.

Bliss, or Ananda, in contrast, represents a state beyond the physical or emotional. It is not contingent on the external but is the intrinsic nature of being, untouched by the vicissitudes of life’s ever-changing landscape. Bliss is the deep, unshakable contentment that comes not from what happens to us but from what we are at our core. It is a realization of one’s true nature, a state of being where one exists in complete harmony with the universe.

Satcitananda breaks down into ‘Sat’, ‘Chit’, and ‘Ananda’. ‘Sat’ refers to truth or existence itself, ‘Chit’ to consciousness or knowledge, and ‘Ananda’ to bliss. These are not mere attributes but the very fabric of the ultimate reality, the Brahman. To realize Satcitananda is to awaken to the truth that our own deepest self is not separate from this reality.

The journey from happiness to bliss is a transformational process of expanding one’s understanding from the finite to the infinite, from a state of doing to a state of being. Where happiness might be thought of as a single note in a symphony, bliss is the symphony itself. It is the silent space between notes, as integral to the music as the sound, offering a depth that is both immanent and transcendent.

To chase happiness is to chase the shadows of what we believe we lack, while to embrace bliss is to step into the light of our divine nature, which lacks nothing. It is a shift from seeking satisfaction from the external world to discovering the inexhaustible joy within.

In Satcitananda, one finds the key to unlocking a truth that spiritual traditions have whispered for millennia: that what we seek outside has always been within. As we navigate the shifting tides of life, the realization that we are not merely chasing fleeting happiness but are embodiments of eternal bliss can transform our entire way of being.

Thus, Satcitananda is not merely a philosophical concept; it is an invitation to a way of life, a reminder that beneath the ephemeral dance of happiness and sorrow lies a profound peace and joy, waiting to be realized.

Morgan O.  Smith

Yinnergy Meditation & My Book, Bodhi in the Brain…Available Now!

https://linktr.ee/morganosmith

Exploring the Emotional Spectrum

A Journey Through Plutchik’s Wheel and the Hindu Subtle Body

Introduction

The exploration of human emotion transcends disciplines, cultures, and time. From psychological models such as Plutchik’s Wheel of Emotions to the spiritual teachings within Hinduism concerning the subtle body, the pursuit to understand our emotional selves is as complex as it is enriching. This blog post takes a deep dive into these seemingly disparate concepts, examining the intersection of emotion, spirituality, and subtle awakening.

Plutchik’s Wheel of Emotions

Plutchik’s model identifies eight basic emotions:

1. **Joy** – A sense of happiness and fulfillment.
2. **Trust** – Confidence in something or someone.
3. **Fear** – A response to perceived danger or threat.
4. **Surprise** – A reaction to the unexpected.
5. **Sadness** – A feeling of loss or despair.
6. **Disgust** – A strong aversion or repulsion.
7. **Anger** – A reaction to perceived wrong or injustice.
8. **Anticipation** – Expectation or excitement for what’s to come.

These primary emotions combine to form complex emotions and are mapped in a way that each emotion has an opposite.

The Emotional Subtle Body in Hinduism

Hindu philosophy introduces the concept of the subtle body, an intricate and vital part of our spiritual being, separate from the physical body. Comprised of the mind (Manas), intellect (Buddhi), ego (Ahamkara), and conditioned consciousness (Chitta), the subtle body is responsible for our thoughts, emotions, and consciousness.

Connecting the Dots: Emotions and the Subtle Body

The profound connection between Plutchik’s emotional spectrum and the emotional subtle body within Hinduism lies in the universality of emotions and the depth of human experience. Here’s a breakdown:

– **Joy & Trust**: These positive emotions align with spiritual awakening and the cultivation of inner peace and compassion, reflecting a higher level of consciousness.

– **Fear & Anger**: These emotions can be linked to spiritual blocks or ignorance (Avidya) within Hinduism, which hampers spiritual growth.

– **Surprise & Anticipation**: These emotions speak to our deep connection with the universe and the ever-changing nature of life, echoing the Hindu belief in the transient nature of our physical existence.

– **Sadness & Disgust**: Often seen as negative emotions, they can be channels for growth and understanding of the self, mirroring the Hindu concept of Dharma or righteous living.

Conclusion: Emotions as Pathways to Spiritual Awakening

The emotional spectrum is not merely a psychological construct but a spiritual pathway. By understanding emotions through the lens of both Plutchik’s model and Hindu philosophy, we can embark on a journey toward subtle spiritual awakening.

The nuances of emotions, their combinations, and their reflections within the emotional subtle body offer us tools to navigate our spiritual paths. The profound connection between these concepts suggests that our emotions are not transient or superficial but deeply entwined with our very essence.

This exploration encourages us to recognize emotions as more than reactions to the world around us. They are signposts guiding us toward self-realization and a deeper connection with the divine within.

Morgan O. Smith

Yinnergy Meditation & My Book, Bodhi in the Brain…Available Now!

https://linktr.ee/morganosmith