Here are the few songs of Jagjit Singh, my all time favorite.

To audience outside India: These songs are in hindi, but still you should listen to them to understand how a soulful voice can communicate the meaning even if you don’t understand the language.

Tum Itna Jo Muskura Rahe Ho – Arth

HOTON SE CHULO TUM

Tum Ko Dekha To Ye Khayal Aaya

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In case of loving unreturned
Unrequited fingers burn
Don’t you blame yourself at all
There is no blame,there is no crime
This madness happens all the time
No one there to break your fall

I understand how hard it’s been
I’ve been there too and I have seen
What running after love can do
That feeling deep down in your soul
That searing,empty,gaping hole
Has dug a hole in my life too

My darling,my darling
So crazy,so charming
It’s just that it happened too soon
But I send you my wishes
My hugs and my kisses
And whisper a prayer to the moon

In case you’ve lost your faith in life
In case you cannot sleep at night
Be certain this will take it’s toll
I recognise those waves of pain
I’ve known them time and time again
And would not wish them on a soul

Repeat chorus

In cases lying by your door
A life is packed to go once more
There was no intent to deceive
Please bear no grudge,just bear your soul
It’s hardly bearable to go
And barely possible to leave

My sweet tempered angel
I wish I were able
To heal all the hurt with a tune
And if I had the powers
I would give you the stars
The sun and the light of the moon

Repeat chorus

Repaet chorus

I whisper a prayer
I whisper a prayer
I whisper a prayer to the moon
I whisper a prayer
I whisper a prayer
I whisper a prayer to the moon

Lyrics courtesy: Lyrics Depot

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Marble Tiles Hey statue, it’s just not fair. Why does everybody from all over the world come all the way here just to step on me while admiring you?

Marble Statue My dear friend, marble tile, do u still remember that we were actually from the same cave?

Marble Tiles Yes! that’s why I feel it is even more unfair. We were born from the same cave and yet we receive different treatment now. Not fair!

Marble Statue Then, do you still remember the day when the designer tried to work on you but you resisted the tools?

Marble Tiles Yes, I hate that guy, how could he use those tools on me?

Marble Statue Well, he couldn’t work on you, when he decided to give up on you and start working on me instead. I knew at once that I would be something different after his efforts. I bore all the painful tools he used on me!

Marble Statue continued My friend, there is a price to everything in life, since you decided to give up half way, you can’t blame anybody who steps on you now.!

The harder the knocks you go through in life, the more you learn and put them to use in the future! Do not be discouraged by setbacks and failures. Don’t resist change embrace it. Who knows, these setbacks & failures and the fears that come with change may the tools for your success tomorrow!!…..

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Read it below or read here

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Previous generations of biologists had entered the territory of these large animals with the assumption that they were dangerous. So the scientists came with an aggressive spirit, large rifles in hand. The gorillas could sense the danger around these rifle bearing men and kept a far distance. By contrast, Shaller—and later his student Dian Fossey—entered their territory without weapons. They had to move slowly, gently, and, above all, respectfully toward these creatures. And, in time, sensing the benevolence of these humans, the gorillas allowed them to come right among them and learn their ways. Sitting still, hour after hour, with careful, patient attention, Fossey finally understood what she saw. As the African-American sage George Washington Carver explained, “Anything will give up its secrets if you love it enough.”

Mindfulness is attention. It is a non-judging, receptive awareness, a respectful awareness. Unfortunately, much of the time we don’t attend in this way. Instead, we react, judging whether we like, dislike, or can ignore what is happening. Or we measure our experience against our expectation. We evaluate ourselves and others with a stream of commentary and criticism.

When people initially come to a meditation class to train in mindfulness, they hope to become calm and peaceful. Usually they are in for a big shock. The first hour of mindfulness meditation reveals its opposite, bringing an unseen stream of evaluation and judgment into stark relief. In the first hour many feel bored and dislike the boredom. We can hear a door slam and wish for quiet. Our knees hurt and we try to avoid the pain. We wish we had a better cushion. We can’t feel our breath and we get frustrated. We notice our mind won’t stop planning and we feel like a failure. Then we remember someone we’re angry at and get upset, and if we notice how many judgments there are, we feel proud of ourself for noticing.

But like George Shaller, we can put aside these weapons of judgment. We can become mindful. When we are mindful, it is as if we can bow to our experience without judgment or expectation. “Mindfulness,” declared the Buddha, “is all helpful.”

Peter, a middle-age computer designer, came to a meditation retreat looking for relief. He was coping with a recently failed business, a shaky marriage, and a sick mother. But meditation quickly became an agony. The anger and disappointment that pervaded his current situation rose up in the quiet room to fill his mind. His attempts to quiet himself by sensing his breath felt hopeless; his attention bounced away from his body like water on a hot skillet. Then it got worse. A restless woman seated nearby began to cough loudly and frequently. She began to fidget and move and cough more as the first day wore on.

Peter, who was struggling just to be with his own sorrow, became frustrated and angry, and, as she continued coughing, enraged. He sought out my co-teacher and good friend Debra Chamberlin Taylor and insisted that meditation was the wrong approach and that he wanted to leave. The teacher asked Peter to close his eyes and mindfully notice the state of his body. It was filled with tension and hurting. With Debra’s help, Peter found he could hold the tension and hurt with a more accepting and kind attention. He breathed, relaxed a little, and recognized that the medicine he needed was nothing other than to understand his own pain.

The next instruction he was given was simple: as you sit, keep a gentle mindfulness on your body and notice whatever happens. After only a few minutes, his fidgety neighbor began a long coughing spell. With each cough Peter felt his own muscles clench and his breath stop. Now he became more curious, interested in how his body was reacting. He began to notice that hearing each cough produced an internal clenching and a wave of anger, which subsided as he practiced relaxing between the spells.

Finally, at the end of the sitting period, he got up to walk down to the lunchroom. As he arrived, he noticed this same difficult woman in line just ahead of him. Immediately he noticed how his stomach clenched and his breath stopped—just seeing her! Again, he relaxed. After lunch when he returned to the mediation hall he checked to see what time his name was listed for a private interview with his teacher. Further down the same list he read the restless woman’s name. Still paying attention, he was surprised. Just seeing her name made his stomach clench and his breath tighten! He relaxed again. He realized that his body had become a mirror, and that his mindfulness was showing him when he was caught and where he could let go.

As the retreat went on, his attention grew more precise. He noticed that his own anxious and angry thoughts about his family and business problems could trigger the same clenching and tightening as the woman’s cough did. He had always tried to have things under control. Now that his life had proved out of control, the habits of anger, blame, and judgments toward himself were tying him in knots. With each reaction, he could feel the knots arise. After each one he would pause mindfully and bring in a touch of ease. He began to trust mindfulness. By the close of the retreat, he was grateful to the restless woman near him. He wanted to thank her for her teaching.

With mindfulness Peter found relief. He also discovered the benefit of curiosity and openness, what Suzuki Roshi famously called beginner’s mind. In Suzuki Roshi’s words, “We pay attention with respect and interest, not in order to manipulate, but to understand what is true. And seeing what is true, the heart becomes free.”

Mindfulness as Fearless Presence

“The art of listening is neither careless drifting on the one hand nor fearful clinging on the other. It consists in being sensitive to each moment, in regarding it as utterly new and unique, in having the mind open and wholly receptive.” -Alan Watts

Sitting mindfully with our sorrows and fears, or with those of another, is an act of courage. It is not easy. Mary believed that to face her rage might kill her. John’s son’s cystic fibrosis brought terrifying images of wheelchairs and early death. Perry was afraid to face his infidelities and sexual peculiarities. Jerry could hardly bear to think of the carnage he had seen during his work in Bosnia. For Angela, facing the re-occurrence of her cancer meant facing death.

With patience and courage, they gradually learned how to sit firmly on the earth and sense the contraction and trembling of their body without running away. They learned how to feel the floods of emotions, fear, grief, and rage and to allow them to slowly release with mindfulness. They learned to see the endless mental stories of fear and judgment that repeat over and over, and with the help of mindfulness to let them go and relax, to steady the mind and return to the present.

In the Buddha’s search for freedom he too turned his mindfulness to overcome his fears:

How would it be if in the dark of the month, with no moon, I were to enter the most strange and frightening places, near tombs and in the thick of the forest, that I might come to understand fear and terror. And doing so, a wild animal would approach or the wind rustle the leaves and I would think, “Perhaps the fear and terror now comes.” And being resolved to dispel the hold of that fear and terror, I remained in whatever posture it arose, sitting or standing, walking or lying down. I did not change until I had faced that fear and terror in that very posture, until I was free of its hold upon me . . . And having this thought, I did so. By facing the fear and terror I became free.

In the traditional training at Ajahn Chah’s forest monastery in Thailand, we were sent to sit alone in the forest at night to practice the meditations on death. Stories of monks who had encountered tigers and other wild animals were part of what kept us alert. There were many snakes, including cobras. At Ajahn Buddhadasa’s forest monastery we were taught to tap our walking sticks on the paths at night so the snakes would “hear” us and move out of the way. There were moments when I was really frightened. At another monastery, I periodically sat all night at the charnel grounds. At one monastery, every few weeks a body was brought for cremation. After the lighting of the funeral pyre and the chanting, most people would leave, with one or several monks left alone to tend the fire in the dark forest. Then, as a practice, one monk would be left, remaining there until dawn, contemplating death. Not everyone did these practices. But I was a young man, looking for initiation, eager to prove myself, so I gravitated toward these difficulties.

As it turned out, sitting in the dark forest with its tigers and snakes was easier than sitting with my inner demons. My insecurity, loneliness, shame, and boredom came up. All my frustrations and hurts, too. Sitting with these took more courage than the charnel ground. Little by little I learned to face them with mindfulness, to make a clearing within the dark woods of my own heart.

Mindfulness does not reject experience. It lets experience be the teacher. One Buddhist practitioner with severe asthma learned to bring a mindful attention to his breath and limit his attacks by being patient as the muscles in his throat and chest relaxed the stress in his body. Another man undergoing a painful cancer treatment used mindfulness to quell his fear of the pain and added loving-kindness for his body as a complement to his chemotherapy. Through mindfulness a local politician learned not to be discouraged by his attackers. A frazzled single mother of preschoolers used mindfulness to acknowledge feeling tense and overwhelmed, and to become more respectful and spacious with herself and her boys. Each of these practitioners learned to trust the space of mindful awareness. With mindfulness they entered the difficulties in their own life. Like the Buddha in the thick of the forest, they found healing and freedom.

Four Principles for Mindful Transformation

Learning takes place only in a mind that is innocent and vulnerable. -Krishnamurti

There are four principles for mindful transformation of difficulties that are taught in Western mindfulness retreats with the acronym RAIN. RAIN stands for Recognition, Acceptance, Investigation, and Non-Indentification. This acronym echoes the Zen poets who tell us “the rain falls equally on all things.” Like the nourishment of outer rain, the inner principles of RAIN can transform our difficulties.

Recognition

Recognition is the first step of mindfulness. When we are stuck in our life, we must begin with a willingness to see what is so. It is as if someone asks us gently, what is happening now? Do we reply brusquely, “Nothing”? Or do we pause and acknowledge the reality of our experience, here and now?

With recognition we step out of denial. Denial undermines our freedom. The diabetic who denies his body is not free. Neither is the driven, stressed-out executive who denies the cost of her lifestyle, or the self-critical would-be painter who denies his love of making art. The society that denies its poverty and injustice has lost a part of its freedom as well. If we deny our dissatisfaction, our anger, our pain, our ambition, we will suffer. If we deny our values, our beliefs, our longings, or our goodness, we will suffer.

“The emergence and blossoming of understanding, love, and intelligence has nothing to do with any outer tradition,” observes Zen teacher Toni Packer. “It happens completely on its own when a human being questions, wonders, listens, and looks without getting stuck in fear. When self-concern is quiet, in abeyance, heaven and earth are open.”

With recognition our awareness becomes like the dignified host. We name and inwardly bow to our experience: “Ah, sorrow; and now excitement; hmm, yes, conflict; and yes, tension. Oh, now pain, yes, and now, ah, the judging mind.” Recognition moves us from delusion and ignorance toward freedom. “We can light a lamp in the darkness,” says the Buddha. We can see what is so.

Acceptance

The next step of RAIN is acceptance. Acceptance allows us to relax and open to the facts before us. It is necessary because with recognition, there can come a subtle aversion, a resistance, a wish it weren’t so. Acceptance does not mean that we cannot work to improve things. But just now, this is what is so. In Zen they say, “If you understand, things are just as they are. And if you don’t understand, things are still just as they are.”

Acceptance is not passivity. It is a courageous step in the process of transformation. “Trouble? Life is trouble. Only death is nice,” Zorba the Greek declares. “To live is to roll up your sleeves and embrace trouble.” Acceptance is a willing movement of the heart, to include whatever is before it. In individual transformation we have to start with the reality of our own suffering. For social transformation we have to start with the reality of collective suffering, of injustice, racism, greed, and hate. We can only transform the world as we learn to transform ourselves. As Carl Jung comments, “Perhaps I myself am the enemy who must be loved.”

With acceptance and respect, problems that seem intractable often become workable. A man began to give large doses of cod-liver oil to his Doberman because he had been told that the stuff was good for dogs. Each day he would hold the head of the protesting dog between his knees, force its jaws open, and pour the liquid down its throat. One day the dog broke loose and the fish oil spilled on the floor. Then, to the man’s great surprise, the dog returned to lick the puddle. That is when the man discovered that what the dog had been fighting was not the oil but his lack of respect in administering it. With acceptance and respect, surprising transformations can occur.

Investigation

Recognition and acceptance lead to the third step of RAIN, investigation. Zen Master Thich Nhat Hanh calls this “seeing deeply.” In recognition and acceptance we recognize our dilemma and accept the truth of the whole situation. Now we must investigate more fully. Buddhism teaches that whenever we are stuck, it is because we have not looked deeply enough into the nature of the experience.

Buddhism systematically directs our investigation to four areas that are critical for understanding and freedom. These are called the four foundations of mindfulness: body, feelings, mind, and dharma, the underlying principles of experience.

Here is how we can apply them when working with a difficult experience. Starting with investigation in the body, we mindfully locate where our difficulties are held. Sometimes we find heat, contraction, hardness, or vibration. Sometimes we notice throbbing, numbness, a certain shape or color. We can investigate whether we are meeting this area with resistance or with mindfulness. We notice what happens as we hold these sensations with mindfulness. Do they open? Are there other layers? Is there a center? Do they intensify, move, expand, change, repeat, dissolve, or transform?

In the second foundation of mindfulness, we can investigate what feelings are part of this difficulty. Is the primary feeling tone pleasant, unpleasant, or neutral? Are we meeting this feeling with mindfulness? And what are the secondary feelings associated with it? Often we discover a constellation of feelings. A man remembering his divorce may feel sadness, anger, jealously, loss, fear, and loneliness. A woman who was unable to help her addicted nephew can feel longing, aversion, guilt, desire, emptiness, and unworthiness. With mindfulness, each feeling is recognized and accepted. We investigate how each emotion feels, whether it is pleasant or painful, contracted or relaxed, tense or sad. We notice where we feel the emotion in our body and what happens to it as it is held in mindfulness.

Next comes the mind. What thoughts and images are associated with this difficulty? What stories, judgments, and beliefs are we holding? When we look more closely, we often discover that some of them are one-sided, fixed points of view, or out-moded, habitual perspectives. We see that they are only stories. They loosen their hold on us. We cling less to them.

The fourth foundation to investigate is called mindfulness of the dharma. Dharma is an important and multifaceted word that can mean the teachings and the path of Buddhism. It can mean the truth, and in this case it can also mean the elements and patterns that make up experience. In mindfulness of the dharma we look into the principles and laws that are operating. We can notice if an experience is actually as solid as it appears. Is it unchanging or is it impermanent, moving, shifting, recreating itself? We notice if the difficulty expands or contracts the space in our mind, if it is in our control or if it has its own life. We notice if it is self-constructed. We investigate whether we are clinging to it, resisting it, or simply letting it be. We see whether our relationship to it is a source of suffering or happiness. And finally, we notice how much we identify with it. This leads us to the last step of RAIN, non-identification.

Nonidentification

In not-identification we stop taking the experience as me or mine. We see how our identification creates dependence, anxiety, and inauthenticity. In practicing non-identification, we inquire of every state, experience, and story, is this who we really are? We see the tentativeness of this identity. Instead of identification with this difficulty, we let go and rest in awareness itself. This is the culmination of releasing difficulty through RAIN.

One Buddhist practitioner, David, identified himself as a failure. His life had many disappointments and after a few years of Buddhist practice, he was disappointed by his meditation too. He became calmer but that was all. He was still plagued by unrelenting critical thoughts and self-judgments, leftovers from a harsh and painful past. He identified with these thoughts and his wounded history. Even the practice of compassion for himself brought little relief.

Then, during a ten-day mindfulness retreat, he was inspired by the teachings on non-identification. He was touched by the stories of those who faced their demons and freed themselves. He remembered the account of the Buddha, who on the night of his enlightenment faced his own demons in the form of the armies and temptations of Mara. David decided to stay up all night and directly face his own demons. For many hours, he tried to be mindful of his breath and body. In between sittings, he took periods of walking meditation. At each sitting, he was washed over by familiar waves of sleepiness, body pains, and critical thoughts. Then he began to notice that each changing experience was met by one common element, awareness itself.

In the middle of the night, he had an “ah ha” moment. He realized that awareness was not affected by any of these experiences, that it was open and untouched, like space itself. All his struggles, the painful feelings and thoughts, came and went without the slightest disturbance to awareness itself. Awareness became his refuge.

David decided to test his realization. The meditation hall was empty so he rolled on the floor. Awareness just noticed. He stood up, shouted, laughed, made funny animals noises. Awareness just noticed. He ran around the room, he lay down quietly, he went outside to the edge of the forest, he picked up a stone and threw it, jumped up and down, laughed, came back and sat. Awareness just noticed it all. Finding this, he felt free. He watched the sun rise softly over the hills. Then he went back to sleep for a time. And when he reawakened, his day was full of joy. Even when his doubts came back, awareness just noticed. Like the rain, his awareness allowed all things equally.

It would be too rosy to end this story here. Later in the retreat David again fell into periods of doubt, self-judgment, and depression. But now, even in the middle of it, he could recognize that it was just doubt, just judgment, just depression. He could not take it fully as his identity anymore. Awareness noticed this too. And was silent, free.

Buddhism calls non-identification the abode of the awakening, the end of clinging, true peace, nirvana. Without identification, we can live with care, yet we are no longer bound by the fears and illusions of the small sense of self. We see the secret beauty behind all that we meet. Mindfulness and fearless presence bring true protection. When we meet the world with recognition, acceptance, investigation and non-identification, we discover that wherever we are, freedom is possible, just as the rain falls on and nurtures all things equally.

Jack Kornfield is a founding teacher of the Insight Meditation Society and Spirit Rock Center and one of the key teachers to introduce Buddhist mindfulness practice to the West. He is a former Buddhist monk, a clinical psychologist, and a husband and father.

Doing the Buddha’s Practice, Jack Kornfield, Shambhala Sun, July 2007.

http://www.jackkornfield.org/articles/dharmaandpolitics.php

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It’s been 18 years since I joined Volvo, a Swedish company. Working for them has proven to be an interesting experience. Any project here takes 2 years to be finalized, even if the idea is simple and brilliant. It’s a rule.

Globalized processes have caused in us (all over the world) a general sense of searching for immediate results. Therefore, we have come to posses a need to see immediate results. This contrasts greatly with the slow movements of the Swedish.

They, on the other hand, debate, debate, debate, hold x quantity of meetings and work with a slowdown scheme. At the end, this always yields better results.

1. Sweden has 2 million inhabitants

2. Stockholm has 500,000 people

3. Volvo, Escania, Ericsson, Electrolux, are some of its renowned
companies. Volvo even supplies NASA.

The first time I was in Sweden , one of my colleagues picked me up at the hotel every morning. It was September, bit cold and snowy. We would arrive early at the company and he would park far away from the entrance (2000 employees arrive in their car to work).

The first day, I didn’t say anything, neither the second or third days. One morning I asked him, “Do you have a fixed parking space? I’ve noticed we park far from the entrance even when there are no other cars in the lot.” To which he replied, “Since we’re here early we’ll have time to walk, don’t you think that whoever gets in late will need a place closer to the door?” Imagine my face.

Nowadays, there’s a movement in Europe named Slow Food. This movement establishes that people should eat and drink slowly, with enough time to taste their food, spend time with the family, friends, without rushing. Slow Food is against its counterpart, Fast Food and what it stands for as a lifestyle. Slow Food is the basis for a bigger movement called Slow Europe, as mentioned by Business Week.

Basically, the movement questions the sense of “hurry” and “craziness” generated by globalization, fuelled by the desire of “having in quantity” (life status) versus “having with quality”, “life quality” or the “quality of being”.

French people, even though they work 35 hours per week, are more productive than Americans or British. Germans have established 28.8 hour workweeks and have seen their productivity driven up by 20%. This slow attitude has come to the notice of USA , the pupils of the fast and “do it now” brigade.

This no-rush attitude doesn’t represent doing less or having a lower productivity. It means working and doing things with greater quality, productivity, perfection, with attention to detail and less stress. It means re-establishing family values, friends, free and leisure time. Taking the “now”, present and concrete, versus the “global”, undefined and anonymous. It means taking humans’ essential values, the simplicity of living. It stands for a less coercive work environment, more happy, lighter and more productive work place where humans enjoy doing what they know best how to do. It’s time to stop and think on how companies need to develop serious quality with no-rush that will increase productivity and the quality of products and services, without losing the essence.

In the movie, ‘Scent of a Woman’, there’s a scene where Al Pacino asks a girl to dance and she replies, “I can’t, my boyfriend will be here any minute now”. To which Al Pacino responds, “A life is lived in an instant”. Then they dance the tango!

Many of us live our lives running behind time, but we only reach it when we die of a heart attack or in a car accident rushing to be on time. Others are so anxious to live for the future that they forget to live the present, which is the only time that truly exists. We all have equal time throughout the world. No one has more or less. The difference lies in how each one of us does with our time. We need to live each moment. As John Lennon said, “Life is what happens to you while you’re busy making other plans”.

Congratulations for reading this email till the end of this message. There are many who will have stopped in the middle so as not to waste time in this “Globalized” world..

Life Is ,yes, Short,
Break The Rules, Forgive Quickly,
Kiss Slowly, Love Truly,
Laugh Uncontrollably,
And Never Regret Anything

That Made You Smile.
Life May Not Be The Party
We Hoped For,
But While We’re Here, We Should Dance…

Have a Wonderful Day!

Article Source: Bangalore Dhamma Group

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Following my post on storytelling, I got this story from a close friend of mine. He in turn must have got it from someone else. Let me just thank all those great farmers out there, starting with the farmer in the story who made it possible for the story to reach me. Here goes:

There was a farmer who grew superior quality and award-winning corn. Each year he entered his corn in the state fair where it won honor and prizes.  One year a newspaper reporter interviewed him and learnt something interesting about how he grew it.

The reporter discovered that the farmer shared his seed corn with his neighbors’.

“How can you afford to share your best seed corn with your neighbor’s when they are entering corn in competition with yours each year?” the reporter asked.

“Why sir, “said the farmer, “didn’t you know? The wind picks up pollen from the ripening corn and swirls it from field to field.

If my neighbor’s grow inferior, sub-standard and poor quality corn, cross-pollination will steadily degrade the quality of my corn.

If I am to grow good corn, I must help my neighbor’s grow good corn.”

The farmer gave a superb insight into the connectedness of life. His product cannot improve unless his neighbor’s product also improves. So it is in the other dimensions.

Time and time again this has been illustrated in human history. The Medici Effect which characterized the Renaissance creating an explosion of breakthrough ideas and innovation through cross-pollination between different disciplines fields and cultures. The most amazing and innovative things on the internet are shared freely, the world leading browser Firefox or Sun’s Java programming language, MySQLdatabase and the OpenOffice.org office productivity suite.

It is an imperative to develop a company culture that shares stories, ideas and insights. This enables best practices to be shared and used on a global scale to help an organization to become efficient and productive and innovative.

Nations, industries and institutions become leaders when they practice the culture of seeding and sharing versus harvesting and hoarding. In its absence they will never be able to realize their true potential.  It is no surprise that companies like IBM, Eli Lilly, Raytheon, 3M are who they are – they share their ideas and best practices internally and with the world. Success does not happen in isolation. It is inherently a participative and collaborative process

________________________________

My two cents. How interconnected we are? Just think for a minute how can we live in a peace if the neighborhood is on fire, how can we stay honest if the officials are corrupt, how we work peacefully if the boss is so demanding, how can we live our life good without others contribution. If things are not in your control, at least spread goodness to your neighbors, that is in your control. Remember – Love thy neighbor

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