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Παρασκευή, 31 Μαΐου 2013

Γιόγκικη Έρευνα και Θεραπεία (Απόσπασμα)

Γιόγκικη Έρευνα και Θεραπεία (Απόσπασμα)

Οκτώβριος 1983 Ελληνική  Έκδοση του Περιοδικού της Ακαδημίας Γιόγκα του Μπιχάρ, Ινδίας.

Μούλανταρ Τσάκρα

Η έδρα της Κουνταλίνι, της κοσμικής Σάκτι, είναι στο Μούλανταρ Τσάκρα. Η αφύπνιση αυτου του Τσάκρα είναι ένα δυνατό γεγονός στη ζωή κάθε ανθρώπινου όντος, αρσενικού ή θηλυκού, κι η αρχή της αληθινής φώτισης. Μόνο η γυναίκα μπορει ν' αφυπνίσει αυτό το Τσάκρα μέσω της σεξουαλικής εμπειρίας. Ο άνδρας θα πρέπει να χρησιμοποιήσει την Κρίγια Γιόγκα.

Ο Τζέημς Πρέσκοτ, νευροφυσιολόγος απο το Ινστιτούτο Ανθρωπιστικών Επιστημών στο Λός Γκάτος της Καλιφόρνιας, Υποστηρίζει ότι οι γυναίκες έχουν ένα μοναδικό σύνδεσμο ανάμεσα στον πρόσθιο εγκέφαλο και την παρεγκεφαλίδα, ο όποιος ευθύνεται για το γεγονός ότι κατα την διάρκεια της σεξουαλικής δραστηριότητας και του οργασμού εισέρχονται σε μεταλλαγμένες καταστάσεις συνειδητότητας, όπως αισθήματα μετεωρισμού, απώλεια της επίγνωσης του σώματος, αίσθημα ενότητας με το σύμπαν. Φαίνεται ότι λείπει απ' τους άνδρες αυτή η νευρολογική δυνατότητα να διοχετεύουν την απόλαυση στον πρόσθιο νέο-φλοιό του εγκεφάλου, κι έτσι δεν μπορούν να φθάσουν στα ίδια υπερβατικά ύψη.

Απο την Γιογκική άποψη αυτό οφείλεται στο ότι στη γυναίκα το Μούλανταρ Τσάκρα βρίσκεται μέσα στην μήτρα, στον τράχηλό της. Στην Σαμανική παράδοση η πηγή της δύναμης για την γυναίκα λέγεται επίσης ότι βρίσκεται μέσα στην μήτρα. Οι ‘’γραμμές δύναμης’’ τους συνδέονται με την μήτρα και με την χρήση αυτών των γραμμών η Σάμαν καταφέρνει να πετάει και να εκτελεί άλλα κατορθώματα δύναμης.



Τρίτη, 28 Μαΐου 2013

Πιερίδες Μούσαι

Ορφικός ύμνος Μουσών

"Σεις αι θυγατέρες της Μνημοσύνης και του βροντερού Διός ώ ένδοξες Πιερίδες Μούσαι,
 με την λαμπράν φήμην σεις εις όσους ανθρώπους παρευρεθήτε είσθε περιπόθητες,
 πολύμορφες, επειδή γεννάτε την άμεμπτον αρετήν πάσης παιδείας,..
 εσείς τρέφετε την ψυχήν και δίδετε την ορθήν κατεύθυνσιν εις την διανόησιν και είσθε αι οδηγοί  βασίλισσαι του δυνατού νου σεις που εδείξατε εις τους ανθρώπους τας τελετάς,
αι οποίοι εορτάζονται με μυστήρια, σεις η Κλειώ η Ευτέρπη, η Θάλεια, η Μελπομένη η Τερψιχόρη, η Ερατώ, η Πολυμνία, η Ουρανία και η μητέρα μου Καλλιόπη,
 πού είσθε αγνές θεές πολύ ισχυρές.
Αλλά είθε ώ θεοί να προσέλθετε εις τους μύστας σεις πού είσθε πολυποίκιλοι καί αγναί και να φέρετε εις αυτούς δόξαν καί ζήλον αξιεραστον και πολυύμνητον."



Μνημοσύνης καὶ Ζηνὸς ἐριγδούποιο θύγατρες, Μοῦσαι Πιερίδες, μεγαλώνυμοι, ἀγλαόφημοι, θνητοῖς, οἷς κε παρῆτε, ποθεινόταται, πολύμορφοι, πάσης παιδείης ἀρετὴν γεννῶσαι ἄμεμπτον, θρέπτειραι ψυχῆς, διανοίας ὀρθοδότειραι, καὶ νόου εὐδυνάτοιο καθηγήτειραι ἄνασσαι, αἳ τελετὰς θνητοῖς ἀνεδείξατε μυστιπ<ο>λεύτους, Κλειώ τ᾽ Εὐτέρπη τε Θάλειά τε Μελπομένη τε Τερψιχόρη τ᾽ Ἐρατώ τε Πολύμνιά τ᾽ Οὐρανίη τε Καλλιόπηι σὺν μητρὶ καὶ εὐδυνάτηι θεᾶι Ἁγνῆι. ἀλλὰ μόλοιτε, θεαί, μύσταις, πολυποίκιλοι, ἁγναί, εὔκλειαν ζῆλόν τ᾽ ἐρατὸν πολύυμνον ἄγουσαι.



Κυριακή, 26 Μαΐου 2013

Oνοματοδοσία στην Αρχαία Ελλάδα

Oνοματοδοσία στην "αρχαία" Ελλάδα! O πατέρας ανάβει την πυρά του βωμού και επικαλείται τους Θεούς των Ελλήνων... 

«Κλύτε Θεοί Πατρώοι, 
Εθνικοί των Ελλήνων Θεοί, 
Υμέας κικλήσκομεν 
αγαθαίς γνώμαις ημίν προσελθείν 
κλύτε Μάκαρες και μόλοιτε ημίν 
από Πυρός, από Χθονός 
αφ' Ύδατος, από Αέρος 
και από Ολύμπου.» 

Ύμνος Χαρίτων 
Tοποθετείται από τη μητέρα γύρω από το λαιμό του παιδιού το «μέταλλον» -κόσμημα- της ονοματοθεσίας του. Η μητέρα επικαλείται τις Χάριτες. 

« Χάριτες, σεπτές θυγατέρες της Ευρυνόμης και του Διός 
ουράνιαι μητέρες της κοσμήσεως και της Ευνομίας 
φαειναί, λάμπουσαι, αυξήτριαι, σεβαστές παρθένοι 
συνοδοί της Αθηνάς Εργάνης και της Ουρανίας Αφροδίτης 
εσείς που στέκεστε δίπλα τον Φοίβο στις συνελεύσεις των Θεών 
ακούστε μας και σταθείτε κοντά μας ευμενείς 
αυξάνοντας γύρω μας το ιερό φως των Ολυμπίων 
χαρίζοντάς μας δια βίου ειρήνη και χαρά 
φυσικό κι εσωτερικό κάλλος 
γαλήνη, μακροθυμία και ημέρωση 
αξιοσύνη, ευσέβεια και κρίση ορθή.» 

Ύμνος Νυμφών 
Aπό τον πατέρα. 

«Νύμφες, ακοίμητοι θυγατέρες της Πρώτης Αρχής 
σπέρματα του Διός και τ' Ουρανού 
αφανείς φίλοι βροτών και παιδοκόμοι 
εναέριοι και ευώδεις Θεαί 
Σας καλούμε να προσέλθετε ευμενείς 
δια βίου επαρωγοί της / του ............ 
αγναί διδάσκαλοι, επίκουροι 
και χαροπαίγμονες οδηγοί.» 

Ύμνος Θεού Προστάτου 
Eπιλέγεται από τους γονείς. 

Παρουσίαση 
Ο πατέρας, περιφέρει 3 φορές το παιδί γύρω από την επιβώμια πυρά με κατεύθυνση αντίθετη του ρολογιού, λέγοντας στο πέρας κάθε κύκλου. 
«έστωσαν οι Θεοί προστάται της / του.........» 

Ενώ οι προσκεκλημένοι τους ραίνουν με άνθη και καρπούς. Η μητέρα στέκεται μπροστά στην επιβώμια πυρά. Μόλις συμπληρώσει την περιφορά, ο πατέρας στέκεται δίπλα στην μητέρα, υψώνει το παιδί πάνω από την πυρά, κοιτάζει ψηλά και κάνει την παρουσίαση στους Θεούς και τους Προγόνους. 

«Αθάνατοι Θεοί και ευκλεείς Πρόγονοι 
σας παρουσιάζω την / τον ..............
γνησία / γνήσιο απόγονο εμού και της συζύγου μου 
Ελληνίδα / Έλληνα εξ Ελλήνων 
αίμα εκ του αίματός μας 
ψυχή εκ της ψυχής σας. 
Να την / τον φυλάτε και να την / τον οδηγείτε 
στις οδούς που ταιριάζουν στους Έλληνες 
στις οδούς που ταιριάζουν 
σε φιλοσόφους και ελευθέρους ανθρώπους.» 
(απαγγέλλεται τρίς) 


Ευχή 
H μητέρα παίρνει στα χέρια το παιδί και απαγγέλλει την ευχή. 

«Τι να ευχηθεί ένας θνητός για έναν θνητό που αγαπάει; 
Μόνο οι Θεοί αλήθεια ξέρουν. 
Ας χαρίσουν λοιπόν στην / στον ................ 
εκείνα που η μεγαλοσύνη τους θέλει 
εκείνα που ταιριάζουν σε Ελληνίδα / Έλληνα, 
παιδί δικό τους δηλαδή, 
ας χαρίσουν αυτά που πρέπει σε ανθρώπινο πλάσμα 
που θα τιμήσει τους Θεούς και τους Προγόνους 
που θα σεβαστεί τη Φύση και τον Αιώνιο Λόγο. 
Μάκαρες Θεοί, Εθνικοί Θεοί των Ελλήνων 
και εσείς ένδοξοι Πρόγονοι 
χαρίστε τα πρέποντα για πρόσωπο αγαπημένο  
στην / στον ................. 
που μόλις παρουσιάσαμε εμπρός σας.» 

Σπονδή 
Χύνεται τριπλή σπονδή αρώματος, γάλακτος και μελιού και όλοι αναφωνούν. 
«έστωσαν οι Θεοί προστάται της / του .........» 

Κλείσιμο 
«Χαίρετε Μάκαρες, χαίρετε Αιώνιοι Θεοί Πατρώοι 
ευσεβέσι θρησκευταίς Ιερόν Φάος αύξοιτε 
νούσους, άλγη τε και κήρας στέλλοντες ες πέρατα γαίης.» 

«Γένοιτο» 

(Μοιράζονται στους προσκεκλημένους γλυκά και γίνεται απόθεση δίπλα στον βωμό των διαφόρων δώρων προς το παιδί.) 

ysee.gr

Παρασκευή, 24 Μαΐου 2013

Guidelines for Yoga Teachers


Guidelines for Yoga Teachers

Swami Niranjanananda Saraswati

How can we use yoga to survive in the outside world?

Before trying to understand how to apply yoga commercially, we have to understand the limitations or situations that yoga is facing today, how different people are utilising this need to project yoga in society, and what your role in it can be. Yoga has become a hot word, especially in the last two or three years in India. Today, people go for yoga lessons in their thousands. But they really don’t know what yoga is. They don’t know why they are practising a particular asana or pranayama. They seem to be doing it purely for physical development – not in terms of physique, but as a way to deal with the limitations that their social life has placed upon them.

Who are these people practising yoga? They are the normal mixed bag of society – from different trades, professions, social status, economic groups, traditions and religions. What is their situation in life? They are struggling on two fronts: physical and economic. The word ‘physical’ here is intended to mean the limits that society has placed upon a human body and movement. What is the ratio between movement and remaining static during an entire day for an average person? Whether in the car, sitting on a chair in the office, or lounging in the living room at home, you are static much of the time. Minimum time is actually spent in movement. At home you move from one room to another, or if there is a garden, maybe ten steps outside to pick flowers or water some plants, or perhaps half an hour of joy-walking in the morning or evening. Those who feel the need to exercise more, go to the gym, sweat a bit, and come back home.

This condition is not appropriate for the physical body, because the health of the body depends on movement and regular exercise of the body’s organs. From hundred percent movement we have come down to about five percent. Life has become easy in the metropolises, and not much physical effort is required to achieve anything. As a result, a condition has been created in the physical body, which over a period of time sets in genetically. Subsequent generations become weak and therefore experience disease and imbalance, which causes further physical deterioration.

The second front an average person is struggling on is financial. The world revolves around money today, and you have to make sure that you have an adequate income to meet all your needs and family demands. This drive leads to psychological stress, mental and emotional debility.

Now, these people are not coming to yoga for spiritual illumination, but to find physical health and mental health. They are not concerned with creativity, changing their personality or values. They just want a fit body and a slightly better mind. That’s all. Since they are not coming for the real purpose of yoga, there is no need to preach yogic philosophy to them, and a yoga teacher has to recognise this. Without this ability, you are not a yoga teacher, no matter how many degrees and certificates you acquire.

Due to the increased attraction to yoga, many people see yoga as a means of livelihood. It is a craze, and many yoga teachers are not concerned with whether they are teaching yoga correctly; they are concerned with financial gains alone. This is a dangerous trend. In the course of time, a situation will arise when the negative results of such yoga teaching will be evident, and there will be a decline in the demand for yoga.

If you want to become a sincere yoga teacher, your responsibility is to work to bring the right approach, understanding and practice to people. Many yoga teachers around today are teaching push and pull yoga, not sthiram (steady) and sukham (comfortable) yoga. Different brand names like power yoga, kinetic yoga and so on have come up, but they do not have an understanding of the yogic system, let alone the yogic tradition. So, if you want to work as a yoga teacher, the first commitment you have to make is to be sincere to yoga. Otherwise you can teach, but you will not be a representative of yoga, not someone who understands yoga. As a yoga teacher, you have to practise living yoga. Live your day with a yogic attitude, and be the witness, the observer, the drashta, of yourself.

Another factor to be understood is that in today’s society, an organisation has the power, not the individual. An organisation can evolve if it has proper guidelines, aims and objectives. So, if you can associate yourself with an organisation, or create one, you should do it. Don’t dream too big, or you will get lost in your imagination and fantasies, and miss the existing opportunities. If you want to be a yogi, remember this point: don’t miss the opportunities existing in the present. We make plans, we desire to do many things, but we get so carried away by our little achievements or problems that the aim becomes the means and the means become the end. If you are part of an organisation or cultivating your own, you must also have training in administrative skills.

The other point to remember is: don’t get caught up in the accolades you receive. You may wonder what to do when people look at you as a spiritual, illumined or elevated person when you are only a student of yoga. Remember that you are identifying with your ego at that time. If someone praises you, will you believe that, or say, “I know what I am, it is not your opinion that is important to me but my understanding of myself.” If you think you are spiritually inclined, but are elated by praise or depressed by abuse, where is the balance that should be the result of your practice? Therefore, you have to guard against situations, words and ideas which disturb your peace of mind.

Yoga teachers should also understand anatomy and physiology, and some psychology. They should know about pratyahara, dharana and dhyana. They should have the ability to differentiate between, for example, an ambition and a samskara – to look back at a chain of events and come to a conclusion. They should have a knowledge of swabhava or individual nature, of hatha yoga, raja yoga, karma yoga and bhakti yoga. This much is enough. You don’t need to know kriya yoga and kundalini yoga. Ninety-percent of the social demands can be fulfilled with a knowledge of physiology, anatomy, psychology, hatha yoga, raja yoga, karma yoga, dhyana yoga and bhakti yoga.

—Ganga Darshan, May 2005

How should we deal with our own negativity while teaching?

First you need to remember that you are not the teacher. When you think of yourself as the teacher, that thought blocks learning. A student will never block learning. Instead of identifying yourself as a teacher, become a more humble student. The humble student eventually becomes a true teacher, because he doesn’t close the door of learning.

When you teach yoga, you teach asana, pranayama, shatkarma, meditation, and so on. There are discussions about the practices, and at the end of the course the participants leave with their certificate or diploma. This is the trend of yoga teaching, but it is only classroom teaching. No instructions are given about how to become a perfect teacher. Yoga teaching is not confined to the physical or mental practices of yoga. Excellence in performing asanas does not indicate good teaching. Communication skills are also not the criterion of a good teacher. Reading books on yoga and talking about them is not an indication of a good teacher. People are not taught how to become good teachers.

What are the requirements of a yoga teacher? As long as we are teaching only asana, pranayama, body work, bone work, muscle work and energy work, we are in tune with our bodies, with our movements, with our breath, but we are not managing our mind. We are controlling the body, not the mind. We ensure that the body performs the postures in the correct manner, but the mind is left free to wander around to think whatever it wants to think.

Along with training in asana and pranayama, teachers should be given a specific sadhana to improve their teaching ability and to deal with all their own mental stuff. As a rule, every teacher must maintain a diary in which they should make an effort to imbibe, implement and practise the principles of yoga, not only the practices of yoga. Pick up one principle of yoga and work with it for a month, so that it becomes your sadhana as a teacher for a month. Then pick up another principle and work with that for another month, and keep on working in this way.

What are these principles? Many yoga teachers do not know what their strengths, weaknesses, ambitions and needs are. So yoga teachers must practise the SWAN principle of sadhana regularly. Just as you prepare your classes by turning the pages of a book and making notes, and you get ready to go out in public to give a class or lecture, in the same manner you should be able to look at the diary and recognise what you are and where you are, and what is highlighted in your life at that moment. Which strength is highlighted, which weakness is highlighted, which is circumstantial, which is internal, which is a samskara, which is a desire. In that way, teachers must monitor their own mental states.

Along with this, the teacher must make an effort to be in a positive state of mind before teaching the classes. How? Not by coming home from work, changing your clothes in a rush, and jumping into a yoga class with all the stresses of your work, so that you are teaching the students to relax while your own mind is under pressure and tension. Before giving a yoga class, a teacher should ensure that he or she is in the right frame of mind to give the class by doing ten minutes of meditation. In those ten minutes of meditation they should identify with a principle of yoga and become that principle of yoga.

Swami Sivananda has given very clear indications on the yogic principles that one should try to imbibe in life. They are known as the Eighteen Ities: serenity, regularity, absence of vanity, sincerity, simplicity, veracity, equanimity, fixity, non-irritability, adaptability, humility, tenacity, integrity, nobility, magnanimity, charity, generosity and purity. As a teacher, for one month practise serenity for ten minutes before your class, and then give the class, maintaining that state of serenity. As a yoga teacher, for one month, practise absence of vanity. First, observe your vanity, then try to control your reactions, your ego, your pride, and give the class, observing yourself, as well as the students.

Therefore, yoga teachers should become more humble students because along with teaching in the class, they should be learning to manage themselves. When we have the idea of teaching, we identify with the ego. When there is ego identification, then connecting with yogic principles is not possible. Telling people how to practise yoga or how to teach yoga is not really the criterion of a yoga teacher. In order to excel as a yoga teacher, after the training you have to identify with the principles of yoga rather than with the practices. Teach people the practices of yoga, but for yourself practise the principles of yoga. Only by training yourself in how to manage your own mental agitation and negativity can you become a good yoga teacher.

—Ganga Darshan, October 2004

What qualities make a real yoga teacher?

You’ll find the answer in the book Jonathan Livingstone Seagull. Jonathan Livingstone Seagull was a brash young seagull who wanted to learn how to fly the fastest. He experienced both success and failure in life, but ultimately became a master. At the end, when the young seagulls came to him to learn how to fly, he simply told them, “Let us begin with the basics.” A person who can say, “Let us begin with the basics” is a true yoga teacher. But a person who tries to fulfil the expectations of the students, forgetting the basics, is not a yoga teacher. Every system has a discipline. When you start learning maths, you don’t jump to higher maths or algebra straight away; you start with simple addition and subtraction. That is how a yoga teacher should begin, regardless of what people think.

Yoga teachers must have a plan and stick to it. They should not change the plan according to the student’s opinion. We tend to get swayed by different opinions because we think that unless we teach what the students are seeking or expecting to learn, they will go to another teacher and we will lose the revenue. This idea creates a phobia in the teacher’s mind, and then it is difficult to teach yoga properly. The teaching of yoga should not be altered, restricted or constrained by the ideas of the students who come to the class. You should have a plan and follow that plan. In your plan, always begin with the basics and try to be a simple yoga teacher. During the learning process you should study the different methods and their intricate details, but when it comes to teaching, always begin with the basics. As a yoga teacher, when you become more complex, it goes above the head. So simplicity of instruction, simplicity of practice and simplicity in guiding the students should become the hallmark of a yoga teacher. Do not try to show or prove that you know more than other teachers.

—Ganga Darshan, November 2004



Τετάρτη, 22 Μαΐου 2013

D E S I R E S


Years Ago - In 1978 (Munger)

Paramahamsa Satyananda

Desires are a necessary part of life because to desire is to recognise life. It is through desires that you can get to know your personality and your situation in life. There are some people who cannot desire and there are others who desire all day long.

If you analyse this properly, you will come to know that desire is an innocent force in the mind. In childhood we desire toys. When we grow up we desire friends, then a job and money, then family life and children. Later, we start to desire political position, name and fame, and then mental calmness, peace, relaxation, meditation, God, Yoga and so on. Now, which of these desires can be satisfied and which cannot be satisfied? What is the ultimate form of desire?

Vedic philosophy believes that life is based on four things: dharma (duty), artha (motivation or purpose), kama (desire) and moksha (liberation). Desire is one of the basic elements of a good life. Without it you cannot evolve. In the second chapter of the Bhagavad Gita it is written that desire is born out of one's association with the objects of life. If you do not desire, it means there is something wrong somewhere. A person who is not able to desire is either a liberated sage or abnormal.

If you want to attain something in life, you must have one aim all the time, no second aim. I will give you an example. If you want to earn money, think only of that. You must not allow attachments to interfere. No attachments to children, to husband or wife, nothing. Develop detachment and one-pointedness. Personal relationships and involvements should not divert you. Detachment does not mean you should not have relationships with anyone. You can live with people and love them, but by keeping your one desire in mind, you can remain detached.

Rather than talking about good and bad desires, you can say that instead of having negative or destructive desires, it is better to have desires which are beneficial and fruitful. A positive desire is unselfish; you are more concerned about the welfare of others than of yourself. A negative desire is selfish; you are only concerned with your own welfare and do not consider anyone else. It is very simple. If desire is selfish, it is negative; if there is no selfishness, it is positive.

What causes people to run after pleasures? It seems that somewhere far within the depths of our being a person is crying. We have never seen this inner person; we only know the outer one. We have seen the person who presents himself during sleep, and in our dreams, but we have not discovered that person who is beyond sleep.

The awareness of man extends over these three bodies, but beyond them you also exist. You have not established the communication between this awareness and this mind. If you had, you would have seen a sad little soul sitting in a corner crying. Why? Because his promise has been unfulfilled, and what we have been doing up to now has not brought him any satisfaction. However, once you withdraw your mind and go deep into the depths of your life and see the beautiful things there, then that little soul becomes very happy. Life comes to it. It is because of inner unhappiness that we have been constantly running after external pleasures. By indulging in them, we try to cover up this inner sadness.

Many great thinkers have spoken about this subject. Ramana Maharshi always used to say, "Think it out well. Who am I?" But people do not understand; they do not know what self-realisation is. Self-realisation means that you know the depths of your mind, of your being. You should know your complexes, your inhibitions and your ulterior purposes, and you should understand why you are weeping.

Now, should one fulfil the desires or eliminate them? The first principle is that one should fulfil one's desires. The second law is that desire cannot be satisfied. Therefore, the third principle is that one must practise both. If possible, one should aim for fulfilment of desires and for desireless-ness at the same time.

Desire is an expression of one's own personality. If you keep a dirty rag in your room, you cannot kill the foul smell by spraying it with perfume, because the source of the smell is still there. You have to remove the dirty substance. In the same manner, you should not try from your side to reduce the desires. Instead you should try to transform your consciousness, the very frame of your mind, in such a way that it is automatically desireless. Desire is a manifestation of a particular state of mind. When the mind is sick, insecure or hungry, there will be more desires. When the mind is satisfied, healthy and secure, the desires will be less.

So, instead of trying to eliminate or avoid desires, it is better to change the quality of desire. Desires are relative; they keep changing according to your situation, your development, age and experience. When you grow tired of one, you automatically go to another. However, there should be one desire which holds you permanently, and that is the desire for self-realisation.















Photo, University of Satyananda Yoga Bihar Munger India

Τρίτη, 14 Μαΐου 2013

Tantra and Vedanta


Tantra and Vedanta

Many people believe that tantra and Vedanta are contradictory, because tantra is based on the dual forces of Shiva and Shakti, while vedantic philosophy is strictly monistic. However, in this talk, Swami Satyananda shows how these two philosophies represent different stages of the same continuous spiritual process. Recorded in Monghyr on 20.1.1981 during a satsang with yoga aspirants from Greece.

In the evolution of man's knowledge, his mind experiences various states. What is the experience of a child cannot be the experience of an adult, and the experience of an adult will be different from that of a child. Tantra is a process of evolution of consciousness and Vedanta is an experience. Therefore, the relationship between the sadhana and ultimate realisation is the relationship between tantra and Vedanta.

In tantra there is the postulation of duality, whereas in Vedanta there is no duality, there is only one absolute. The ultimate experience when the mundane consciousness is annihilated is the experience of oneness or of non-duality. This experience is also known as adwaita, and adwaita philosophy is known as pure monism.

Now, if you analyse the meaning of the word Vedanta' it comprises two ideas - veda and anta. Anta means 'culmination' and veda means 'the complete process of knowledge and awareness'. When you are studying a particular subject, the whole effort that you make to understand the subject is known as veda. In the ancient Hindu culture, veda represents the higher revealed knowledge. Just as it is believed that the Bible, the Koran and the Zend Avesta were revealed, in the same way, it should be known that a process of revelation takes place in every enlightened person's life. Therefore, Vedanta means 'culmination of a process of knowledge'.

While you are passing through a spiritual process in life, you come across various psychic, occult or spiritual experiences. Some aspirants hear sounds, see the light and have fantastic experiences of the awakening of kundalini, but all these are transitory experiences, they are never permanent. There is a moment however, when the ultimate experience comes. This experience is known as the vedantic experience.

The Upanishads are the background or the basis and foundation of vedantic philosophy. If Vedanta is to be explained in a simple way, it is that One is ultimate and the multiplicity is the expansion of One. However, tantra does not talk of the ultimate experience, but of the process of enlightenment. In tantra there is duality; there are two realities - Shiva and Shakti. As in hatha yoga you have ida and pingala nadis representing chitta and prana, in the same way, on the cosmic level, you have Shiva representing the total matter and Shakti representing the total energy.

Now, the union that takes place between Shiva and Shakti is considered to be the ultimate experience. This means all experiences we have in spiritual life are the result of a union or combination of the two forces within as. Philosophically, therefore, we can say that every experience in spiritual life is a product of duality. You may see light or you may hear voices; you may have any kind of spiritual experience, but it is a product of duality, not of non-duality.

As such, all experiences which we have during life, either on the sensorial or the spiritual planes, are not absolute experiences. The experience of a siddha, a miracle man, a clairvoyant, telepath, prophet or anyone, is an experience produced by an interaction of two forces. The basis of all experiences is human consciousness, and these experiences are aided by the sensorial channels. When the senses and the mind interact with each other, they produce a true or a false experience. If your mind is purified and your senses are under control, you will have more tangible experiences, but not the absolute experience. If your senses are unruly and your mind is full of dross, then the experiences which you have will be faulty.

Fundamentally, tantra and Vedanta can be viewed as two different traditions, but ultimately, when they are to be understood in the context of human experience, they have to be seen as systematically linked with each other. For example, in mathematics, first distances, measurements and weights are taught. Our children learn about them in primary school, but when they are in high school, they are taught that all the distances and weights are false. If they are false, then why did they have to learn them? Because there are two forms of knowledge. One is relative and the other is absolute.

In spiritual life, as long as you are acting through the mind and senses, you require relative knowledge, but as soon as you transcend these tools of knowledge, the absolute knowledge dawns. Even though the truth is absolute, you cannot deny the necessity of the relative processes of knowledge. In order to climb to the rooftop terrace you need the staircase, and in the same way, to attain an absolute experience, you have to go through the relative processes of experience. This is precisely the link between dualistic tantra and monistic Vedanta.

Most scholars have difficulty in understanding this. They think if there is duality, it should always be duality and if there is one, it should always be only one. This is a mistake. When we say that absolute is one, we conceive of that one in the same way as we think of one rupee, one pound or one dollar. But one is not a limited unit, it is the totality of everything; it is a synonymous term used for absolute. In Sanskrit it is known as poornam, and there is a famous mantra which you might have heard: This is poornam; that is poornam. From the poornam the poornam emanates. When the poornam is deducted from the poornam, what remains is poornam.'

Now, to put this into mathematics: infinity plus infinity is equal to infinity. Infinity minus infinity is equal to infinity. Well, if you say zero plus zero, it can't be one, and zero minus zero is also not one. This is precisely the relationship between dualistic tantra and monistic Vedanta. When Einstein was asked to define relativity and absolute, he gave his famous equation. People said, 'No, we want to understand it in a different way.' So he said, 'Both are phases of human experience; one depends on external factors and the other on the reality.'





Κυριακή, 12 Μαΐου 2013

Ορφικός Ύμνος προς τη Ρέα.Την Μητέρα των Θεών


Ορφικός Ύμνος προς τη Ρέα.Την Μητέρα των Θεών


"Σεβαστή Ρέα θυγατέρα του Πρωτόγονου με τις πολλές μορφές.
συ πού το ιερό άρμα σου οδηγεί το λιοντάρι,
πού φονεύει τον ταύρο κάνεις θόρυβο
με το κτύπημα τύμπανων και αγαπάς τη μανία. είσαι ή κόρη πού κροτείς με τον χαλκό...
Η μητέρα του βασιλιά Διός του Ολυμπίου που έχει την ασπίδα εντιμότατη, έχεις λαμπρή μορφή, ευτυχισμένη σύζυγος του Κρόνου πού χαίρεσαι στα βουνά καί με τις φρικτές κραυγές των ανθρώπων
ώ Ρέα βασίλισσα των πάντων, πού διεγείρεις το θόρυβο της μάχης, ίσχυρόκαρδη εσύ
σώζεις με τα ψέματα, απολυτρώνεις, είσαι ή πρωτογενής η μητέρα των θεών και των
φθαρτών ανθρώπων.
Διότι από σένα προέρχονται και ή γη και ο υπεράνω αυτής πλατύς ουρανός
και ο πόντος και οί άνεμοι αγαπάς το τρέξιμο, έχεις αεριώδη μορφή
'Ελα, μακαρία θεά για σωτηρία μας με καλόβουλη διάθεση και φέρε μας την ειρήνη με
ευτυχισμένους καιρούς και στείλε στα πέρατα της γης ο,τι είναι άχρηστο σε εμάς και τις
καταστροφές."


Πότνα Ῥέα, ѳύγατερ πολυμόρφου Πρωτογόνοιο,
ἥτ' ἐπὶ ταυροφόρον ἱερότροχον ἅρμα τιταίνεις,
τυμπανόδουπε, φιλοιστρομανές, χαλκόκροτε κούρη,
μῆτερ Ζηνὸς ἄνακτος Ὀλυμπίου, αἰγιόχοιο,
πάντιμ', ἀγλαόμορφε, Κρόνου σύλλεκτρε μάκαιρα,
οὔρεσιν ἣ χαίρεις ѳνητῶν τ' ὀλολύγμασι φρικτοῖς,
παμβασίλεια Ῥέα, πολεμόκλονε, ὀμβριμόѳυμε,
ѱευδομένη, σώτειρα, λυτηριάς, ἀρχιγένεѳλε,
μήτηρ μέν τε ѳεῶν ἠδὲ ѳνητῶν ἀνѳρώπων·
ἐκ σοῦ γὰρ καὶ γαῖα καὶ οὐρανὸς εὐρὺς ὕπερѳεν
καὶ πόντος πνοιαί τε· φιλόδρομε, ἀερόμορφε·
ἐλѳέ, μάκαιρα ѳεά, σωτήριος εὔφρονι βουλῆι
εἰρήνην κατάγουσα σὺν εὐόλβοις κτεάτεσσι,
λύματα καὶ κῆρας πέμπουσ' ἐπὶ τέρματα γαίης.




Παρασκευή, 10 Μαΐου 2013

Η ΓΙΟΓΚΑ ΤΗΣ ΑΠΑΡΝΗΣΗΣ ΜΕΣΑ ΣΤΗ ΔΡΑΣΗ


Η ΓΙΟΓΚΑ ΤΗΣ ΑΠΑΡΝΗΣΗΣ ΜΕΣΑ ΣΤΗ ΔΡΑΣΗ

Μπαγκαβαντ Γκίτα Πέμπτη Συνομιλία
Μετάφραση Σρι Σουάμι Σιβανάντα Σαρασουάτι από το Ρίσικες

Ο Άρτζουνα είπε:

1.  Την απάρνηση των πράξεων, ω Κρίσνα, εξυμνείς, καθώς και την Κάρμα Γιόγκα πάλι. Πές μου τελικά ποιο από τα δύο είναι το καλύτερο.

Ο Σρί Κρίσνα είπε:

2. Η απάρνηση και η Γιόγκα της πράξης και οι δύο οδηγούν στην ανώτερη ευδαιμονία, αλλά από τις δύο, η Γιόγκα της πράξης είναι ανώτερη από την απάρνηση της πράξης.

3. Αυτός που ούτε μισεί ούτε επιθυμεί θα πρέπει να θεωρείται αιώνιος Σαννυάσιν, γιατί αυτός, ω Χεροδύναμε Άρτζουνα, ελεύθερος από τα ζεύγη των αντιθέτων, εύκολα ελευθερώνεται από τα δεσμά.

4. Τα παιδιά, κι όχι οι σοφοί, μιλούν για τη Γνώση και τη Γιόγκα της πράξης ή εκτέλεση της πράξης σαν να είναι ξεχωριστά και διαφορετικά πράγματα. Εκείνος που αληθινά είναι εδραιωμένος στο Ένα αποκτά τους καρπούς και των δύο.

5. Στην κατάσταση εκείνη που φτάνουν οι Σανκυας ή οι Γκυάνις, σε αυτή φτάνουν και οι Κάρμα Γιόγκις. Αυτός που βλέπει ότι η Γνώση και η εκτέλεση της πράξης είναι ένα, αυτός βλέπει.

6. Την απάρνηση όμως, ω Χεροδύναμε Άρτζουνα, είναι δύσκολο να την φτάσεις χωρίς Γιόγκα. Ο σοφός που έχει εναρμονιστεί με τον Γιόγκα γρήγορα πάει στον Μπράχμαν.

7. Αυτός που είναι αφοσιωμένος στο μονοπάτι της πράξης, του οποίου ο νούς είναι αρκετά αγνός, που έχει κατακτήσει τον εαυτό, που έχει υποτάξει τις αισθήσεις του και αντιλαμβάνεται τον Εαυτό του σαν τον Εαυτό όλων των όντων, αν και δρά, δεν μολύνεται.

8. <Εχώ δεν κάνω απολύτως τίποτα>, σκέφτεται αυτός που βρίσκεται σε αρμονία, που γνωρίζει την Αλήθεια. Ενώ βλέπει, ακούει, αγγίζει, μυρίζει, τρώει, βαδίζει, κοιμάται, αναπνέει,

9. Μιλάει, χαλαρώνει, πιάνει, ανοιγοκλείνει τα μάτια, πεπεισμένος ότι όλα αυτά δεν είναι παρά μόνο <οι αισθήσεις που κινούνται ανάμεσα στα αντικείμενα των αισθήσεων>.

10. Αυτός που ενεργεί, προσφέροντας τις πράξεις στον Μπράχμαν, κι εγκαταλείπει την προσκόλληση, δεν μολύνεται από αμαρτίες, όπως ένα φύλλο λωτού δεν μολύνεται από το νερό.

11. Οι Γιόγκις, έχοντας εγκαταλείψει την προσκόλληση, εκτελούν πράξεις μόνο με το σώμα, το νού, τη διάνοια, ακόμη και με τις αισθήσεις, για τον εξαγνισμό του Εαυτού.

12. Ο ενωμένος (ισορροποιμένος ή εναρμονισμένος) έχοντας εγκαταλείψει τους καρπούς της πράξης, φτάνει στην αιώνια ειρήνη.
Ο μη-ενωμένος (ασταθής ή ανισόρροπος) παρακινούμενος από τις επιθυμίες, προσκολλημένος στους καρπούς, είναι δεμένος.

13. Απαρνούμενος νοητικά όλες τις πράξεις και έχοντας αυτοέλεγχο, ο ενσαρκωμένος αναπαύεται ευτυχισμένα στην πόλη με τις εννέα πύλες, χωρίς ούτε να ενεργεί ο ίδιος, ούτε να κάνει άλλους (σώμα και αισθήσεις) να ενεργούν.

14. Ούτε μεσολαβεί ούτε δρά ο Κύριος στον κόσμο, ούτε ενδιαφέρεται για τους καρπούς των πράξεων. Αλλά είναι η φύση εκείνη που δρά.

15. Ο Κύριος δεν παίρνει ούτε τα ελαττώματα ούτε τις αρετές κανενός. Η γνώση είναι τυλιγμένη με άγνοια, κι έτσι πλανιούνται οι άνθρωποι.

16. Σε εκείνους όμως στους οποίους η άγνοια καταστρέφεται από τη γνώση του Εαυτού, σε αυτούς η γνώση, σαν τον ήλιο, φωτίζει στον Υπέρτατο (Μπράχμαν).

17. Με τη διάνοια τους απορροφημένη σε Εκείνο, με τον Εαυτό τους να είναι Εκείνο, με Εκείνο σαν υπέρτατο σκοπό τους, πηγαίνουν εκεί που δεν υπάρχει γυρισμός, γιατί τα αμαρτήματα τους σκορπίστηκαν από τη Γνώση.

18. Οι σοφοί βλέπουν με ίδιο μάτι ένα Βραχμάνο προικισμένο με μάθηση και ταπεινότητα, μια αγελάδα, έναν ελέφαντα, ακόμη κι ένα σκύλο και έναν απόκληρο.

19. Ακόμη κι εδώ (σε αυτό τον κόσμο) η γεννηση νικήθηκε από εκείνους που ο νούς τους ήταν πάντα γαλήνιος. Ο Μπράχμαν πραγματικά είναι άψογος και ίσος. Γι αυτό κι εκείνοι είναι εδραιωμένοι στον Μπράχμαν.

20. Κατοικώντας στον Μπράχμαν, με σταθερή διάνοια και χωρίς αυταπάτες, αυτός που γνωρίζει τον Μπράχμαν ούτε αγαλλιάζει όταν αποκτά αυτό που είναι ευχάριστο ούτε θρυνεί όταν δέχεται αυτό που είναι δυσάρεστο.

21. Χωρίς να προσκολλάται σε εξωτερικές επαφές βρίσκει την ευτυχία στον Εαυτό. Με τον Εαυτό βυθισμένο στο διαλογισμό του Μπράχμαν αποκτά την αιώνια ευτυχία.

22. Οι απολαύσεις που γεννιούνται από τις επαφές γεννούν μόνο πόνο, γιατί έχουν μια αρχή και ένα τέλος, ω Άρτζουνα, κι ο σοφός άνθρωπος δεν βρίσκει χαρά σ’αυτές.

23. Αυτός που είναι ικανός, ενώ βρίσκεται ακόμη εδώ (στον κόσμο αυτό), πριν από το σώμα λυτρωθεί, να αντέχει τις ορμές που γεννάει η επιθυμία κι ο θυμός, είναι ένας Γιόγκι, ένας ευτυχισμένος άνθρωπος.

24. Αυτός που είναι ευτυχισμένος μέσα του, που αγαλλιάζει μέσα του, που είναι φωτισμένος μέσα του, αυτός ο Γιόγκι επιτυγχάνει απόλυτη ελευθερία ή Μόκσα, και γίνεται Μπράχμαν ο ίδιος.

25. Την απόλυτη ελευθερία ή Μόκσα αποκτούν οι σοφοί Ρίσις, που οι αμαρτίες τους έχουν καταστραφεί, που οι αμφιβολίες τους (αντίληψη των δυαδικοτήτων ή εμπειρία των ζευγών των αντιθέτων) έχουν διαλυθεί, που έχουν αυτοέλεγχο, κι η χαρά τους είναι στην ευημερία όλων των όντων.

26. Απόλυτη ελευθερία Μπραχμική ευδαιμονία)

    ρμς φευρίσκει το Κηρύκειον, την Επιστήμη του Αιώνιου, του Σανσκριτικού Γιόγκα


υπάρχει από κάθε πλευρά για τους αυτό-πειθαρχημένους εκείνους ασκητές που ελεύθεροι από επιθυμία και θυμό, που έχουν έλεγχο πάνω στις σκέψεις τους και έχουν γνωρίσει τον Εαυτό.

27. Αποκλείοντας (όλες) τις εξωτερικές επαφές και προσηλώνοντας το βλέμμα ανάμεσα στα φρύδια, κάνοντας ίση την εκπνοή με την εισπνοή που κινούνται μέσα στα ρουθούνια,

28. Με τις αισθήσεις, τον νού και τη διάνοια (πάντα) κάτω από έλεγχο, έχοντας σαν υπέρτατο σκοπό του την απελευθέρωση, ελεύθερος από επιθυμία, φόβο και θυμό, ο σοφός είναι αληθινά ελεύθερος για πάντα.

29. Αυτός γνωρίζει ότι είμαι Εκείνος που απολαμβάνει τις θυσίες και τις στερήσεις, ο μεγάλος Κύριος όλων των κόσμων και ο φίλος όλων των όντων, αποκτά την ειρήνη.


Έτσι στις Ουπανισάδες της δοξασμένης Μπαγκαβάντ Γκίτα, της επιστήμης του Αιώνιου, το ιερό κείμενο της Γιόγκα, ο διάλογος μεταξύ του Σρί Κρίσνα και του Άρτζουνα, τελειώνει την Πέμπτη συνομιλία που έχει τίτλο:
Η ΓΙΟΓΚΑ ΤΗΣ ΑΠΑΡΝΗΣΗΣ ΜΕΣΑ ΣΤΗ ΔΡΑΣΗ


more: http://delfeios.blogspot.gr/2011/12/bhagavad-gita.html


Πέμπτη, 9 Μαΐου 2013

Resistance to Evil


Satsang by Swami Satyananda Saraswati

According to the philosophy of yoga, throughout all creation there are three qualities of nature known as gunas or attributes of prakriti. Prakriti means matter, and matter has three attributes. The human body, emotions and mind, the vegetable and animal kingdom, in fact the total creation, all have these three attributes, which are known as sattwa, rajas and tamas. The inclining order is tamas, rajas and sattwa.

The oscillating gunas

When the consciousness is full of inertia, darkness, ignorance and total lack of higher awareness, that is called tamas or tamoguna. When the consciousness is chasing the sensualities of life, motivated by passion, ambition, fear, anxiety, jealousy, love, hate, etc., you involve yourself in actions, reactions and over actions. At times you are happy and at times you are unhappy. Not knowing the hitching pin for the mind, you keep on oscillating and dissipating; running after things, hither and thither. That is known as the state of rajas or rajoguna.

When the mind has found its centre, although it may still oscillate from time to time; when you have become almost free from the heat of passion and ambition, then you begin to realize the nucleus of your own existence. If you can be aware of pain and pleasure, of likes and dislikes, but remain unaffected; if you can observe each and everything as it is happening, and know it as a part of the entire movement or function of creation, then you are in a sattwic state.

These are the three states to which the mind of man is subjected. The practices of yoga lead one from darkness to light, from external experience to internal experience, from object to source, from appearance to reality. Step by step, they bring more and more balance to the energy circuits of the mind. As a result of that, every man finds himself in fullest control of his mental functions.

A necessary evil

Evil is eternal, it has to exist. You cannot efface it, because the whole of creation is subject to a process of evolution. It is not just creation, it is a process of creativity. Things are being created, evolved and again disintegrated to start a new cycle of evolution. In this process of evolution all things, whether evil, or glorious and noble, have their places. What yoga does is create a balance between the positive and the negative forces, thereby taking man's mind from the abyss of darkness. That is how it helps man to maintain a balance in his external and internal life.

Of course, from time to time, yogis have come. In the last few hundred years, however, yoga was almost totally forgotten, and that is why people have not been able to resist the onslaughts of material philosophy. Country by country, nation by nation, man by man; everything became a victim of this onslaught of materialism. During this period, we hardly find one exception, because man did not have the philosophical principles giving him the power to resist

In India for thousands of years we have been saying that everyone must have a philosophy for himself, not merely a religion. Indians have a religion, they are Christian, Hindu, Buddhist, Muslim, but that is not enough. They must have a practical philosophy by which they can train the mind, by which they can create a higher faculty in the mind. Resistance to evil does not come through a political force.

Good and evil lies in the balance

Mind knows no barriers. You can limit man's external and social movements, but not his internal movements. If I think evilly, no law can check me. If I am evil in my mind, no C.I.D. can prevent it, and if I want to think about being good, nobody can stop me. That awareness must be developed, and the basis of that awareness is a disciplined mind.

A disciplined structure of man's daily program is necessary. In hatha yoga it is very simply put; prana and mind are the two aspects which comprise each and every being. Prana means life force and mind means thought force. You are a combination of prana and mind. When the pranic and mental forces are in disequilibrium, that is the definition of evil according to hatha yoga.

Even in medical science we read that sometimes the sympathetic nervous system is predominant and the parasympathetic is subservient. Man behaves differently according to the balance between these two nervous systems. At times you find him depressed, criminal, crazy, paranoid and at other times saintly and compassionate. All that depends upon the relationship between the sympathetic and parasympathetic nervous systems, also responsible for balance or imbalance in hormonal distribution in the body. If there is hormonal imbalance, then any sort of behaviour can occur. You can commit suicide, kill a man, rape four women, shout at your neighbour, kick your child, or divorce your wife. Evil is merely called a moral or ethical crisis, but it is actually a product of the totality of your existence. You are creating it.

When you have a bad stomach, you feel very irritable. Sometimes, if you sleep too much, you find yourself fighting with everybody you come across. But after a few sleepless nights, if you become involved in a fight, you would be more likely to walk away. Like this, the brain has to balance all the situations of life.

The yogic scales of 'ha' and 'tha'

In hatha yoga there is a very simple definition for all of our disturbances- prana and mind are unbalanced. When mental energy is in excess and pranic energy is low, you have physical sicknesses. And when pranic energy is in excess and mental energy is low, you have mental sicknesses. These are called somo-psychic or psychosomatic illnesses. Sometimes diseases are psychic, and sometimes somatic. Pranic excess is somatic and mental excess is psychic. This imbalance between the pranic and mental system is responsible for man's nature. A balance has to be brought about between these two forces and that is hatha yoga.

Rishi Gheranda, author of 'Gheranda Samhita', Yogi Swatmarama, author of 'Hatha Yoga Pradipika', Yogi Gorakhnath, author of 'Goraksha Samhita', and many more have clearly indicated that before you can purify your mind, nature or consciousness, you must purify the body, because the body is the basis. What is the use of correcting the electrical flow if the cables are out of order? You must first set your lines, circuits and switches in order, then you can find out what voltage is required, whether it is 110, 220 or 440 volts. If you fry to correct the input before the lines are in order, you are going to blow up the whole building.

Similarly, within your body the nadis which are responsible for conducting the energy inputs are impure. How do the forces of prana and consciousness function throughout your body? If you get a prick from a thorn, you feel it immediately. When the air enters the nose, immediately it becomes blocked. How does the brain control that? The moment the air comes in contact with the hairs in the, nostrils, minute receptors send a message to the brain stating the proportion of negative and positive ions it contains. Immediately, the brain signals to close the entrance and not allow the passage of air. So these nadis belong to two ranges, ida and pingala, which are responsible for conducting the mental and pranic influxes. These nadis have six main points within the spine and 72,000 branches throughout the entire body. These 72,000 nadis in each individual have to be purified, and not just in the religious sense. Purification of the nadis means unblocking, opening, connecting the points, so that the distribution of energy takes place.

Equalizing opposite energies

In order to create balance in the entire system, first the nadis, the pranic system, and the mucus in the body, must be purified. For this, seven types of purification must be effected in the body by the six processes of inner cleansing, known as hatha yoga.

After you have practised hatha yoga and purified the nadis, then you can easily isolate your brain from the senses. Ordinarily, the senses constantly supply information to the brain. But if you cut off the wires, the brain can be isolated. Once it is isolated, the brain relaxes, it has rest. Then you can start meditation and look into your own self. After that you will develop a different awareness and better functioning of the brain.


In this way much of the imbalance in life can be removed. Therefore, in yoga we do not ,say that evil must be destroyed, because it is impossible, but we do say you must remove the imbalance. Then the higher, sattvic, noble, peaceful, spiritual forces become predominant.