#Vedantic Teachings

[eyeoftheheart]

“God can be seen directly, but the mind must first be purified. When the mind is purified intuition unfolds, linking itself to every sense within you. When you look into the sky with the naked eye you see nothing but a blue sky; but when you look through a telescope you see the vastness of space. Similarly, if you place before your eyes the telescope of intuitive vision, you will find God before you. Then you can touch God, you can see God, you can talk to God, you can walk with God, and you can become one with God. The Saints and Sages have given testimony to this fact. In all countries, Saints and Sages did not just philosophize about the existence of God; they actually had the awareness of oneness with God. Therefore, “Blessed are the pure in heart”—for they who have acquired that type of purity will have the vision of God.

In Vedantic teachings, seeing God—the ultimate blessing experienced by the pure in heart—is characterized by brahmakara-vritti: the unceasing, unimpeded flow of mind to God. Although an aspirant must exert considerable self-effort to succeed in sadhana, those efforts are all ultimately aimed at stilling the mind so that the effortless, intuitive revelation of the Self can spontaneously occur. In that stillness there blossoms a perpetual awareness of God as the only Reality behind all that exists.” (p. 181-182)

~ Mystic Pathways Through The Bible by Swami Jyotirmayananda

[compassionmattersmost]

I Am Atman: Integrating Western Psychology and Eastern Philosophy to Realize the True Self

In the journey of self-inquiry, we draw upon the rich wisdom of both Western psychology, particularly the work of Carl Jung, and Eastern philosophy, as taught in Advaita Vedanta, Yoga, and the Yoga Sutras of Patanjali. This powerful integration allows us to explore the full depth of our being—both the conscious and unconscious mind—and realize our true nature beyond the fluctuations of the mind,…

[proudhinduforever]

Sanatani Saints

Part 3

Shri Samartha Ramdas

We will look into the life of Shri Samartha Ramdas who was a prominent Sanatani saint, poet, and spiritual leader in Maharashtra.

Early Life and Renunciation:

Shri Ramdas or previously Narayan was born into a Marathi Deshastha Rigvedi Brahmin family to Suryajipant and Ranubai Thosar. His father was thought to have been a devotee of the Vedic deity, Surya. Ramdas had an elder brother named Gangadhar. His father died when Narayan was only seven years of age. He turned into a sadhaka after the demise of his father and would often be noticed to be engrossed in thoughts about the divine.

As per legend, Narayan fled his wedding ceremony in Asangao near Jamb, at age 12, upon hearing a pandit (Hindu priest) chant the word 'Saawadhaana!' (Beware!) during a customary Hindu wedding ritual. He is believed to have walked over 200 km along the banks of Godavari river to Panchavati, a Hindu pilgrimage town near Nashik. He later moved to Taakli near Nashik at the confluence of Godavari and Nandini river. At Taakli, he spent the next twelve years as an ascetic in complete devotion to Rama. During this period, he adhered to a rigorous daily routine and devoted most of his time to meditation, worship and exercise. As per legend, he once blessed a widow lady of a long married life, without knowing that her husband has just died. It is said that he was able to give life back to the dead body of her husband and this act of miracle made him very famous in Nashik. He is thought to have attained enlightenment at the age of 24. He adopted the name Ramdas around this period. He later had an idol of Hanuman made from cowdung installed at Taakli.

His contribution to Freedom movement and literary works:

Unlike the saints subscribing to Warkari tradition, Ramdas is not considered to embrace pacifism. His writings include strong expressions encouraging militant means to counter the barbaric Islamic invaders. He endorsed significance of physical strength and knowledge towards individual development. He expressed his admiration for warriors and highlighted their role in safeguarding the society. He was of the opinion that saints must not withdraw from society but instead actively engage towards social and moral transformation. He aimed to resuscitate the Hindu culture after its disintegration over several centuries owing to consistent foreign occupation. He also called for unity among the Marathas to preserve and promote the local culture. Samartha Ramdas Swami served an inspiration for a number of Indian thinkers, historians and social reformers such as Bal Gangadhar Tilak, Keshav Hedgewar, Vishwanath Rajwade ,Ramchandra Ranade, and Vinayak Damodar Savarkar. Tilak derived inspiration from Ramdas when devising aggressive strategies to counter the British colonial rule. Ramdas had a profound influence on Keshav Hedgewar, the founder of Hindu nationalist organization Rashtriya Swayamsevak Sangh. He is also recognized for his role as a Guru to the Maratha king Shivaji Maharaj, inspiring him with principles of governance, spirituality, and valor.

Below are some of his notable literary works:

Manache Shlok (co-written by Kalyan Swami)

Dasbodh

Shree Maruti Stotra

Aatmaaram

11-Laghu Kavita

Shadripu Nirupan

Maan Panchak

Chaturthmaan

Raamayan (Marathi-Teeka)

His Teachings:

Ramdas was an exponent of Bhakti Yoga or the path of devotion. According to him, total devotion to Rama brings about spiritual evolution. His definition of "Bhakti" was in accordance with the philosophy of Advait Vedant. In Chapter 4 of his literary work Dasbodh, he describes Nice levels of devotion / communion - starting from listening / comprehending (श्रवण) to Surrender of oneself or being One with Self (आत्मनिवेदन) - the later being the core tenet of Advait Vedant - where the sense of separate "I" dissolves into non-duality. He encouraged the participation of women in religious work and offered them positions of authority.

Ramdas Swami is a revered spiritual figure in Maharashtra and remains relevant to contemporary society in Maharashtra.

🙏🙏 jai jai Raghuveera Samartha 🙏🙏

[ancientcraftnoccultism]

Beginner Class - Introduction to Meditation

Ancient Craft & Occultism

Introduction to Meditation

___

By KB

Introduction

Hello again, everyone! Welcome back to the next lesson for the Beginner Class. Last lesson, we talked about finding your personal center as well as a bit more in depth on grounding. Well, today, we'll be taking a closer look at the many forms and practices of meditation.

What Is Meditation?

Meditation is an essential aspect of witchcraft and magic practice as it allows you to interact with the universe (or your higher power) through conscious thought and focused desire. Ritual, spellwork, and your regular thoughts and speech are examples of other techniques. Meditation is a discipline in which one trains the mind and creates a state of consciousness in order to gain some advantage. Meditation encompasses a wide range of different activities and practices. We will go into more detail in the following sections.

Nearly every culture in the world has some connection to meditation. Whatever the design, they are typically intended to encourage connecting with spiritual guidance, feeling at ease, developing inner strength, having psychic visions, becoming closer to God, remembering former lives, going on astral journeys, and more. Meditation is a well-known, age-old technique that has been used for millennia to promote calmness, concentration, and connection with our inner selves. The benefits of meditation on the mind, body, and soul are reciprocal.

A Brief History

In actuality, nobody is certain of the exact beginning and location of meditation. But our theories are supported by facts. This ancient rite is mentioned in many civilizations and religions, including Hinduism, Buddhism, Judaism, Islam, and Christianity. All of these faiths have something to offer to the modern understanding of meditation as it is practiced today. Although the history of meditation is controversial, many people think it began there more than 5000 years ago.

India Origins

It is generally accepted that the Vedas, a collection of Hindu writings, include the oldest written account of meditation. The Vedic books were written around 1500 BCE. The Vedas include mention of a practice known as "Dhyana," which is considered to be the first example of meditation that we are aware of. In Sanskrit, the word "dhyana" implies "contemplation" or "meditation." It is intended to calm the mind and attain "thoughtless awareness." However, Vedantism is frequently rejected by Buddhist beliefs in favor of the Buddha's teachings.

The various Buddhist levels of meditation can also be found in other ancient Indian scriptures dating back to the first century BCE. These texts are known as the Pli Canon Sutras. The Pli Canon is a body of Theravada Buddhist literature. And then there's Buddha. Siddhartha Gautama, an Indian prince, was the inspiration for Buddha. He was looking for a means to end human pain. Gautama attempted numerous strategies, but none of them seemed to work. He sat down under a tree one day and determined not to move until he discovered the solution he sought. He attained enlightenment after 49 days of meditating and started the Buddhist faith. The practice of meditation is claimed to have spread throughout India from there. Buddhist monks embraced meditation as a means of achieving inner peace, frequently sitting for hours in silence, meditating on their master's teachings.

Asia Origins

Around the sixth century BCE, the practice of meditation spread to China, where it was influenced by Taoism and Buddhism. At the end of the Han dynasty, Buddhist monks from India introduced meditation to China. Over the next century, the practice began to blend into Chinese culture. The Taoists also believed in the efficacy of meditation and devised their own techniques for mind-stilling. One famous Taoist meditation practice is known as "Qigong." Qigong is a type of moving meditation that entails slow, gentle motions as well as deep breathing. Meditation extended from China to Japan, Korea, and other parts of Asia. Zen Buddhists perform "Zazen," a type of meditation practiced in Japan.

The technique was introduced to Japan by the Japanese monk Dosho, who journeyed to China to study Buddhism under the famous master Hsuan Tsang. Zazen, which translates as "seated meditation," is sitting in quiet with one's eyes closed. Korea has its own type of meditation known as "Won," which is based on Buddhist and Taoist concepts. It is a sort of moving meditation in which gentle, rhythmic motions are used to calm the body and mind.

Western Origins

Meditation became popular in the Western world in the twentieth century. Maharishi Mahesh Yogi was among the first Westerners to popularize meditation. Maharishi is most known for popularizing the technique of "transcendental meditation" in the 1960s. The Yogis are a Hindu group that believes in the power of meditation to help one achieve enlightenment. The term "yoga" truly means "union" or "connection." Yoga seeks to unite the mind, body, and soul.

Other Yogis, such as Paramahansa Yogananda, who penned the classic book "Autobiography of a Yogi," also contributed to the introduction of meditation to the West. Maharishi's method of meditation is closing our eyes and reciting a mantra. A mantra is a word or phrase that is repeated repeatedly. The idea is to concentrate on the chant while clearing our brains.

Meditation & Spirituality

Spirituality is a broad topic with numerous interpretations. In general, it encourages a sense of connection to something larger than ourselves, as well as a connection with your higher self or higher awareness. It promotes the search for meaning in life and living with a broader perspective. It has a highly global appeal--something that all humans can relate to. A spiritual experience may be described as sacred, ethereal, mystical, or transcendent, or simply as a deep sense of positive emotions such as calm, amazement, wonder, connectivity, contentment, appreciation, acceptance, compassion, and unconditional love. All of these are true characteristics of our spirit.

Spiritual meditation, as the term implies, is that which connects you to your spirit. It pushes you past your limiting identities and labels to the core of who you truly are. You as your authentic self - joy, love, and tranquility. You may feel a rain of grace and happiness, as well as a deep sense of closeness and oneness, if you practice spiritual meditation. The desire to practice spiritual meditation stems from an underlying desire to perceive and think beyond the apparent world. Spiritual meditation can assist you in discovering the everlasting truth and meaning of existence. It keeps you anchored in the present moment, where you want to be and find peace.

Any genuine meditation practice, when practiced over time, can aid in your spiritual growth and will begin to provide the following spiritual benefits:

A balanced and grounded sense of being

Experience of deep inner stillness and peace

Radiating serenity, calmness, and love

A sense of awakening and freedom

Less emotional reactions

More awareness and mindfulness

Sense of inner bliss regardless of situation

The feeling of always being home

Belonging and connecting to all

Great abundance and security

Increased creativity and free thinking

More resilient to anger and stress

Meditation & General Health

Although meditation has been practiced for many years and is known to have many positive effects on the mind, it is only recently that science has established a strong connection between meditation and physical health. It's simple to feel overpowered by ideas and emotions in the fast-paced world of today. We all know the damage stress and anxiety can do to our health. Stress and anxiety are frequently caused by emotional overload. Nowadays, professionals from all over the world agree that practicing mindfulness for a little period of time each day can make a huge difference. The advantages of meditation for both the body and the mind are well-documented and very compelling. Here's just a few ways frequent meditation can improve our overall health.

daily meditation practice can improve blood circulation, lower the heart rate and help maintain a healthy heart

frequent mindfulness sessions seemed to improve meditators’ immune system functions

produces positive, lasting changes within the brain

meditation not only supports memory and attention, it also enhances mental agility and alertness

women, in general, who practice mindfulness are more aware and accepting of their bodies (also helps with PMS pain)

meditation develops mental awareness and can help you manage triggers for unwanted impulses

meditation can diminish the perception of pain in the brain

blood pressure decreases not only during meditation but also over time in individuals who meditate regularly

Meditation & Witchcraft

As magical practitioners and witches, one of the most important things we can master is the art of meditation. It allows us to still the soul and quiet the mind, which, in turn, allows us to listen to our intuition and focus on our personal energy. Meditation can also be used as a gateway for higher awareness or entering the astral realm.

Now, meditating may not come easy for a lot of you. This is perfectly normal. When I first started practicing, I had a feeling inside that made me feel extremely goofy, and stupid. The more I ignored it, the louder and stronger it grew. I eventually sat with the voice and came to the conclusion that it was my ego, driven by fear and insecurity. The more I sat with the voice, the less I felt stupid about things. I believe this was my initiative into shadow work. Anyways, back to class -

Utilizing meditation within your craft will prove to be absolutely essential the more you do ritual and spell work. Don't give up hope if "conventional" methods don't work for you. We're going to get into several different techniques of achieving the same meditative state.

Types of Meditation

There are so many different types of meditation, if I went into them all, this lesson would turn into an entire chapter. I'm just going to keep it sweet and simple here, but I absolutely encourage you to look into different methods, especially if none of the ones I have listed work for you. Let's get to it.

Active Meditation

Sitting in silence for even 2 minutes may sound like absolute torture for a lot of you. Good news is, that's not the only way to meditate. Have you ever done a yoga class, a workout session, or even taken a nice, fresh shower & felt a sense of bliss? Well, you experienced a meditative state of mind. You can do this by getting out in nature, cleaning the house, performing an art form, anything that involves movement can be a form of active meditation! Woo-hoo for us neurodivergents!

Body Scan

This method allows you to reconnect the mind to the body in a way that notices any physical sensations or tension. While relaxation naturally happens here, the goal is to pay attention to sensory experiences you typically don't notice. This allows you to be more present in your day to day life and is also a wonderful grounding and centering technique.

Mindful Breathing

The body is wiser than the mind, and this technique proves it. It is a very simple, mindless method, but has very profound effects on the body and mind. There are several breathing techniques out there, which I encourage you all to research on your own. All have different effects on the mind and body, so please be sure to choose one that is suitable for you.

Visual Meditation

This is when you focus your mind's eye, or your imagination, into an image to center the mind and the body. The main focus is to imagine and hone in on a memory or something creative and nice that opens the mind's eye. This is a wonderful exercise for those who want to enhance their visualizing abilities.

Sound Meditation

Again, this is exactly as it sounds. This meditation uses sound to provoke a meditative state of mind and align the bodily energies.

[imaginalstudio]

Proverbs 3:5-6 Through a Nondual Lens: Returning to Eden Through Trust

Proverbs 3:5-6 (KJV): “Trust in the LORD with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.”

At first glance, this passage appears to be about simple trust in God, but when examined through a nondual lens—especially in light of the original sin of dualistic perception—it reveals a deeper teaching about surrendering the illusion of separation and returning to direct unity with existence.

The Original Sin: Dualistic Thinking and the Fall from Eden

The so-called “original sin” in Genesis is commonly misinterpreted as moral wrongdoing. Instead, it represents the shift from nondual awareness (paradise/Eden) into the realm of dualistic perception—the belief in a separate self distinct from God and the world. • The Tree of the Knowledge of Good and Evil represents the emergence of dualistic thinking—categorizing reality into opposites (good/evil, self/other, subject/object). • The “Fall” is the descent into ego-consciousness, which divides reality into “me” and “not-me,” losing the innate unity with God. • Expulsion from Eden symbolizes humanity’s exile into a world of fragmented perception, where suffering arises from the illusion of separateness.

Proverbs 3:5-6 directly addresses the reversal of this process: trusting in Yahweh rather than “leaning on your own understanding” is a call to abandon egoic, dualistic thinking and return to direct, embodied nonduality.

Yahweh (YHWH) and Jesus (Yeshua): Names as Nondual Pointers

YHWH (יהוה), the tetragrammaton, is unpronounceable because it represents Being itself. • Some scholars suggest it derives from “Ehyeh Asher Ehyeh” (אהיה אשר אהיה): “I Am That I Am,” which is not a name but a direct statement of presence, beyond subject-object distinction. • The refusal to assign a “name” to God in Hebrew tradition prevents conceptualization, keeping the divine in the realm of ineffable reality rather than objectified thought.

Yeshua (ישוע), translated as Jesus, means “YHWH is salvation.” • “Salvation” (yeshuah) in Hebrew implies restoration, wholeness—not escape from hell, but liberation from ignorance (avidyā in Vedantic terms). • Jesus’ role is not to “forgive sins” in the sense of moral transgressions, but to dissolve the root ignorance that causes the perceived separation from God.

Thus, Proverbs 3:5-6 is an invitation to move beyond conceptual reliance (leaning on “your own understanding”) and into direct recognition of YHWH as the ever-present, ever-living reality that is already here. This is nondual being, not belief.

Sin as a Tool of Control vs. the Original Sin of Separation

The word “sin” has been co-opted by religious authorities to impose moral frameworks that serve social control rather than spiritual awakening. However, its original meaning tells a different story: • In Hebrew, chet (חֵטְא) means “to miss the mark.” It is not about breaking rules but about misperceiving reality—failing to see the unity of all things. • In Greek, hamartia (ἁμαρτία) carries the same meaning: a fundamental error in perception, not a moral failing.

This means that the real “sin” is not in specific actions but in the mistaken assumption that one is separate from God. Religious authorities replaced this understanding with local moral prohibitions, often tied to the interests of those in power.

Thus, Proverbs 3:5-6 does not mean “trust in religious authority and abandon reason” but rather “release the illusion of a separate self and abide in direct knowing of God.” This is why Jesus, rather than reinforcing religious law, directly criticized the Pharisees for legalism while embodying a higher truth.

Local Moral Teachings vs. the Universal Teaching of Nonduality

Moral teachings in scripture often reflect the cultural context of the time rather than universal spiritual truth. Proverbs, like much of the Old Testament, contains both timeless wisdom and localized ethical codes. The distinction is crucial: • Local morality is about maintaining order in a given time and place (e.g., dietary laws, ritual purity, social conduct). • Universal truth is about the nature of reality itself—and this is where the true teaching of Christ lies.

When Proverbs 3:5-6 advises trust in Yahweh rather than one’s own understanding, it is not saying to abandon reason for blind obedience, but rather to cease clinging to the illusion of an individual, separate self that believes it must “figure everything out.” This is why Jesus later states, “The Kingdom of God is within you” (Luke 17:21)—pointing to direct, present realization rather than externalized doctrines.

Eating from the Tree of Life: Returning to Nondual Being

If the Tree of Knowledge represents dualistic thinking, then the Tree of Life represents nondual being—Eden regained. In Revelation 2:7, Jesus states:

“To the one who overcomes, I will grant to eat from the Tree of Life, which is in the paradise of God.”

To “overcome” is not about moral perfection but transcending the illusion of separation. This is why Jesus’ teachings were radical: they were about dissolving ego-identification, not enforcing religious law.

Proverbs 3:5-6 is an early whisper of this truth: • Trusting in Yahweh (Being itself) means surrendering the false self, ceasing to “lean on” the mind’s limited categories. • Acknowledging Him in all ways means seeing everything as already divine, eliminating the dualistic split between sacred and profane. • When this happens, “He will direct your paths”—not through external commands, but through the spontaneous alignment that occurs when one is no longer resisting reality.

Conclusion: Proverbs 3:5-6 as a Key to Liberation

Proverbs 3:5-6, when properly understood, is not a call to blind faith but a profound nondual teaching about surrendering the mind’s habitual dualism and abiding in YHWH—Being itself. • Sin is not breaking laws, but misperceiving reality. • Religious authorities co-opted “sin” to control populations. • Jesus’ mission was to reveal nonduality—“The Father and I are One.” • Proverbs 3:5-6 invites us to drop the illusion of separateness and trust reality itself. • The Tree of Life is nondual realization, and Eden is always already here.

This is not theory—it is being.

[aeroblossom]

> > The A∴A∴ (/ˌeɪˈeɪ/ ay-AY) is a magical organization described in 1907 by occultist Aleister Crowley. Its members are dedicated to the advancement of humanity by perfection of the individual on every plane through a graded series of universal initiations. Its initiations are syncretic, unifying the essence of Theravada Buddhism with Vedantic yoga and ceremonial magic. The A∴A∴ applies what it describes as mystical and magical methods of spiritual attainment under the structure of the Qabalistic Tree of Life, and aims to research, practise, and teach "scientific illuminism". A∴A∴ is often held to stand for Argenteum Astrum, which is Latin for Silver Star;[1] however, see the section on Name below. [from wikipedia]

> > Magick Without Tears, a series of letters, was the last book written by English occultist Aleister Crowley (1875–1947), although it was not published until after his death. It was written in 1943 and published in 1954 with a foreword by its editor, Karl Germer.

make of this what you will

[satishwig]

Oppenheimer's Dilemma

                                        

          The Hollywood movie based on the life of Oppenheimer, father of Atomic Bomb, has created a sort of flirt in the minds of the people, chiefly due to some reference therein to the Bhagavad Gita.  Moviegoers (now of course, movie-watchers since movies are now available on OTT) are naturally to form opinions about the message of Gita on the basis of what has been depicted therein.  In fact, there are certain people who allege that Gita is about warfare. There have been even attempts in USSR and USA seeking ban on Gita on the premise that it is about warfare and violence. In this movie also, Oppenheimer is depicted as somewhat justifying the death and destruction that took place at Hiroshima and Nagasaki following the discovery of Nuclear Bomb by alluding to Gita.  Arjuna, who was arraigned against his own kith and kin in the battlefield of Kurukshetra, did not want to kill his own people, but Lord Krishna was exhorting him to do his prescribed duty and his duty was to fight and kill his opponents since Arjuna belonged to Kshatriya caste (a warrior class). Hence, the opinion that Gita is about warfare and violence simply because the Gita was said in battlefield and the backdrop was warfare or fratricide.

          In my view, the said opinion is formed on the basis of superficial knowledge of Gita and is the result of bias and prejudice. Gita was said to Arjuna in the battlefield of Kurukshetra in the backdrop of war but it is not about warfare. The dilemma that Arjuna faced in the battlefield is not the dilemma of Arjuna only; it is the dilemma of common man who is torn apart by conflict and confusion, affection and aversion and the bipolarities of the worldly existence. Gita is relevant not only to Arjuna but to the common man in the society who too wages a battle of life and death and is encountered with warlike situation. Gita teaches him to rise above these polarities and to perform his prescribed duty without affection and aversion and without seeking the fruits thereof.  Hence, message of Gita is relevant to all people of all ages.

But, the message of Gita is not confined only as to how the worldly duties should be performed, as some people think that Gita is all about Karma or Karma Yoga. It is far more profound and sublime.  Gita is the core of Hindu (Vedanta) philosophy. It is an inquiry into the nature of man; it is an inquiry into the nature of God; it is an inquiry of Universe and the relation of man with the Universe and the God. “It is an Upanishad that is sung by the Lord; it is the science of Brahman; it is the scripture of Yoga as part of the dialogue between Sri Krishna and Arjuna...” So is given at the end of every Chapter of Gita that contains 18 Chapters.

          Gita is an Upanishad. It is the core Vedanta philosophy. Vedanta means “end of Vedas”(Shruti) upon which the entire superstructure of Hindu philosophy is based. There are  108 Upanishads out of which 11 are basic, which along with Brahmsutra of Ved Vyasa (his commentary on Vedas) forms core of the Vedantic philosophy whereas Puranas are an afterthought written by rishis (spiritual scientists  or poets)  as an extension of Vedas and thus called ‘Smriti.’ These are in the form of story-telling mixed of mythology, history and philosophy; hence they have tremendous appeal to the masses.

 Gita is science of Brahman. It defines Brahman, Ishwara (God) and relation of man with God and Brahman.  The concept of Brahman is different from God.  Brahman is the common substratum of Jiva (creature), Ishwara (God)  and in fact the entire creation and beyond.  Brahman is all pervading and is beyond time and causation. It even surpasses God. The subject matter of Vedanta or Vedic culture is in fact Brahman and not God. That is why it is said that India is a Godless culture. Lord Krishna in Gita identifies Himself at times with Ishwara (God), sometimes with Brahman and sometimes with Jiva.

 The practical lesson of Gita to man consists of four yogas i.e. Karma Yoga, Raj Yoga (Yoga of Psychic control), Jnana Yoga (Yoga of Knowledge) and Bhakti Yoga (Yoga of Devotion) along with certain values, practicing which one can go beyond grief and sorrow and attains peace and tranquility. Thus, to say that Gita is about warfare and violence is to do violence against Gita itself.  

Anyhow, was Oppenheimer right in justifying his creation of Atom Bomb that was followed by death and destruction caused by the use of it, by quoting from Gita? When Lord Krishna reveals his Universal form to Arjuna in XIth Chapter Verse 32 and tells Arjuna that he is ‘Kala’ which was interpreted as “Destroyer of the Universe”, he in fact was revealing the core philosophy of life and death.  According to Hindu philosophy, God has basically three chief functions to perform: creation, preservation and destruction. This is remarkable feature of Hindu philosophy as death is considered logical concomitant to life and destruction to that of creation. This cycle of birth and death, creation and destruction -  is endless. If creation is done by God, then by whom the destruction is done?  It is God alone who creates and destroys and creates again to destroy. He is ‘Kala’ (or Kali – Mother form of God) and all are under His sway, that is, the sway of Time (Kala means “Time”). All that has been created by Time will be sucked up by Time unless one has gone beyond Time and become one with Brahman who is beyond Time and Causation. Everything that is compound has to decompose and out of the decomposed components, compound is formed again. This is the law of Nature and Science accepts it (except that God is the Controller.)  Thus, according to Hindu philosophy, God is not only Creator (Brahma); Preserver (Vishnu) but He is also Destroyer (Shiva), although as Brahman, God is beyond creation and destruction; He is beyond good and evil. 

When Lord Krishna says, he is ‘Kala’, he was identifying himself as Ishwara (God) and telling Arjuna that in fact He is the doer. Therefore,  Arjuna  should not consider himself to be the doer and incur the consequences of doership.  God in fact is only the doer.  Arjuna should become an instrument in the hands of God and perform his prescribed duty. And, in this way he would not incur any sin.  This, in fact is Karma Yoga i.e. to become an instrument into the hands of Almighty while performing one’s duty.

 According to Oppenheim, he too was acting as an instrument in the hands of God and he was, therefore, not the cause of destruction. He quotes Verse 17 from Chapter XVIII, which says, “He whose mind is free from the sense of doership, and whose reason is not affected by worldly objects and activities, does not really kill, even having killed all these people, nor does any sin accrues to him.���   But, whether Oppenheimer was really an instrument of God and free from the sense of doership?  Was his reason not affected by worldly objects and activities? Was he performing his duties selflessly, without affection or aversion or without his personal ambitions or national objects?          

          Christopher Nolan’s movie is based on ‘American Prometheus’, which is a biography of Oppenheimer written by Kai Bird and Martin J Shervin. His biography (not the movie) faithfully reveals the moral quandaries that Oppenheimer was facing. The dilemma that Oppenheimer faced was: whether to follow the dictates of his own conscience or the dictates of his Political and Military masters who had an agenda and the agenda was that Allied forces never wanted Nazi Germany to win the race to produce the bomb.

 The dilemma of Arjuna, on the other hand, was that he was arraigned against his own kinsmen in the battlefield of Kurukshetra, to fight a war of righteousness versus unrighteousness. Arjuna did not want the conquest nor the spoils of conquest.  He did not want even the rule over three worlds, what to talk of the small Kingdom that was called Hastinapur at that time.  He instead wanted to lead the life of an ascetic. And if it so happens, let his opponents kill him instead of him killing them. In the midst of this all, however Lord Krishna told him to perform his prescribed duty in this war between righteous and unrighteous forces instead of running away from war.  Krishna told that God is the only doer.  Arjuna should become an instrument in the hands of God and perform his prescribed duty.

 Was Oppenheimer too acting an instrument in the hands of God? The Allied Forces wanted to teach a lesson to Germany, Italy and Japan.  Hence, the bomb was to be created for the sake of hegemony of Allied Forces. Oppenheimer could not stand up against this official justification of creating a deterrent, which was to be experimented on human beings. And nevertheless, it was not a war between righteousness and unrighteousness. Thus, clearly he was acting as an instrument into the hands of his political masters.  The film, therefore, is not a faithful depiction of the biography.  It does not answer the question: why the bomb was used when the war had stopped.  It is in fact a subtle attempt to whitewash the sins committed by the Allied to have upper hand in War and Christopher has made an attempt to hide the massacre of humanity behind a selective reference to Gita, a Hindu scripture.

Article by Satish Kumar Wig

[melodiousmonk]

The album title "Ptah, The El Daoud" refers to the ancient Egyptian deity Ptah, who was believed to be the creator of the universe, and "El Daoud," which is Arabic for "the beloved."

The song title "Turiya & Ramakrishna" is named after two spiritual figures from India: Turiya, a Sanskrit word meaning "the fourth state of consciousness," and Ramakrishna, a 19th-century Indian mystic and saint.

(The fourth state of consciousness is sometimes translated as "pure consciousness." It is considered to be the source of all other states of consciousness and the underlying ground of all existence. In Turiya, the individual self (or ego) is said to be dissolved, and the individual becomes aware of their true nature as pure consciousness. It is described as a state of profound peace, bliss, and spiritual realization.)

"Turiya & Ramakrishna" features Alice Coltrane on harp and piano, Joe Henderson on tenor saxophone, and Ron Carter on bass. The track has been praised for its beautiful melody and improvisation, as well as its spiritual depth and exploration. It has since become a jazz standard and a signature piece of Alice Coltrane's body of work.

Alice Coltrane (1937-2007) is famous for her contributions to jazz music as a pianist, organist, harpist, and composer. She was a key figure in the development of spiritual jazz, a subgenre of jazz music that emphasizes spiritual and meditative qualities, and incorporated elements of Indian classical music into her compositions.

She married the legendary saxophonist John Coltrane in 1965, and played piano and harp on some of his later albums, including "Ascension" and "Meditations". After John Coltrane's death in 1967, Alice Coltrane began to explore her own musical vision, incorporating elements of Indian classical music, African music, and gospel music into her compositions.

In addition to her musical achievements, Alice Coltrane was also known for her spiritual pursuits. She became a devotee of the Indian guru Sathya Sai Baba and founded the Vedantic Center, a spiritual community in California. She also established the Sai Anantam Ashram in Agoura Hills, California, where she lived and recorded until her death in 2007.

Alice Coltrane's innovative approach to jazz music, her incorporation of diverse musical traditions, and her spiritual pursuits have made her a revered figure in the jazz world and beyond.

(Satchidananda refers to Sri Swami Satchidananda, an Indian guru who gained fame in the West for his teachings on yoga and spirituality.)

[holybookslibrary]

Mandukya Upanishad - An ancient Sanskrit text on the nature of Reality

Mandukya Upanishad Mandukya Upanishad - An ancient Sanskrit text on the nature of Reality by James Swartz, guides the reader through the Mandukya. The aim of the Mandukya is to analyze the creation and arrive at truth, the limitless I. From the introduction: "The Aranyakas or Upanishads, the third portion of each Veda, commonly known as Vedanta, agrees and delivers an “absolute” knowledge that, under the right circumstances, reveals the limitless blissful Self and destroys the suffering arising from the belief in oneself as a limited being." Download the book here:

Mandukya Upanishad  

What is the Mandukya about?

The Mandukya Upanishad is one of the principal Upanishads in Hindu philosophy. The text is notable for its discussion of the concept of Om and the theory of four states of consciousness. Here's a brief overview: - Context and Significance: The Mandukya Upanishad is the shortest of all the Upanishads and is associated with the Atharvaveda. Despite its brevity, it's highly revered in the Vedantic tradition for its profound philosophical insights. - The Symbol of Om: A significant portion of the Upanishad is dedicated to explaining the symbol 'Om' (AUM), which represents the ultimate reality and is considered the essence of the Vedas. The text elaborates on how each part of 'AUM' corresponds to different states of consciousness and aspects of the universe. - Four States of Consciousness: The Mandukya Upanishad introduces the concept of four states of consciousness: - Waking (Jagrat): The external, material state, where consciousness is turned outward. - Dreaming (Swapna): The internal state, where consciousness is turned inward. - Deep Sleep (Sushupti): The state where there is neither desire nor dreams, and consciousness is unified. - Turiya: The fourth state, representing pure consciousness itself, beyond the previous three states. It is described as the background that underlies and transcends the other three states. - Philosophical Interpretations: The Upanishad has been the basis for various philosophical interpretations, especially in the Advaita Vedanta tradition. Adi Shankara, a revered Indian philosopher, wrote an extensive commentary on the Mandukya Upanishad, emphasizing the non-dualistic (Advaita) nature of reality. - Influence: The teachings of the Mandukya Upanishad have deeply influenced various schools of Hindu philosophy, especially those concerning the nature of reality, consciousness, and the ultimate truth. - Spiritual and Meditative Practices: The Upanishad has also been used as a guide for meditation, with practitioners often focusing on the symbol 'Om' to transcend ordinary states of consciousness and realize the unity of the self with the ultimate reality. The Mandukya Upanishad, with its profound and concise teachings, continues to be a significant text in the study of Hindu philosophy and spirituality. Read the full article

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[eneblur22]

The Significance of Sankhya Shastra in Vedic Studies

Sankhya Shastra, one of the six classical schools of Hindu philosophy, holds a central role in Vedic studies due to its profound insights into the nature of reality and the human experience. Rooted in ancient Indian wisdom, this philosophical system is a key component in understanding not only the cosmos but also the mind, consciousness, and the path to liberation (Moksha).

What is Sankhya Shastra?

Sankhya Shastra, often attributed to Sage Kapila, is a dualistic philosophy that classifies reality into two fundamental principles: Purusha (consciousness) and Prakriti (matter). It is considered one of the oldest systems of thought within the Vedic tradition. Unlike some other schools of philosophy that focus on monism, Sankhya posits that liberation (Moksha) can only be achieved when the individual soul, Purusha, realizes its distinctness from Prakriti, the material world. Many who pursue an astrology degree also explore Sankhya’s teachings as part of understanding the cosmos and spiritual liberation.

The Role of Sankhya Shastra in Vedic Studies

Foundation of Vedantic Thought: Sankhya provides a framework for the later development of Vedanta, especially in its understanding of the self and the universe. The Vedantic idea of the non-dual Brahman (absolute reality) was influenced by Sankhya’s distinction between Purusha and Prakriti. This dualism allows for a nuanced exploration of consciousness and materiality, serving as a precursor to Vedanta’s concept of unity and diversity.

Philosophical Depth: Sankhya philosophy offers a comprehensive explanation of the cosmos. It breaks down the universe into twenty-five principles (Tattvas), from the highest Purusha to the lowest forms of matter, helping to elucidate the creation, sustenance, and dissolution of the universe. This categorization is significant in understanding the metaphysical and physical aspects of reality.

Psychological Insights: Sankhya also plays an integral role in the study of psychology within Vedic texts. It emphasizes the interaction between mind, senses, and consciousness, providing deep insights into human cognition, emotions, and perception. The theory of the mind in Sankhya aligns closely with modern psychological thought, suggesting that understanding the nature of the mind and consciousness is essential for personal growth and enlightenment.

Path to Liberation: One of the core teachings of Sankhya is the pursuit of liberation through self-realization. By distinguishing Purusha from Prakriti, Sankhya suggests that the human soul must awaken to its true nature—beyond the distractions of the material world. This understanding of liberation resonates deeply with the meditative and introspective practices described in other Vedic disciplines, such as Yoga and Vedanta.

Yoga and Sankhya: The connection between Sankhya and Yoga is also significant. The Yoga Sutras of Patanjali are often seen as an elaboration of Sankhya’s principles. Both systems advocate the separation of the true self from the material world, with Yoga offering practical tools for meditation, self-awareness, and concentration. Sankhya serves as a theoretical foundation for the practical applications found in Yoga, making it crucial for anyone delving into Vedic spiritual practices.

Scientific Influence: While Sankhya is a philosophical system, its categorization of the universe can also be seen as a precursor to modern scientific thought. The distinction between matter and consciousness, along with its detailed breakdown of the elements and processes of creation, provides an early attempt to understand the workings of the universe in a systematic manner. This has led some scholars to draw parallels between Sankhya’s cosmology and contemporary scientific models, particularly in fields such as physics and cosmology.

Ethical Implications: Sankhya philosophy also addresses ethics, offering a guide to living a life in alignment with the natural laws of the universe. By understanding the distinction between Purusha and Prakriti, individuals can transcend their attachments to the material world and engage in actions that promote the well-being of both themselves and the greater cosmos. This ethical framework ties into the broader Vedic understanding of Dharma (righteous duty) and Karma (action).

Sankhya and Modern Interpretations

In the modern era, Sankhya continues to be studied not just by scholars of Vedic philosophy and Vedic astrology but also by those interested in psychology, metaphysics, and even science. Its principles are often used to support spiritual practices, meditation, and mindfulness techniques. As the world increasingly seeks to understand consciousness, Sankhya’s dualistic approach offers a valuable model for exploring the nature of existence and awareness. Many contemporary spiritual teachers and philosophers have incorporated Sankhya’s teachings into their practices, seeing it as a tool for personal and spiritual growth. Its influence can also be seen in modern meditation practices, where the distinction between the self and the material world is often a focal point for achieving higher states of consciousness.

Conclusion:

Sankhya Shastra plays a crucial role in Vedic studies by offering valuable insights into the nature of the self, universe, and liberation. Its dualistic approach has greatly influenced other Vedic disciplines like Vedanta and Yoga. For those looking to enhance their understanding of Vedic astrology, vastu shastra courses, and spiritual practices, delving into Sankhya’s teachings remains essential. This timeless knowledge continues to guide seekers on their spiritual path and enrich their learning of the cosmos.

[spiritualsoul1969]

The Dvaita Lyricist: How Sripadaraja’s Songs Echo Eternal Truths

In the vast ocean of spiritual philosophy, where the currents of Advaita (non-dualism) and Dvaita (dualism) clash and merge, Sripadaraja’s hymns rise like waves that never subside. His songs are not mere poetic expressions but divine revelations that make the infinite tangible. He did not merely compose music; he wove devotion into sound, transforming abstract Vedantic wisdom into a living experience.

Dvaita’s Symphony: Sripadaraja’s Unique Contribution

While many saints debated the nuances of Vedanta through logic and scripture, Sripadaraja took an unparalleled route—he sang the philosophy into existence. As an exponent of Dvaita Vedanta, his songs reinforced the core tenet that the individual soul (jīva) and the Supreme Being (Paramātma) are eternally distinct yet inseparably connected through devotion. His compositions did not just instruct but immersed the listener in the truth that devotion is the highest path to divine realization.

Unlike dry intellectualism, his music was soaked in emotion, making spiritual wisdom accessible to every seeker, from the learned scholar to the humble devotee. He did not seek to dissolve the self into the divine but to nurture a relationship—a bond of devotion where love itself becomes the bridge to eternity.

The Echo of Eternal Truths in His Songs

Sripadaraja’s hymns were more than artistic expressions; they were condensed spiritual wisdom. Every raga he employed, every lyric he crafted, was a vessel carrying seekers toward the divine. His songs continue to echo through time because they do not impose philosophy; they invite experience.

The Song as a Prayer: Unlike traditional prayers, which often remain confined to rituals, his songs turned the entire act of living into a prayer. Every note, when sung with devotion, became a direct call to the divine.

The Song as a Dialogue: His compositions established a personal relationship with God, where devotion was not a distant reverence but an intimate conversation.

The Song as Realization: He used melody as a means of revelation, where truth was not learned but felt. This made spirituality an experiential journey rather than an intellectual pursuit.

Practical Toolkit: Infusing Sripadaraja’s Wisdom into Daily Life

To embody Sripadaraja’s teachings, one does not need scholarly knowledge—only an open heart. Here’s how you can incorporate his wisdom into your daily routine:

1. Sing Your Devotion Daily

Choose a hymn or chant a few lines from his compositions every morning.

If you don’t know his songs, hum any devotional tune that connects you to the divine.

2. Engage in Bhakti as a Living Experience

Treat every action as an act of devotion, whether it’s cooking, working, or simply breathing.

Before any task, mentally dedicate it to the divine as Sripadaraja did through his music.

3. Cultivate a Spiritual Playlist

Create a playlist of his hymns or other devotional songs that uplift your spirit.

Let this be your companion during your commute, walks, or meditation.

4. Experience Philosophy Through Music

Instead of reading scripture mechanically, try listening to devotional songs that convey deep truths.

Reflect on how the lyrics speak to your personal spiritual journey.

5. Transform Challenges into Songs

When faced with struggles, try composing a short prayer-song expressing your feelings.

This act channels negativity into devotion and brings clarity to the mind.

6. Establish a Devotional Rhythm

Set a specific time of the day to immerse in spiritual music, aligning your energy with divine vibrations.

Let your schedule reflect the sacred harmony Sripadaraja infused into his life.

7. Celebrate Life as a Continuous Hymn

Live with the awareness that every breath, every heartbeat is a note in the divine melody.

Carry this consciousness into your interactions, seeing others as part of the same cosmic song.

The Song That Never Ends

Sripadaraja’s legacy is not confined to history—it sings through every seeker who turns their devotion into a living melody. His music is a reminder that spirituality is not about silent contemplation alone; it is about singing, expressing, and experiencing the divine through joy.

In the grand symphony of existence, will you let your soul join the eternal song?

[compassionmattersmost]

The Eternal Self and the Three States of Experience: Waking, Dreaming, and Deep Sleep

In the teachings of Advaita Vedanta, one of the most profound insights is the distinction between the transient states of consciousness—waking, dreaming, and deep sleep—and the eternal, unchanging Self. Pravrajika Devyanandaprana eloquently explores this concept in her teachings on self-inquiry, offering a deep understanding of the nature of awareness and the true Self. The Three States of…

[pooma-satsangam]

GURU GITA

Mark Griffin

61) Merely recalling my Guru, knowledge arises spontaneously. Remembering him brings all attainments automatically. By meditating on the Guru in this way, the prasad of my Guru’s grace delivers me to Realization.

62) I bow to my Guru who is the infinite Ocean of Consciousness, beyond perception, beyond duality, beyond the three gunas and all formation. He is the embodiment of the bliss of Brahman and the bestower of ultimate happiness. He is ekam – one; he is nityam – eternal; he is vimalam – free from impurities; he is achalam – steadfast. He is the abode of knowledge and bliss, and is forever omniscient, omnipresent and vast like the sky. He is the witness. To realize the great Vedantic mahavakya “Tat Tvam Asi”, “Thou Art That”, is to become one with the Guru.

63) Just as a crystal reflected in a mirror, replicates its shining image, in the same way, when the infinite Ocean of Consciousness is seen in the Atman, the bliss of realization dawns and the awareness of SoHam arises – “I Am That”.

64) By following the Guru margena, the path of the Guru, and meditating upon him, one obtains jñana – knowledge, as well as vijñana – insight. There is nothing greater than the Guru.

65) By following the Guru’s path, one’s mind becomes purified. Thus one is then able to detach from the transitory objects of the world, and be free from the binding influence of false identification.

66) By following the Guru margena, one attains the highest goal – the realization of the bliss of Atman. This is generated through prasad, the gift of the Guru’s grace.

67) I remember my Shri Guru, who is the supreme Brahman.

I speak of my Shri Guru, who is the supreme Brahman.

I bow to my Shri Guru, who is the supreme Brahman.

I worship my Shri Guru, who is the supreme Brahman.

68) To the eternal Shri Guru I bow. He is bliss incarnate, exuding joy. His countenance radiates ecstasy. He is awake with knowledge of his own Self. The yogis worship him as their Lord. With the precision of a surgeon, he extricates us from the wheel of cyclic existence.

69) I bow to the Guru, who embodies Lord Bhairava, constantly revealing the five functions of creation, maintenance, dissolution, concealment and the bestowal of grace.

70) O great Goddess, one’s behavior with the Guru is of utmost importance. One should never behave egotistically before the Guru. Never tell a lie to the Guru or speak discourteously to him. Never speak ill of the Guru or forsake him, even if you don’t understand his actions. Remember the Guru for all eternity. If you ignore this teaching, in spite of hearing it, you will risk a most dreadful fate, which will last as long as the sun and moon both shine.

61.குருவை நினைவுப்படுத்தும்போது, அறிவு தன்னிச்சையாக உருவாகிறது. அவரை நினைத்தால் எல்லாவற்றையும் தானாகவே அடையலாம். இப்படிப் பெருமை பெற்ற குருவின் அருள் உணர்ச்சியினால் உண்மைநிலை அடையலாம்.

62.குருவை வணங்குகின்றேன், அவர் அறிவின் முடிவற்ற கடல். உணர்வுகளைத் தாண்டியது, மூன்று குணங்களையும் உருவாக்கங்களை தாண்டியது. அவர் ப்ரஹ்மத்தின் ஆனந்தத்த��� உருவகப்படுத்துகிறார், உயர்ந்த மகிழ்ச்சியை வழங்குகிறார். அவர் ஒப்பற்றவர், நிரந்தரமானவர், தூய்மையற்றவர், நிலைத்தவர். அவர் அறிவும் ஆனந்தத்தின் இல்லம்; அவர் எப்போதும் அறிவுள்ளவர், எல்லாக் களத்திலும் இருக்கிறார், வானம் போல் விரிவுடையவர். அவர் சாட்சி. “தத் த்வம் அசி” என்ற வேதாந்த மஹாவாக்கியத்தை உணர்வது குருவுடன் ஒன்றுதான்.

63.ஒரு கண்ணாடியில் பிரதிபலிக்கும் கிளிஸ்டல் போல, அதேவிதமாக அறிவின் முடிவற்ற கடல் ஆத்மனில் பிரதிபலிக்கும்போது, உணர்ச்சி மகிழ்ச்சி வெளிவந்தது, மற்றும் “சோஹம்” என்னும் ���ணர்வு பிறக்கிறது – “நான் அதுதான்”.

64.குரு மார்க்கத்தில் சென்று, அவரை தியானிப்பதால், ஒருவர் ஞானம் பெறுகிறார். குருவை விட பெரியதில்லை.

65.குருவின் பாதையில் செல்வதன்மூலம், ஒருவரின் மனம் தூய்மையாகிறது. உலகத்தின் தாற்காலிக பொருட்களிடமிருந்து விலகி, தவறான அடையாளத்தின் பிணைப்பில் இருந்து விடுபடலாம்.

66.குரு மார்க்கத்தில் செல்வதன்மூலம், ஒருவர் உயர்ந்த இலக்கை அடைகிறார்கள் – ஆத்மாவின் ஆனந்தத்தை உணர்வு. இது குருவின் அருளால் வழங்கப்படும் பரிசாக உருவாகும்.

67.என் ஶ்ரீ குருவை நினைக்கிறேன், அவர் உயர்ந்த ப்ரஹ்மன்.

என் ஶ்ரீ குருவைப் பற்றி பேசுகிறேன், அவர் உயர்ந்த ப்ரஹ்மன்.

என் ஶ்ரீ குருவை வணங்குகிறேன், அவர் உயர்ந்த ப்ரஹ்மன்.

என் ஶ்ரீ குருவை வழிபடுகிறேன், அவர் உயர்ந்த ப்ரஹ்மன்.

68.நிரந்தர ஶ்ரீ குருவை வணங்குகிறேன். அவர் ஆனந்தத்தின் உருவகம், மகிழ்ச்சி நிறைந்தவர். அவரின் முகம் மகிழ்ச்சியுடன் வெளிப்படுகிறது. அவர் தனது சொந்த ஆத்மாவின் அறிவுடன் விழித்திருக்கிறார். யோகிகள் அவரை இறைவனாக வணங்குகிறார்கள். ஒரு அறுவைசிகிச்சை வைத்தியர் போல, அவர் நம்மை பிறவித் திரளிலிருந்து விடுவிக்கிறார்.

69.குருவை வணங்குகிறேன், அவர் பைரவராக உருவகப்படுத்துகிறார். அவரால் படைப்பு, பராமரிப்பு, கரைப்பு, மறைப்பு மற்றும் அருளின் வழங்கல் ஐந்து செயல்களை எப்போதும் வெளிப்படுத்துகிறார்.

70.மிகப்பெரிய தெய்வம், குருவோடு நடக்கும் முறைகள் மிகவும் முக்கியம். குருவின் முன்னிலையில் ஒருபோதும் அகங்காரமாக நடக்கக் கூடாது. குருவிடம் ஒருபோதும் பொய் பேசக்கூடாது அல்லது ஒழுக்கமற்ற வார்த்தைகளைப் பேசக்கூடாது. குருவைப் பற்றி பொய்யாக பேசக்கூடாது அல்லது அவரை விட்டுவிடக் கூடாது, அவரது செயல்களைப் புரியாதாலும். குருவை எப்பொழுதும் நினைவில் கொள்ளுங்கள். இந்தக் கற்பனைவியலையை புறக்கணித்தால், சூரியனும் நிலவும் ஒளிந்துவரும் வரை நீடிக்கும் மிகக் கொடிய நிலையை எதிர்கொள்ள வேண்டியிருக்கும்.

[raseshwari]

Raseshwari Devi Ji and Her Profound Teachings on Vedic and Upanishadic Philosophy

Vedic and Upanishadic philosophy forms the foundation of India’s spiritual heritage, guiding seekers on the path to self-realization and inner wisdom. Rooted in ancient scriptures, these philosophies explore the nature of existence, consciousness, and ultimate truth. Raseshwari Devi Ji, a revered spiritual guide, has dedicated her life to sharing the essence of these profound teachings, making them accessible and relevant to modern seekers.

Understanding Vedic and Upanishadic Philosophy

The Vedic philosophy encapsulates the hymns, rituals, and cosmic order as described in the Vedas, while Upanishadic philosophy delves deeper into metaphysical inquiries, emphasizing self-awareness, non-duality, and the eternal truth beyond material existence. The Upanishads, also known as Vedanta, focus on the inner journey of the soul, guiding individuals towards Moksha (liberation).

Raseshwari Devi Ji’s Approach to Vedic and Upanishadic Teachings

Raseshwari Devi Ji brings a contemporary yet authentic interpretation of these age-old scriptures. Through discourses, meditation practices, and spiritual retreats, she imparts wisdom that helps individuals integrate these teachings into their daily lives.

Bridging Ancient Wisdom with Modern LifeDevi Ji emphasizes the practical application of Vedic and Upanishadic philosophy, helping people cultivate inner peace, mindfulness, and a sense of purpose in today’s fast-paced world.

The Essence of Self-RealizationThrough her teachings, she illuminates core Upanishadic concepts such as Aham Brahmasmi (I am Brahman) and Tat Tvam Asi (Thou art that), guiding seekers towards the realization of their divine essence.

Spiritual Discourses and RetreatsShe organizes spiritual retreats and discourses, where seekers immerse themselves in Vedic chanting, meditation, and self-reflection, deepening their understanding of Advaita (non-duality) and the interconnectedness of all beings.

Practical Vedantic Living Raseshwari Devi Ji encourages individuals to practice Vedantic living, integrating concepts of Dharma (righteousness), Bhakti (devotion), and Jnana (knowledge) in everyday life to attain a balanced and harmonious existence.

Transformative Impact on Spiritual Seekers

Under the guidance of Raseshwari Devi Ji, countless individuals have embarked on a journey of self-discovery, experiencing profound inner transformation. By making Vedic and Upanishadic philosophy accessible, she has revitalized the ancient wisdom that continues to inspire and uplift countless spiritual aspirants.

Conclusion

Raseshwari Devi Ji’s teachings serve as a beacon of light for those seeking higher knowledge and self-awareness through Vedic and Upanishadic philosophy. By bridging ancient wisdom with contemporary understanding, she continues to inspire a global audience on the path of spiritual enlightenment and self-realization.

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