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New Age in Norway 307
New Age in Norway 307 Chapter 38 New Age in Norway New Age in Norway Ingvild Sælid Gilhus New Age up to the 1970s The background of the New Age in Norway was, like in other countries, the countercultural movement of the late 1960s, characterised by political radical- ism, the anti-war movement, hippie culture, the use of psychoactive drugs, pop music, a growing ecological awareness, and an interest in Asian religions. In the early 1970s, New Religious Movements of Asian provenance such as Hare Krishna (ISKCON), Ananda Marga, the Divine Light Mission of guru Maharaji Ji, Maharishi Mahesh Yogi’s Transcendental Meditation as well as the Western, sufi-inspired Eckankar and the Christian-inspired Children of God had representatives in Norway. Through information meetings and courses, for instance at the universities, the representatives of these movements contrib- uted to increase the general awareness of Eastern religions and to nourish countercultural religious syncretism and alternative spirituality in Norwegian youth culture. In the 1970s there existed several distribution centres for alternative thought and lifestyle, including religious ones. Most important among them were the countercultural work communes in Hjelmsgata 1 in Oslo and on Karlsøy in Troms. In 1976 Karma Tashi Ling, a centre for Tibetan Buddhism, was opened in Oslo. It attracted people from countercultural milieus as well as Buddhists. Magazines and periodicals were important vehicles for alternative thought in the 1970s when thirty-six different titles, most of them short-lived, were pub- lished (Ahlberg 1980: 221). The most important were Vibra (appearing in 1969), Gateavisa (the Street Paper, published 1970-), Vannbæreren (Aquarius, 1974– 78), Arken (1978–1989) and Josefine (1971–1977). -
Ananda Katha
ANANDA KATHA BY NAGINA PRASAD CONTENTS Introduction 1 Chapter One October 1953: My friend Chandranathji and my vision of Baba. Baba sends His blessings and accepts me as a disciple. My initiation in November 1953 2 Chapter Two I am persecuted by my boss. Baba explains the real meaning of ahim’sa and the importance of iis’t’a mantra. 9 Chapter Three Jamalpur and the tiger’s grave. 11 Chapter Four Baba explains the meaning of varn’aghdana and warns against mean mindedness. The downfall of my persecutor. 15 Chapter Five February 1954: I get a sympathetic boss and am transferred to Begusarai. Manan Prasad miraculously loses weight. 19 Chapter Six Rainy Season 1954: My boss Asthanaji takes initiation and Baba appears before him. 22 Chapter Seven September 1954: Baba gives me the boon of only getting demotion when I myself desire it. My daughter dies and is miraculously resurrected and my wife takes initiation. 26 Chapter Eight The sufi saint Dattaji and his prophecy about Baba 30 Chapter Nine Winter 1954: Baba solves my difficulties in meditation and explains how His assistance is given from a distance. Shyam Charan Lahiri becomes ‘Vajra Bhairav’ at the tiger’s grave. Baba’s disciples of His previous lives. The ‘white lady’. The power and use of iis’t’a and guru mantras. Bindeshwariji’s daughter is initiated and her life is extended. My methods of pracar. 33 Chapter Ten November 1954: Demonstrations. Sunday 7th: Samadhis Sunday 14th Savikalpa and Nirvikalpa samadhi. Sunday 21st: Demonstration of death. Sunday 28th: Nirvikalpa samadhi. 42 Chapter Eleven Deep Narayanji and Vishvanathji are initiated and I try to feed Harisadhanji. -
SWAMI YOGANANDA and the SELF-REALIZATION FELLOWSHIP a Successful Hindu Countermission to the West
STATEMENT DS213 SWAMI YOGANANDA AND THE SELF-REALIZATION FELLOWSHIP A Successful Hindu Countermission to the West by Elliot Miller The earliest Hindu missionaries to the West were arguably the most impressive. In 1893 Swami Vivekananda (1863 –1902), a young disciple of the celebrated Hindu “avatar” (manifestation of God) Sri Ramakrishna (1836 –1886), spoke at the World’s Parliament of Religions in Chicago and won an enthusiastic American following with his genteel manner and erudite presentation. Over the next few years, he inaugurated the first Eastern religious movement in America: the Vedanta Societies of various cities, independent of one another but under the spiritual leadership of the Ramakrishna Order in India. In 1920 a second Hindu missionary effort was launched in America when a comparably charismatic “neo -Vedanta” swami, Paramahansa Yogananda, was invited to speak at the International Congress of Religious Liberals in Boston, sponsored by the Unitarian Church. After the Congress, Yogananda lectured across the country, spellbinding audiences with his immense charm and powerful presence. In 1925 he established the headquarters for his Self -Realization Fellowship (SRF) in Los Angeles on the site of a former hotel atop Mount Washington. He was the first Eastern guru to take up permanent residence in the United States after creating a following here. NEO-VEDANTA: THE FORCE STRIKES BACK Neo-Vedanta arose partly as a countermissionary movement to Christianity in nineteenth -century India. Having lost a significant minority of Indians (especially among the outcast “Untouchables”) to Christianity under British rule, certain adherents of the ancient Advaita Vedanta school of Hinduism retooled their religion to better compete with Christianity for the s ouls not only of Easterners, but of Westerners as well. -
Volunteer Internship Orientation Manual
Volunteer Internship Orientation Manual Authors: Mariah Branch, Dada Maheshvarananda, Brian Landever, Spencer Bailey Updated: Ju ly , 2013 1 Table of Contents A. THE PRIVEN INTERNSHIP PROGRAM....................................................................4 Welcome by Dada Maheshvarananda, Director...............................................................4 Internship.........................................................................................................................4 Our Mission, Vision and Values ......................................................................................5 Facilities...........................................................................................................................6 The Role of the Volunteer Intern......................................................................................6 Orientation.......................................................................................................................6 Learning Prout.................................................................................................................7 Your Photo and Resume for the PRIVEN Webpages......................................................7 Venezuelan News.............................................................................................................7 The 40-hour Work Week and Planning Meetings............................................................7 Publicity...........................................................................................................................8 -
Issue38 Chancellor of Ananda Marga Gurukula
Gurukula Network VISION OF ANANDA MARGA GURUKULA The Sanskrit word "Gurukula" (pronounced gurukul) has Newsletter and Journal of the following etymology: Gu: darkness; ru: dispeller; kula: Neohumanist Schools and Institutes an institution. Gurukula is an institution which helps Gurukula Network is published by the students dispel the darkness of the mind and leads to total Ananda Marga Gurukula emancipation of the individual and society at large. Global Liaison Office Ananda Marga Gurukula is engaged in creating an international network of Neohumanist Schools and Institutes to hasten the Two yearly issues, published November and advent of a society in which there is love, peace, understanding, May, serve as a means of communication for inspiration, justice and health for all beings. Neohumanist projects around the world. OBJECTIVES OF ANANDA MARGA GURUKULA It is the spirit of Gurukula Network to encourage a free sharing of ideas and to To serve humanity with neohumanist spirit and to acquire stimulate discussion on educational and global knowledge for that purpose. issues facing our world. All articles express the To establish a strong base in Anandanagar and around the world in order to carry on the legacy of its founder for the views of the author, and not necessarily those benefit of future generations. of AMGK. To provide a sound and conducive environment for students for their physical, social, intellectual, creative and spiritual Gurukula Network is open to any and all NHE well-being. related projects and faculties of AMGK. To promote ethical values in individuals and implement these Please send submissions to: values in the management of projects, schools and institutions. -
W.B.C.S.(Exe.) Officers of West Bengal Cadre
W.B.C.S.(EXE.) OFFICERS OF WEST BENGAL CADRE Sl Name/Idcode Batch Present Posting Posting Address Mobile/Email No. 1 ARUN KUMAR 1985 COMPULSORY WAITING NABANNA ,SARAT CHATTERJEE 9432877230 SINGH PERSONNEL AND ROAD ,SHIBPUR, (CS1985028 ) ADMINISTRATIVE REFORMS & HOWRAH-711102 Dob- 14-01-1962 E-GOVERNANCE DEPTT. 2 SUVENDU GHOSH 1990 ADDITIONAL DIRECTOR B 18/204, A-B CONNECTOR, +918902267252 (CS1990027 ) B.R.A.I.P.R.D. (TRAINING) KALYANI ,NADIA, WEST suvendughoshsiprd Dob- 21-06-1960 BENGAL 741251 ,PHONE:033 2582 @gmail.com 8161 3 NAMITA ROY 1990 JT. SECY & EX. OFFICIO NABANNA ,14TH FLOOR, 325, +919433746563 MALLICK DIRECTOR SARAT CHATTERJEE (CS1990036 ) INFORMATION & CULTURAL ROAD,HOWRAH-711102 Dob- 28-09-1961 AFFAIRS DEPTT. ,PHONE:2214- 5555,2214-3101 4 MD. ABDUL GANI 1991 SPECIAL SECRETARY MAYUKH BHAVAN, 4TH FLOOR, +919836041082 (CS1991051 ) SUNDARBAN AFFAIRS DEPTT. BIDHANNAGAR, mdabdulgani61@gm Dob- 08-02-1961 KOLKATA-700091 ,PHONE: ail.com 033-2337-3544 5 PARTHA SARATHI 1991 ASSISTANT COMMISSIONER COURT BUILDING, MATHER 9434212636 BANERJEE BURDWAN DIVISION DHAR, GHATAKPARA, (CS1991054 ) CHINSURAH TALUK, HOOGHLY, Dob- 12-01-1964 ,WEST BENGAL 712101 ,PHONE: 033 2680 2170 6 ABHIJIT 1991 EXECUTIVE DIRECTOR SHILPA BHAWAN,28,3, PODDAR 9874047447 MUKHOPADHYAY WBSIDC COURT, TIRETTI, KOLKATA, ontaranga.abhijit@g (CS1991058 ) WEST BENGAL 700012 mail.com Dob- 24-12-1963 7 SUJAY SARKAR 1991 DIRECTOR (HR) BIDYUT UNNAYAN BHAVAN 9434961715 (CS1991059 ) WBSEDCL ,3/C BLOCK -LA SECTOR III sujay_piyal@rediff Dob- 22-12-1968 ,SALT LAKE CITY KOL-98, PH- mail.com 23591917 8 LALITA 1991 SECRETARY KHADYA BHAWAN COMPLEX 9433273656 AGARWALA WEST BENGAL INFORMATION ,11A, MIRZA GHALIB ST. agarwalalalita@gma (CS1991060 ) COMMISSION JANBAZAR, TALTALA, il.com Dob- 10-10-1967 KOLKATA-700135 9 MD. -
A Survey of Human Rights 2013
Hindus in South Asia and the Diaspora: A Survey of Human Rights 2013 www.HAFsite.org June 5, 2013 © Hindu American Foundation 2013 “All human beings are born free and equal in dignity and rights.” Universal Declaration of Human Rights, 1948, Article 1 “One should never do that to another which one regards as injurious to one’s own self. This, in brief, is the rule of dharma. Yielding to desire and acting differently, one becomes guilty of adharma.” Mahabharata XII: 113, 8 “Thus, trampling on every privilege and everything in us that works for privilege, let us work for that knowledge which will bring the feeling of sameness towards all mankind.” Swami Vivekananda, “The Complete works of Swam Vivekananda,” Vol 1, p. 429 "All men are brothers; no one is big, no one is small. All are equal." Rig Veda, 5:60:5 © Hindu American Foundation 2013 © Hindu American Foundation 2013 Endorsements of Hindu American Foundation's Seventh Annual Report Hindus in South Asia and the Diaspora: A Survey of Human Rights 2010 "As the founder and former co---chair of the Congressional Caucus on India and Indian Americans, I know that the work of the Hindu American Foundation is vital to chronicle the international human rights of Hindus every year. The 2010 report provides important information to members of Congress, and I look forward to continuing to work with HAF to improve the human rights of Hindus around the world." U.S. Congressman Frank Pallone (D-NJ) "As Chairman of the Subcommittee on Terrorism and the co---chair of the Congressional Caucus on India and Indian Americans, I applaud the hard work of the Hindu American Foundation in producing their annual Human Rights Report. -
Fire in Our Eyes, Flowers in Our Hearts
Fire in Our Eyes, Flowers in Our Hearts Tantric Women Tell Their Stories Fire in Our Eyes, Flowers in Our Hearts Tantric Women Tell Their Stories Edited by Jennifer Jayanti Fitzgerald & Marcus Bussey Published by Gurukula Press PO Box 879, Maleny, Queensland, 4552, Australia [email protected] © Marcus Bussey 2007 All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or by information storage or retrieval system, without prior permission in writing from the pub- lisher or editor. National Library of Australia Cataloguing-in-Publication data: Fire in our eyes, flowers in our hearts : Tantric women tell their stories. 1st ed. ISBN (PDF) 978-0-646- 46969-0. ISBN (hardcopy) 978-0-646-47102-0. 1. Ananda Marga (Organization). 2. Feminist spirituality – Social aspects. 3. Women in Tantric Buddhism – Australia. I. Fitzgerald, Jennifer Jayanti. II. Bussey, Marcus. 294.3442 Cover design by Victor and Chiara Bussey. Title page and cover (‘Shakti’) artwork by Marjorie Bussey. Art within text by Alison Bussey. Back cover image by Premasargar (http://premasagar.com), ‘At The Feet of an Ancient Master’ (Roshnii meditating in an old Bombacaceae tree in Bangalore, India). Ordering information: www.futuresevocative.com In this Book Acknowledgements ix Preface x Jayanti’s preface xiv How to read this book xvii PROLOGUE ‘Turn and Face the Light’ by Jennifer Jayanti Fitzgerald 3 PART ONE: Finding Our Way I ‘My Path Finds Me’ by Gaotamii Pfeiffer -
Gurukula Network 39
Gurukula Network VISION OF ANANDA MARGA GURUKULA The Sanskrit word "Gurukula" (pronounced gurukul) has Newsletter and Journal of the following etymology: Gu: darkness; ru: dispeller; kula: Neohumanist Schools and Institutes an institution. Gurukula is an institution which helps Gurukula Network is published by the students dispel the darkness of the mind and leads to total Ananda Marga Gurukula emancipation of the individual and society at large. Global Liaison Office Ananda Marga Gurukula is engaged in creating an international network of Neohumanist Schools and Institutes to hasten the Two yearly issues, January and June, serve as a advent of a society in which there is love, peace, understanding, means of communication for Neohumanist inspiration, justice and health for all beings. projects around the world. OBJECTIVES OF ANANDA MARGA GURUKULA It is the spirit of Gurukula Network to encourage a free sharing of ideas and to To serve humanity with neohumanist spirit and to acquire stimulate discussion on educational and global knowledge for that purpose. issues facing our world. All articles express the To establish a strong base in Anandanagar and around the world in order to carry on the legacy of its founder for the views of the author, and not necessarily those benefit of future generations. of AMGK. To provide a sound and conducive environment for students for their physical, social, intellectual, creative and spiritual Gurukula Network is open to any and all NHE well-being. related projects and faculties of AMGK. To promote ethical values in individuals and implement these Please send submissions to: values in the management of projects, schools and institutions. -
1976-01 Harbinger Ne
DFTS-05898 -. - TITJ 51Sl EIEJ , ......'S 1000 DAYS...._DAYS___ __ _____ .... TITl s;Sl Shrii Shrii Anandamurtijii, known by millions around the world as Ba'ba', has D. passed his lOOOth day of fasting in Bankipur Jail in Patna, India on December 26, 1975,1975. AlAI He has been fasting on two cups of Horlicks liquid per day in protest of harsh H,y, and cruel treatmenttreatment to Himself and His followers who have been imprisoned for more L,L< thanthan four years in Patna, India, awaiting trial on charges which are based on the 0;o; testimonytestimony of one witness who has a severe grudge against Him.Him, Unless His four 0;o; demands are met, He has firmly stated, He will not discontinue the fast.fast, Those demands are: la. Restoration of facilities for receiving His meals from His home. b.b, Seeing visitors from His family and friends.friends, c.c, Bring back His four co-accused toto this jail and allowing them to visit with Him 2.2, Withdrawal of the false cases against Ananda Marga workers,worker •• 3.3, Unconditional release of falsely accused workers,workers. 4.4, A judicial inquiry into thethe alleged poisoning attempt made on His life February 1212,1 1973,1973. Recently we have received word from Ba'ba' thatthat the atrocities against Him by thethe Indian autboritiesauthorities are continuing full force.force, In a .piritualist'sapiritualist's life, meditation is more important than food, sleep or even life itself.itself, It seems from His recent letter of complaint that even our Ba'ba's meditation is disturbed.disturbed, The -
Gurukula Network 40
Gurukula Network VISION OF ANANDA MARGA GURUKULA The Sanskrit word "Gurukula" (pronounced gurukul) has Newsletter and Journal of the following etymology: Gu: darkness; ru: dispeller; kula: Neohumanist Schools and Institutes an institution. Gurukula is an institution which helps Gurukula Network is published by the students dispel the darkness of the mind and leads to total Ananda Marga Gurukula emancipation of the individual and society at large. Global Liaison Office Ananda Marga Gurukula is engaged in creating an international network of Neohumanist Schools and Institutes to hasten the Two yearly issues, January and May, serve as a advent of a society in which there is love, peace, understanding, means of communication for Neohumanist inspiration, justice and health for all beings. projects around the world. OBJECTIVES OF ANANDA MARGA GURUKULA It is the spirit of Gurukula Network to encourage a free sharing of ideas and to To serve humanity with neohumanist spirit and to acquire stimulate discussion on educational and global knowledge for that purpose. issues facing our world. All articles express the To establish a strong base in Anandanagar and around the world in order to carry on the legacy of its founder for the views of the author, and not necessarily those benefit of future generations. of AMGK. To provide a sound and conducive environment for students for their physical, social, intellectual, creative and spiritual Gurukula Network is open to any and all NHE well-being. related projects and faculties of AMGK. To promote ethical values in individuals and implement these Please send submissions to: values in the management of projects, schools and institutions. -
Freedom of Religion and the Indian Supreme Court: The
FREEDOM OF RELIGION AND THE INDIAN SUPREME COURT: THE RELIGIOUS DENOMINATION AND ESSENTIAL PRACTICES TESTS A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI‘I AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN RELIGION MAY 2019 By Coleman D. Williams Thesis Committee: Ramdas Lamb, Chairperson Helen Baroni Ned Bertz Abstract As a religiously diverse society and self-proclaimed secular state, India is an ideal setting to explore the complex and often controversial intersections between religion and law. The religious freedom clauses of the Indian Constitution allow for the state to regulate and restrict certain activities associated with religious practice. By interpreting the constitutional provisions for religious freedom, the judiciary plays an important role in determining the extent to which the state can lawfully regulate religious affairs. This thesis seeks to historicize the related development of two jurisprudential tests employed by the Supreme Court of India: the religious denomination test and the essential practices test. The religious denomination test gives the Court the authority to determine which groups constitute religious denominations, and therefore, qualify for legal protection. The essential practices test limits the constitutional protection of religious practices to those that are deemed ‘essential’ to the respective faith. From their origins in the 1950s up to their application in contemporary cases on religious freedom, these two tests have served to limit the scope of legal protection under the Constitution and legitimize the interventionist tendencies of the Indian state. Additionally, this thesis will discuss the principles behind the operation of the two tests, their most prominent criticisms, and the potential implications of the Court’s approach.