A Dialog to Connect Souls
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Should I Trust M Y Astrologer?
Should I Trust M y Astrologer? By Dinesh S. Parakh The proper answer is, —it depends“. Make no mistake, jyotisha* (loosely translated as ”Indian astrology‘; a more accurate translation would be ”Indian divination‘) is real and it can be one of the most amazing things you will ever encounter in your life (for example, just ask anyone who has ever had an experience with a true naadi-jyotishi (a particular type of jyotisha). But it is also true that finding a properly trained jyotishi (a practitioner of jyotisha) is usually not a simple matter of searching in your local telephone book. W hy do we seek out jyotishis? The answer is simple: life can be difficult, and often we feel lost, helpless, and even hopeless. A jyotishi represents an ability to tap into a higher source of wisdom to guide our lives. W hy then does astrology have a sometimes unsavoury reputation, and why then do some astrologers so frequently get it wrong? Because the subject of jyotisha is so vast and complex, and because it touches on our most intimate natures, it is easy for unscrupulous or deluded people to take advantage of others. Everybody wants to know about their money, career, family, relationships, children, health, etc. If someone claims to be able to shed light on these things, we sometimes trust them too easily œ or we dismiss them out of hand as complete charlatans. Neither approach is helpful. The truth is that there are people of astonishing predictive ability, but it is also true that they are few and far between. -
Reincarnation V4 N12 Nov-Dec 1918
DEINCARNA TION V o l . I V C h i c a g o , N o v e m b e r -D e c e m b e r , 1918 No. 12 THE WORLD’S LESSON LEARNED BY GERMANY: MIGHT DOES NOT MAKE RIGHT The Chicago Tribune of November 10, 1918, prints the following: L o n d o n , N o v . 9 . — (British Wireless Service.) — Just before Prince Maximilian of Baden offered his resignation as imperial chancellor he issued an appeal “ to Germans abroad,” in which he said: “ In the fifth year (of hostilities), abandoned by its allies, the German people can no longer wage war against the increasingly superior forces: The text of the chancellor’s statement reads: “ In these difficult days the hearts of many among you, my fellow countrymen, who outside the frontier of the German fatherland are sur rounded by manifestations of malicious joy and 354 REINCARNATION hatred, will be heavy. Do not despair of the German people. “ Our soldiers have fought to the last moment as heroically as any army has ever done. The home land has shown unprecedented strength in suffering and endurance. “ In the fifth year, abandoned by its allies, the German people could no longer wage war against the increasingly superior forces. The victory for which many had hoped has not been granted to us. But the German people has won this still greater victory over itse lf a n d its BELIEF IN THE RIGHT OF MIGHT. “From this victory we shall draw new strength for the hard time which faces us and on which you also can build.” If we ask why the war was fought—why from the side of unseen but real causes—we must reply that it was because the Teutonic nations had not yet learned that the possession of power does not confer the privilege of using it for selfish purposes. -
Indian Psychology: the Connection Between Mind, Body, and the Universe
Pepperdine University Pepperdine Digital Commons Theses and Dissertations 2010 Indian psychology: the connection between mind, body, and the universe Sandeep Atwal Follow this and additional works at: https://digitalcommons.pepperdine.edu/etd Recommended Citation Atwal, Sandeep, "Indian psychology: the connection between mind, body, and the universe" (2010). Theses and Dissertations. 64. https://digitalcommons.pepperdine.edu/etd/64 This Dissertation is brought to you for free and open access by Pepperdine Digital Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. Pepperdine University Graduate School of Education and Psychology INDIAN PSYCHOLOGY: THE CONNECTION BETWEEN MIND, BODY, AND THE UNIVERSE A clinical dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Psychology by Sandeep Atwal, M.A. July, 2010 Daryl Rowe, Ph.D. – Dissertation Chairperson This clinical dissertation, written by Sandeep Atwal, M.A. under the guidance of a Faculty Committee and approved by its members, has been submitted to and accepted by the Graduate Faculty in partial fulfillment of the requirements for the degree of DOCTOR OF PSYCHOLOGY ______________________________________ Daryl Rowe, Ph.D., Chairperson ______________________________________ Joy Asamen, Ph.D. ______________________________________ Sonia Singh, -
The Maya and Karma Conundrum
THE MAYA AND KARMA CONUNDRUM Dwai Lahiri As has become a norm (or so it seems) these days, my Sunday mornings are spent driving up to my Tai Chi teacher’s home with my friend Evgeny for semi-private lessons. We have been learning some interesting and mind-expanding Tai Chi Exercises. Besides learning individual forms we have been delving deeper into two-person practices (Tai Chi exercises that can be seen as viewed as Martial sequences to the onlooker, but really are energetic exercises). These have been very helpful and thought-provoking (besides the constant re- adjustment of what corporeal reality is really for me). Anyhow, before I digress further, let me also state that Evgeny has been taking Yoga lessons from an Indian Yogi (from Chennai) called Yogi Ram. Yogi Ram teaches in the Siddha school (which is said to have common roots as that of Babaji’s Kriya Yoga). So, my earnest friend has been learning about both Tai Chi and Yoga. In course of our discussions (which we inevitably have during the half-hour drive each way), we came upon the topic of Karma, Maya and Tao/Brahman. Now, the reader needs to beware that neither of us are in anyway masterful authorities on these subjects, but are merely humble students in the path of Brahman and Tao. In any case, let me proceed with a brief description of our discussion and subsequent questions/doubts that arose. Perhaps one of our Medhavis will be able to shed some light? Evgeny said that the Yogi told him about Paschimottasana and how it supposedly burns Karma and aids in freeing the practitioner from the clutches of the Karmic cycle. -
WJEC AS Unit 1E Hinduism Knowledge Organiser: Theme 2C Religious Concepts: Key Moral Principles of Karma and Reincarnation
WJEC AS Unit 1E Hinduism Knowledge Organiser: Theme 2C Religious concepts: Key moral principles of karma and reincarnation Key concepts Key quotes • In Hindu thought, Karma means action, and the fruits of action, “The theory of karma harps on the Newtonian principle that every action produces an equal and and is the force that drives reincarnation. It is the principle opposite reaction.” (Subhamoy Das) of cause and effect and reflects the nature of the universe: any activity must be paid back. This cyclical cause and effect “Our destiny was shaped long before the body came into being.” (Tulsidas, a Hindu saint) generate the concepts of samsara (or the world) and birth and “As the embodied soul continually passes in this body from boyhood to youth to old age, the soul reincarnation. similarly passes into a new body at death.’ (Bhagavad Gita 2.13) • In the Vedic religion, a person’s situation in this life is thought ‘As a man casts off his worn-out clothes, and takes on other new ones, so does the embodied soul to be the result of karma in a past life or lives, as karma is cast off his worn-out bodies, and enters others new.” (Bhagavad Gita 2:12) accumulated throughout a person’s reincarnated lives. • There are different aspects of karma which are stored “When a caterpillar has come to the end of a blade of grass, it reaches out to another blade, and reactions that determine each soul’s destiny: sanchita karma, draws itself over to it. In the same way the soul, having come to the end of one life, reaches out to accumulated karma, this is the ‘baggage’ of karma from all past another body, and draws itself over to it. -
Practice of Karma Yoga
PRACTICE OF KARMA YOGA By SRI SWAMI SIVANANDA SERVE, LOVE, GIVE, PURIFY, MEDITATE, REALIZE Sri Swami Sivananda So Says Founder of Sri Swami Sivananda The Divine Life Society A DIVINE LIFE SOCIETY PUBLICATION Sixth Edition: 1995 (4,000 Copies) World Wide Web (WWW) Edition: 2001 WWW site: http://www.SivanandaDlshq.org/ This WWW reprint is for free distribution © The Divine Life Trust Society ISBN 81-7052-014-2 Published By THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR—249 192 Distt. Tehri-Garhwal, Uttaranchal, Himalayas, India. OM Dedicated to all selfless, motiveless, disinterested workers of the world who are struggling hard to get knowledge of the Self by purifying their minds, by getting Chitta Suddhi through Nishkama Karma Yoga OM PUBLISHERS’ NOTE The nectar-like teachings of His Holiness Sri Swami Sivananda Saraswati, the incomparable saint of the Himalayas, famous in song and legend, are too well-known to the intelligent public as well as to the earnest aspirant of knowledge Divine. Their aim and object is nothing but emancipation from the wheel of births and deaths through absorption of the Jiva with the supreme Soul. Now, this emancipation can be had only through right knowledge. It is an undisputed fact that it is almost a Herculean task for the man in the street, blinded as he is by worldly desires of diverse kinds, to forge his way to realisation of God. Not only is it his short-sightedness that stands in the way but innumerable other difficulties and obstacles hamper the progress onward towards the goal. He is utterly helpless until someone who has successfully trodden the path, comes to his aid or rescue, takes him by the hand, leads him safely through the inextricable traps and pitfalls of worldly temptation and desires, and finally brings him to his destination which is the crowning glory of the be-all and end-all of life, where all suffering ceases and all quest comes to an end. -
Year 4 Issue 6 June 2015 Bihar School of Yoga, Munger, Bihar, India
Year 4 Issue 6 June 2015 YOGA Bihar School of Yoga, Munger, Bihar, India Hari Om YOGA is compiled, composed and pub lished by the sannyasin disciples of Swami Satyananda Saraswati for the benefit of all and enlightenment. It contains in- formation about the activities of Bihar School of Yoga, Bihar Yoga Editor Saraswati GUIDELINES FOR SPIRITUAL LIFE Assistant Editor: Swami Yogatirth- ananda Saraswati Song of Meditation YOGA is a monthly magazine. Late subscriptions include issues from Guru is Brahma, Guru is Vishnu January to December. Guru is Shiva, Lord of all, Lord of all. Published by Bihar School of Yoga, Truth is Brahman, truth is your own Self Ganga Darshan, Fort, Munger, Bihar Be free, be free, be free, be free. Printed © Bihar School of Yoga 2015 Meditation brings peace Membership is held on a yearly Meditate, meditate, meditate, meditate. for application and all correspond- You must have a pure mind ence to: If you want to realize Bihar School of Yoga Ganga Darshan Be pure, be pure, be pure, be pure. Fort, Munger, 811201 If evil thoughts enter the mind Bihar, India Do not drive them forcibly - A self-addressed, stamped envelope Substitute divine thoughts must be sent along with enquiries to en- sure a response to your request They will pass away, they will pass away. And cannot practise meditation Total no. of pages: 58 (including cover pages) If you are passionate Front cover Plates —Swami Sivananda Yatra, 2014 Published Printed Owned by Bihar School of Yoga Editor YOGA Contents Bhagavad Gita VI:46 My Philosophy and Principle Swami Niranjanananda Saraswati People often ask: how can one maintain constant awareness in the present? The person who can maintain constant awareness of the present is known as a yogi. -
Death Beliefs in Hinduism: an Analysis of Hindu Sacred Texts
Research Articles Death Beliefs in Hinduism: An Analysis of Hindu Sacred Texts Dr Veenat The sacred literature in Hinduism has been written since ceremony for Hindus. The Aranyakas (forest books) and the coming of Aryans and collected over centuries and Upanishads (collection of philosophical doctrines) brought composed for so many years later also. Majorly, the the philosophical transformation in Hindu tradition. entire literature is categorized in two parts, Śruti (heard/ From an actual sacrifice to abstract symbolism; for revealed) and Smriti (remembered). Śruti literature instance, in Brihadaranyaka, a very popular, Vedic sacrifice, evolved in the early phase of Hinduism and the major ashvamedha, which involved actual sacrificing of a horse, themes in Hindu philosophy that are prevalent even is explained in the light of mediation. In Upanishads the in present times emerged from the Śruti canon. And, emphasis is placed on inner, mystical experience, called gradually, in the later phases, as the Smriti literature was as an ‘internalization of the sacrifice’ than performing the written, the variety of practices and rituals for various actual sacrifice1. Upanishads have contributed in laying aspects of life and righteous code of conduct for Hindus the philosophical foundations of Hinduism. Philosophies emerged. Śruti literature is called ‘heard literature’ on universe, birth, death, doctrine of reincarnation, because for centuries it survived orally. The teachings transmigration of souls and salvation, etc. have emerged were transmitted by guru (teacher) to shishya (disciple) from Upanishads. verbally. It is believed that the ancient seers were endowed Smriti literature contains the whole body of sacred with such powers that when they would get deeper into wisdom remembered by rishis (sages) based on their their inner self, the truths of the universe would appear in interpretation of Śruti texts. -
Essence of Sanatsujatiya of Maha Bharata
ESSENCE OF SANATSUJATIYA OF MAHA BHARATA Translated, interpreted and edited by V.D.N.Rao 1 Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu, Matsya, Varaha, Kurma, Vamana, Narada, Padma; Shiva, Linga, Skanda, Markandeya, Devi Bhagavata;Brahma, Brahma Vaivarta, Agni, Bhavishya, Nilamata; 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 - Dharma Bindu - Shiva Sahasra Lingarchana-Essence of Paraashara Smriti- Essence of Pradhana Tirtha Mahima- Essence of Ashtaadasha Upanishads: Brihadarankya, Katha, Taittiriya/ Taittiriya Aranyaka , Isha, Svetashvatara, Maha Narayana and Maitreyi, Chhadogya and Kena, Atreya and Kausheetaki, Mundaka, Maandukya, Prashna, Jaabaala and Kaivalya. Also ‗Upanishad Saaraamsa‘ - Essence of Virat Parva of Maha Bharata- Essence of Bharat Yatra Smriti -Essence of Brahma Sutras- Essence of Sankhya Parijnaana- Essence of Knowledge of Numbers for students-Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and AusteritiesEssence of Manu Smriti- Quintessence of Manu Smriti- Essence of Paramartha Saara; Essence of Pratyaksha Bhaskra; Essence of Pratyaksha Chandra; Essence of Vidya-Vigjnaana-Vaak Devi; Essence -
VIVEKA CHOODAMANI PART 7 of 9
|| ÌuÉuÉåMücÉÔQûÉqÉÍhÉÈ || VIVEKA CHOODAMANI PART 7 of 9 The Crest Jewel of Discrimination PART 7: JIVANMUKTI – Liberation While Living “THE SANDEEPANY EXPERIENCE” Reflections by TEXT SWAMI GURUBHAKTANANDA 11.7 star Sandeepany’s Vedanta Course List of All the Course Texts in Chronological Sequence: Text TITLE OF TEXT Text TITLE OF TEXT No. No. 1 Sadhana Panchakam 24 Hanuman Chalisa 2 Tattwa Bodha 25 Vakya Vritti 3 Atma Bodha 26 Advaita Makaranda 4 Bhaja Govindam 27 Kaivalya Upanishad 5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- ) 6 Forgive Me 29 Mundaka Upanishad 7 Upadesha Sara 30 Amritabindu Upanishad 8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text) 9 Dhanyashtakam 32 Tapovan Shatkam 10 Bodha Sara 33 The Mahavakyas, Panchadasi 5 11.7 Viveka Choodamani – Part 7/9 34 Aitareya Upanishad 12 Jnana Sara 35 Narada Bhakti Sutras 13 Drig-Drishya Viveka 36 Taittiriya Upanishad 14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living) 15 Dhyana Swaroopam 38 Kena Upanishad 16 “Bhoomaiva Sukham” Chand Up 7 39 Aparoksha Anubhuti (Meditation) 17 Manah Shodhanam 40 108 Names of Pujya Gurudev 18 “Nataka Deepa” – Panchadasi 10 41 Mandukya Upanishad 19 Isavasya Upanishad 42 Dakshinamurty Ashtakam 20 Katha Upanishad 43 Shad Darshanaah 21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras 22 Vedanta Sara 45 Jivanmuktananda Lahari 23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge AUTHOR’S ACKNOWLEDGEMENT TO SANDEEPANY Sandeepany Sadhanalaya is an institution run by the Chinmaya Mission in Powai, Mumbai, teaching a 2-year Vedanta Course. It has a very balanced daily programme of basic Samskrit, Vedic chanting, Vedanta study, Bhagavatam, Ramacharitmanas, Bhajans, meditation, sports and fitness exercises, team-building outings, games and drama, celebration of all Hindu festivals, weekly Gayatri Havan and Guru Paduka Pooja, and Karma Yoga activities. -
Lesson 27: Online Education in Yoga by Sri Prashant Iyengar Namaste
Lesson 27: Online Education in Yoga by Sri Prashant Iyengar Namaste, welcome to new session. Last time we were dealing with pranamaya kosha. The reference I need to repeat is that we have to look into pranayama in an educative process, and the world is not familiar with this process, the world is familiar with consumer package of pranayama. So, everyone gets pranayama, instructions on pranayama, pranayama talks, pranayama practices, but in educative form, in educative process, there is a big difference. And that is what we are looking into now. So, pranamaya kosha is something by, on, for, with, in, on, pranamaya kosha, where there’s an aspect of esoteric body, esoteric anatomy. And therefore, I said we must to understand pranamaya kosha. Not understanding pranayama kosha, not having slightest idea about it… going for pranayama is out classical, non-classical, unclassical approach. So, in classical approach, the pranamaya kosha was understood rather than just understanding the breath and breathing and then breathing slower and breathing deep and breathing full, etc., etc., or breathing from right nostril and breading from left nostril, etc., etc. That is shvasayama. But this is pranayama. Therefore, some Idea about pranayama kosha is so important. And that's why we were looking to pranayama kosha and to look at pranayama kosha you must understand the pancha koshas because it is one of the five koshas. Annamaya, Pranayama, Manomaya, Vijnanamaya, Anandamaya. And therefore, we had a basic and introductory understanding of Annamaya kosha as well. And then pranamaya kosha and in pranamaya kosha we came to six chakras – Muladhara, Swadishtana, Manipuraka, Anahata, Vishuddhi, Ajna. -
What Is Karma?
What is Karma? Karma is a term that you may have heard before. It probably brings to mind the idea of “what goes around, comes around.” To some extent, this is accurate, but the Sanskrit word “karma” simply means “action” or “deed.” According to Hindu philosophy, every action (karma) has a reaction or outcome. When an individual’s actions are positive or selfless, and righteous (dharmic), they will experience positive effects or rewards. If their actions, on the other hand, are negative (i.e. lying, stealing, hurting, etc.), the results will be negative. The karma of an individual’s actions, positive or negative, may be experienced immediately, later in their present life, or possibly in a future life or lives. It is important to remember that an individual’s karma is based on their thoughts, words, and actions and the choices they make. There are three types of karma: ● Kriyaman karma - These are actions performed in the current life that may produce results in the same or subsequent life. Some forms of current karma are also known as agami karma. ● Prarabdha karma - This is karma whose effects have already begun. It takes longer to manifest, but occurs at some point in an individual’s present lifetime. ● Sanchita karma - This is accumulation of all past karma, and the results of this usually occur in a future lifetime. What is Reincarnation? Hindu teachings state that every birth is the result of an individual’s unique karmic circumstances. Thus, when a person or living thing dies, their soul is attracted to circumstances that will help balance out their karmic needs and debt in order to advance spiritually.