Anatomy101 Moving from the Inside Out
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Fall 2010 the Volume 6 Esoteric Number 3
Fall 2010 The Volume 6 Esoteric Number 3 A publication of the School for Esoteric Quarterly Studies Esoteric philosophy and its applications to individual and group service and the expansion of human consciousness. The School for Esoteric Studies. 345 S. French Broad Avenue, Suite 300. Asheville, North Carolina 28801, USA. www.esotericstudies.net/quarterly; e-mail: [email protected]. The Esoteric Quarterly The Esoteric Quarterly is published by the School for Esoteric Studies. It is registered as an online journal with the National Serials Data Program of the Library of Congress. International Standard Serial Number (ISSN) 1551-3874. Further information about The Esoteric Quarterly, including guidelines for the submission of articles and review procedures, can be found at: www.esotericstudies.net/quarterly. All corres- pondence should be addressed to [email protected]. Editorial Board Editor-in-Chief: Donna M. Brown (United States) Review Editor: Joann S. Bakula (United States) Editor Emeritus: John F. Nash (United States) Alison Deadman (Tennessee) Judy Jacka (Australia) Katherine O'Brien (New Zealand) Gail G. Jolley (United States) Barbara Maré (New Zealand) Webmaster: Dorothy I. Riddle (Canada) Copyright © The Esoteric Quarterly, 2010 All rights reserved. Copies of the complete journal or articles contained therein may be made for personal use on condition that copyright statements are included. Commercial use without the permission of The Esoteric Quarterly and the School for Esoteric Studies is strictly prohibited. Fall 2010 The Esoteric Quarterly Contents Volume 6, Number 3. Fall 2010 Page Page Consciousness, Cognitive 37 Features Neuroscience and Divine Editorial 5 Embodiment: Suggestions for Group Work Publication Policies 6 Jon Darrall-Rew Letters to the Editor 7 Methods of Service for the 53 Poem of the Quarter: “ The 8 Seven Rays Comet - With Tears and Zachary F. -
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, -
YFA Online Course Packet
Yoga For Anxiety Online Course With Meaghan de Roos, ERYT 500 Welcome! I am so glad you are here. Your are taking an important step toward living your life with greater ease and peace. I wholeheartedly believe in the healing power of yoga. My belief is based on my own experience using these tools as well as years of teaching them to students. I am honored to share what I have learned with you. My greatest hope is that this course provides you with the insight, understanding, and knowledge to feel empowered in relationship to your anxiety. May these ancient and time tested techniques illuminate all the wisdom and healing potential already within you. Om Shanti, Meaghan How To Use This Course: This course is divided into 5 modules. It is designed to be followed progressively from module 1 to module 5. While following progressively will give you the most clarity please feel free to take your time with it. You may want to repeat a module before going on to the next or go back to earlier material to understand something later. These are your tools now so use them in the way that serves you best. Included in this packet is the written material for each module. In addition, there is a video introduction for each modules content. Also included: Audio recordings: Chant Getting To Know Your Breath Body Baseline Sama Vritti Pranayama Asama Vritti Pranayama 5 Senses Meditation Yoga Nidra Video: The Practices: There are 5 practices for you to enjoy. Please do at least one of these practices each week to have an embodied experience of the information. -
1513923609M6q3development
Items Description of Module Subject Name Human Resource Management Paper Name Indian Perspectives on Human Quality Development Module Title Development of Panch Kosha Module Id Module no- 6 Pre- Requisites HQD- Introduction, Indian Thought Traditions, Perspective on Self Management Objectives To understand what is Panchkosha To study various attributes of Panchkosha To learn the steps towards development or refinement of Panchkosha Keywords Panch Kosha, Annamaya Kosha, Pranamaya Kosha, Manomaya Kosha, Vigyanamaya Kosha, Anandamaya Kosha QUADRANT- III Resources / Learn More 1. References Brad (2014) “Koshas: Sheathes of Being” available online at http://www.slideshare.net/rootlock/koshas Dalal, A.K. and Misra, G. (2010) “The core and context of Indian psychology”, Psychology & Developing Societies, Vol. 22 No. 1, p. 121-155 Iyengar, P. (2017) “Noble Deeds & Meditation work on the Subtle Body”, available online at http://yogatherapysolutions.com/solutions.php Kiran, M. (2010), “Integral education and its (implications) for teacher education”, Educational Quest, Vol. 1 No. 1 Mishra, S. and Chatterjee, A. (2010) “A pancha kosha view of knowledge management”, Global Journal of Enterprise Information System, Vol. 1 No. 2, p. 38-46 Mukherjee, S. (2011) “Indian management philosophy”, in Luk Bouckaert and Laszlo Zsolnai (Eds), The Palgrave Handbook of Spirituality and Business, Vol. 80, Palgrave MacMillan. Sahdev, J.K (2015) “Koshas: Yogic Sheaths of Our Being”, available online at http://savy- international.com/yoga-education/yoga-teacher-training/koshas/ Salagame, K. K. K. (2006) “Health and well-being in Indian traditions”, Psychological Studies, 51(2 & 3), 105–12. Sinha, D. & Naidu, R. K. (1994) “Multilayered hierarchical structure of self and not self: The Indian perspectives”, In A. -
Vivekachudamani
Adi Sankaracharya’s VIVEKACHUDAMANI Important Verses Topic wise Index SR. No Topics Verse 1 Devoted dedication 1 2 Glory of Spiritual life 2 3 Unique graces in life 3 4 Miseries of the unspiritual man 4 to 7 5 Means of Wisdom 8 to 13 6 The fit Student 14 to 17 7 The four qualifications 18 to 30 8 Bhakti - Firm and deep 31 9 Courtesy of approach and questioning 32 to 40 10 Loving advice of the Guru 41 to 47 11 Questions of the disciple 48 to 49 12 Intelligent disciple - Appreciated 50 13 Glory of self - Effort 51 to 55 14 Knowledge of the self its - Beauty 56 to 61 15 Direct experience : Liberation 62 to 66 16 Discussion on question raised 67 to 71 i SR. No Topics Verse 17 Gross body 72 to 75 18 Sense Objects, a trap : Man bound 76 to 82 19 Fascination for body Criticised 83 to 86 20 Gross body condemned 87 to 91 21 Organs of perception and action 92 22 Inner instruments 93 to 94 23 The five Pranas 95 24 Subtle body : Effects 96 to 101 25 Functions of Prana 102 26 Ego Discussed(Good) 103 to 105 27 Infinite love - The self 106 to 107 28 Maya pointed out 108 to 110 29 Rajo Guna - Nature and Effects 111 to 112 30 Tamo Guna - Nature and effects 113 to 116 31 Sattwa Guna - Nature and effects 117 to 119 32 Causal body - its nature 120 to 121 33 Not - self – Description 122 to 123 ii 34 The self - its Nature 124 to 135 SR. -
Insights from the Theory of Pancha Kosha (Five Sheaths of Consciousness)
THE LEVELS OF HUMAN CONSCIOUSNESS AND CREATIVE FUNCTIONING: INSIGHTS FROM THE THEORY OF PANCHA KOSHA (FIVE SHEATHS OF CONSCIOUSNESS) Maharaj K. Raina, Ph.D. Woodland, CA ABSTRACT: Various cosmological positions have shaped beliefs about the character of creativity. From the Indian tradition, have emerged multi-level cosmological models that provide structural frameworks to understand the relationship between consciousness and creativity. Among them is pancha kosha (from Sanskrit –pancha means five, kosha sheath) encompassing five bodies (koshas) of consciousness: Annamaya (food body/physical body), Pranamaya (vital sheath/prana/ life force), Manomaya (the emotional body/mind), Vijnanamaya (cognition/ intellect/wisdom), and Anandamaya (bliss), considered the ‘‘most useful springboard for a modern scientific understanding of cosmology and evolution’’ (Goswami, 2000, p. 114). This article explains the theory and the attributes of various sheaths; draws implications related to human creativity’s nature and emergence; examines the role of ‘‘phenomenal awareness’’ (Rao & Paranjpe, 2016, p. 113), blissfulness (ananda), ‘‘extension of borders’’ and the ‘‘extension of persona’’ (Mahapatra, 2009, p. 72) in the manifestation of creativity; documents the role of such a state of consciousness in some exceptionally creative individuals’ lives, and discusses implications for broader understanding of experiential sources of creativity and consciousness. KEYWORDS: Cosmology, pancha kosha theory, levels of consciousness, transpersonal creativity, bliss (ananda), illumined perception, transcendence, concentration and commitment Every traditional human society known to anthropology has a cosmology (Abrams & Primack, 2001), and some cosmologies conceived the human being as a part of a ‘‘great chain’’ or a ‘‘great nest of being’’ of interpenetrating layers—material, mental and spiritual in nature, and as the nexus or crossing point between the world of matter and the world of Spirit, being comprised of both (Smith, 1958, 1992). -
Revealing the Paramatma Within
Revealing the Paramatma within Atmasakshatkar is the actual experience of one’s true nature, which is the pure undifferentiated Atma (soul) within us all, or Param-Atma (the Universal Soul/Consciousness), the underlying reality of the entire universe. It is also referred to as “Self Realization”. It is a very rare person who has actually experienced Atmasakshatkar because our Atma, our true self, is hidden from our awareness by the five Koshas (coverings) which cover it and make it “separate” from the Paramatma. The diligent practice of Maha Yoga can enable everyone on this earth to remove the five Koshas one by one and experience their true self, the Paramatma – the Universal Consciousness. This short article briefly describes the five Koshas and how can Maha Yoga help a Sadhak clear them and actually experience the Paramatma within. Most human beings go through life identifying themselves only with their body, which is also called the Annamaya Kosha, i.e. the covering/layer/moat which is supported by the food we eat (Anna). This is the outermost of the five Koshas, and for most of us humans it defines who we are. So we think of ourselves as Dilip Kamat or Mary Smith, defining ourselves as the son or daughter of so- and-so, brother/sister of someone, husband/wife of someone else, etc., etc. Our awareness becomes limited to our physical bodies, and we experience pain or pleasure when our bodies feel it. So we tend to do things that give us physical pleasure and avoid things which can cause us physical pain. -
The Mountain Path Vol. 40 No. 2, April 2003
Ramana Ashtotaram . 2 Editorial: Change . 3 Key Word: Sphurana . 9 Padamalai by Muruganar . 10 Childhood Days by D. Rajaram . 29 Vintage Photographs of Bhagavan . 37 The Flow of Soma by David Frawley . 41 From Our Archives . 49 Sri Ramana Maharshi: An American Perspective by Dennis Hartel . 51 Bhagavan’s Herbal Remedies . 54 The Pundits and the Peasant by Prof K. Swaminathan . 55 Hill of Fire by Monica Bose . 57 Letters to The Editor . 67 Book Reviews . 70 Ashram Bulletin . 74 After Word . 80 Ramana Ashtottaram 1.Üm MahÅsena MahámsÉna JÅtÅya Namah EDITORIAL Prostration to the one who is born from the great luminosity of Skanda. (Lord Subramanya is worshiped as Jnana Skanda, who destroys ChangChangChangeee the demonic forces of ignorance. Skanda, commander of the divine forces ( Mahasena ), destroys the vasanas, the asuric desires and memories, that turn the mind away from the Self within. As does Sri Ramana). 2. Üm Sri RamaÏÅya Namah Prostration to the one who always rejoices in the Self of Pure Consciousness (The Name, Sri Ramana, reminds us that Bhagavan rejoiced HANGE dominates the world we inhabit today. Both in the in the Self of Pure Awareness and that his message is Ramaniya, external world and within ourselves there is an uninterrupted the experience of bliss or beauty. The inner comprehends and C sense of change and, like divers contemplating a plunge into cold transcends the outer. Hence introversion, or turning towards water, we tend to greet it with a mixture of eagerness and panic. The the Self within, restores wholeness to the psyche and finds joy old traditions, the landmarks of our childhood, the certainties of in work in the world as well as in pure contemplation). -
Understanding Shoulders in Vinyasa Flow
Teacher Training You Are Here The five koshas, or ‘layers’ of the body, constitute a map for navigating the inner journey. By Shiva Rea When you are heading into new territory, it is helpful to have a map. Hiking in Yosemite, you need a topography map showing the mountainous terrain. In New York City, you need to know the city blocks and major sites to orient yourself. Within yoga, a different guide is needed—one that charts the landscape of the self. The koshas, “layers” or “sheaths,” make up one such map, charted by yogic sages some 3,000 years ago. Written about in the Upanishads, the kosha model navigates an inner journey—starting from the periphery of the body and moving towards the core of the self: the embodied soul. While this may sound esoteric, the koshas are both a practical and profound contemplative tool that can help you deepen your yoga practice and the quality of your participation in life. You can use the kosha map the same way that you would when you travel—to orient yourself before you head out on the journey of your practice or when you are getting lost or stuck (e.g., in the chatter of the mind or in the discomfort of a pose). As we explore the koshas, you will find that you have been here before, and that your final destination, the anandamaya kosha, is the body of bliss. According to the map of the koshas, we are composed of five layers, sheaths, or bodies. Like Russian dolls, each metaphorical “body” is contained within the next: annamaya kosha—the physical body; pranamaya kosha—the breath or life-force body; manomaya kosha— the mental body; vijanamaya kosha—the wisdom body; and anandamaya kosha—the bliss body. -
Taittiriya Upanishad
TAITTIRIYA UPANISHAD 1 PRAYERS OM SAHANA VAVATHU SAHANAU BHUNAKTU SAHA VEERYAM KARAVAAVAHAI TEJAS VINAAVA DHEETA MASTU MA VIDH VISHAVA HAI OM SHANTI SHANTI SHANTI HI May the Lord protect us. May He make us enjoy our sessions together. May we both strive together. May our studies be bright and brilliant. May there be no misunderstanding between us. Let there be peace outside and with in. Om Peace, Peace, Peace. 12 Upanishads Atharvana Veda Yajur Veda Sama Veda 4 Upanishads 5 Upanishads 2 Upanishads - Kaivalya Upanishad Krishna Yajur Veda (3) - Chandogya Upanishad - Prasno Upanishad - Kena Upanishad - Mundak Upanishad - Mandukya Upanishad - Katho Upanishad - Taittriya Upanishad Rig Veda - Svetasvatara Upanishad 1 Upanishad Shukla Yajur Veda (2) - Aitareya Upanishad - Isavasya Upanishad - Brihadaranyaka Upanishad 3 General Information on Upanishads • 1180 Schools of Upanishads each one with one Upanishad existed. • 280 unearthed. • 108 – Accepted as genuine. • 11 commented by Shankara, Ramanuja, and Madhavacharya. • Order : o Isavasya Upanishad o Kena Upanishad o Katha Upanishad o Prasna Upanishad o Mundaka Upanishad o Mandukya Upanishad o Taittriya Upanishad o Aitareya Upanishad o Chandogyo Upanishad o Brihadaranyaka Upanishad o Svetasvatara Upanishad. 4 • Some don’t consider Shankara has written commentary on Svetasvatara Upanishad. • Shankaras first commentary on Taittriya Upanishad. • Quoted 147 times in Brahma Sutra. • Taittriya Upanishad explains subjective reality directly and indirectly. 5 Taittriya Upanishad (Prose Form) 3 Chapters – 3 Vallis – 31 Anuvakas Siksha Valli Brahmanda Valli Bhrugu Valli 12 Anuvakas 9 Anuvakas 10 Anuvakas Jnana Yogyata Prapti Jnana Prapti Jnana Yogyata Prapti No Vedanta 6 Chapter I Siksha Valli – 12 Anuvakas 5 Topics (1) (2) (3) (4) Shanti Patha Karma Yoga Upasana Homa Sadhana - 1st & 12th. -
The Temple As a Metaphor for the Journey Within
THE TEMPLE AS A METAPHOR FOR THE JOURNEY WITHIN Alan Croker Design 5 – Architects Pty Ltd 5 Queen Street Chippendale NSW 2008 Australia Email: [email protected] Abstract. This paper will explore the relationship between the tangible and intangible as it is expressed in the South Indian Hindu temple, and identify those aspects which embody and support this relationship. This will assist and inform future conservation and management. The Hindu temple is a three dimensional diagram of the subtle levels of existence, which takes us from the mundane world to the divinity embodied in a particular image or icon in the sanctum. It is a metaphor for the journey of the worshipper from this manifest world to the divinity within; a point of stillness beyond space and time, and beyond place. The place itself may be the physical locus for a particular aspect of the Absolute, but the realisation of that Absolute within oneself, is the ultimate aim of the temple. This is expressed in architecture, iconography, ritual and individual participation. Thus the temple in time and space (and therefore place) has its ultimate meaning beyond these limitations. Sacred places in every tradition provide a focus towards the spiritual dimension, a place where this tangible world may be transcended and a glimpse of the intangible experienced. They act as gateways for the community between this tangible world and the intangible spiritual realm and provide a focus for those who seek to understand and experience this realm. Each tradition has developed a rich language of iconography, ritual and architecture to guide and support the seeker on their path, but in recent times the meaning of these languages have begun to be misunderstood or lost and they are now increasingly discarded as meaning-less or valued only for their aesthetic and historic qualities. -
Understanding Modern Yoga Pedagogy and Curriculum: Exploring Sense-Making by Senior Western Yoga Teacher- Trainers
UNDERSTANDING MODERN YOGA PEDAGOGY AND CURRICULUM: EXPLORING SENSE-MAKING BY SENIOR WESTERN YOGA TEACHER- TRAINERS A Thesis submitted by Andy Davies, MEd For the award of Doctor of Philosophy 2016 Abstract ABSTRACT This study explored senior Western Yoga teacher-trainers’ sense-making in the context of her or his Modern Yoga teacher-training programs. Through senior Western Yoga teacher-trainers’ sense-making of her or his interpretations and applications of non-Western Yoga philosophies and traditions, meaning-making was generated. Sense-making here denotes the participants’ understandings, while meaning-making refers to the understandings that I generated as the researcher. The term Modern Yoga is used in this study to represent a Western understanding and application of non-Western Yoga philosophies and traditions that are referred to here as Premodern Yoga. The aim of this research was to construct a greater understanding and appreciation of senior Western Yoga teacher-trainers’ considerations when conceptualising, planning and implementing Yoga teacher- training. The research questions focused upon the senior Western Yoga teacher- trainers’ spiritual-ethical reflections and her or his pedagogical and curriculum priorities. This research contributes significantly to the body of scholarship related to the pedagogical and curriculum world of Yoga teacher-training and Yoga teaching. In this trans-philosophical, transnational and transcultural research project, I have sought to disrupt various dichotomous understandings. These binaries were considered under two broader umbrella binaries: East-West and Mind-Body. I drew upon the Sanskrit language to construct neologisms to provide me with a scaffold with which to disrupt the limitations and preferential treatment of either/or thinking of Western and non-Western philosophies and meaning-making, while revealing contextually rich, non-binaristic meaning-making.