Ayurveda: Health for Body and Mind Featuring the Doshi Family Bridgebuilder Award and Lecture, Honoring John Hagelin, Ph.D
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The Ageless Woman.Book
The Ageless Woman Natural Health and Beauty After Forty with Maharishi Ayurveda NANCY LONSDORF, M.D. Copyright © 2004 MCD Century Publications, LLC All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage or retrieval system, without per- mission in writing from the Publisher. Inquiries should be addressed to Permissions Department, MCD Century Publications, 2035 Hogback Road, Suite 107, Ann Arbor, MI 48105. Cover Design: Ko Wicke - Blackdog Design www.doghowze.com Author Photography: Mel Sauerbeck - www.navaswan.com ISBN 0-9721233-5-0 Trademark Information: The following service marks and trademarks are licensed to Maharishi Vedic Education Development Corporation: Maharishi Ayurveda, Maharishi Amrit Kalash, Amrit, Maharishi Rejuvenation, Transcendental Meditation, TM, TM- Sidhi, Yogic Flying, Maharishi, Maharishi Vedic Vibration Technology (MVVT), Vedic Science, Maharishi Gandharva Ved. This book is dedicated to Maharishi’s goal of establishing a disease-free society, permanent world peace, and heaven on earth in this generation. DISCLAIMER This book provides an educational guide for developing a healthy lifestyle at midlife and for correcting imbalances according to Maharishi Ayurveda. No part of this book is intended to diagnose or treat any disease or to replace standard medical care. Although preventive in intent, these guidelines do not replace modern preventive medical approaches recommended by your doctor. All information in The Ageless Woman is given with the understanding that the reader accepts full responsibility for her own health and well-being. While the self-care approaches outlined in this book have been safely used by hundreds of women, as with any health approach, the results cannot be guaranteed. -
Literary, Subsidiary, and Foreign Rights Agents
Literary, Subsidiary, and Foreign Rights Agents A Mini-Guide by John Kremer Copyright © 2011 by John Kremer All rights reserved. Open Horizons P. O. Box 2887 Taos NM 87571 575-751-3398 Fax: 575-751-3100 Email: [email protected] Web: http://www.bookmarket.com Introduction Below are the names and contact information for more than 1,450+ literary agents who sell rights for books. For additional lists, see the end of this report. The agents highlighted with a bigger indent are known to work with self-publishers or publishers in helping them to sell subsidiary, film, foreign, and reprint rights for books. All 325+ foreign literary agents (highlighted in bold green) listed here are known to work with one or more independent publishers or authors in selling foreign rights. Some of the major literary agencies are highlighted in bold red. To locate the 260 agents that deal with first-time novelists, look for the agents highlighted with bigger type. You can also locate them by searching for: “first novel” by using the search function in your web browser or word processing program. Unknown author Jennifer Weiner was turned down by 23 agents before finding one who thought a novel about a plus-size heroine would sell. Her book, Good in Bed, became a bestseller. The lesson? Don't take 23 agents word for it. Find the 24th that believes in you and your book. When querying agents, be selective. Don't send to everyone. Send to those that really look like they might be interested in what you have to offer. -
New 2007 Book.Qxd
His Holiness Maharishi Mahesh Yogi Founder, Maharishi School MAHARISHI SCHOOL BOARD OF TRUSTEES Dr. Bevan Morris Chairman of the Board Camille Jorgensen Bill Goldstein Sam Lieb Shelley Gratzon Janet Nichols Richard Hobbs Craig Pearson Peter Huggins Chet Swanson Chris Jones Susan Tracy 2 A MESSAGE FROM THE DIRECTOR It has been an extraordinary joy to carry the message of Maharishi School and Consciousness-BasedSM education around the world during the last year and a half. What we have encountered everywhere is the idea that education is primarily a path to the goal of getting a job – a very partial understanding compared with Maharishi’s vision of complete education, which is capable of enriching each student with the fruit of all knowledge, the ability to live with the full support of nature, free from mistakes and suffering. Often we met with students whose experience of education has been dominated by an ideal of long hours spent in study, memorizing facts and formulas. They have grown up with the idea that the harder they work and the more drudgery they can withstand, the greater their success will be. It’s quite amazing for them to hear about the enormous successes our students enjoy year after year in absolutely Dr. Ashley Deans everything they undertake, without any drudgery at all. And when they hear that Director, they too can work less hard and achieve even more, they can’t stop smiling. Maharishi School The foundation of our success is Maharishi’s simple insight into the three-fold structure of education: the knower, the known, and the process of knowing. -
Speakers and Themes
Main Speakers and Themes: Michael Dillbeck, PhD, USA Padma Shri Rajesh Kotecha, India Consciousness and Collective Health: Vice Chancellor Gujarat Ayurveda University Congress Venue The Vedic Perspective and Research Findings Ayurvedic Approach to Anxiety Disorder Congress-Extension for Research Professor and Trustee, Maharishi University of Padma Award winner (medicine) 2015 - The honor of Padma Shri Management has been con ferred on him by the Govt. of India for his exceptional Vaidyas April 14–18 services for upholding the essence and values of Ayurveda. For Vaidyas who would like to go deeper into the knowledge of Ayurveda, this extension is Ashtavaidya Divakaran Mooss, India Prof. M S Baghel, M.D. (Ayu), Ph.D. Kayachikitsa offered with seminars on the different modal- Ashtavaidya Tradition of Kerala Ayurveda Role of Rasayana Therapy in present day medical scenario ities of Maharishi AyurVeda including pulse Chairman and Chief Physician at Ashtavaidyan Thaikkattu Chairman, Ayurveda Chair at University of Debrecen, Hun- diagnosis, aroma therapy and instruction in Mooss, Aatma Ayurvedic Hospital, Thrissur,Kerala,India, Chief gary; former Director at Gujarat Ayurveda University, India. 32 the Transcendental Meditation technique. Consulting Physician at Keraleeya Ayurveda samajam Shoranur, years of professional experience, 120 published papers. and at PNNM Ayurveda Medicial College. Introduction to Maharishi TheaterHotel 2014 Award for best Conference Location in Southern Holland John Fagan, Ph.D. Cornell Univ., USA Lothar Pirc, Germany -
Vol. No. 99 September, 2008 Print "Ahimsa Times "
AHIMSA TIMES - SEPTEMBER 2008 ISSUE - www.jainsamaj.org Page 1 of 22 Vol. No. 99 Print "Ahimsa Times " September, 2008 www.jainsamaj.org Board of Trustees Circulation + 80000 Copies( Jains Only ) Email: Ahimsa Foundation [email protected] New Matrimonial New Members Business Directory PARYUSHAN PARVA Paryushan Parva is an annual religious festival of the Jains. Considered auspicious and sacred, it is observed to deepen the awareness as a physical being in conjunction with spiritual observations Generally, Paryushan Parva falls in the month of September. In Jainisim, fasting is considered as a spiritual activity, that purify our souls, improve morality, spiritual power, increase knowledge and strengthen relationships. The purpose is to purify our souls by staying closer to our own souls, looking at our faults and asking for forgiveness for the mistakes and taking vows to minimize our faults. Also a time when Jains will review their action towards their animals, environment and every kind of soul. Paryashan Parva is an annual, sacred religious festivals of the Jains. It is celebrated with fasting reading of scriptures, observing silence etc preferably under the guidance of monks in temples Strict fasting where one has to completely abstain from food and even water is observed for a week or more. Depending upon one's capability, complete fasting spans between 8-31 days. Religious and spiritual discourses are held where tales of Lord Mahavira are narrated. The Namokar Mantra is chanted everyday. Forgiveness in as important aspect of the celebration. At the end of Fasting, al will ask for forgiveness for any violence or wrong- doings they may have imposed previous year. -
Analysis and Meaning of Samvatsari Pratikraman
Analysis and Meaning of Samvatsari Pratikraman Anop R. Vora Rochester, NY 1 Content 1. Reasons for the presentation & Goals 2. Generic Meaning of Pratikraman 3. Types of Pratikramans 4. Different Formats/Traditions 5. Six Essentials 6. Macro Structure 7. Translation of frequently used Prakrit words 8. Observations 9. Acknowledgments 10.References 2 Introduction Reasons for the Presentation Performing any ritual without understanding its meaning has a very limited benefit. Awareness is the key to spiritual success. Goals To improve understanding of the Pratikraman Ritual at the macro level. To help improve one’s thought pattern and behavior 3 Generic Meaning of Pratikraman It Means To Come Back To retreat from the worldly sins To get away from the tendency of Finding fault in others, criticizing others and to develop the habit of self analysis, self improvement, and introspection Repentance/atonement 4 Types of Pratikramans Devsi(Evening) Raishi(Morning) Pakkhi (Fortnight) Chaumasi(4 mos.) Samvatsari (year) 5 Different Formats /Traditions Pratikramans composed in PrakritPrakrit/Sanskrit/Gujarati/Hindi/Sanskrit/Gujarati/Hindi Pratikramans composed in English (JAINA ((NarendraNarendra ShethSheth),), Dr. Surendra SinghaviSinghavi,, Dr. Mukesh DoshiDoshi,, Pravin Shah, Manubhai DoshiDoshi)) 6 DIGAMBAR TRADITION No special Samvatsari Pratikraman as such Pratikraman performed during DAS LAKSHNA has the following features: -About 20 to 30 minutes long --NotNot structured, Flexible --DoneDone individually or collectively --ConsistsConsists -
Concept of God in Jainism
Concept of God in Jainism Jainism believes that the universe and all its substances or entities are eternal. It has no beginning or end with respect to time. The universe runs on its own accord by its own cosmic laws. All the substances change or modify their forms continuously. Nothing can be destroyed or created in the universe. There is no need for someone to create or manage the affairs of the universe. Hence Jainism does not believe in God as a creator, survivor, and destroyer of the universe. However, Jainism does believe in God, not as a creator, but as a perfect being. When a person destroys all his karmas, he becomes a liberated soul. He resides in a perfect blissful state in Moksha. He possesses infinite knowledge, infinite vision, infinite power, and infinite bliss. This living being is a God of the Jain religion. Every living being has the potential to become God. Hence Jains do not have one God, but Jain Gods are innumerable and their number is continuously increasing as more living beings attain liberation. Jains believe that since the beginning of time every living being (soul) because of its ignorance, is attached with karma. The main purpose of the religion is to remove this karma through self-knowledge and become a liberated soul. There are many types of karma. However, they are broadly classified into the following eight categories: 1. Mohniya karma It generates delusion in the soul in regard to its own true nature, and makes it identify itself with other external substances. 2. -
Raj Bhakta Marg: the Path of Devotion to Srimad Rajcandra. a Jain Community in the Twenty First Century
University of Huddersfield Repository Salter, Emma Raj Bhakta Marg: the path of devotion to Srimad Rajcandra. A Jain community in the twenty first century Original Citation Salter, Emma (2002) Raj Bhakta Marg: the path of devotion to Srimad Rajcandra. A Jain community in the twenty first century. Doctoral thesis, University of Wales. This version is available at http://eprints.hud.ac.uk/id/eprint/9211/ The University Repository is a digital collection of the research output of the University, available on Open Access. Copyright and Moral Rights for the items on this site are retained by the individual author and/or other copyright owners. Users may access full items free of charge; copies of full text items generally can be reproduced, displayed or performed and given to third parties in any format or medium for personal research or study, educational or not-for-profit purposes without prior permission or charge, provided: • The authors, title and full bibliographic details is credited in any copy; • A hyperlink and/or URL is included for the original metadata page; and • The content is not changed in any way. For more information, including our policy and submission procedure, please contact the Repository Team at: [email protected]. http://eprints.hud.ac.uk/ © Emma Salter. Not to be reproduced in any form without the author’s permission Rāj Bhakta Mārg The Path of Devotion to Srimad Rajcandra. A Jain Community in the Twenty First Century. By Emma Salter A thesis submitted in candidature for the degree of doctor of philosophy. University of Wales, Cardiff. -
Jainism Chapter 1
Jainism Chapter 1 Rajesh Kumar Jain M M I G , B - 23, Ram Ganga V i h a r , Phase 2, Extn, M o r a d a b a d - 2 4 4 0 0 1 , UP- B h a r a t . (India) Asia 2013 2014 2015 2016 Copyright © Rajesh Kumar Jain, Moradabad-UP-Bharat. 1 From the Desk of Author Dear Readers:- I am happy to publish first chapter of an English version book Jainism, there was a huge demand from south Bharat, USA and UK, so I tried to write and publish the same. My mother tongue is Hindi, so, there are chances of mistakes and hoping that readers will help to rectify the same. Thanks Rajesh Kumar Jain I wrote my first book in 2013, published on wordpress and BlogSpot, book was listed on Pothi and Chinemonteal in 2014, the second edition was published, listed in 2015 and the language was Hindi. Year wise Readers 2013,2014,2015 25000 21600 20000 15000 Series1 10000 6300 5000 1700 0 1 2 3 2 Month Wise Readers of 2013,2014,2015 3500 N o 3000 2500 o f 2000 1500 Series1 R Series2 e 1000 a 500 Series3 d e 0 r s Month Readers were from 72 USA 13550 countries, list of Top Bharat 9509 eighteen countries are Sweden 3901 given with data. France 552 Germany 250 Taiwan 233 UK 195 European 177 Singapore 107 Japan 70 Russia 64 Canada 46 UAE 46 Indonesia 25 Nepal 23 Australia 22 Malaysia 15 Thailand 15 others 800 3 Country wise Readers at a Glance USA Bharat Sweden France Germany Taiwan UK European Singapore Japan Russia Canada UAE Indonesia Nepal Australia Malaysia Thailand others Year Readers % Growth 2013 1700 - 2014 6300 85 2015 21600 242 4 Left to Right: My Wife Smt Alka Jain, Me, My Mother Smt Prem Lata Jain Left to Right: My son Er Varun Jain, Me, My mother Smt Prem Lata Jain 5 Left to Right My son Er Rajat Jain, Me, My daughter in Law Er Vartika Jain 6 Mangalam Bhagavan viro, Mangalam gautamo gani, Mangalam kundakundadya, Jain dharmostu mangalam. -
Jain Digest Dec 2015.Pdf
A Publication of the Federation of Jain Associations in North America (JAINA) email: [email protected] JAINA is an umbrella organization of local Jain Associations in U.S.A. and Canada. The purpose of the organization is to preserve, practice, and promote Jain Dharma and Jain Way of life. JAINA Headquarters: 722 S Main St, Milpitas, CA 95035 Tele: 408-262-6242, email: [email protected], Web: www.jaina.org JAINA Executive Committee JAIN DIGEST Editorial Team 310-721-5947 President Ashok Domadia email: [email protected] [email protected] Jain Digest Committee Chairman First VP: Gunvant Shah Mahesh Wadher [email protected] Editors Treasurer: Rita Sheth Dilip Parekh [email protected] Sanjay Bhandari Yogendra Bobra Secretory: Shobha Vora Reena Shah [email protected] Art and Design VP Northeast: Dr. Mamta Shaha Jayana Shah [email protected] Rishita Dagli Pooja Shah VP Mideast: Prakash Mehta [email protected] IT Support Giriraj Jain VP Midwest: Hemant T. Shah [email protected] Advertisements Mahesh Wadher VP Southeast: Rajendra Mehta Shobha Vora [email protected] VP Southwest: Pradeep Shah [email protected] VP West: Mahesh Wadher [email protected] VP Canada: Raj Patil [email protected] Past President: Prem Jain [email protected] YJA Chair: Puja Savla Disclosure [email protected] The Editorial Team endeavors to publish all the materials that are submitted but reserves the right to reduce, revise, reject, or edit any article, letter, or YJA Chair: Sunny Dharod abstract for clarity, space, or policy reasons. The views [email protected] expressed in the articles are those of the authors and do not necessarily represent the views of the Editorial YJP Co-Chair : Neal Daftary Team. -
International Journal of Jaina Studies (Online) Vol
International Journal of Jaina Studies (Online) Vol. 8, No. 1 (2012) 1-47 SHADES OF ENLIGHTENMENT A JAIN TANTRIC DIAGRAM AND THE COLOURS OF THE TĪRTHAṄKARAS Ellen Gough 1 Scholarship in recent years has convincingly established that Śaiva-Śākta traditions dominated much of the South Asian medieval landscape, significantly transforming the religious beliefs and practices on the subcontinent. The work of Alexis Sanderson, in particular, has provided a wealth of data to document this Śaiva influence, with his recent monograph, “The Śaiva Age: The Rise and Dominance of Śaivism During the Early Medieval Period,” arguing that from the fifth to thirteenth centuries, all major religious traditions in India were either “absorbed by” Śaivism or “came to remodel themselves along Śaiva lines” (Sanderson 2009: 252). This remodeling meant the widespread acceptance of tantric practices such as the use of esoteric mantra s and elaborate ritual diagrams ( maṇḍala, yantra, cakra, etc.). Jainism was certainly among the traditions influenced by these developments, yet little research has been done on Jains’ appropriation of Śaiva-Śākta tantric practices. There have been some preliminary studies of Jain mantra s and maṇḍala s, 2 and scholars have examined aspects of medieval Jain- Śaiva interactions in philosophical, narrative, and ritual texts, 3 but much more research 1 An earlier version of this paper was presented at the University of Toronto Graduate Student Conference on South Asian Religions in 2011. I thank the conference participants for their helpful feedback. I also thank Phyllis Granoff for comments on several earlier drafts of the paper. 2 While there are more studies of Jain mantraśāstra in Indian languages, I focus here on scholarship in European languages. -
A Study on Religion
A Study on Religion Religious studies is the academic field of multi-disciplinary, secular study of religious beliefs, behaviors, and institutions. It describes, compares, interprets, and explains religion, emphasizing systematic, historically based, and cross-cultural perspectives. While theology attempts to understand the nature of transcendent or supernatural forces (such as deities), religious studies tries to study religious behavior and belief from outside any particular religious viewpoint. Religious studies draws upon multiple disciplines and their methodologies including anthropology, sociology, psychology, philosophy, and history of religion. Religious studies originated in the nineteenth century, when scholarly and historical analysis of the Bible had flourished, and Hindu and Buddhist texts were first being translated into European languages. Early influential scholars included Friedrich Max Müller, in England, and Cornelius P. Tiele, in the Netherlands. Today religious studies is practiced by scholars worldwide. In its early years, it was known as Comparative Religion or the Science of Religion and, in the USA, there are those who today also know the field as the History of religion (associated with methodological traditions traced to the University of Chicago in general, and in particular Mircea Eliade, from the late 1950s through to the late 1980s). The field is known as Religionswissenschaft in Germany and Sciences de la religion in the French-speaking world. The term "religion" originated from the Latin noun "religio", that was nominalized from one of three verbs: "relegere" (to turn to constantly/observe conscientiously); "religare" (to bind oneself [back]); and "reeligare" (to choose again).[1] Because of these three different meanings, an etymological analysis alone does not resolve the ambiguity of defining religion, since each verb points to a different understanding of what religion is.[2] During the Medieval Period, the term "religious" was used as a noun to describe someone who had joined a monastic order (a "religious").