Conquering the Enemies of the Mind by B. Swami it was amazing 5. Solace for the Heart in Difficult Times by B. Swami , Amy Marks Foreword 4. Swami , Steven J. Rosen Foreword it was amazing 5. Swami , Ravindra Svarupa Dasa Foreword it was amazing 5. Swami , John T.
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Harinama Cintamani by B. Swami , Urmila Devi Dasi Foreword it was amazing 5. Therefore, we want to use our intelligence to sustain the mind properly, in order to prevent it from being dragged under by the senses. We want to use our intelligence to open ourselves up to receiving divine intervention.
We want to use our intelligence to truly understand how to become a genuine lover of the Lord. However, we do not just want peace. He finds a mass of literature relating to India and her religions and philosophies, written in English by various persohs who often have niade but a supernciat study of the subject, and he it unable to reconcile the many conflicting statements that he finds in these books.
He finds the various authorities natly contradicting each other, and, in Me ignorance, he is unable to decide upon the question of the relative and comparative reliability of these sources of information. This is not to be wondered at, when it is remembered that the majority of the. M must be n s"'T! The paid attorney.
And then again, the fundamental opposition between the basic philosophical conceptions of the Hindu philosopher and the Christian theotogian can scarcety be imagined by one not familiar with both. To him, "naught" is always "naught," and never can become "aught" by any process human or divine. Then again, to the Hindu mind, a mortal thing can never become immortal by any means. And therefore everything that is bom must die sometime-and everything that dies.
Thus the Hindu is unable to accept the teachings of immofta! He can not conceive of any power "creating" a soul from nothing, and then bestowing immortality upon it for eternity. And while the Western phitosopher, likewise, is unable to think of "aught coming from naught," the subject presents no difficulty whatever to the Western theologian who readily conceives the thing being done by Divine fiat.vuryi.swanndvr.net/redes-de-mercadeo-en-grficos.php
Reflections on Sacred Teachings 6
And, so you see how little the missionary writer is apt to grasp the fundamental Hindu conceptions, or point of view-his training and life-work prevents it. And what is true of the missionary is also true of the average Western investigator of the Eastem philosophies and religions. There are many Western people who have these "Hindu Souls," as the increasing number of Western people who are interested in, and who intelligently and sympatheticaMy understand the Hindu Teachings, may testify to. We allude to the Inner Teachings which are to bc found in aM of the Oriental thought.
The Oriental mind works upon entircly different psychological lines from the mind of the Western man. But in the Orient the tendency is precisely the opposite, and the sage is apt to reserve for himself and his close circle of personal students and followers the cream of the idea, deeming it too important to be spread broadcast to the unthinking and unappreciative public.
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Moreover, in the West the philosophy of a man is regarded as a purety intellectual matter, and he is not expected to live up to the philosophy that he bas enunciatedwhile in the East the philosopher takes his tcachings very much in eamest, and so does his public, and he is expected to live out his teachings in his everyday. This being the case, the Oriental holds back his Inner Teachings for himsclf, until he is able to tive out and manifest them in his life.
And what is true of the individual M true of the great body of thinkers, who instinctively reserve for the few the Inner Teachings of their philosophies, deeming it almost a sacrilege to divulge the inner truths to anyone who has not proven his worthiness and right motives. Moreover there is always the great body of the Inner Teachings of the Hindu Philosophies which are tacitly accepted and recognited by the students of the philosophies, but which are not open! Consequently, the English investigator, finding no c! This is apparent to anyone who has grasped the inner meaning of the Hindu philosophies, and who is able to see the common basis for the apparently contradictory theories and opposing schoots, when he reads the essays and books written by Westerners who treat the different schools as diametricaHy opposed to each other and having no common basis of agreement.
If the above statements regarding the difficulty of a correct understanding and interpretation of the Hindu Philosophies bc true, what must be said of an attempt of the Western mind to understand and interpret the Hindu Religious systems, in ail of their branches, denominations and division down to the finest hair-sphning degree.
To the average Western mind the subject of the Hindu Religions is one of extreme perptexity and confusion, seemingJy based upon an unstable foundation, and lacking coherence or any reasonable common basis or foundation. The Western mind sees and hears on one hand the highest spiritual teachings, and the most refined and subtte. Can such things have a common origin-can there be any connection between the highest forms and the lowest? The inquirer forgets that in the history of all religions there have been witnessed these extremes and contradictions, but usually they are separated by periods of time and eras of thought, while in India they exist contemporaneously and almost side by side.
Then again, the Western mind sees the highest form of religious philosophy taught and practiced under some of the more elevated fonns of the Vedanta, beyond which no human mind bas ever dared to venture, so ethereal and tenuous are its conceptions, the Truth being followed until it faded into a transcendental vagueness impossible of being grasped except by the mind trained in the highest philosophie methode. He is justified in asking whether there can be any common root and origin for these opposing conceptions and practices.
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Ail this is most confusing to the Western mind, and we hope to be able to throw some light on the dark corners of this subject, also. One of the exptanations of the prevalence of the lowest fonns of fetishism, superstition, and religious debasanettt in India, alongside of the highest forms. It must be remembered that for countless centuries the Hindu mind has confined itself closely to an investigation of "the other side of Life" to a degree not to be imagined by the Western nnnd.
While the newer lands of the West, with their active pioneers in activity, have been pushing forward toward material advancement and progress, India has been resting quietly, dreaming of that which lies back of the material wortd. To the Hindu mind the physical and material world is more or less of an illusion, inasmuch as it passes away altnost while it is being formed, and is a thing of the moment mere! Mind you, we are merety stating the fact and existing conditions that you may understand them, not as urging that the above method is the better.
To the Western world the Physical is the. East and West together. The people of India arc separated by but a very thin veil from "the other side of life," and any one who lives in India and who allows himself to "feel" the current of thought and life manifesting there, soon becomes aware that there is a vast psycho! No Western man who has lived in India for a ha! Scoff as he may, and materialist of. And this fact of the mental and psychic atmosphere of the land of the Hindus, has a bad effect as wett as good one.
Just as does the rich ground of the tropical countries, under the blazing sun and other influences of Nature, bring forth a luxuriance of fruits, flowers and vegetation of a kind desired by Man, so does the same soil, under the same impulses, bring forth a ran! And yet both conditions arise from the same soil, under the same sun, and rain, and atmosphenc conditions. And, as on the physical ptane, so on the montal and spiritual, in tndia.
The mental soil so rich and so filled with materials for spiritual growth under the Sun of Spiritual Knowledge, also becomes a field ripe for the noxious growths of superstition and credulity, devil-worship and frightful debasement of. Just as men may and do degcnerate morally, mentally and physica!!
Just as in the Western centres of civilization are to be found human monsters pcrforming deeds more savage than those of thc most ignorant savages-just as men of inteltect are found gu!! The greater the height, the greater the fat! Thc universal laws which manifest on the physical plane, are likewise in operation on the mental and spiritual planes as well.
Pcrhaps, when you have studied these tessons, you will be able to understand the true and the fa! To those who astt: "Why is it that with the high conceptions of the Hindu Phibsophy the masses of the HmdM people are not able to rise to a higher lev el? Perhaps with even this slight exptanation you may be able to understand this subject just a little better than you did before reading it.
Let us trust so. And, morcover, aa these Fundamental Teachinga afeMS! Richard Garhe. And, now, in approachtBg thia atudy, let MB tay aside all prejudice, and preconceived eoMcptiona and mieapprphenaioaa-and with open mind examine, conaiderMd weigh the ctaima and teachingaof theae varioua ayMema-tceting eaeh with the t. And a. Creed, Seet, Sehoo! Remember this and eeek, ever the 8Bn. It ia dimcutt to trace back to the beginning of the great Aryan Phitosophies, so far removed from the present are those beginnings in point of time.
Not on! Centuries upon centuries ago, the Aryan Race descended upon the plains of India, conquering and driving out the dark-skinned aboriginal inhabitants of that tand. Some have supposed that they came from the region of the North Po! The Aryans prospered in the new lands, and from them descended the present Aryan races of India.
A portion of them, however, passed on to what is now known as Europe, and their descendants today are known as the Germanic, Italian, Celtic, Greek races, etc. Few people in the West rcatize that the Aryan Hindus and the dominant races of the Western world are descendants of the same stock, and are not separate people, as are the Chinese, Japanese, etc.
Confronted with new and trying conditions and environments, they gradually relapsed into a condition of primitive simplicity, the old truths and knowledgc passing away and being replaced by traditions, legends, and vague memories of the past teachings transmitted by the old men of the people to their grandchildren and great-grandchttdrcn, and thus. But although the greater part of their philosophy was lost, and their religion passed from a condition of subtte metapbysical doctrine back into a condition of primitive, simple religion, still there were some fundamental truths that never were lost to them.
And, although the ancient Aryans lost thc full understanding of that One Absolute Bcing, they never wandered away from the idea of a great Nature-Spirit of which in some mysterious way they were a partnor did they lose their hotd on thc doctrine of Reincarnation.
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These simple, primitive people naturally fell into the ways of all people of their degrcc of civilization, and they procecded to create gods and demi-gods without numbcr, according to their conceptions and the demands of their imaginations, the number increasing, and the din'crenccs began to manifest more dcarty, as the race rapidly increased and divided into. But thc Aryan mind in India never bst sight of the fact that above and over a! At a period estimated at about five thousand years before the Christian era, many of the Hindu people, particularly in certain favored sections in which the struggte for tife was not so severe, and in which the people had risen to a comparativcty high state of culture and knowledge, began to manifcst a great interest in Philosophy.
About this time, whatever may have been the cause, there began a wonderfu! At that time appeared those great thinkers whom we now call the "Ancient. Hindu Sages," the memory of whom is kept alive in India of today by tradition. These men antedated the writing of the Vedas and the Upanishads, the ancient and sacred works of the Hindus. These Sages started the Hindu School of Philosophy which haa since exerted so marked an influence upon the race. So far as we are able to gather from writteh and verbal tradition-particularly the latter, for the Hindus always have passed along the bulk of their teachings in this way-the Sages gathered around them the most intelligent young men of their race and began to formu!
In fact, so concemed were the Sages in establishing a nnn foundation for the new philosophy, that it may be said that their entire work was in the direction of laying the Grcat Foundation of the Hindu Philosophy, leaving for their followers through the centuries the work of erecting the superstructure thereupon. Let us now consider the work of the Sages, and the Foundation they laid.
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