In this time of cheap esoteric stuff many peoples talk
about yoga in absence of any reference. We will provide here few reference
books. Of course this is nothing without absolute referential of transcendental
consciousness.
The first chapter of the essay Bhagavad-Gita tells about a moral problem of Duty of the character Arjuna. The character Krsna tries to help Arjuna solve the moral problem. Krsna persuades Arjuna to struggle in a bloody civil war by using the ideas of Samkhya Wisdom, bhakti yoga and Karma Yoga. In this essay a try will be made to demonstrate that Krsna does not manage to morally justify the war in he and Arjuna are about to struggle. We will study each idea and show how Krsna’s use of these ideas fails to make a moral justification for the fight.
Arjuna is a potent archer riding in a chariot and Krsna is its pilot. A fight is about to happen and it is going to define the fate of a nation. Three successive generations of the governing family have been passed over for the throne for different reasons to a family of close relationships. Arjuna’s brother is the commander of the army attempting to dethrone the current patriarch. Arjuna’s cousin, the ruling king, is struggling to hold onto the throne which was passed to him from his father and grand father. Now two sides of the family are struggling to find out who will govern the nation.
Arjuna examines the morality of a civil war in which he will have fight against his friends and relatives. He says that those people for whose good they want kingdom, enjoyment and pleasures, they are here in struggle, relinquishing their lives and riches. Arjuna then continues to argue that booties to be won from such a fight are not worth the demolition which will need to happen to his army to gain the victory. He states that all the wealth contained in three worlds would not be ample to justify killing of friends and family gathered on the battle field.
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Bhagavad Gita (Shambhala
Library) by Eknath Easwaran (Translator)
Prince Arjuna faced a dilemma
that many face sooner or later--whether to take action that is necessary
yet morally ambiguous. The difference is that Arjuna's action was to
wage war against his own family. With the armies arrayed, Arjuna loses
his nerve. Krishna, his charioteer and incarnation of divine
consciousness, begins to teach him the nature of God and of himself,
that Arjuna can attain liberation through union with God, and that there
are several available paths. And so the most famous and revered of all
Hindu Scriptures goes on to teach the paths of knowledge, devotion,
action, and meditation, becoming the seed for all the Hindu systems of
philosophy and religion that followed. For all of its profundity, Eknath
Easwaran manages to translate the Gita in easy prose that neither
panders nor obscures. Coupled with his thorough introduction, Easwaran's
version comes off on all the levels it should: as a guide to action,
devotional Scripture, a philosophical text, and inspirational reading.
So what does Arjuna finally do? He follows his dharma, of course, as we
all must. --Brian Bruya --This text refers to the Paperback edition.
Editorial Reviews Amazon.com
Helping the Dying
by: Nikhil Gangoli
I have had no experience with death and dying. My grandparents
and a few other friends and relatives died in my lifetime but I was too young
and not skillful enough to help them at the times of their deaths.
The content of this article has been sourced from the Tibetan book on Living and
Dying by Sogyal Rinpoche. This is a modern classic and introduces the Tibetan
Buddhist tradition in a way which can be applied in our modern, westernized
world. The chapter titled Heart Advice on Helping the Dying is itself worth 50
times the cost of the book. To obtain your copy please click on the link above.
A dying person at the time of death is in such a situation that he or she is
leaving behind all that he has clung to and been familiar with all his life.
Wealth, fame, prestige, family, friends, power all is being left behind.
Rinpoche asks us to put ourselves in the place of the person who is dying at the
time of death. He asks us to imagine ourselves on an ocean-liner or a journey to
the unknown. You have no choice in the matter, the ship is already on its way
out and our friends and family are on the shore to wish us goodbye. What would
we want from our friends who had come to see us off in that situation? Remember
you can never come back and that you have no choice – you have to leave. With a
little use of the imagination we will be in a better position to help the person
at the time of death and dying.
Sogyal Rinpoche gives a lot of important advice. I have attempted to summarize
some important points in this article. For more detailed help please read his
book.
1.At the time of death and dying give the person room to express her feelings.
Allow her to express any and all her feelings. The dying person feels fear,
panic, grief, rage, in different proportions. By allowing her to express those
feelings by empathizing with them we can offer immeasurable help.
2.Give the suffering person permission to die.
Rinpoche speaks of persons whom he had met or heard of who were approaching
death and were dying. But they were burdened by their responsibilities, by the
fact that their family depended on them.
Sogyal Rinpoche says that many dying persons refused to let go and suffered many
weeks of suffering and agony. By giving such a person permission to die his
family would make his passage much easier.
3.Establish trust and open communication; be yourself. Your job is to behave
naturally and let the person open up. Use humor skillfully in such situations.
This will establish better communication.
4.Do not interrupt, deny or diminish the person’s feelings. At the time of death
the dying person needs to feel and express his feelings. This is the way he can
be free of them and meet his end peacefully.
5.Do not intrude your spiritual beliefs. Do not try to convert or impose your
spiritual beliefs on the dying person at the time of death. It will not help. On
the other hand if the dying person expresses a wish to learn about your beliefs,
do not hold back.
6.At the time of death the dying person may make you the target of his grief and
rage. This is not unexpected. The person who is dying is in the deepest crisis
of his life. Don’t take it personally if he takes out his feelings on you.
7.Do not expect too much of yourself. This is only so much that you can do. In
the ultimate analysis people will die as they have lived. Do not expect
miracles.
8.Technique to help you empathize. Rinpoche says that dying persons long to be
touched, long to be treated as living persons and not as diseased. A great deal
of consolation can be given to the very ill simply by touching their hands,
looking into their eyes, gently massaging them, holding them in your arms or
breathing in the same rhythm gently with them.
Rinpoche also describes 2 techniques for feelings and expressing unconditional
love towards the dying at the time of death. Very often, due to past issues and
sufferings, we may have feelings of guilt and anger towards the dying at the
time of death. Rinpoche says that if you try to put yourself in the place of the
dying person you will have a better idea of what the person needs and feels. You
will then be in a position to accept the dying person unconditionally.
For more articles on helping the dying at the time of death please sign up for
my free newsletter at the Eastern Philosophy website.
Stay tuned for more articles in this continuing series.
About The Author
Nikhil Gangoli
For more articles in this continuing series and a free report on the Quantum
physics and eastern Philosophy please visit
http://www.eastern-philosophy-and-meditation.com and sign up for the
Free newsletter.
The Tibetan Book of the Dead: Or The
After-Death Experiences on the Bardo Plane, according to Lama Kazi
Dawa-Samdup's English Rendering by Karma-Glin-Pa (Author), W. Y. Evans-Wentz (Foreword), Donald S. Lopez
Jr. (Author)
From Library Journal Probably the single most recognizable Tibetan title to Western readers,
this text (elaborated in the 14th century) discusses the process of
death and rebirth as understood by Tibetan Buddhists. Copyright 1999 Reed Business Information, Inc.
--This text refers to
an out of print or unavailable edition of this title.
Review "Dr. Evans-Wentz, who literally sat at the feet of a Tibetan lama for
years in order to acquire his wisdom...not only displays a deeply
sympathetic interest in those esoteric doctrines so characteristic of
the genius of the East, but likewise possesses the rare faculty of
making them more or less intelligible to the layman."--Anthropology (on
the previous edition)
Yoga is an art of discipline that was developed by an Indian Hindu named Patanjali. He wrote a book on yoga in Sanskrit over two thousand years ago. Yoga sutras comes in many forms specially designed to suit different types of people. Therefore, some forms of yoga have gained popularity significantly.
The word “yoga” derived from the Sanskrit word "Yuj", which means to yoke, and is typically translated as union, integration, attach, join, or unite. Thus, it is the union and integration of every part of a human being, from the innermost to the external.
The yoga sutras are considered to be a collection of yogic thoughts that is largely raja yogic in nature. In yoga sutras, Patanjali suggests eight steps that are the basic principles of yoga practice to calm one's mind and unite with the infinite.
The yoga sutras are the physical activities that focus on the body, meditation and the mind. Yoga sutras combine the yoga practices to provide an overall sense of physical and mental health.
Patanjali’s Yoga Sutras - Ashtanga Yoga
Here are the eight yoga sutras to look at and learn a little about each one.
* Yama - abstentions
* Niyama - self-purification and study
* Asana - posture or pose
* Pranayama - breathe control
* Pratyahara - sense control
* Dharana - concentration
* Dhyana - contemplation
* Samadhi - veridical meditation
Yama and Niyama
The first two yoga sutras, yama and niyama, are ten good logical guidelines for bringing spiritual consciousness into a social perspective to lead a healthier, happier life. They both cope with moral and ethical issues.
They are the fundamental laws to direct the actions of humanity. These yoga sutras help us in respecting the principles of this life, in balancing our inner intensification with outer restraint. Following these principles of yoga sutras means leading a life in a better way, about making it possible to understand and connect with the divine. Thus they lead us to a conscious life.
Asana
Asana refers to the different postures that can be practiced to reinforce the body physically. It is treated as yoga postures in accord with one's inner consciousness. A Regular practice of this yoga sutra helps to keep our body fit, controls levels of cholesterol, normalizes blood pressure, reduces weight, and recovers heart performance.
Pranayama
Pranayama is a multiple term 'prana' and 'yama', which means the maintenance of prana in a healthy way throughout one's life. It is the control of our breathing through yoga exercises. Regular practice of pranayama helps to control the prana in and around us. Thus it leads to a state of inner peace.
Pratyahara
Pratyahara is achieved when all of your senses are withdrawn from the outside world. It is necessary to practice pratyahara for reaching the three meditative stages: dharana, dhyana and samadhi. It is a yoga technique through which you are focusing, on what is going on within your body.
Dharana
Dharana, this one of the yoga sutras centers on your concentration. It’s to help you in developing a one-mindedness that, special concentration techniques to enable you to focus only on your inner world.
Dhyana
Dhyana is translated as meditation, when the mind gains the ability to maintain its concentration without getting diverted. You unite with your inner self and image of concentration. You use the time to reflect on your special qualities.
Samadhi
The last one of the yoga sutras is Samadhi or total absorption, is the capability of becoming one with the true self and unites into the object of concentration. Reaching Samadhi is the ultimate aim of all yoga practitioners of classical yoga. It means “union with the supreme.” For yoga devotees, this is the supreme goal.
It is the identification with static reality. It requires a dedicated practice to achieve the perfect yoga sutra. It takes ample of dedicated practices on concentration, contemplation, and meditation to let you on the way to the final sutra of Samadhi. With this one of the yoga sutras, you develop a great amount of determination and will power.
Most people turn to yoga for asanas, the postures. They are seeking the ways of relaxing, increasing their flexibility and practicing yoga exercises that isn’t tiresome. In Asana, the yoga postures are needed to be firm and pleasant.
It may also take some time for them to feel that way, as there are some postures that are not easy or comfortable to perform at initial stages. So, at this stage, you can make use of supports in order to feel steady and pleasant. Make use of props, such as a pillow to allow more comfort.
You should make challenge of yourself until you feel comfortable with the first postures you learn. It is necessary for you to find a stable and comfortable place within you in order to discover your true potential. The inner center is where all action should originate.
Ultimately, you are able to relax and meditate. While practicing yoga sutras and it’s going smoothly, you’re already half way there. The feeling of success makes you recognize that all things are possible. So, better challenge yourself at the moment in order to discover your quiet, peaceful inner peace.
The
Yoga Sutras of Patanjali: The Essential Yoga Texts for Spiritual
Enlightenment (Sacred Wisdom)
Book Description
Composed by the famous Indian sage sometime
between the first and third centuries CE, The Yoga Sutras of
Patanjali sets forth the practical and philosophical
foundations of Raja Yoga. These aphorisms clearly mark out the
path to Self-Realization, and their influence has been profound
throughout the millennia. They are still regularly used today by
those interested in the Yogic approach to self-knowledge and are
open to anyone of any religion. The Sutras are presented here in
a free form translation, with an insightful running commentary
that makes them easily understandable to the modern reader and
yoga practitioner.
The Original Yoga: As Expounded in Siva-samhita, Gherandasamhita and
Patanjala Yogasutra
The Original Yoga' by Shyam Ghosh contains clear
translations of three major Sanskrit texts: The Shiva Samhita, the
Gheranda Samhita, and the Patanjali Yoga Sutra. What makes this
translation so outstanding is the consciousness of Shyam Ghosh. When you
read enough translations of Sanskrit texts it becomes obvious that some
translators have experienced what they are writing and others are in the
process of becoming the wisdom and knowledge contained in these
primordial writings.
The Hatha Yoga Pradipika (Paperback) by Svatmarama (Author), Brian Dana Akers (Translator)
What is the Hatha Yoga Pradipika? It is
simply a course in how to obtain samadhi, or liberation or freedom from
the pairs of opposites that dominate our lives. It begins with asana and
pranayama and ends with transcendence. All of the postures so familiar
to us, and all of the breathing exercises have but one purpose:
meditation leading to pushing aside the veil of ignorance that
characterizes ordinary existence. It takes a long time to get there. The
"empirical research" that Akers recommends will be a project of years
(unless of course one is particularly gifted).
Tibetan Yoga and Secret
Doctrines: Or, Seven Books of Wisdom of the Great Path, according to the
late Lama Kazi Dawa-Samdup's English rendering (Galaxy Books)
Book Description First published in English in 1935, this volume of seven authentic
Tibetan yoga texts serves as a companion to The Tibetan Book of the
Dead. Illustrated with photographs and reproductions of yoga paintings
and manuscripts, this edition contains some of the principal meditations
used by illustrious Hindu and Tibetan gurus and philosophers through the
ages in attaining Right Knowledge and Enlightenment. Special
commentaries precede each carefully-rendered text, and a comprehensive
preface contrasts the tenets of Buddhism with European concepts of
religion, philosophy, and science.
Light on Yoga:
The Bible of Modern Yoga...
by B. K. S. Iyengar (Author), Yehudi Menuhin
(Foreword) "The word Yoga is derived from the Sanskrit root yuj meaning
to bind, join, attach and yoke, to direct and concentrate one's
attention on, to..."
Book Description
The definitive guide to the philosophy and
practice of Yoga--the ancient healing discipline for body and
mind--by its greatest living teacher. Light on Yoga provides complete
descriptions and illustrations of all the positions and breathing
exercises. Features a foreword by Yehudi Menuhin. Illustrations
throughout.
Myths and Symbols
in Indian Art and Civilization by Heinrich Robert Zimmer (Author), Joseph Campbell
(Editor)
ReviewThe New York Times : Zimmer moves among [the myths of
India] unhurriedly, with a respect that amounts to devotion. Gradually
his comments bring to light the universal meanings beneath the archaic
exterior.
For those of us who want to be informed about the
myths and symbols from ancient civilization, this book is a must.
Informative and interesting at the same time. Zimmer has accomplished a
great deal in presenting such rich detail.
Features:
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of the English word.
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Torrey's New Topical Textbook, Vine's Dictionary of New Testament Words,
Easton's Bible Dictionary, the Thematic Subject Guide, and Hitchcock's
Bible Names Dictionary.
Enter a search word e.g., Jesus
god occurs 4447 times in 3878 verses
peace occurs 429 times in 400 verses
love occurs 310 times in 280
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