PREFACE TO THE THIRD EDITION Yoga Shri Peeth, Muni Ki Rat! (Rishikesh) have great pleasure in bringing out the third Edition of "Devatma Shakti (Kundalini) Divine Power" by His Holiness Shri Swami Vishnu Tirtha Ji Maharaj. True religion consists in communing with Him through. Devatma Shakti Kundalini Power - Swami Vishnu bestthing.info - Ebook download as PDF File .pdf) or read book online. Devatma Shakti - Free ebook download as PDF File .pdf) or read book online for free.
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Devatma Shakti (Kundalini) Divine Power. by Swami Vishnu Tirtha Maharaj, with Forward by Mahamahopadhyaya Gopinath Kaviraj, J.A., Formerly Principal. This treatise titled as "Devatma Shakti" expounds that the grace of Guru consists of "Shaktipata", i.e. Descent of Divine Power by kindling the "Kundalini" (Divine. Devatma Shakti (Kundalini) - Divine Power [Swami Vishnu Tirtha Ji Maharaj] on bestthing.info *FREE* shipping on qualifying offers. Language: English Pages.
We foolishly in our zeal of enthusiasm attach the whole importance to rites and discard Truth by denying the very existence of God through felling down living temples of human bodies.
Was not man created after God? He verily cannot be found in temples of bricks and mortar if He is absent from heart. Let us grasp the divine essence which like an under-current links diverse faiths running common through their super divergencies, and cast off the accretions.
Devatma Shakti - Swami Vishnu Tirtha Maharaj
In due course a religion sounder in principle and resting on terra firma of tolerance and universal acceptance would be evolved. As Vedas sing in the following verses: May we know that Supreme. Bring, may we meditate upon that High God, may our vital forces direct us towards Him. Him only by knowing one transcends death, there is no way other than this. Higher than this is Brahman, the Supreme, the Great. Hidden in all things, body by body, The One embracer of the universe By knowing him as Lord men become immortal.
I know this mighty Person Of the color of the sun, beyond darkness. Only by knowing Him does one pass over death. There is no other path for going there.
Than whom there is naught else higher, Than whom there is naught else smaller, naught greater, The One stands like a tree established in heaven. By Him, the Person, this whole world is filled. That which is beyond this world Is without form and without ill. They who know That, become immortal; But others go only to sorrow. Svetasvatara Upanishad 3. Concisely this is the goal of all religions and the way to achieve it lies through meditation to which end all our energies must therefore be focussed.
Religion is therefore mostly a personal concern and consists in the practices of meditation and communion. In Sanskrit language they are respectively called Dhyana and Yoga.
In this short work we have attempted to explain on scientific lines certain ideas generally met with in the study of Hinduism, the philosophy underlying and their application to practical pursuits in the field of spiritual knowledge. Some of them are philosophical axioms and others pertain to practical exercises conducive to spiritual realization, and of universal application and acceptance irrespective, of caste, creed or nationality.
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It is hoped that even non-Hindu readers too would gain by a sympathetic reading of its pages and would find much thoughtful reading, helpful to their respective religious quests on their own lines any whatsoever. The author therefore has apologetically acknowledged the temptation of writing this work in a language not his mother-tongue, but of those who ruled over this land, simply for the benefit of such readers who have been bred and brought up under the influence of western thought and civilization, that they may get an opportunity of understanding and appreciating the very sublime thoughts of the Great Master-Minds of pre-historic India, which she has to date preciously preserved through so many upheavals.
Though the mode of expression is their own and not necessarily in conformity with the taste of the present age, the truths conveyed therein are the outcome of serious and deep thinking, valuable universally for all ages.
We are passing through an age of physical science, and therefore we have become accustomed to look at everything - secular and spiritual, physical and metaphysical, superficial and transcendental - to judge them in the light of standards laid down by the authors of physical science, though they do not always apply accurately and strictly to fields beyond its range.
Every field of research work requires both theoretical thinking, observation and experimental work. Therefore a research scholar of those fields strictly bound by the principles of secular knowledge is apt to miss the finer truths of transcendental spheres, and reliance on mere imagination and theorising would often lead to half-truths and superstitions.
The path of a spiritual aspirant needs therefore a cautious and vigilant research, a clear thinking and inspired vision. Hindu scriptures - Vedic, Tantric, and the later including the Puranas - hint at so many fine and subtle ideas garbed in their allegorical language that they perplex the brains of modern thinkers, and are usually ignored as fictitious and mythical, the reason being that more often it is found impossible to catch hold of the link interlining the different planes of existence's higher - than our own, mere speculative thinking does not help there.
Another difficulty that confronts such pursuits lies in the fact that higher mystic experiences do not agree with those on the physical plane and at times they are found to run counter.
For instance conflicting forces that are at play on the lower planes of existence with.
Disruption of forces is the cause of diversity and their harmonious working tends, to unity, and therefore during the process of creation the primary forces. Reverse is the path to be pursued by the seekers of Truth. Upanishads declare that in the beginning of every cycle of creation He wills - "I",the One, may become many for creation".
His will was an infinite source of tremendous creative energy, which began to radiate and flow in all directions. Every individual ray of that energy is full of inexhaustible and infinite living Power to create and to perpetuate for all times, and these different individual forces do clash and come into collision with one another during their struggle for self perpetuation, losing sight of their original single source.
But during the reverse path of self-realisation that struggle begins to lessen, their flow tends to harmonize and ultimately merge into the First Unity.
In short, full consciousness of the same original 'I' shines, throbs and pulsates in every ray of individual egoism. Broadly speaking, the different planes of existence are classified under three strata of 1 Pure universal consciousness, 2 Mixed consciousness of unity and diversity, and 3 Impure consciousness of diversities.
Deities and souls of jivanmuktas belong to the first plane of Universal Mind, Yogis and spiritual aspirants to the second plane of mixed consciousness retaining their individualities with minds of separate consciousness, tending towards universality and lower down are those receding far from the universal mind, who are bound hard and fast within the circles of their individual egoisms.
The inert physical plane devoid of all active consciousness is the last step in the creative process, though it is a form of the same fundamental will to create.
As such the way to self-realisation consists in raising one's egoistic consciousness centered on the physical plane to higher and finer planes of spiritual existence. The results of the ancient research work of Indian Rishis in the domains of spirituality have been handed, down to us in as clear a language as possible.
They philosophised on higher truths and defined and formulated the principles of spiritual planes for the help of the beginners. The critical side of spiritual study forms the different schools of Indian philosophy. In India philosophy is not an academical study of theories built for merely satisfying an inquisitive mind trying to reveal the secrets of Nature, as is the case with the, occidental.
In India philosophy forms the very foundation. The practical side of the work forms that branch of knowledge, which is called Yoga. Yoga is, therefore, not a branch of philosophy in the right sense, but is really a practical science.
The science of Yoga has, as such, laid down, defined and formulated the higher principles, though not necessarily with mathematical accuracy, as a student of modern physical science would like to expect. As the field of the practical work extends from the physical plane to the highest spiritual domain, it has different branches relating to the different planes and aspects of approach. We have Hatha Yoga consisting mostly of physical exercises.
Mantra Yoga which deals with the subject in its relation to speech, Laya Yoga, a branch of purely psychic refinement, and Raja Yoga that transcends even mind and steps into the higher domains of spirituality.
We have as well Karma Yoga, i. A science is always a science and is of universal application. It is not the monopoly of certain class of men or nations, though much of the credit for exploring this science goes to the ancient Rishis of India.
Vast treasures of Sanskrit literature contain numerous texts treating exhaustively one or more of its different aspects separately. No single text is sufficient to deal with at full length the whole scope of the subject in all its details. In the following pages I have attempted to present to the English readers certain salient features of the Hindu system of the yoga philosophy.
An attempt is made to put the subject in the light of modern thinking and I have tried to explain some of the connected ideas and theories on scientific lines, though the attempt is not always an easy task.
In support of my expositions I have tried to quote authorities from ancient sanskrit texts. The ideas are old, simply their explanation is mine, though not always in conformity or in accordance with the expositions given by other thinkers. Therefore it is quite possible that I might have erred at places, which I hope is excusable in consideration of the abstruseness of the subject in hand.
There are two schools of thoughts in India. Both of them are unanimous with regard to the nature of Atman as pure unalloyed with any foreign matter or metaphysical substance. But they differ uncompromisingly in their outlook of Nature, the Creative Principle, Prakriti.
One of them regards it as an independent existence, in no way correlated with Atman, whereas the other school thinks that it is not so, but is the manifestation of Atman's' own Power.
Devatma Shakti - Swami Vishnu Tirtha Maharaj
Naturally the practical courses prescribed by each school for the realization of Atman should also differ, and hence there exist two courses for practice. According to the' first course Atman has to be distinguished and isolated from Prakriti and its products, and realized in its pure essence, and according to the other the lower psychic products are to be taken back to their immediate causes, reversing the order of sequence of their creation, ultimately the primary product or the highest creative principle is to merge into Atman or Brahman--the only cause of the whole creation.
The first creative principle is by that School named as the principal Prana instead of as Prakriti, which in the course, of the creative process.
The term Pram literally means the life-principle, whereas the term Prakriti carries with it the idea of an inert cosmic energy. Both the practical courses cover the whole field of the science of yoga. An imposing figure in black raiment, he is most often pictured as a corpse.
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A yogi combines the two oppositely charged fluids in one's own system and starts the evolutionary action. Both the systems are named sympathetic because they work in sympathy with viscera and blood vessels.
The second view finds favour in Upanishadas and even in Pauranic and Tantric literature. Raja is a sanskrit word derived from the root Raj to shine.
Broadly speaking, the different planes of existence are classified under three strata of 1 Pure universal consciousness, 2 Mixed consciousness of unity and diversity, and 3 Impure consciousness of diversities. Similarly, if we do not like to hear any harsh or unpleasant sound or voice, we are helpless in checking the power of hearing; similar is the case with taste; smell and touch.
As such its manifestation on different planes of. To students of physic science.
When volition dominates.
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