Transactions of the Blavatsky Lodge of The
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Temenos Academy Online Papers Michaelmas Term
TEMENOS ACADEMY ONLINE PAPERS MICHAELMAS TERM 2020 7 A Secret Philosophy: W. B. Yeats and the Dublin Hermetic Society by Professor Grevel Lindop [Image: William Butler Yeats, by John Butler Yeats, 1900] 1 A SECRET PHILOSOPHY: W.B. YEATS AND THE DUBLIN HERMETIC SOCIETY (i) On June 16th 1885 a group of young men met in a modest upper room in York Street, near the centre of Dublin. They would call themselves the Dublin Hermetic Society, and they intended to explore ‘a philosophy which has until lately been kept entirely secret, or at most revealed only in symbolism’.1 The group had been called together by the young poet William Butler Yeats and his friend Charles Johnston. It was Yeats who gave the opening address. This was an important time in his life: three days earlier, he had celebrated his twentieth birthday; and his first published poems had appeared in the Dublin University Review just three months before that. We don’t know exactly what he said in those inaugural remarks, but later he recalled: I had, when we first made our Society, proposed for our consideration that whatever the great poets had affirmed in their finest moments was the nearest we could come to an authoritative religion, and that their mythology, their spirits of water and wind, were but literal truth.2 So poetry was involved from the start, with Yeats convinced (like Blake before him) that poets are the true prophets. He was also proposing the ‘literal’ (not merely metaphorical) existence of elemental spirits – that there are modes of existence, and living beings, inaccessible to our ordinary senses. -
Few Translation of Works of Tamil Sidhas, Saints and Poets Contents
Few translation of works of Tamil Sidhas, Saints and Poets I belong to Kerala but I did study Tamil Language with great interest.Here is translation of random religious works That I have done Contents Few translation of works of Tamil Sidhas, Saints and Poets ................. 1 1.Thiruvalluvar’s Thirukkual ...................................................................... 7 2.Vaan chirappu .................................................................................... 9 3.Neethar Perumai .............................................................................. 11 4.Aran Valiyuruthal ............................................................................. 13 5.Yil Vazhkai ........................................................................................ 15 6. Vaazhkkai thunai nalam .................................................................. 18 7.Makkat peru ..................................................................................... 20 8.Anbudamai ....................................................................................... 21 9.Virunthombal ................................................................................... 23 10.Iniyavai kooral ............................................................................... 25 11.Chei nandri arithal ......................................................................... 28 12.Naduvu nilamai- ............................................................................. 29 13.Adakkamudamai ........................................................................... -
THE SERMON on the MOUNT According to VEDANTA Other MENTOR Titles of Related Interest
\" < 'y \ A MENTOR BOOK 1 ,wami \ « r a m A |a fascinating Digitized by the Internet Archive in 2017 with funding from Public.Resource.Org https://archive.org/details/sermononmountaccOOprab 66Like Krishna and Buddha, Christ did not preach a mere ethical or social gos¬ pel hut an uncompromisingly spiritual one. He declared that God can be seen, that divine perfection can be achieved. In order that men might attain this su¬ preme goal of existence, he taught the renunciation of worldliness, the con¬ templation of God, and the purification of the heart through the love of God. These simple and profound truths, stated repeatedly in the Sermon on the Mount, constitute its underlying theme9 as I shall try to show in the pages to followr —from the Introduction by Swami Prabhavananda THE SERMON ON THE MOUNT according to VEDANTA Other MENTOR Titles of Related Interest □ SHAN KARA'S CREST-JEWEL OF DISCRIMINA¬ TION translated by Swami Prabhavananda and Christopher Ssherwood. The philosophy of the great Indian philosopher and saint, Shankara. Its implications for the man of today are sought out in the Introduction, (#MY1054—$1.25) □ THE SONG OF GOD: RHAGAVAD-GITA translated by Swami Prabhavananda and Christopher Isher- wood. A distinguished translation of the Gospel of Hinduism, one of the great religious classics of the world. Introduction by Aldous Huxley. Appen¬ dices. (#MY1425—$1.25) □ THE UPAN5SHAD8: BREATH OF THE ETERNAL translated by Swam! Prabhavananda and Freder¬ ick Manchester. Here is the wisdom of the Hindu mystics in principal texts selected and translated from the original Sanskrit. (#MY1424—$1.25) □ HOW TO KNOW GOD: THE YOGA APHORISMS OF PATANJALI translated with Commentary by Swami Prabhavananda and Christopher Isher- wood. -
Energy Healing
57618_CH03_Pass2.QXD 10/30/08 1:19 PM Page 61 © Jones and Bartlett Publishers, LLC. NOT FOR SALE OR DISTRIBUTION. CHAPTER 3 Energy Healing Our remedies oft in ourselves do lie. —WILLIAM SHAKESPEARE LEARNING OBJECTIVES 1. Describe the types of energy. 2. Explain the universal energy field (UEF). 3. Explain the human energy field (HEF). 4. Describe the seven auric layers. 5. Describe the seven chakras. 6. Define the concept of energy healing. 7. Describe various types of energy healing. INTRODUCTION For centuries, traditional healers worldwide have practiced methods of energy healing, viewing the body as a complex energy system with energy flowing through or over its surface (Rakel, 2007). Until recently, the Western world largely ignored the Eastern interpretation of humans as energy beings. However, times have changed dramatically and an exciting and promising new branch of academic inquiry and clinical research is opening in the area of energy healing (Oschman, 2000; Trivieri & Anderson, 2002). Scientists and energy therapists around the world have made discoveries that will forever alter our picture of human energetics. The National Institutes of Health (NIH) is conducting research in areas such as energy healing and prayer, and major U.S. academic institutions are conducting large clinical trials in these areas. Approaches in exploring the concepts of life force and healing energy that previously appeared to compete or conflict have now been found to support each other. Conner and Koithan (2006) note 61 57618_CH03_Pass2.QXD 10/30/08 1:19 PM Page 62 © Jones and Bartlett Publishers, LLC. NOT FOR SALE OR DISTRIBUTION. 62 CHAPTER 3 • ENERGY HEALING that “with increased recognition and federal funding for energetic healing, there is a growing body of research that supports the use of energetic healing interventions with patients” (p. -
Hindu End of Life
CE Hindu End of Life Death, Dying, Suffering, and Karma Susan Thrane, MSN, RN, OCN v Hindu suffering can be perplexing to Western KEY WORDS thought. With almost 2.3 million Hindus of Indian origin and an additional 1 million end of life practicing American Hindus now in the Hinduism United States, healthcare practitioners need to karma know more about the tenets of Hinduism to reincarnation provide culturally sensitive care. Family and suffering community interconnectedness, karma, and reincarnation are major beliefs of Hinduism. Healthcare decisions may be made by the eath is a universal experience. No matter what most senior family member or the eldest son. our culture, our religion, our race, or our coun- Karma is a combination of cosmic and moral Dtry of origin, we will all die. How we approach cause and effect that can cross lifetimes and death, how we think about suffering and grief, and life lessons learned for spiritual growth. The what we believe happens after we die vary based on belief in reincarnation gives great comfort to our culture, religion, and spiritual beliefs. Spiritual be- the dying and their families because they know liefs ground our thinking about end-of-life concepts. their loved one will be reborn into a new life Humanists, which include atheists and agnostics, be- and that they are not gone forever. Enduring lieve that death is the end.1 Christians believe that death physical suffering may lead to spiritual growth is the beginning of everlasting life with God.2 Hindus and a more fortunate rebirth. believe that while death is the end of this life, it is also the beginning of a new cycle.3 Several estimates of the number of Hindus in America exist. -
The Early Days of Theosophy in Europe by A.P
The Early Days of Theosophy in Europe by A.P. Sinnett The Early Days of Theosphy in Europe by A.P. Sinnett Theosophical Publishing House Ltd, London, 1922 NOTE [Page 5] Mr. Sinnett's literary Executor in arranging for the publication this volume is prompted to add a few words of explanation. There is naturally some diffidence experienced in placing before the public a posthumous MSS of personal reminiscences dealing in various instances with people still living. It would, however, be impossible to use the editorial blue pencil without destroying the historical value of the MSS. Mr. Sinnett's position and associations with the Theosophical Society together with his standing as an author in the Theosophical movement alike demand that his last writing should be published, and it is left to each reader to form his own judgment as to the value of the book in the light of his own study of the questions involved. Page 1 The Early Days of Theosophy in Europe by A.P. Sinnett CHAPTER - 1 - NO record could truly be called a History of the Theosophical Society if it concerned itself merely with events taking shape on the physical plane of life. From the first such events have been the result of activities on a higher plane; of steps taken by the unseen Powers presiding over human evolution, whose existence was unknown in the outer world when their great undertaking — the Theosophical Movement — was originally set on foot. To those known in the outer world as the Founders of the Theosophical Society — Madame Blavatsky and Colonel Olcott — the existence of these higher powers, The Brothers as they were called at first, was more or less imperfectly comprehended. -
The Upper Triad Material Cosmic Fire
The Upper Triad Material Topical Issue 7.71 Cosmic Fire The Key to Manifestation ____________________________________________________________ The Upper Triad Material Topical Issue 7.71 Cosmic Fire ____________________________________________________________ Fourth Edition, September 2006 ____________________________________________________________ Published by The Upper Triad Association P.O. Box 1306 Victoria, Virginia 23974 ( USA ) The Upper Triad Association is a 501 ( c ) 3 non-profit educational organization established in 1974 and devoted to the study and practice of various principles leading to personal and spiritual growth. www.uppertriad.org ____________________________________________________________ ii Contents Page ● Chapter 7.71 Cosmic Fire 1 ● Section 7.711 The Triple Fire 2 Cosmic Fire 1 C 569 3 Cosmic Fire 2 C 570 4 Fire by Friction C 573 6 Solar Fire C 574 8 Electric Fire C 575 9 Cosmic Fire 6 C 577 11 ● Section 7.712 The Internal Fires 13 Cosmic Fire 7 C 583 14 Cosmic Fire 8 C 584 15 The Etheric Body and Prana 1 C 588 17 The Etheric Body and Prana 2 C 592 19 The Etheric Body and Prana 3 C 596 20 The Etheric Body and Prana 4 C 600 22 The Etheric Body and Prana 5 C 604 24 Kundalini and the Spine C 608 25 Physical and Astral Motion 1 C 612 27 Physical and Astral Motion 2 C 616 29 Physical and Astral Motion 3 C 620 30 Physical and Astral Motion 4 C 626 32 Physical and Astral Motion 5 C 627 34 Physical and Astral Motion 6 C 635 35 Physical and Astral Motion 7 C 636 37 iii Page Cosmic Fire 22 C 643 39 Cosmic Fire 23 C 644 -
American Buddhist Response to the Land
Kaza, Stephanie. 1997. American Buddhist Response to the Land: Ecological Practice at Two West Coast Retreat Centers, in Buddhism and Ecology: The Interconnection between Dharma and Deeds, eds. Mary Evelyn Tucker and Duncan Ryuken Williams, Cambridge: Harvard University Press, 1997, pp. 219-248. American Buddhist Responseto the Land: Ecological Practice at Two West Coast Retreat Centersr StephanieKaza From a theoreticalperspective, Buddhist philosophy appears to be highly congruentwith an ecologicalworldview. Respected Buddhist teacherssuch as His Holinessthe Dalai Lama andVietnamese Zen masterThich Nhat Hanh frequentlypoint to the interdependenceof human life and the environment.2American Buddhist scholars, includingmany of thosein this volume,show the basesin text and principle for a Buddhist environmentalphilosophy'3 But how do iheselinks translateinto actualpractice'l Do American Buddhists "walk their talk"? In this articleI look at two AmericanBuddhist centers to assess the extent of ecologicalpractice at an institutionallevel. Retreat centersact as fbcal pointsfor transmittingBuddhist values both to committedBuddhist practitioners and to the visiting public. To the extentthat practiceplaces reinforce ecological caretaking with spiritualprinciples, they provide a foundationfbr moralcommitment to the environment.It is clear to many leading environmental thinkersthat science,technology, and economics alone will not solve the environmentalcrisis.a lnstead, they call for cultural transfor- mation basedon religigus,moral, or spiritual valuesof deep care of and concernfor the earth.How do American Buddhistcenters contributeto this cultural shift? What in their efforts is distinctly Buddhist and what reflectsthe existing culture or reactionto it? Where are the points of tension around ecologicalpractice in Buddhistcenters? And on what institutionalelements do these practicesdepend? 220 Buddhism and Ecologl- This articleis a preliminaryreport of work in progressassessing environmentalpractices at diverseAmerican Buddhist centers in the UnitedStates. -
100. Sundarabahu Stavam V2
Sincere Thanks To: 1. SrI Srinivasan Narayanan for compiling, proof-reading and adding Sanskrit/ Tamil texts. 2. Nedumtheru SrI Mukund Srinivasan, www.srivaishnavam.com, www.pbase.com, www.divyadesamonline.com, www.dinamalar.com as well as many SwAmy kUresa bhaktas for their picture contributions. sadagopan.org 3. Smt Jayashree Muralidharan for eBook assembly NOTE: Please check out the beautiful pictures of swAmy kUresar at kUram available at: http://www.divyadesam.com/photo-feature/sri-koorathazhwan/ swami-koorathazhwan.shtml C O N T E N T S Slokams 1 - 26 PDF Slokams 27 - 30 3 – 7 Slokams 31 - 40 9 - 21 Slokams 41 - 50 22 - 33 Slokams 51 - 60 34 - 48 Slokams 61 - 70 50 - 65 sadagopan.org Slokams 71 - 80 66 - 80 Slokams 81 - 90 82 - 96 Slokams 91 - 100 98 - 113 Slokams 101 - 110 115 - 131 Slokams 111 - 120 133 - 151 Slokams 121 - 130 153 - 171 Slokams 131 - 132 175 - 177 Nigamanam 177 sadagopan.org mozhiyaik kadakkum AzhwAn ïI>. (iÖtIy Éag) (Vol 2) sadagopan.org For Vol 1, covering Slokams 1 to 26, please see Ahobilavalli Series e-Book # 68 at: http://www.ahobilavalli.org/ebooks_s8.htm 1 sadagopan.org SrI sundarabAhu perumAL 2 SrI: TANIYAN ïIvTsicûimïe_yae nm %i´mxImhe, yÊ´yôyIk{Qe yaiNt m¼lsUÇtam!. SrIvatsacihna miSrebhyo nama uktimadhImahe | yaduktaya: trayIkaNThe yAnti mangaLa sUtratAm || Dear BhaktAs of Lord SundarabAhu PerumAL of TirumAlirumcOlai: In the year 2008, the Ahobilavalli E-book team released the first Volume of SrI SundarabAhu stavam of SrI KUresar (68th E-boook at sadagopan.org www.ahobilavalli.org). We covered upto 26 Slokams there. In this volume we are presenting the rest of the slokams of this beautiful stavam as the humble samarpanam for swamy kUresar’s 1000th thirunakshatra mahotsava on the 3rd of February 2010. -
Kaala Vichara
|| shrI: || kAlAntargata kAla niyAmaka kAlAtIta trikAlagnya | kAlapravartaka kAlanivartaka kAlOtpAdaka kAlamUrti || KAALA VICHARA Prepared based on the lectures of Shri Bannanje Govindacharyaru and Shri HarikathAmRutasAra grantha (Sandhi: AparOkSha tAratamya or Kalpa Sadhana) Parama sUkShma kAlAmsha is considered to be 'kshaNa'. kshaNa could further be divided into smaller portions, but since it becomes difficult for human beings to contemplate, the smallest particle is considered as kShaNa. Kaala Vichara of Manavas: S.No. Smaller Time Unit Bigger Time Unit 1. KShaNa - 2. 5 KShaNas TRuTi 3. 50 TRuTis 1 Lava 4. 2 Lava 1 NimEsha 5. 8 NimEshas 1 Matra 6. 2 Matras 1 Guru 7. 10 Gurus 1 PraNa 8. 6 PraNas 1 PaLa 9. 60 PaLas 1 GhaTika 10. 30 GhaTikas 12 hrs 11. 60 GhaTikas 24 hrs (1 Day + 1 Night) 12. 15 Days 1 PakSha 13. 2 PakShas 1 Maasa (month) 14. 2 Masas 1 Rutu 15. 3 Rutus 1 Ayana 16. 2 Ayanas 1 Varsha (Year) 17. 360 Man Days 1 Man Year ShrImad HarikathAmrutasAra quotations from aparOksha tAratamya/kalpa sAdhana sandhi: paramasUkshma kshaNavaidu tRuTi | karesuvudu aivattu tRuTi lava | eradu lavavu nimEsha nimEshagaLentu mAtra yuga | guru dasha prANavu paLavu ha | nneradu bANavu ghaLige trimshati | iruLu hagalaravattu ghatikagaLahOrAtrigaLu || 56 || I divArAtrigaLeraDu hadi | naidu pakShagaLeraDu mAsaga | LAdapavu mAsadvayave Rutu RututrayagaLayana | aiduvuvu ayanadvayAbda kRu | tAdiyugagaLu dEvamAnadi | dwAdasha sahasra varuShagaLahavadanu pELuvenu || 57 || Kaala Vichaara of Devata-s (Upper Planetary Plane): 360 Man Days or 1 Man Year = 1 DEvata Day => 360 Man years = 1 DEvata year => 129,600 Man Days = 1 dEvatha year Kaala Vichara of Chaturyuga (kRuta - trEta - dwApara – kali) DY -> dEvata Year MY -> Man/Manava Year S.No. -
General Report
GENERAL REPORT OF THE EIGHTEENTH ANNIVERSARY OF THE THEOSOPHICAL SOCIETY, A t the H ead-Q uarters, A dyar, Madras, D ecember 27TH, 28th, 29TH and 30TH, 1893. WITH OFFICIAL DOCUMENTS. HE President-Founder called the meeting to order at noon, on the T 27th December, according to custom. The attendance was excep tionally large. Delegates or members were present from the American and European Sections, and from the following countries : England, Ceylon, Sweden, America, and various parts of India. They represented the following religions : Hindu (Advaita, Dvaita, Yis'ishthadvaita); Bud dhist, including two priests of the Ramanya Nikaya; Zoroastrian; Christian ; Islam. The Indian Delegates came from the Presidencies of Madras, Bom bay, Bengal, North-western Provinces and Panjab. The most conspicu ous figure among those assembled was, of course, Mrs. Annie Besant (now lovingly re-named “ Annabai” by the Hindus), and the course of daily morning lectures which she gave, was the most interesting feature of the Convention. Congratulatory telegrams were read from the General Secretaries of the American and European Sections, from Shanghae (Dharmapala), and from the Bombay and Bareilly Branches. T he P resident’s A ddress. I bid you welcome once more, my brothers, friends and colleagues, to the annual home-coming of the members of our scattered Theoso- phical family; glad to have been spared to do it, gladdest of all that I am able to greet you with a joy in my heart to which it has long been a stranger. The night’s blackness is rolling away, the dawn of a happier day is breaking. -
An Overview of Sri Aurobindo's Topography of Consciousness
International Journal of Transpersonal Studies Volume 37 | Issue 1 Article 8 9-1-2018 The elS f and the Structure of the Personality: An Overview of Sri Aurobindo’s Topography of Consciousness Matthijs Cornelissen Indian Psychology Institute, Pondicherry, India Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Cornelissen, M. (2018). The es lf and the structure of the personality: An overview of Sri Aurobindo’s topography of consciousness. International Journal of Transpersonal Studies, 37 (1). http://dx.doi.org/https://doi.org/10.24972/ijts.2018.37.1.63 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Special Topic Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. The Self and the Structure of the Personality: An Overview of Sri Aurobindo’s Topography of Consciousness Matthijs Cornelissen Indian Psychology Institute Pondicherry, India Sri Aurobindo’s Integral Yoga aimed not only at what he called the realization of the Divine, but also at an integral transformation of human nature under Divine influence. For this exceptionally wide aim, he developed an exceptionally deep and comprehensive frame for understanding human nature. His concepts, as discussed in this paper, must be understood on their own terms, which are often different from meanings attributed in the conventional language of Western psychology.