DOCSLIB.ORG

Page Numbers in Italics Refer to Illustrations

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Page Numbers in Italics Refer to Illustrations bindex.qxd 4/14/04 12:46 PM Page 201 Index Page numbers in italics refer to illustrations. acceptance, practicing, 61–62 experiencing field of pure, 53 Advaita, 14 mantra, 92 ahankara, 18–19 pure, 93–94 Ajna (intuition chakra), 88–89, 152 Ayurveda, 127 color of, 89 mantra to awaken, 89 Balasana (child’s pose), 171, 171–172, Anahata (heart chakra), 86–87 191 color of, 87 bandhas, 113–117 mantra for, 87 for everyday yoga practice, 189 annamaya kosha, 16 Jalandhara bandha (chin lock), Asana, 39–40 113–114 asanas Moola bandha (root lock), 116 benefits of performing, 39–40 Uddiyana bandha (stomach lift), chosen in Seven Spiritual Laws of 114–116 Yoga program, 40 Betty Ford Clinic, 21 defined, 122 Bhagavad Gita, 39–40 Ashwa-sanchalanasana (equestrian story of life depicted in, 196–197 pose), 152–153, 153, 186, 188 Bhakti yoga, xi Asthanga Namaskar (eight limbs Bhastrika (bellows breath), 104–107, pose), 154, 154, 187 105, 106 attachment Bhujangasana (cobra pose), 129–130, basis of, 66–67 130, 154–155, 155, 180, 187 attention, 45–46, 64, 68 body/mind, 113 and intention meditation, 95–96 benefits of yoga postures to, 40 Aum, 81, 90 discharging toxicity inhibiting flow autonomic nervous system, 100–101 or energy in, 116 awareness importance of prana to, 41 ability to consciously experience integration, effect of food on, nonlocal and local, 94 16–17 being settled in pure, unbounded, keeping life force flowing freely 47–48 through, 55 centered, xii, 12, 113 rebalancing, 93 changing posture and, 121 system, blockages, 83 complaints of thought, 92–93 breathing, 41–42 constricted, 35, 42 being conscious of, 112–113 taking mind to expanded, benefits of regulating, 100 from, 78–80 connection of prana to, 99–100 in defenselessness, establishing, as focus of attention in meditation, 62–63 79 development of witnessing, 46–47 influence on mind of, 42 expanded, 35 buddhimaya kosha, 18 achieving, 78–80 gaining, through meditation, 45 causal body, 19–22 use of pranayama to gain, 42 collective domain, 20–21 201 bindex.qxd 4/14/04 12:46 PM Page 202 202 Index inner dialogue of, questions and, Diana (goddess of nature), 21 28–29 Dirgha (complete breath), 107–108 needs of, 27 discipline or austerity (tapas), 37 personal domain of spirit, 19–20 domain of spirit, 19–22, 31 universal domain of spirit, 21–22 collective, 20–21 cause and effect. See karma personal, 19–20 chakras, 82–83. See also specific universal, 21–22 chakras under meditation dynamic exchange, 54 consciousness (Sahaswara), 89–90 creativity (Svadhisthana), 84–85 ego, 18–19, 51–52 energetic pathways connecting, 165 inflation of, by arrogance, x energy (Manipura), 85–86 problems associated with identify- expression (Vishuddha), 87–88 ing solely with, 24 heart (Anahata), 86–87 shifting internal reference point intuition (Ajna), 88–89 from, to spirit, 25–29 root (Muladhara), 83–84 and spirit, union of, 10 Chakrasana (kneeling wheel), in state of object-referral, 51 167–168, 168, 191 Ekpadasana (one foot posture), chi, 41 139–141, 140, 183 Chopra Center, 3–4, 81–82 enlightenment, paths to, 34 Clinton, Hillary, 21 environment conflict, release of, 68 as extended body, 14–16, 64 consciousness, 42–43, 64 extracting necessary nourishment reality and, 18 from, 116 constriction, negative effects of, 132 contentment (santosha), 36–37 flexibility, 40 creativity chakra (Svakhisthana), postures for everyday yoga 84–85 practice, 178–181 foods, sattvic, 16 Dandayamana Dhanurasana (standing bow pose), 144–146, 145, 184 Gandhi, Mahatma, 31, 33 Dandayamana Konasana (standing Garudasana (eagle pose), 147, angle pose), 143, 143–144, 144, 147–148, 184 183 generosity (aparigraha), 35 Descartes, René, 17 going into the gap, 93–94 desires Goodall, Jane, 21 becoming less personal, 29 gratitude, cultivating sense of, 56 fulfilling or transforming, 28 Gyan yoga, x–xi impressions giving rise to, 78 types of, 27 Halasana (plow pose), 128–129, 129, detachment, practicing, 68 179 Dhanurasana (bow pose), 131, 131, Hasta Uttanasana (sky reaching pose), 180 151, 151, 157, 157, 185, 188 Dharana, 45–46, 78 healing dharma and transformation, enlivening, to be in, 69 95–96 connecting with your, 70 Hillel, Rabbi, 29 of the mind, during meditation, Hill, Julia “Butterfly,” 21 94–95 honesty (asteya), 34–35 performance of activity that supports, 197 Ida, 165 Dhyana, 46–47, 78 integrity, 35 bindex.qxd 4/14/04 12:46 PM Page 203 Index 203 intellect, 18 Dirgha, as simple expression of, intentions, 46, 68 107–108 behind giving and receiving, 54–55 essence of, 116 learning to harness power of, 116 harnessing power of, in yoga prac- organizing power of, 64 tice, 65–66 Ishwara-Pranidhana (surrendering to mantra, 66 the divine), 38–39 Law of Karma, 57–60, 173, 197 essence of, 123 Jalandhara bandha (chin lock), governing of first energy center by, 113–114, 114 83–84 Janu Sirsasana (bent knee forward mantra, 60 bend), 132–134, 133, 181 Law of Least Effort, 60–63, 152, 154, Jung, Carl, 172 171–172, 173, 197 Queen Juno, 21 conscious breathwork and, 104 enlivening, in yoga practice, 61–62 Kabalistic tradition, 41 essence of, 116 Kapalabhati (shining breath), 107 mantra, 63 karma, 33, 57–60, 78 in second chakra, liveliness of, Karma yoga, xi–xii 84–85 knowledge, yoga of, xi Law of Pure Potentiality, 51–54, 197 koshas governing consciousness chakra causal body, 19–22 (Sahswara), 89–90 physical body, 14–17 mantra, 54 primary divisions of, 14–22 So Hum meditation for alignment subtle body, 17–19 with, 91–92 Krishna, Lord, 196–197 three things to enliven, 52–53 kriya, 33 ultimate expression of, 79–80 Kriya Shakti, 33 life force, 41–42. See also prana Kundalini, 165 chakras, as vortices of, 82 flowing freely through body/mind, Law of Detachment, 66–69, 151, 153, 55 172, 174, 197 keeping circulation of, 54 governing expression chakra life, layers of, 12–13, 15 (Vishuddha), 88 understanding reality by consciously mantra, 69 experiencing different, 195–196 Law of Dharma, 69–72, 152, 174, 197 love conscious breathwork and, 104 and devotion, yoga of, xi direct demonstration of, through expanded expression of bandhas, 113 (brahmacharya), 34 governing intuition chakra (Ajna), 89 Manipura (energy chakra), 85–86, highest expression of, 172–173 154 mantra, 72 color for, 86 three major components of, 69–70 mantra for, 86 Law of Giving and Receiving, 54–57, manomaya kosha, 18 173, 197 mantra(s), 50 connection of breathing to, 103 for Ashwa-sanchalanasana (eques- governing heart chakra (Anahata), trian pose), 152, 156 86–87 for Asthanga Namaskar (eight limbs mantra, 57 pose), 154 Law of Intention and Desire, 63–66, to awaken intuition chakra (Ajna), 154, 169, 173–174, 197 89 bindex.qxd 4/14/04 12:46 PM Page 204 204 Index mantra(s) (continued) reviewing intentions before, 46 awareness, 92 Seven Spiritual Laws of Success in best-known, 81 play during, 94–95 for Bhujangasana (cobra pose), 155 So Hum, 90–92 to clear and enliven energy chakra for everyday yoga practice, 177 (Manipura), 86 use of mantras in, 80–81 for creativity chakra using breath as focus of attention (Svadhisthana), 85 in, 79 for expression chakra yoga of, 97 (Vishuddha), 88 Meir, Golda, 21 for Hasta Uttanasana (sky reaching memories, 78 pose), 151, 157 mind, 17–18 for heart chakra (Anahata), 87 -body integration Law of Detachment, 69 relationship of food to, 16–17 Law of Dharma, 72 yoga poses that enhance, 123 Law of Giving and Receiving, 57 expanded state of, 79–80 Law of Intention and Desire, 66 influence on, of conscious regula- Law of Karma, 60 tion of breathing, 42 Law of Least Effort, 63 need to calm turbulence of, 77–78 Law of Pure Potentiality, 54 nonconditioned, 79 for Pada Hastasana (hand to feet Monroe, Marilyn, 21 pose), 152, 156 Moola bandha (root lock), 116 for Parvatasana (mountain pose), Muladhara (root chakra), 83–84 153, 155 color of, 84 for Pranamasana (salutation pose), mantra for, 84 150, 157 for root chakra (Muladhara), 84 nadis, 113 So Hum, 92 Nadi Shodhana (channel clearing use of, in meditation, 80–81 breath), 110–112, 111, 112 Matsyasana (fish pose), 170, 170–171 Niyama, 35–39 Matsyendrasana (spinal twist) (Lord contentment (santosha), 36–37 of the Fish pose), 165–167, 166, discipline or austerity (tapas), 37 190 purity (shoucha), 36 meditation, 77–97 self-study (svadhyana), 37–38 achieving expanded states of aware- surrendering to the divine ness through, 45 (Ishwara-Pranidhana), 38–39 attention and intention, 95–96 nonjudgment, practicing, 53 chakra, 82–90 nonviolence (ahimsa), 33 Ajna (intuition chakra), 88–89 Anahata (heart chakra), 86–87 object-referral, 51 Manipura (energy chakra), Om, 81 85–86 Muladhara (root chakra), 83–84 Pada Hastasana (hand to feet pose), Sahaswara (consciousness 151–152, 152, 156, 156, 186, 188 chakra), 89–90 Padmasana (lotus mudra), 134, Svadhisthana (creativity chakra), 134–135, 135, 181 84–85 Parvatasana (mountain pose), 153, Vishuddha (expression chakra), 153, 155, 155, 186, 187 87–88 Maharishi Patanjali, 23–24 experiences, 92–95 description of truth by, 33–34 as most direct path to awakening eight branches of yoga elaborated Law of Pure Potentiality, 78–80 by, 31–48 bindex.qxd 4/14/04 12:46 PM Page 205 Index 205 importance of pranayama to, 41 sun salutations, 148–158. See also yamas, described by, 32 sun salutations (Surya Namaskar) Pavanamuktasana (wind relieving for specific poses pose), 124, 124–127, 125, 126, in a chair, 158–164 127, 178 postures. See also poses physical body, 14–17 balancing, for everyday yoga prac- as extension of environment, 14–16 tice, 182–184 metamorphosis of, 16 changing, as result of bringing Pingala, 165 awareness into body, 121 poses.
Load more

Recommended publications
  • Reports on Yamas and Niyamas
    REPORTS ON YAMAS AND NIYAMAS Every year, students undergoing the 6 month Sadhana and teachers training are given assignments on one of he five Yamas and five Niyamas. This year during November 2009, Laura Biagi has compiled and presented this excellent work on the twins of Brahmacharya and Saucha. Excellent work from an excellent student!!- Editor REPORTS ON YAMAS AND NIYAMAS YAMAS: BRAHAMACHARYA Laura Biagi Generally translated as “restrain of sexuality”, this Yama – while involving the awareness and control of sexual energy – is not limited to sexuality as we understand it in the West. In Yoga 1 to 10, Dr. Ananda Balayogi Bhavanani writes that Brahmacharya is “the continuous residence in the principle of creativity”. The first step to take in this analysis and understanding is the relationship between the principle of creativity and the principle of sexual energy. Yamas are tools to control our animal nature and to progress in our human evolution. Let’s look at the evolutionary steps we took from being animals to being humans in relation to our sexuality. Animals use their sexual energy to pro- create . The procreative instinct is very strong in animals. It is vital ( vital comes from the Latin vita , life). Animals spend quite some time and energy mating, coupling, procreating, making a new nest, taking care of the young and so on. Animals have quite different habits in the way they use their sexual energy, too. As humans, we are still carrying with us some of the instincts and emotions of animals: most of us have probably felt one time or another a sexual attraction or repulsion, a sexual arousal, attachment to a mate, fear or loosing the mate, desire to find a mate, jealousy, passion, and so on.
    [Show full text]
  • Tantra and Hatha Yoga
    1 Tantra and Hatha Yoga. A little history and some introductory thoughts: These areas of practice in yoga are really all part of the same, with Tantra being the historical development in practice that later spawned hatha yoga. Practices originating in these traditions form much of what we practice in the modern day yoga. Many terms, ideas and theories that we use come from this body of knowledge though we may not always fully realise it or understand or appreciate their original context and intent. There are a huge number of practices described that may or may not seem relevant to our current practice and interests. These practices are ultimately designed for complete transformation and liberation, but along the way there are many practices designed to be of therapeutic value to humans on many levels and without which the potential for transformation cannot happen. Historically, Tantra started to emerge around the 6th to 8th Centuries A.D. partly as a response to unrealistic austerities in yoga practice that some practitioners were espousing in relation to lifestyle, food, sex and normal householder life in general. Tantra is essentially a re-embracing of all aspects of life as being part of a yogic path; the argument being that if indeed all of life manifests from an underlying source and is therefore all interconnected then all of life is inherently spiritual or worthy of our attention. And indeed, if we do not attend to all aspects of life in our practice this can lead to problems and imbalances. This embracing of all of life includes looking at our shadows and dark sides and integrating or transforming them, ideas which also seem to be embraced in modern psychology.
    [Show full text]
  • The Sublime Pleasure
    The Sublime Pleasure by Georgiana Danet, mental trainer, yoga teacher, holistic coach and founder of Holistic Life Hub™ A great secret in the practice of tantric sexual continence is to learn the mechanism of orgasm. THE SUBLIME, ELEVATED PLEASURE Learn the mechanism of orgasm By Georgiana Danet, mental trainer, yoga teacher, holistic coach and founder of Holistic Life Hub™ 1 Contents A great secret in the practice of tantric sexual continence ...........................................................................................................4 Orgasm – the ecstatic dance of energies ....................................................................................................................................................................4 The fluid stage .....................................................................................................................................................................................................................................................8 The abrupt stage .............................................................................................................................................................................................................................................8 The chaos stage ................................................................................................................................................................................................................................................9 The lyric stage ......................................................................................................................................................................................................................................................9
    [Show full text]
  • S*U*P*E*R Consciousness Through Meditation Douglas Baker B.A
    S*U*P*E*R CONSCIOUSNESS THROUGH MEDITATION DOUGLAS BAKER B.A. M.R.C.S. L.R.C.P. You ask, how can we know the Infinite? I answer, not by reason. It is the office of reason to distinguish and define. The Infinite, therefore, cannot be ranked among its objects. You can only apprehend the Infinite by a faculty superior to reason, by entering into a state in which you are your finite self no longer—in which the divine essence is communicated to you. This is ecstasy. It is the liberation of your mind from its finite consciousness. Like can only apprehend like; when you thus cease to be finite, you become one with the infinite. In the reduction of your soul to its simplest self, its divine essence, you realise this union, this identity. Plotinus: Letter to Flaccus CHAPTER 1 ANCIENT MYSTERIES Cosmic Consciousness The goal of all major esoteric traditions and of all world religions is entry into a higher kingdom of nature, into the realm of the gods. This kingdom is known as the Fifth Kingdom, and one’s awareness and experience of its world constitute what is referred to as the superconscious experience. It has been described by all those who have had this extraordinary glimpse of another world, in ecstatic terms, as a state of boundless being and bliss in which one’s individual consciousness merges with the universal consciousness, with the Godhead. It is a state of beingness and awareness that far surpasses one’s usual limited, narrow view of reality and transports one, for a brief moment, beyond the limits of time and space into another dimension.
    [Show full text]
  • Why I Became a Hindu
    Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita
    [Show full text]
  • The Natural Power of Intuition
    THE NATURAL POWER OF INTUITION: EXPLORING THE FORMATIVE DIMENSIONS OF INTUITION IN THE PRACTICES OF THREE VISUAL ARTISTS AND THREE BUSINESS EXECUTIVES by Jessica Jagtiani Dissertation Committee: Professor Judith Burton, Sponsor Professor Mary Hafeli Approved by the Committee on the Degree of Doctor of Education Date 16 May 2018 Submitted in partial fulfillment of the requirements for the Degree of Doctor of Education in Teachers College, Columbia University 2018 ABSTRACT THE NATURAL POWER OF INTUITION: EXPLORING THE FORMATIVE DIMENSIONS OF INTUITION IN THE PRACTICES OF THREE VISUAL ARTISTS AND THREE BUSINESS EXECUTIVES Jessica Jagtiani Both artists and business executives state the importance of intuition in their professional practice. Current research suggests that intuition plays a significant role in cognition, decision-making, and creativity. Intuitive perception is beneficial to management, entrepreneurship, learning, medical diagnosis, healing, spiritual growth, and overall well-being, and is furthermore, more accurate than deliberative thought under complex conditions. Accordingly, acquiring intuitive faculties seems indispensable amid present day’s fast-paced multifaceted society and growing complexity. Today, there is an overall rising interest in intuition and an existing pool of research on intuition in management, but interestingly an absence of research on intuition in the field of art. This qualitative-phenomenological study explores the experience of intuition in both professional practices in order to show comparability and extend the base of intuition, while at the same time revealing what is unique about its emergence in art practice. Data gathered from semi-structured interviews and online-journals provided the participants’ experience of intuition and are presented through individual portraits, including an introduction to their work, their worldview, and the experiences of intuition in their lives and professional practice.
    [Show full text]
  • Conceptual Aspect of Ajna Chakra, Its Role in Body and Association with Glands: a Review
    wjpmr, 2021,7(10), 243 – 245. SJIF Impact Factor: 5.922 Anjali et al. WORLD JOURNAL OF PHARMACEUTICAL World Journal of Pharmaceutical and Medical ResearchReview Article AND MEDICAL RESEARCH ISSN 2455-3301 www.wjpmr.com Wjpmr CONCEPTUAL ASPECT OF AJNA CHAKRA, ITS ROLE IN BODY AND ASSOCIATION WITH GLANDS: A REVIEW Dr. Anjali Vinod Deshmukh*1, Dr. Kutaskar Chandrasekhar Shridhar2 and Dr. Samadhan P Kankal3 1HOD, Professor, Dept. Rachana Sharir, MUP'S Ayurved College, Hospital & Research Centre, Degaon, Tal.-Risod, Dist.-Washim, Maharashtra, India. 2Professor, Strirog & Prasuti Tantra Vibhag, MUP'S Ayurved College, Hospital & Research Centre, Degaon, Tal.- Risod, Dist.-Washim, Maharashtra, India. 3Professor and H.O.D., Dept. of Dravyaguna, R T Ayurved College, Akola, Maharashtra, India. *Corresponding Author: Dr. Anjali Vinod Deshmukh HOD, Professor, Dept. Rachana Sharir, MUP'S Ayurved College, Hospital & Research Centre, Degaon, Tal.-Risod, Dist.-Washim, Maharashtra, India. Article Received on 21/07/2021 Article Revised on 11/08/2021 Article Accepted on 31/08/2021 ABSTRACT The Chakras resembles energy centers that aligned along the spinal cord and form a channel. Chakras collect and transmit energy throughout the body. The Chakras are considered whirlpool of energy. They acts as centers in between flow of energy occur related with spiritual growth and channelize energy. There are different Chakras i.e.; Muladhara Chakra, Svadhishthana Chakra, Manipura Chakra, Anahata Chakra, Vishuddha Chakra, Ajna Chakra and Sahasrar Chakra. The Ajna Chakra is sixth one of body located in between eyebrows is one of the vital Chakra amongst seven Chakra. Ajna Chakra is also called third eye Chakra thus considered center of intuition.
    [Show full text]
  • Surya Shakti
    www.theholisticcare.com Surya Shakti GAYATRI MANTRA Om bhur bhuvah suvah Tat savitur varenyam Bhargo devasya dheemahi Dhiyo yo nah prachodayat www.theholisticcare.com “O splendid and playful sun, we offer this prayer to thee; enlighten this craving mind; be our protector; may the radiance of the divine ruler guide our destiny; wise men salute your magnificence with oblations and words of praise”. The Vedic scriptures of the Hindu religion refer to the sun as the store house of inexhaustible power and radiance. The sun god is referred to as Surya or Aditya. The Vedas are full of hymns describing the celestial body as the source and sustainer of all life on earth. The origin of the worship of the Sun in India is thus several centuries old. The sun stands for knowledge, spiritual light and wisdom. Surya is worshiped as a chief solar deity. He is a vision of the divine, whose light fills all the worlds; Surya is also the Cosmic Pillar and support of the universe and the symbol of the Supreme. Surya is the most popular Vedic God. In Rig Veda III 62.10 he is worshipped as Savitr, the source of life and light. The Sun is to be installed in the temple of our body so that it dispels darkness by its effulgence once and all for all time-the darkness of ignorance. Surya is portrayed with hair and arms of gold, three eyes, and four hands holding water lilies the flower that longs for the dawn and drives a chariot pulled by seven horses representing the seven days of the week.
    [Show full text]
  • Tantra: the Yoga of Sex
    Tantra: The Yoga Of Sex OMAR GARRISON $12.00/PHILOSOPHY (Canada: $16.00) Revealing the ancient secrets and rituals of Hindu wis­ dom, Tantra: The Yoga of Sex teaches modern readers how to gain the mental and physical control over their bodies that will enable them to extend the ecstasy of sexual union far beyond their former experience. Combining philosophical concepts with physical exer­ cises and instructions in mental concentration, Omar V. Garrison explains how to harness the power inherent in sex in order to achieve an elevated state of consciousness - the ultimate union of the spiritual with the sensual. A journey through the wisdom of the ages, as well as a guide to sensual pleasure, Tantra: The Yoga of Sex leads the way to the mystical marriage of God and man. "Never before have I examined a text that presents the sexual union of humans and the preliminary relationships leading up to that goal as lovingly, beautifully, and hopefully as Tantra: The Yoga of Sex. " WILLIAM S. KROGER, M.D. OMAR V. GARRISON is a distinguished foreign correspondent. He studied for holy orders in the Episcopal church before becoming fascinated with Hindu philosophy and Tantra, which he studied in India. Cover design by Barbara Basb ISBN 0-517-54948-4 TANTRA:The Yoga OF Sex OMAR V. GARRISON HARMONY BOOKS/NEW YORK Copyright © MCMLXIV by Omar V. Garrison 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 any information storage and retrieval system, without permission in writing from the publisher.
    [Show full text]
  • Essence of Maha Narayanopanishad
    ESSENCE OF MAHA NARAYANOPANISHAD Edited and translated by V.D.N.Rao, Retd. General Manager of India Trade Promotion Organisation of Ministry of Commerce of Govt. of India, New Delhi presently at Chennai 1 Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu Essence of Shiva Sahasra Lingarchana Essence of Paraashara Smtiti Essence of Pradhana Tirtha Mahima Dharma Bindu Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda- Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‘Upanishad Saaraamsa’ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata Essence of Bharat Yatra Smriti Essence of Brahma Sutras Essence of Sankhya Parijnaana- Also Essence of Knowledge of Numbers Essence of Narada Charitra; Essence Neeti Chandrika Es sence of Hindu Festivals and Austerities Essence of Manu Smriti*------------------- Quintessence of Manu Smriti* Essence of Paramartha Saara*- *Essence of Pratyaksha Bhaskara Note: All the above Scriptures already released on www. Kamakoti. Org/news as also on Google by the respective references.
    [Show full text]
  • A S H T a N G a Ashtanga Yoga As Taught by Shri K
    A S H T A N G A ASHTANGA YOGA AS TAUGHT BY SHRI K. PATTABHI JOIS • WRITTEN BY LARRY SCHULTZ SHRI K PATTABHI JOIS “DO YOUR PRACTICE AND ALL IS COMING” (GURUJI) To my guru and my inspiration I dedicate this book. Larry Schultz San Francisco, California 2004 1 ASHTANGA ASHTANGA YOGA AS TAUGHT BY SHRI K. PATTABHI JOIS Copyright ©2006 By Larry Schultz All rights reserved. No part of this work may be reprinted without the written permission of the author. Published by Nauli Press San Francisco, CA Asana Illustrations by Monika Reimann 2 ACKNOWLEDGEMENT ❇ I would like to express my deepest gratitude to Bob Weir of the Grateful Dead. His faithful support and teachings helped make this manual possible. 3 4 FORWARD Twenty years ago Ashtanga yoga was very much a fringe activity. A problem that Larry and I have encountered over the years is how Our small, dedicated group of students in Encinitas, California to keep beginning students going with the practice when they are were mostly young, hippie types with little money and few material unable to attend class due to work, travel, family, etc. For the past possessions. We did have one precious thing – Ashtanga practice, 5,000 years Ashtanga yoga has existed as an oral tradition, so when which we all knew was very powerful and deeply transformative. beginning students asked for a practice guide we would hand them Practicing together created a unique and magical bond, a real sense a piece of paper with stick figures of the first series postures. Larry of family.
    [Show full text]
  • The Subtle Body: Religious, Spiritual, Health-Related, Or All Three?
    University of Mary Washington Eagle Scholar Student Research Submissions Spring 4-20-2020 The Subtle Body: Religious, Spiritual, Health-Related, or All Three? Kathryn Heislup Follow this and additional works at: https://scholar.umw.edu/student_research Part of the Religion Commons Recommended Citation Heislup, Kathryn, "The Subtle Body: Religious, Spiritual, Health-Related, or All Three?" (2020). Student Research Submissions. 325. https://scholar.umw.edu/student_research/325 This Honors Project is brought to you for free and open access by Eagle Scholar. It has been accepted for inclusion in Student Research Submissions by an authorized administrator of Eagle Scholar. For more information, please contact [email protected]. The Subtle Body: Religious, Spiritual, Health-Related, or All Three? A Look Into the Subtle Physiology of Traditional and Modern Forms of Yoga Kathryn E. Heislup RELG 401: Senior Thesis Submitted in Partial Fulfillment of the Major in Religion University of Mary Washington April 20, 2020 2 Notions of subtle body systems have migrated and changed throughout India and Tibet over many years with much controversy; the movement of these ideas to the West follows a similar controversial path, and these developments in both Asia and the West exemplify how one cannot identify a singular, legitimate, “subtle body”. Asserting that there is only one legitimate teaching, practice, and system of the subtle body is problematic and inappropriate. The subtle body refers to assumed energy points within the human body that cannot be viewed by the naked eye, but is believed by several traditions to be part of our physical existence. Indo-Tibetan notions of a subtle body do include many references to similar ideas when it comes to this type of physiology, but there has never been one sole agreement on a legitimate identification or intended use.
    [Show full text]