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Dyskusja:Ile wcieleń ma uczeń do świadomości Śri Guruh?

2024-11-26T12:39:31Z

Hari:

'''How many incarnations does a disciple have to the consciousness of Śri Guruh? (U-222)'''

(1) Many people who come to spiritual Teachers, Masters and Guides (Guru) think that they are already just about at the spiritual level at which the Guru is (assuming that the Guru is real and not some BanGuru, i.e. a fake). Sometimes, they even try to behave as if they were at the same level of spiritual development or had long outgrown the Master (Śri Guruh); sometimes, they want to instruct Śri Guruh how and what to teach. When it comes to authentic Masters of Spiritual Guides, miraculous Teachers, cosmic law, or Spiritual Power is directing to Guru/h people who, in practice, still have to work on themselves and their development for quite a long time before they come close to the level of consciousness at which the Spiritual Master (Śri Guruh) is. Counting on the incarnation of a good 40 years of practice or even 50 years of daily solid and intensive spiritual practice, the Master’s disciples usually are from four to seven incarnations behind the Master (Guruh). On the one hand, this is very close, and on the other, very far, except that souls who have 30 or 50 incarnations of work to the state of consciousness of the Spiritual Master are usually not even able to think about spiritual development - and it will remain so for many more lives. It is close because it means that the Guru’s disciples are already quite old souls who have gone through a lot of experiences and practices on Earth throughout their lives, and far because it is still about 200-300 years of practice, only in sections of subsequent human incarnations on Earth.

(2) In the East, disciples are even divided into four qualities according to how strongly and intensively they practice under the guidance of Śri Guruh, how much their life is connected with the spiritual community (Sangha or Tirtha) of the Guru to which they belong by virtue of practice. These qualities are briefly listed in the Yogasutra treatise written by the great yogic sage, the eternal master Mahaṛshi Patanjali.

# '''Mṛdu mātra''' - a weak disciple (upāsaka, śravaka) who, in an incarnation, comes to study, practice and do spiritual service rarely or for a short period (three to seven years), often begins in the last period of life, i.e. in old age, and from this mainly gathers knowledge, information; participant, listener… Their distance is usually greater than sixteen incarnations, i.e. they have more than 16 lives to Śri Guruh…
# '''Madhya mātra''' - a disciple (sadhaka, pratyeka) moderately engaged, usually begins in adulthood, learns much more intensively, places greater emphasis on practice (sadhana), practices for a longer period of at least 7 to 12 years... Their distance from the Guru’s consciousness is usually between 16 and 8 incarnations.
# '''Adhi mātra''' (adhimātra) - a disciple (sevaka, servant, śiśya, ćelah) highly committed, who often starts at a young age, in youth, learns and practices a lot, engages intensively in spiritual service to the Guru, practices intensively, usually for at least 12 to 20 years. Their distance from the level of consciousness of the Guru (Master) is usually from 7 to 4 incarnations...
# '''Api-viśesha mātra''' - Abhyasin/Samnyasin - is an even more committed disciple, more strongly embedded in the powerful exercise of yoga and desirelessness (vairagyam). It happens that he starts practising and serving as a child or teenager and practices and works in the service of the Guru for at least 40 years. The distance of such great practitioners and servants, who follow the Guru all their lives, is usually 3 incarnations.

(3) It can be said that every community (sanghah) around the Guru (Spiritual Master) consists of four circles of people, of which the proper part, the Heart of the Community (sangha, tirtha), is formed by souls who have only three incarnations to the level of consciousness of their Master, and these are the sevakas (servants). It is such a mystical or magical law of the Triad that to stand on the same level as the Master Teacher, one must be born again and practice the whole next life striving for the Master, for Śri Guruh, and only in yet another life is one on the same level as the Master if everything goes well. Of course, there are Eight Levels of Consciousness of Śri Guru, Eight Degrees of Guruh. It is not at all surprising that the disciples, even the closest ones, cannot achieve the knowledge and the spiritual power of the Spiritual Master, Śri Guruh. These closest disciples never fall away from the Guru. From these other circles, some not only drop out but sometimes even establish “their own schools”, so obscured are they, not understanding from whom they actually learned and how far they are from the Divine Master. However, they will learn this from angels or deities of the Posthumous Judgment, which will always be an unpleasant surprise showing the sum of errors and mistakes. If someone went to study a little with some Master and Spiritual Guide, Hierophant, Śri Guruh - let him remember, especially when he stopped learning and practising, that to the level of the Master (Guru, Rishi or legendary Druid), he still has many incarnations, and this time is not shortened.

(4) In the East, it is said that it is not people who choose the Path, but the Path chooses people and checks whether they are already capable of Walking it. Whoever falls away is incapable and not suited for the Spiritual Path, which means that he certainly has many more than 16 incarnations to the Master, and falling away again and again from the next Master, he will have more and more incarnations behind. Trials come when a person approaches the Threshold of the Spirit. Śramanera (śrāmaṇera, f. śrāmaṇerika) is a novice in traditional practices, pratyeka, deepening the individual path of practice (sadhana and abhyasa) in intensive retreats, a novice in ascetic-mystical life, monastic life or retreat in yoga. Many remain ordinary lay practitioners, but the truly higher level of spiritual practice is śramanerana, deepening the experience of practising in a solitary manner, in pinda ćillahs, on the principles of monastic or hermit life, living as a hermit for some time, in nature, in the mountains or by a lake.

(5) The basis of practice in the hermit’s retreat is the initiatory forms of yogic practice, the recitation of special refuges and vows of hermits, the confirmation of spiritual goals and aspirations, the mahamantra of the path, also called mulamantra. The daily strengthening of the triple refuge in Śri Guru/h, in Śri Dharma and in Śri Sangha (Community) or in Śri Śiva, Śri Guruh and Śri Margah is one of the typical practices of ascetic-mystical retreat for spiritual development. Long-term or shorter but frequent cultivation of the Śramanera lifestyle slightly accelerates the working out of karma and allows for slightly faster progress on the spiritual path, mainly through more time-consuming practice in a given incarnation. Three incarnations of 40 years of practice can be done through two incarnations of 60 years of practice, and additionally, it may be possible to dissolve the karma of reincarnation more quickly through more intensive practice, i.e. to do 40 years in 30 years, which together gives the so-called accelerated path of spiritual development, the path of awakening and enlightenment and liberation or salvation.

(6) Cultivating ahimsa (non-killing, non-harming) is very important because it allows people to stop accumulating heavy karma from harming others and killing. It is more important, however, to adhere to the principles of satya or truth, truthfulness, which means avoiding illusion, unverified gossip, slandering and denigrating others and erroneous understanding of things and phenomena, including avoiding the erroneous perception of spiritual matters. The principle of asteya means not stealing or appropriating what belongs to others. The crown of the first four moral precepts for the spiritual purpose of reducing karmic burdens is brahma-ćarya, divine conduct, divine behaviour, spiritual style of functioning, and life according to the will of heaven.

(7) Brahmaćarya means adherence to the rules and principles recognized in the world of the deities of heaven, in the heavens, among angels and angelesses. We commonly understand the state of brahma-ćarya here as abstinence, maintaining moderation in everything, both in the satisfaction of the senses, eating and drinking, and in sexual life. Moderation and restraint are observed in deeds, speech, and thoughts, and this also applies to moderation in emotions, desires, and lust. Restraining the senses from licentiousness, greed, or covetousness is a common way of explaining the principle of brahmaćarya. Traditional periods of retreat range from short sessions of three days, seven days, nine days, eleven days, 21 days, 33 days, 42 or 49 days, three months, 100 or 108 days, to longer periods of six months, one year, three years, seven years, 12 years and more. After a period of retreat, the disciple returns to lay life as an upasaka (f. upasika) unless he becomes a monk.

(8) As far as dark or bad karma in relation to the Guru is concerned, the most foolish victims of fate or their ignorance are those who attack and fight against the Saints of God living on Earth: spiritual masters, avadhutas (messengers of the Heavenly Deities), avatars (incarnations of the Heavenly Deities), and their real apostles, messengers and faithful servants (sevakas). Of course, sevakas are those who render spiritual service to Śri Guruh and the Sangha and to the Śri Guruh Aśrams, and this is a service accepted and recognized by Śri Guru. The enemies of the Guru prepare for themselves with their smallest aversions and various slanders (expressed in thought, speech and deed) a fate worse than murderers, thieves or rapists put together. There are not many Holy Souls (Living Higher Selves) on Earth, but there may be one in forty thousand people and then a few/a dozen people (disciples) who are their servants. This is because Brahman God and heaven (by the law of retribution) punish most severely those who defile the holy (dirty what is pure), and such will have the most messed up fate, the darkest and most burdensome karma to work through for centuries.

(9) According to the yogic law of karma, no evil may be attributed to spiritual masters, siddhas or saints because their karma is of a very rare kind, “na krishna na śukla” or “neither dark nor light”, and the actions of true spiritual masters are not subject to plus-minus or good-bad categorization. Whatever a Spiritual Master does, he does the will of God and Heaven, and God’s Will is, by its nature, always the right and best action. Especially those who spit the venom of their slander and aversion on saints, spiritual masters, siddhas, avadhutas, prophets, and avatars, should not be pitied or be sorry for, nor should we help them, because we will automatically become complicit in their evil deeds, evil words and evil thoughts, i.e. complicit in their sins. Sin against the Holy Soul is not subject to remission (forgiveness), neither in this life nor future lives, and Rama, Krishna, Buddha, Jesus and Kabir taught this. Slanderers of the true Spiritual Master, slanderers of Śri Guru, are the stupidest and most evil, most degenerate monsters on this planet; they are piśaćas, devils.

© The Himalaya Master - Mahâtma Himâlaya Rishi

Udâna: Transmission of the Himalaya Master No. 222

Dyskusja:Ile wcieleń ma uczeń do świadomości Śri Guruh?

2024-11-26T12:37:55Z

Hari: Utworzono nową stronę "'''How many incarnations does a disciple have to the consciousness of Śri Guruh? (U-222)''' (1) Many people who come to spiritual Teachers, Masters and Guides (Guru) think that they are already just about at the spiritual level at which the Guru is (assuming that the Guru is real and not some BanGuru, i.e. a fake). Sometimes, they even try to behave as if they were at the same level of spiritual development or had long outgrown the Master (Śri Guruh); sometimes,…"

'''How many incarnations does a disciple have to the consciousness of Śri Guruh? (U-222)'''

(1) Many people who come to spiritual Teachers, Masters and Guides (Guru) think that they are already just about at the spiritual level at which the Guru is (assuming that the Guru is real and not some BanGuru, i.e. a fake). Sometimes, they even try to behave as if they were at the same level of spiritual development or had long outgrown the Master (Śri Guruh); sometimes, they want to instruct Śri Guruh how and what to teach. When it comes to authentic Masters of Spiritual Guides, miraculous Teachers, cosmic law, or Spiritual Power is directing to Guru/h people who, in practice, still have to work on themselves and their development for quite a long time before they come close to the level of consciousness at which the Spiritual Master (Śri Guruh) is. Counting on the incarnation of a good 40 years of practice or even 50 years of daily solid and intensive spiritual practice, the Master’s disciples usually are from four to seven incarnations behind the Master (Guruh). On the one hand, this is very close, and on the other, very far, except that souls who have 30 or 50 incarnations of work to the state of consciousness of the Spiritual Master are usually not even able to think about spiritual development - and it will remain so for many more lives. It is close because it means that the Guru’s disciples are already quite old souls who have gone through a lot of experiences and practices on Earth throughout their lives, and far because it is still about 200-300 years of practice, only in sections of subsequent human incarnations on Earth.

(2) In the East, disciples are even divided into four qualities according to how strongly and intensively they practice under the guidance of Śri Guruh, how much their life is connected with the spiritual community (Sangha or Tirtha) of the Guru to which they belong by virtue of practice. These qualities are briefly listed in the Yogasutra treatise written by the great yogic sage, the eternal master Mahaṛshi Patanjali.

1. '''Mṛdu mātra''' - a weak disciple (upāsaka, śravaka) who, in an incarnation, comes to study, practice and do spiritual service rarely or for a short period (three to seven years), often begins in the last period of life, i.e. in old age, and from this mainly gathers knowledge, information; participant, listener… Their distance is usually greater than sixteen incarnations, i.e. they have more than 16 lives to Śri Guruh…
2. '''Madhya mātra''' - a disciple (sadhaka, pratyeka) moderately engaged, usually begins in adulthood, learns much more intensively, places greater emphasis on practice (sadhana), practices for a longer period of at least 7 to 12 years... Their distance from the Guru’s consciousness is usually between 16 and 8 incarnations.
3. '''Adhi mātra''' (adhimātra) - a disciple (sevaka, servant, śiśya, ćelah) highly committed, who often starts at a young age, in youth, learns and practices a lot, engages intensively in spiritual service to the Guru, practices intensively, usually for at least 12 to 20 years. Their distance from the level of consciousness of the Guru (Master) is usually from 7 to 4 incarnations...
4. '''Api-viśesha mātra''' - Abhyasin/Samnyasin - is an even more committed disciple, more strongly embedded in the powerful exercise of yoga and desirelessness (vairagyam). It happens that he starts practising and serving as a child or teenager and practices and works in the service of the Guru for at least 40 years. The distance of such great practitioners and servants, who follow the Guru all their lives, is usually 3 incarnations.

(3) It can be said that every community (sanghah) around the Guru (Spiritual Master) consists of four circles of people, of which the proper part, the Heart of the Community (sangha, tirtha), is formed by souls who have only three incarnations to the level of consciousness of their Master, and these are the sevakas (servants). It is such a mystical or magical law of the Triad that to stand on the same level as the Master Teacher, one must be born again and practice the whole next life striving for the Master, for Śri Guruh, and only in yet another life is one on the same level as the Master if everything goes well. Of course, there are Eight Levels of Consciousness of Śri Guru, Eight Degrees of Guruh. It is not at all surprising that the disciples, even the closest ones, cannot achieve the knowledge and the spiritual power of the Spiritual Master, Śri Guruh. These closest disciples never fall away from the Guru. From these other circles, some not only drop out but sometimes even establish “their own schools”, so obscured are they, not understanding from whom they actually learned and how far they are from the Divine Master. However, they will learn this from angels or deities of the Posthumous Judgment, which will always be an unpleasant surprise showing the sum of errors and mistakes. If someone went to study a little with some Master and Spiritual Guide, Hierophant, Śri Guruh - let him remember, especially when he stopped learning and practising, that to the level of the Master (Guru, Rishi or legendary Druid), he still has many incarnations, and this time is not shortened.

(4) In the East, it is said that it is not people who choose the Path, but the Path chooses people and checks whether they are already capable of Walking it. Whoever falls away is incapable and not suited for the Spiritual Path, which means that he certainly has many more than 16 incarnations to the Master, and falling away again and again from the next Master, he will have more and more incarnations behind. Trials come when a person approaches the Threshold of the Spirit. Śramanera (śrāmaṇera, f. śrāmaṇerika) is a novice in traditional practices, pratyeka, deepening the individual path of practice (sadhana and abhyasa) in intensive retreats, a novice in ascetic-mystical life, monastic life or retreat in yoga. Many remain ordinary lay practitioners, but the truly higher level of spiritual practice is śramanerana, deepening the experience of practising in a solitary manner, in pinda ćillahs, on the principles of monastic or hermit life, living as a hermit for some time, in nature, in the mountains or by a lake.

(5) The basis of practice in the hermit’s retreat is the initiatory forms of yogic practice, the recitation of special refuges and vows of hermits, the confirmation of spiritual goals and aspirations, the mahamantra of the path, also called mulamantra. The daily strengthening of the triple refuge in Śri Guru/h, in Śri Dharma and in Śri Sangha (Community) or in Śri Śiva, Śri Guruh and Śri Margah is one of the typical practices of ascetic-mystical retreat for spiritual development. Long-term or shorter but frequent cultivation of the Śramanera lifestyle slightly accelerates the working out of karma and allows for slightly faster progress on the spiritual path, mainly through more time-consuming practice in a given incarnation. Three incarnations of 40 years of practice can be done through two incarnations of 60 years of practice, and additionally, it may be possible to dissolve the karma of reincarnation more quickly through more intensive practice, i.e. to do 40 years in 30 years, which together gives the so-called accelerated path of spiritual development, the path of awakening and enlightenment and liberation or salvation.

(6) Cultivating ahimsa (non-killing, non-harming) is very important because it allows people to stop accumulating heavy karma from harming others and killing. It is more important, however, to adhere to the principles of satya or truth, truthfulness, which means avoiding illusion, unverified gossip, slandering and denigrating others and erroneous understanding of things and phenomena, including avoiding the erroneous perception of spiritual matters. The principle of asteya means not stealing or appropriating what belongs to others. The crown of the first four moral precepts for the spiritual purpose of reducing karmic burdens is brahma-ćarya, divine conduct, divine behaviour, spiritual style of functioning, and life according to the will of heaven.

(7) Brahmaćarya means adherence to the rules and principles recognized in the world of the deities of heaven, in the heavens, among angels and angelesses. We commonly understand the state of brahma-ćarya here as abstinence, maintaining moderation in everything, both in the satisfaction of the senses, eating and drinking, and in sexual life. Moderation and restraint are observed in deeds, speech, and thoughts, and this also applies to moderation in emotions, desires, and lust. Restraining the senses from licentiousness, greed, or covetousness is a common way of explaining the principle of brahmaćarya. Traditional periods of retreat range from short sessions of three days, seven days, nine days, eleven days, 21 days, 33 days, 42 or 49 days, three months, 100 or 108 days, to longer periods of six months, one year, three years, seven years, 12 years and more. After a period of retreat, the disciple returns to lay life as an upasaka (f. upasika) unless he becomes a monk.

(8) As far as dark or bad karma in relation to the Guru is concerned, the most foolish victims of fate or their ignorance are those who attack and fight against the Saints of God living on Earth: spiritual masters, avadhutas (messengers of the Heavenly Deities), avatars (incarnations of the Heavenly Deities), and their real apostles, messengers and faithful servants (sevakas). Of course, sevakas are those who render spiritual service to Śri Guruh and the Sangha and to the Śri Guruh Aśrams, and this is a service accepted and recognized by Śri Guru. The enemies of the Guru prepare for themselves with their smallest aversions and various slanders (expressed in thought, speech and deed) a fate worse than murderers, thieves or rapists put together. There are not many Holy Souls (Living Higher Selves) on Earth, but there may be one in forty thousand people and then a few/a dozen people (disciples) who are their servants. This is because Brahman God and heaven (by the law of retribution) punish most severely those who defile the holy (dirty what is pure), and such will have the most messed up fate, the darkest and most burdensome karma to work through for centuries.

(9) According to the yogic law of karma, no evil may be attributed to spiritual masters, siddhas or saints because their karma is of a very rare kind, “na krishna na śukla” or “neither dark nor light”, and the actions of true spiritual masters are not subject to plus-minus or good-bad categorization. Whatever a Spiritual Master does, he does the will of God and Heaven, and God’s Will is, by its nature, always the right and best action. Especially those who spit the venom of their slander and aversion on saints, spiritual masters, siddhas, avadhutas, prophets, and avatars, should not be pitied or be sorry for, nor should we help them, because we will automatically become complicit in their evil deeds, evil words and evil thoughts, i.e. complicit in their sins. Sin against the Holy Soul is not subject to remission (forgiveness), neither in this life nor future lives, and Rama, Krishna, Buddha, Jesus and Kabir taught this. Slanderers of the true Spiritual Master, slanderers of Śri Guru, are the stupidest and most evil, most degenerate monsters on this planet; they are piśaćas, devils.

© The Himalaya Master - Mahâtma Himâlaya Rishi

Udâna: Transmission of the Himalaya Master No. 222

Dyskusja:Jak się bronić przed represjami i prześladowaniami

2024-11-25T12:59:11Z

Hari: Utworzono nową stronę "'''How to Defend Yourself from Repression and Persecution (U-221)''' (1) Repression is a means of exerting pressure on society or a group of people, a form of persecution of people considered political or religious opponents or enemies. For example, repression was widely used during World War II, including against Poles and Slavs by the German occupiers (Nazis, Hitlerites, Austrians and Germans) and the Bandera gangs of the Khazar UPA (Ukrainian Insurgent Army). T…"

'''How to Defend Yourself from Repression and Persecution (U-221)'''

(1) Repression is a means of exerting pressure on society or a group of people, a form of persecution of people considered political or religious opponents or enemies. For example, repression was widely used during World War II, including against Poles and Slavs by the German occupiers (Nazis, Hitlerites, Austrians and Germans) and the Bandera gangs of the Khazar UPA (Ukrainian Insurgent Army). The aim of repression was to destroy the Polish intelligentsia and religious minorities and, more broadly, all Poles who manifested independence and patriotic aspirations. Harsh persecutions took various forms, from humiliation, raids and searches, confiscations, and restriction of civil rights to the cruellest: displacements, deportations to Germany for work, deportations to death camps, mass shootings, police raids and arrests, detention in jails or prisons, in Hitler’s gulags, keeping Germans in concentration camps (gulags, gulags) or psychiatric institutions where free people were subjected to ingenious tortures, as well as shootings, often together with their families, burning houses, the brutal murder of innocent people. It was made difficult for Polish intelligentsia youth to get to school or college. People considered political opponents of the German Third Reich, the occupier of Poland, were forcibly dismissed from responsible jobs. Arrests, imprisonment without court rulings or with political rulings, as well as the disciplinary sending of young people to the army, working in mines, digging drainage ditches, etc., were common. Physical torture and the death penalty were often used, including beating and starvation. A typical crime of repression is the persecution of religious minorities, small communities and religious groups that do not have broad social support or the possibility of a strong defence.

(2) Nazi regimes collaborating with Germany, with Hitler’s Third Reich, dealt particularly cruelly with communities of vegetarians, occultists, dowsers, psychotronics, magicians and eastern religious minorities associated with Buddhism and Hinduism. The Germans dealt with pacifist and all anti-war groups, similar to the Ukrainian Bandera’s UPA, which shows what cruel hawks they were and demons of the most cruel war, leading to a total Holocaust, depopulation and destruction of nations considered in their political delusions as unworthy of life, including Slavs and Jews. The Holocaust carried out by the Nazis and Bandera supporters was based mainly on the liquidation of peaceful and pacifist Slavs and Slavic cultural groups, as well as all cults and denominations that did not submit to Nazi, pro-German indoctrination. Such repressions against Slavic and Semitic nations and their traditions, the empire known as German and also Austro-Hungarian and Prussian, Teutonic have been continuously representing for over 1200 years, also towards followers of religious cults of Slavic and Semitic origin, associating that in the original Semitic means literally the same as Slavic. Any resistance to repression must, therefore, include a firm resistance to any form of Germanization and denationalization, as well as the destruction of organized forms of Slavic or Semitic religious worship, mysticism and occultism. The source of repression must always be sought in the deviant ranks of Germanic activists and in political movements and organizations inspired by Germany or by persons associated with Germany in any way. German activism has historically always been based on degenerate persons, perverts, and dehumanized psychopaths capable of the worst deviations and crimes. Even the imprisonment of political dissidents takes place under the banner of German forensic psychiatry, which, from the beginning of its existence, has invented non-existent diseases that supposedly affect politically incorrect persons who do not want the occupation and fight the so-called legal order historically imposed by Germany, Austria and Prussia, including perversions such as eating insects and worms or sexual deviations.

(3) In its essence, the German Ordung, the Swabian legal order, is a repressive brothel and has always had its roots among the settler population of German origin and Germanic environments, just as the genocide practised for centuries against the Slavic population, also for the alleged purposes of converting them to Christianity, but in a Germanized version and practised by the German lobby. Thus, all spiritual, mystical and religious traditions defending themselves against persecution and repression must, in fact, defend themselves against the aggression of Germanic degenerates and their Germanized, enslaved lackeys, including those of Bandera, such as the UPA gangs in Ukraine or the Gestapo Ustasha of Croatia. Also, all formally Christian political religions, such as Catholicism persecuting everyone and aggressive Lutheranism and its pathologically reactionary clones, are elements of Germanization and enslavement, something like invaders who want to colonize conquered peoples and nations throughout Europe and even in Asia. The first point of resistance to repression is to indicate the political and ideological source of such evil, which wants to impose foreign customs on us Slavs or Semites, deprive farmers of land, destroy the earth with toxic fertilizers or genetic modifications (GMO), deprive us of two normal genders existing in nature among mammals, force some Neanderthal products from insects and worms, while we People, Slavs and Semites eat bread from cereals, and not earthworms or crickets or flies. Semitic religion and occultism in spirit remind us that Beelzebub, one of the rulers of hell, is the ruler of flies, and it is such a demon who includes flies in his diet, therefore forcing us to eat insects in various forms, also in the form of ground flour. Neanderthals also ate insects and worms, and yet Germany, the entire Benelux, i.e. Luxembourg, the Netherlands and Belgium, is the Land of Neanderthals, including West Germany bordering on those regions of stupefaction, enslavement and degradation.

(4) Repression and persecution are written into the German political system, and the perpetrators have always been the police services, the secret police, the judiciary, prosecutors and judges, as well as the servile media and journalists. These are, therefore, the filthy elites of political Nazism, Hitlerism and Banderism, who destroyed millions of people through repression, including the Holocaust of over 30 million Slavs and 6 million Jews during the so-called Second World War. When defending yourself or others against repression, you must decisively strike at all these organizational strongholds of German state, ideological and corporate repression. It must be remembered that the repression and terror of the Germanic state always included rape and sexual assault, and therefore sexual acts on repressed persons as a form of persecution of the population that did not want to submit to the filthy Germanization, including in the Polish Wielkopolska, Silesia, Warmia and Mazury. Millions of raped beings, women and men, over the centuries, among Slavic and Semitic peoples, is one of the most heinous crimes that the Germanic occupiers inflicted on the enslaved peoples, so it is no wonder that there were already times when rational man, homo sapiens, simply exterminated everything that betrayed connections with Neanderthal origins, removing these subhuman spawns of war from their areas of occurrence. However, this took place in earlier history, and there may be a need, something like a repeated sinking or destruction of Atlantis, which seems to be the mythical beginning of all evil, which is the aggression and terrorist repression by the Germanic degeneration known today as Neanderthal genes, or otherwise German, German-Dutch. The destruction of Atlantis, repeated destruction or complete isolation, may be necessary for systemic defence against terror, harassment and occupation with ideologies of dietary and sexual perverts from Germany.

(5) Defence against harassment, repression and persecution should encompass the widest possible circles of people and corrective actions aimed at every Gestapo monster operating in the system of the political, police and judicial apparatus and media terror over an individual or group or any community stigmatized by any repressions, including criminal or fiscal penal. Here, it is necessary to protect and promote the wisdom of Slavic ancestors and the knowledge and teachings of Semitic mystics, it is necessary to strike at the terrorists harassing us with both legal and extra-legal means, and it is necessary to ensure that all possible methods of defence and counteraction are used in the long term, including means of compromising the persecutors and repressors and their organizations and services in which they criminally work. The entire Vedic or Slavic family must unite in the fight against the invaders, occupiers and deviants. Otherwise, it will be difficult to win even a little freedom and immunity against the German invaders…

© The Himalaya Master L.M. - Mahâtma Himâlaya Rishi

Udâna: Message of the Himalaya Master No. 221 - First Edition: Toruń 1983.

Dyskusja:Huna - Tajemna Wiedza Hawajskich Magów

2024-11-25T11:07:34Z

Hari:

'''Huna - Secret Knowledge of Hawaiian Magicians (U-220)'''

(1) Kahuna is the Keeper of the Secret, the Keeper of the Secret Knowledge, secretly called Huna. Huna was popularized in America and Europe by the magician Max Freedom Long (1890-1971) and by his friend, the magician Dr Elvis Otha Wingo (1934-2015), by the magician Dr Henry Krotoschin (1913-2009), and also by the adopted student of Kahuna, the magician Dr Serge Vincent Kahili King (ca. 1936). Max Long has published books on Huna widely since 1948, although he wrote the first one in 1926 and Serge King in 1973, both of whom contributed to the popularity of the Art of Traditional Healing under the secret Hawaiian name Huna. The “Huna Association” was founded in 1945, after many years of research and practice (since 1917) on the magical healing system of Hawaii and Polynesia. Surprisingly, Huna is very similar to healing systems from Japan (Rei-Jutsu, Reiki, Mahikari), schools of shamanic therapy from the Philippines (Pranic Healing, Filipino Healers) and China, Korea and Mongolia (Tengri). The Ha ritual associated with strong breathing is well-known in Huna and ancient Japanese Reiki and Yoga. Similarly, the Rain of Blessing Ritual in Huna is similar to the Rain of Golden Light Ritual of Reiki.

(2) According to Huna teaching, man consists of Kū or Unihipili (heart, body, subconscious, lower self), Lono or Uhane (mind or consciousness, middle self) and Kāne or ‘Aumakua (spirit or superconsciousness, Higher Self), and Huna teaches adepts how to maintain harmony and cooperation between them. Kahunas in Hawaii and Polynesia have been using divine magic for centuries to sense and see from a distance, heal, walk on fire and lava, predict and change the future if it is bad, read minds, control weather and animals, find their way on land and sea, strengthen love relationships for married couples, sometimes even to resurrect the dead, etc. The basis of Huna magic practice is the Kala Rite - emotional and mental cleansing that restores our connection to the Light of the Higher Self, the Superconsciousness, to the Divine Light of ‘Aumakua (in India, to the Light of Atman). In addition to the concept of ‘Aumakua, in Huna, we have Akua, meaning deities or angels, as well as the fourth level of self, Poe Aumakua - the Common Self of Self, something like Parama Atman in Yoga.

(3) In the Kahuna science, which, according to old legends, came with ancient magicians from the Pleiades (Makali’i), to perform certain activities, one must have the ability to gather and direct “spiritual power” or “psychic power” called Mana, which is defined similarly to the Chinese Qi (Chi), Japanese Ki (Reiki) or Indian Pranah. The strengthening of Mana to its higher degree Mana Mana and heavenly Mana or Mana Loa (in Chinese, it is heavenly Tien Chi, Japanese Ten-Ki, and in India, the so-called Divine Spiritual/Light Energy or Daiva Pranah) is also used. For the average person, the most important thing to do is to start with the Healing Prayer in the Huna method, where energy (Mana) is gathered through a series of special Deep Breaths, which the subconscious (Unihipili) together with a visualized image of changes (blue image), for example of a healthy part of the body, sends to ‘Aumakua, known as the Superconsciousness or Higher Self/Soul. It is worth remembering that the very effective Spiritual Healing of Evelyn Monahan (1903-1998) was created to a large extent based on prayer formulas learned in Huna and inspired by Huna and Kahunas.

(4) Huna seems to have originated with spiritual masters and magicians who came from the Pleiades, but in their journey on Earth, these magicians first came to Africa, the present land of the Berbers and Ethiopia, then migrated through Asia Minor to Persia, Kashmir and India, where tribes known as Huna and Hunza cultivate traditional knowledge and practices, then to Indonesia and Polynesia, and finally to Hawaii. The Eye of Kanaloa is an old Hawaiian symbol of mysteries and esotericism, a seven-pointed star in circles with eight rays, a symbol of inner initiations and the path of spiritual development. “Huna’ Ohana” is the Great Family of Huna, All Adepts and Practitioners, where ‘Ohana means the Great Family of God with a solid Kahuna family tree and the principle of keeping the Secret (Huna) a secret, and the care of Kahuna Nui - the Supreme Master of Huna, the expert in the ten types of magic. The magical secrets of Huna are confidential stories and traditional transmissions within the ‘Ohana, which is similar in nature to the Reiki Family, and the esoteric secretism of the Usui Reiki Gakkai in Japan, and to the Guru Kulah, the traditional spiritual family of the master known in India as the Guru or Swamin, the Rishi Family.

(5) Huna uses the shamanic approach, which is extremely simple and derived from magical principles. Virtually every disease is considered to be caused by tension, stress, bad experiences and memories, bad thoughts, and located where this stress, emotional pain or suffering of the psyche is concentrated. Healing consists of inducing a flow of energy and mana vibrations in this place, or in other words, in releasing and cleansing the tension caused by this stress, emotion, or experience. Viruses, from Huna’s point of view, are aggressors attacking places damaged by stress, tension, and experiences and are not the direct cause of the disease. Similarly, bacteria do not cause disease but only use the pathological state of the psyche created in the body, astral darkenings of the aura, in which immunity has been weakened. To heal, one must reach the source of stress, emotions and experiences, and there may be several of them - physical resistance, emotional tension, guilt, complexes, shame, fears, mental overload, an attack of someone else’s aggression or curse, erroneous or harmful views on spiritual topics - and then apply the appropriate therapies taught within Huna, including the purifying Kala ritual.

(6) The metaphysical roots of Huna magic are found in two of its syllables: “Hu” means to arise, to grow, to rise and is connected with the male aspect of our being - movement and power, while “Na” means peace, silence, and it is connected with the female forms that represent these qualities. In this male and female element, three types of consciousness are balanced, which are also three aspects of reality. In consciousness, “Uhane is the middle Self, Soul, decisions, mind, intellect, and heart. Ćittam, Hrit, Jiva) its main function is linear thinking, understanding and decision-making; the tool for these processes is imagination. Order and understanding give the Power that motivates action. Consciousness gives meaning to all information flowing from the subconscious (Unihipili, s. Anava) and inspirations from the superconscious (Aumakua, s. Atman). Such a view places people in the realities of the time and space line. ‘Uhane ‘ole means without a soul, soullessly, shamelessly, like an animal, without a heart. Lele ka ‘uhane - the soul leaves the body, departure, death. Pili’ uhane is spiritual, spiritually developed, and has a high soul. ‘Uhane is the soul as a resident of the heart, Pu’uwai.

(7) In the subconscious (Unihipili, lower Self, active, s. Anava, Asmita), at the entrance, we have primarily pure information coming from the nature of things, i.e. without meanings given to them. Unihipili can have insight into thousands of pieces of information at the same time because they come not only from current events but contain the memory of all other life experiences, especially emotional ones and subliminal messages. There are also hidden feelings and emotions in the “black bag”, in the presence of which an adult can react like a defenceless child or like some kind of a madman or a lunatic. The main function of the subconscious, Unihipili, is memory and memories, and its tool is feelings and sensations, moods. The motivation for our subconscious, Unihipili, is the pursuit of pleasure and, at the same time, moving away from pain. Unihipili are also all kinds of spirits, including the souls of the dead, remnants of energy bodies, souls of the animal and astral world, all theosophically described reptiles, bugs, spiders, astral entities and creatures, which can sometimes occupy our lower Self (in English called George, feminine form: Georgette) and harm it.

(8) The Superconsciousness (‘Aumakua, higher Self, elder, senior, ancestor, ancestral deity, creative soul, level of angelic soul like guardian angel, s. Atman, Purusha) is the sphere of divine spirit above man, in Japanese Reiki Reikon, whose main function is inspiration and creativity, guidance, protection, strengthening of Power (Mana Mana). The sphere of motivation here is harmony understood as achieving unity with the All-Spirit (Parama Atman, Brahman). Akua’s essence includes Friendship, acceptance, and support for what man does. Having access to all information on the past and future timeline, ‘Aumakua knows the best solution for every important situation, but the influence on decisions depends on the state of communication between all types of consciousness and the body. Most people are firmly rooted in the material world, hence they receive signals from the Superconsciousness to a small extent - especially since communication with the consciousness takes place via the subconsciousness, which gives the transmitted signals a more or less understandable meaning. Superconsciousness has the Power to Fulfill all wishes and desires, provided that we present them coherently and specifically. The Higher Self/Soul inspires us to spiritual development and has access to all types of subtle and divine energies that manifest in Nature. All ‘Aumakua spirits and older Akua deities live in Pö, in Eternity, in the sphere before the Time of Creation and return there.

(9) Types of Kāhuna: Kahuna Hāhā is a master healer who diagnoses by touching or viewing the aura, feeling and sensing the patient’s condition, and prescribes treatment effectively for diagnosis. Kahuna Kilohōkū is a master expert in matters of the sky, stars and planets, astronomy and astrology and the knowledge of numbers needed to practice astronomy and astrology and astrological prophecies and predictions. Kahuna Kilokilo prophesies from signs and omens about prosperity and good fortune. Kahuna Kilolani is a type of shaman and priest who reads signs in the sky, including astrological ones, to advise and guide people on the spiritual path of development. Kahuna La’au Lapa’au is a herbalist, an expert in herbs. Kahuna Lapa’au is a typical shaman healer, bioenergy therapist, prana therapist, and reiki master from the mesmerist type. Huna Ka Mana Loa Ike Ao Nei! - Huna is the greatest force in the world!

© The Himalaya Master - Mahâtma Himâlaya Rishi

Udâna: Message of the Himalaya Master No. 220 - First Edition: Toruń 1983.

Dyskusja:Huna - Tajemna Wiedza Hawajskich Magów

2024-11-25T11:07:12Z

Hari: Utworzono nową stronę "'''Huna - Secret Knowledge of Hawaiian Magicians (U-220)''' (1) Kahuna is the Keeper of the Secret, the Keeper of the Secret Knowledge, secretly called Huna. Huna was popularized in America and Europe by the magician Max Freedom Long (1890-1971) and by his friend, the magician Dr Elvis Otha Wingo (1934-2015), by the magician Dr Henry Krotoschin (1913-2009), and also by the adopted student of Kahuna, the magician Dr Serge Vincent Kahili King (ca. 1936). Max Long ha…"

'''Huna - Secret Knowledge of Hawaiian Magicians (U-220)'''

(1) Kahuna is the Keeper of the Secret, the Keeper of the Secret Knowledge, secretly called Huna. Huna was popularized in America and Europe by the magician Max Freedom Long (1890-1971) and by his friend, the magician Dr Elvis Otha Wingo (1934-2015), by the magician Dr Henry Krotoschin (1913-2009), and also by the adopted student of Kahuna, the magician Dr Serge Vincent Kahili King (ca. 1936). Max Long has published books on Huna widely since 1948, although he wrote the first one in 1926 and Serge King in 1973, both of whom contributed to the popularity of the Art of Traditional Healing under the secret Hawaiian name Huna. The “Huna Association” was founded in 1945, after many years of research and practice (since 1917) on the magical healing system of Hawaii and Polynesia. Surprisingly, Huna is very similar to healing systems from Japan (Rei-Jutsu, Reiki, Mahikari), schools of shamanic therapy from the Philippines (Pranic Healing, Filipino Healers) and China, Korea and Mongolia (Tengri). The Ha ritual associated with strong breathing is well-known in Huna and ancient Japanese Reiki and Yoga. Similarly, the Rain of Blessing Ritual in Huna is similar to the Rain of Golden Light Ritual of Reiki.

(2) According to Huna teaching, man consists of Kū or Unihipili (heart, body, subconscious, lower self), Lono or Uhane (mind or consciousness, middle self) and Kāne or ‘Aumakua (spirit or superconsciousness, Higher Self), and Huna teaches adepts how to maintain harmony and cooperation between them. Kahunas in Hawaii and Polynesia have been using divine magic for centuries to sense and see from a distance, heal, walk on fire and lava, predict and change the future if it is bad, read minds, control weather and animals, find their way on land and sea, strengthen love relationships for married couples, sometimes even to resurrect the dead, etc. The basis of Huna magic practice is the Kala Rite - emotional and mental cleansing that restores our connection to the Light of the Higher Self, the Superconsciousness, to the Divine Light of ‘Aumakua (in India, to the Light of Atman). In addition to the concept of ‘Aumakua, in Huna, we have Akua, meaning deities or angels, as well as the fourth level of self, Poe Aumakua - the Common Self of Self, something like Parama Atman in Yoga.

(3) In the Kahuna science, which, according to old legends, came with ancient magicians from the Pleiades (Makali’i), to perform certain activities, one must have the ability to gather and direct “spiritual power” or “psychic power” called Mana, which is defined similarly to the Chinese Qi (Chi), Japanese Ki (Reiki) or Indian Pranah. The strengthening of Mana to its higher degree Mana Mana and heavenly Mana or Mana Loa (in Chinese, it is heavenly Tien Chi, Japanese Ten-Ki, and in India, the so-called Divine Spiritual/Light Energy or Daiva Pranah) is also used. For the average person, the most important thing to do is to start with the Healing Prayer in the Huna method, where energy (Mana) is gathered through a series of special Deep Breaths, which the subconscious (Unihipili) together with a visualized image of changes (blue image), for example of a healthy part of the body, sends to ‘Aumakua, known as the Superconsciousness or Higher Self/Soul. It is worth remembering that the very effective Spiritual Healing of Evelyn Monahan (1903-1998) was created to a large extent based on prayer formulas learned in Huna and inspired by Huna and Kahunas.

(4) Huna seems to have originated with spiritual masters and magicians who came from the Pleiades, but in their journey on Earth, these magicians first came to Africa, the present land of the Berbers and Ethiopia, then migrated through Asia Minor to Persia, Kashmir and India, where tribes known as Huna and Hunza cultivate traditional knowledge and practices, then to Indonesia and Polynesia, and finally to Hawaii. The Eye of Kanaloa is an old Hawaiian symbol of mysteries and esotericism, a seven-pointed star in circles with eight rays, a symbol of inner initiations and the path of spiritual development. “Huna’ Ohana” is the Great Family of Huna, All Adepts and Practitioners, where ‘Ohana means the Great Family of God with a solid Kahuna family tree and the principle of keeping the Secret (Huna) a secret, and the care of Kahuna Nui - the Supreme Master of Huna, the expert in the ten types of magic. The magical secrets of Huna are confidential stories and traditional transmissions within the ‘Ohana, which is similar in nature to the Reiki Family, and the esoteric secretism of the Usui Reiki Gakkai in Japan, and to the Guru Kulah, the traditional spiritual family of the master known in India as the Guru or Swamin, the Rishi Family.

(5) Huna uses the shamanic approach, which is extremely simple and derived from magical principles. Virtually every disease is considered to be caused by tension, stress, bad experiences and memories, bad thoughts, and located where this stress, emotional pain or suffering of the psyche is concentrated. Healing consists of inducing a flow of energy and mana vibrations in this place, or in other words, in releasing and cleansing the tension caused by this stress, emotion, or experience. Viruses, from Huna’s point of view, are aggressors attacking places damaged by stress, tension, and experiences and are not the direct cause of the disease. Similarly, bacteria do not cause disease but only use the pathological state of the psyche created in the body, astral darkenings of the aura, in which immunity has been weakened. To heal, one must reach the source of stress, emotions and experiences, and there may be several of them - physical resistance, emotional tension, guilt, complexes, shame, fears, mental overload, an attack of someone else’s aggression or curse, erroneous or harmful views on spiritual topics - and then apply the appropriate therapies taught within Huna, including the purifying Kala ritual.

(6) The metaphysical roots of Huna magic are found in two of its syllables: “Hu” means to arise, to grow, to rise and is connected with the male aspect of our being - movement and power, while “Na” means peace, silence, and it is connected with the female forms that represent these qualities. In this male and female element, three types of consciousness are balanced, which are also three aspects of reality. In consciousness, “Uhane is the middle Self, Soul, decisions, mind, intellect, and heart. Ćittam, Hrit, Jiva) its main function is linear thinking, understanding and decision-making; the tool for these processes is imagination. Order and understanding give the Power that motivates action. Consciousness gives meaning to all information flowing from the subconscious (Unihipili, s. Anava) and inspirations from the superconscious (Aumakua, s. Atman). Such a view places people in the realities of the time and space line. ‘Uhane ‘ole means without a soul, soullessly, shamelessly, like an animal, without a heart. Lele ka ‘uhane - the soul leaves the body, departure, death. Pili’ uhane is spiritual, spiritually developed, and has a high soul. ‘Uhane is the soul as a resident of the heart, Pu’uwai.

(7) In the subconscious (Unihipili, lower Self, active, s. Anava, Asmita), at the entrance, we have primarily pure information coming from the nature of things, i.e. without meanings given to them. Unihipili can have insight into thousands of pieces of information at the same time because they come not only from current events but contain the memory of all other life experiences, especially emotional ones and subliminal messages. There are also hidden feelings and emotions in the “black bag”, in the presence of which an adult can react like a defenceless child or like some kind of a madman or a lunatic. The main function of the subconscious, Unihipili, is memory and memories, and its tool is feelings and sensations, moods. The motivation for our subconscious, Unihipili, is the pursuit of pleasure and, at the same time, moving away from pain. Unihipili are also all kinds of spirits, including the souls of the dead, remnants of energy bodies, souls of the animal and astral world, all theosophically described reptiles, bugs, spiders, astral entities and creatures, which can sometimes occupy our lower Self (in English called George, feminine form: Georgette) and harm it.

(8) The Superconsciousness (‘Aumakua, higher Self, elder, senior, ancestor, ancestral deity, creative soul, level of angelic soul like guardian angel, s. Atman, Purusha) is the sphere of divine spirit above man, in Japanese Reiki Reikon, whose main function is inspiration and creativity, guidance, protection, strengthening of Power (Mana Mana). The sphere of motivation here is harmony understood as achieving unity with the All-Spirit (Parama Atman, Brahman). Akua’s essence includes Friendship, acceptance, and support for what man does. Having access to all information on the past and future timeline, ‘Aumakua knows the best solution for every important situation, but the influence on decisions depends on the state of communication between all types of consciousness and the body. Most people are firmly rooted in the material world, hence they receive signals from the Superconsciousness to a small extent - especially since communication with the consciousness takes place via the subconsciousness, which gives the transmitted signals a more or less understandable meaning. Superconsciousness has the Power to Fulfill all wishes and desires, provided that we present them coherently and specifically. The Higher Self/Soul inspires us to spiritual development and has access to all types of subtle and divine energies that manifest in Nature. All ‘Aumakua spirits and older Akua deities live in Pö, in Eternity, in the sphere before the Time of Creation and return there.

(9) Types of Kāhuna: Kahuna Hāhā is a master healer who diagnoses by touching or viewing the aura, feeling and sensing the patient’s condition, and prescribes treatment effectively for diagnosis. Kahuna Kilohōkū is a master expert in matters of the sky, stars and planets, astronomy and astrology and the knowledge of numbers needed to practice astronomy and astrology and astrological prophecies and predictions. Kahuna Kilokilo prophesies from signs and omens about prosperity and good fortune. Kahuna Kilolani is a type of shaman and priest who reads signs in the sky, including astrological ones, to advise and guide people on the spiritual path of development. Kahuna La’au Lapa’au is a herbalist, an expert in herbs. Kahuna Lapa’au is a typical shaman healer, bioenergy therapist, prana therapist, and reiki master from the mesmerist type. Huna Ka Mana Loa Ike Ao Nei! - Huna is the greatest force in the world!

© The Himalaya Master - Mahâtma Himâlaya Rishi
Udâna: Message of the Himalaya Master No. 220 - First Edition: Toruń 1983.

Dyskusja:Cielesna Joga Demonicznych Asurów

2024-11-24T20:25:48Z

Hari: Utworzono nową stronę "'''Bodily Yoga of Demonic Asuras (U-219)''' (1) Asuras (demons) and people under the influence of asuras, asuric, and demonic forces are very careful about their physical bodies; they usually do not like overexerting themselves or toil. They are happy to rest so as not to become overexerted or exhausted. Asuras believe that they should not overexert their bodies unnecessarily. They look for comfortable places to rest and relax. Demonic people are most easily attra…"

'''Bodily Yoga of Demonic Asuras (U-219)'''

(1) Asuras (demons) and people under the influence of asuras, asuric, and demonic forces are very careful about their physical bodies; they usually do not like overexerting themselves or toil. They are happy to rest so as not to become overexerted or exhausted. Asuras believe that they should not overexert their bodies unnecessarily. They look for comfortable places to rest and relax. Demonic people are most easily attracted by teachings about rest and ease, relaxation and comfort and pleasures, and self-indulgence. They are most interested in methods that are as easy and quick as possible, effective and efficient as possible, such as quick relaxation. Asuric forces function best and are nourished in relaxing forms of yogic training, where each exercise is easy, simplified, done briefly, effortlessly, and relaxing. Asuras, demons, and evil nature beings from the patala spheres are beings who greatly value their own bodies and physical bodies because only through the body can they fulfil all the desires of the mind, whims and fancies. They do not like to toil their bodies without great need; they take great care of their physical appearance, looks, and physical parameters, including the strength of the body and their flat bellies. Demons and demonic people consider their bodies to be extremely important and only their physical bodies are wanted to be perfected, which also shows tendencies towards demonically perverted forms of yoga or tantra. Asuras like to practice unnaturally, perverting the natural yogic practices serving good and light, including meditation on light and connection with the Higher Self, Atman and God, Brahman. The drive to pervert and deform yoga from its natural exercises are, for example, pegs and stools and hanging belts, except that yogis practice with the will and power of the body and spirit, and not by hanging on belts or in scarves or, worse still, in hammocks. Reducing the yoga system to sets of exercises in some single series without isometric practices of longer duration in a position, practising in heated rooms, although yoga is practised in clearings and gardens, amid nature, sitting under an old tree, shows what great evil false instructors and false teachers are, frauds in the field of yogic work.

(2) Long-term, exhausting training, requiring extreme effort, kills, discourages, and rejects asuras. However, hard and exhausting training cleanses, frees and heals people possessed by asuric influences. Toil, fatigue, and even more dedication are the characteristics of divine servants, workers of heaven, servants of Śiva God and his initiated spiritual disciples like Brahma or Vishnu. True yoga is a deep spiritual and mystical training to which ungodly and demonic asuras should be introduced slowly and carefully so that they have some time to transform their minds shrouded in darkness. Still, it is absolutely forbidden to remain on the physical, corporeal level of practising asana gymnastics alone because then it is not yoga. Materialistically deformed and reduced to corporeal forms of yoga, consisting mainly of asana and gymnastic positions, are learned by asura, demonic people, possessed by darkening demonic or hellish powers. Demonic people, rakshasas, are interested only in perfecting and beautifying their bodies, hence their attraction to fragments of yoga exercises aimed at perfecting the body. Such physical, bodily yoga attracts asuric people enveloped in darkness, under the rule of tamas, in the mode of ignorance, bound by darkness and obscurantism. If any alleged instructor or teacher of yoga teaches only bodily exercises in practice, treating yoga as gymnastics based on asanas or their imitations, he is enveloped in tamas, being in the mode of ignorance (stupidity), as a tamasic teacher of asuric rakshasas having human incarnations.

(3) Yoga has been intercepted, impoverished, and distorted for centuries by asura leaders eager to teach only physical exercises selected from all yoga and ignore its depth and spiritual dimension and the yogic universalist cult of devas - celestials and enlightened divine spiritual masters. True yoga is a comprehensive exercise and perfection for spiritual union with God the Absolute, with Brahman, and on the way also with Atman - the divine Higher Self, the divine Soul. Asanas, exercises of postures and body positions and their arrangements, are just one of eight or nine simultaneously practised groups of yogic exercises for the inner development of man. The value of physical exercises is not denied in yoga, but they cannot be a goal in themselves or the only occupation of alleged yoga practitioners. The physical body dies the fastest, and in the process of rebirth, a new physical body is obtained according to the spiritual, mental-emotional, and not physical perfection pattern. Physical exercises alone do not contribute much to the overall progress of a person in practice throughout many incarnations of the Soul (Jivah, Jivatman) on the earthly vale. A good person obtains a good body for his spiritual development, so the lack of training in goodness will result in that, despite physical exercise, there will be no clear progress in the development of the consciousness of the rakshasa demonic man, who must additionally strengthen goodness so that its patterns significantly outweigh the patterns of darkness. Yogic practice, sadhana, which is well described in twenty ancient treatises of the yogic upanishads, is based mainly on mantras from the Vedas, practices of mental concentration and meditation (dhyanam), and not on physical exercises of the body called asanas, which have only an auxiliary meaning and serve meditation, prayer and samadhi.

(4) The demonic tendencies of the asura people are thoroughly purified, among others, through the processes of bhakti, adoration and spiritual devotion to God, the deities of heaven and the masters of the yogic lineages. Every true yoga teaches purification and transformation of the demonic nature of the traits; it cannot perpetuate or serve the demonic nature of rakshasa people, as is usually the case with only gymnastic exercises based on yogic asanas. One should be careful when choosing instructors and teachers of alleged yoga so as not to fall into the traps of asura deceivers who offer only a physical course of alleged asanas, or even more often, asana-like exercises and muscle relaxation, and close the gates of yoga to those interested in yoga, which is really a deep spiritual training, and what is essential in it is based on meditation and prayer, on striving to awaken consciousness in the light and moving towards spiritual enlightenment. Many old masters and saints of God practised yoga; Master Śiva Mahadeva, Master Ramaćandra, Master Krishna, Master Buddha, Master Mahavira, and Master Jesus all practised yoga intensively. It has always been the whole of yoga, not just its material, corporeal fragment in the form of asanas, which are supposed to serve people who meditate intensively to form a lotus body and strengthen the weak points of the body subjected to intensive meditation or prayer.

(5) Modern pseudo-leaders of pseudo-yoga, yoga frauds, originally known as kuyogis (false yogis), sell belts, pegs, ropes, hanging scarves, and fitness passes, drawing people into the most distorted and deceptive forms of pseudo-yoga, often completely devoid of even traces of the practice of concentration, meditation or prayer. If some training under the name of yoga does not include or even leads away from spiritual perfection, development of the mind, unification with Atman (the true Self) or Brahman (the Absolute), we are undoubtedly dealing with kuyoga, with yoga fraud in the form of a false imitation of yoga. It is necessary to ensure that the alleged instructor has the qualifications in the form of an appropriate initiation (dikshana) into yoga received from a competent guru (yoga master). There is no guru, and there is no yoga because the entire tradition of yoga is strictly based on the lines of transmission from the most ancient yoga masters, such as Śiva Mahadeva and Parvati Devi. All true yoga masters warn humanity against falling into the hands of demonic impostors, usually pretenders who, under the banner of yoga, practice idle gymnastics for relaxation and to practice a few physical tricks of the fakir kind. Of course, the catchy slogans of yoga, such as good health and longevity, have always attracted people to asuric demonic impostors. Still, without deep meditation and prayer practices, establishing a connection with the Atmic sphere and Brahman - there is no possibility of realising these slogans with the help of physical exercises alone. Prana and dhyana are the keys to properly cultivating the true yoga of the old masters.

MHM/Udana-219 - (C) Himalaya Swami

Dyskusja:Kiedy pójść do psychoterapeuty?

2024-11-24T19:24:09Z

Hari:

'''218 When to go to a psychotherapist? --- PMH-218'''

1. When we feel bad, we are sad, our friends have no strength for us, it is difficult to get along with everyone around us, talking to loved ones or friends about problems does not help, and our condition is getting worse, it is probably worth considering a visit to a good psychotherapist or someone who practices life counselling with the help of psychosynthesis, dianetics or transpersonal psychology, taking into account the soul and higher feelings. Similarly, if what once gave joy, satisfaction, and a sense of happiness no longer brings them today but gives rise to frustration or emptiness, sterility and a sense of meaninglessness, it is better to look for specialists to solve problems with our Psyche, Soul, and Self. Also, instead of meeting people, we isolate ourselves from everyone in solitude; when we run away from family and loved ones with whom we used to like spending time together, it is probably time to take an interest in psychotherapy training, repairing ourselves and improving our functioning. An ordinary autumn depression, where, as in the song, even sex becomes banal, may show the intensification of problems that will have to be dealt with, and probably with the professional help of a therapist. The lyrical subject of “autumn depression” should usually go to specialists in matters of the self, soul and the meaning of life because the situation in which old fears or the desire for death return once again repeats itself and may intensify, leading to a total suicidal catastrophe of such a human being.

2. A doctor of soul therapy, psychotherapist or dianeticist should be sought, especially when people turn away from us and our loneliness and sense of abandonment deepen. In the old days, problems with the Psyche, with oneself, with emotions or feelings, were dealt with by experienced shamans or priests. In relationships, if we cause psychological pain to those close to us, if we hurt those closest to us, we behave compulsively mean or nasty, we are spiteful without recognizing our motivations or aspirations or goals, and our loved ones often suggest that we should seek emotional and spiritual therapy. More and more men come to psychospiritual therapies, although women are still more open to emotional help. Men also suffer from problems at work, broken hearts, crises in relationships, career breakdowns, loss of a company, death or departure of someone close, or various tragic situations. People who see in themselves a long-term deterioration of mood, apathy, sadness, poorer functioning, increased fears, isolation from people or those who suffer from somatic symptoms or diseases that cannot be cured medically often come to psychotherapy or dianetics, psychosynthesis classes. People generally have many difficulties in love and social relationships; there are many relational difficulties, including relating to each other in close, intimate relationships, at work, or in a social group. Difficulties and inability to open up to each other, help each other, enter into mutual dependencies, support each other, and find one another in an ever-changing world and a modulating culture.

3. Many human problems result from changes in culture and economy because maybe people do not need other people as much as in historical times, in the proverbial era of Piast Kołodziej on Slavic land. Once, all the neighbours helped a young family build a new house from wooden logs eagerly cut for this purpose in the wilderness, and today, such neighbourly help is not possible. Technology is rushing forward in its development, and interpersonal contacts look different than in the times of Piast Kołodziej and even different than 30 years ago, i.e. in one Saturn cycle back. As humans, however, we are genetically and species-specifically conditioned, and as mammals, we need closeness and warmth, the survival of which depends on a caregiver or partner. Mammals need petting and caressing, and humans, as mammals, are genetically conditioned to the need for cuddling, tenderness, and various caresses. Those who have taken offence at close relationships are often deprived because their nature is devoid of natural reflexes characteristic of mammals. Psychotherapists, dianetics, and psychosynthesis, in their classes and training, conduct a practice that restores natural reflexes and behaviours of human nature, which has its roots in the evolutionary past of the entire mammalian line. Group revival therapy classes allow for eliminating many interpersonal relational problems and learning about other people’s natural needs and expectations in our everyday lives.

4. Psychoanalysts are known to use a couch on which the patient undergoing therapy sits or lies down, but most psychotherapists allow sitting on a chair or armchair and in group classes, camping in a circle on a carpet or stumps in a circle, like scouts around an outdoor campfire. Disorders in relationships and social relations and problems with oneself are professionally called mental disorders and personality and neurotic disorders, and these terms are often feared by people associated with mental illnesses. Therapeutic work most often includes self-centred, narcissistic, hysterical problems, dependent personality, borderline, as well as many other fixed character traits that often develop from childhood and persist for most of life. Many character traits help us cope with problems in youth, but over time, they begin to interfere with adult life. Many traits of a distorted character influence the environment so strongly that everyone is fed up with us. People who know psychotherapy clients are fed up with drinking, fed up with being offended, having outbursts, fed up with being locked in a world of fantasy, illusions and delusions, fed up with being stupefied, and not being able to communicate. Personality disorders are diagnosed much more often today than in the past when severe mental disorders such as schizophrenia were diagnosed, although there is still no convincing scientific evidence for their objective existence, and psychiatry has caused great harm to millions of people.

5. Psychotherapy, psychosynthesis and dianetics, like psychoanalysis, are not some new fashion to be more trendy, but a maturity of science and therapeutic insight to truly help patients. While psychiatry is often a reason for shame and at least partially unnecessary and ineffective treatment with medications, psychotherapy is a type of self-development practice and therapy that is very helpful for people who suffer from depression, severe anxiety, claustrophobia, psychotic disorders, which are not trendy but can be embarrassing. Psychological problems and difficulties are real pain and suffering, and therapies for the soul, emotions, and self are becoming more and more common despite a certain danger of psychotherapists manipulating patients for political, ideological and personal purposes, which is usually something that clients attending therapy are sensitive to. Associations connected with psychiatry are constantly more negative, especially related to so-called forensic psychiatry and its shortcomings or abuses, but people’s associations connected with various schools of psychotherapy are increasingly positive and are constantly changing for the better, and this despite certain abuses or excesses that occur, such as ideological psycho-manipulation or certain sexual scandals associated with so-called sex therapists satisfying their desires on naive, manipulated patients.

6. Depression or psychotic states are a type of disease similar to coronary artery disease, and burnout or simple aversion to everything are often the initial symptoms of depressive states. While it is easier to diagnose the disease and start treatment with toothache, it is very difficult to start treatment on your own with personality disorders and underdevelopment because there are no pills for the pain of the soul. The role of a psychotherapist is to look at the patient/client from a certain distance and indicate important points to correct in everyday functioning. When going to psychotherapy, it is necessary to remember that from a certain distance and a neutral point of view of a specialist experienced in therapy in matters of the soul, ego and self, it is easiest to help, provide assistance and provide appropriate treatment. Family, loved ones, and friends are usually harder to help due to the lack of neutrality and emotional distance. Situations are frequent when one psychotherapist refers a client/patient to another who deals more deeply with some type of problem, and it is worth remembering that atheists should not conduct therapies for existential and spiritual problems because they are unable to understand the problem. Similarly, someone who is a psychopath is unable to deal with the problems of people with a developed structure of higher feelings and abstraction.

7. There are many schools and trends of psychotherapy, and specialists conducting psychotherapy are usually associated with various societies, trusts, foundations or associations. Usually, more women participate in psychotherapy, as they are naturally more open to working with emotions, and men more often use individual therapy than group therapy. It is worth familiarizing yourself with the code of ethics or the rule card of the therapeutic system or organization to which the therapist you are going to belong. You should also remember specific types of psychotherapeutic problems, as in the case of victims of childhood abuse by clergy, because such groups require a specific approach and methods with elements of spiritual and religious knowledge. The profession of a therapist of human souls belongs to the group of liberal professions, partly medical and partly creative, because it combines, especially in group therapy, scientific medical knowledge with the artistic expression of emotions and internal states in the form of psychodrama, releases, interpersonal exercises and many interesting methods of treatment, which are not so easy to use. Ideally, psychosynthesis combines elements of psychiatry, psychology, psychotherapy, or dianetics in an individual way appropriately selected for a given patient.

(Udana)

Master Himalaya Swami

Dyskusja:Kiedy pójść do psychoterapeuty?

2024-11-24T19:23:54Z

Hari: Utworzono nową stronę "218 When to go to a psychotherapist? --- PMH-218 1. When we feel bad, we are sad, our friends have no strength for us, it is difficult to get along with everyone around us, talking to loved ones or friends about problems does not help, and our condition is getting worse, it is probably worth considering a visit to a good psychotherapist or someone who practices life counselling with the help of psychosynthesis, dianetics or transpersonal psychology, taking into ac…"

218 When to go to a psychotherapist? --- PMH-218

1. When we feel bad, we are sad, our friends have no strength for us, it is difficult to get along with everyone around us, talking to loved ones or friends about problems does not help, and our condition is getting worse, it is probably worth considering a visit to a good psychotherapist or someone who practices life counselling with the help of psychosynthesis, dianetics or transpersonal psychology, taking into account the soul and higher feelings. Similarly, if what once gave joy, satisfaction, and a sense of happiness no longer brings them today but gives rise to frustration or emptiness, sterility and a sense of meaninglessness, it is better to look for specialists to solve problems with our Psyche, Soul, and Self. Also, instead of meeting people, we isolate ourselves from everyone in solitude; when we run away from family and loved ones with whom we used to like spending time together, it is probably time to take an interest in psychotherapy training, repairing ourselves and improving our functioning. An ordinary autumn depression, where, as in the song, even sex becomes banal, may show the intensification of problems that will have to be dealt with, and probably with the professional help of a therapist. The lyrical subject of “autumn depression” should usually go to specialists in matters of the self, soul and the meaning of life because the situation in which old fears or the desire for death return once again repeats itself and may intensify, leading to a total suicidal catastrophe of such a human being.

2. A doctor of soul therapy, psychotherapist or dianeticist should be sought, especially when people turn away from us and our loneliness and sense of abandonment deepen. In the old days, problems with the Psyche, with oneself, with emotions or feelings, were dealt with by experienced shamans or priests. In relationships, if we cause psychological pain to those close to us, if we hurt those closest to us, we behave compulsively mean or nasty, we are spiteful without recognizing our motivations or aspirations or goals, and our loved ones often suggest that we should seek emotional and spiritual therapy. More and more men come to psychospiritual therapies, although women are still more open to emotional help. Men also suffer from problems at work, broken hearts, crises in relationships, career breakdowns, loss of a company, death or departure of someone close, or various tragic situations. People who see in themselves a long-term deterioration of mood, apathy, sadness, poorer functioning, increased fears, isolation from people or those who suffer from somatic symptoms or diseases that cannot be cured medically often come to psychotherapy or dianetics, psychosynthesis classes. People generally have many difficulties in love and social relationships; there are many relational difficulties, including relating to each other in close, intimate relationships, at work, or in a social group. Difficulties and inability to open up to each other, help each other, enter into mutual dependencies, support each other, and find one another in an ever-changing world and a modulating culture.

3. Many human problems result from changes in culture and economy because maybe people do not need other people as much as in historical times, in the proverbial era of Piast Kołodziej on Slavic land. Once, all the neighbours helped a young family build a new house from wooden logs eagerly cut for this purpose in the wilderness, and today, such neighbourly help is not possible. Technology is rushing forward in its development, and interpersonal contacts look different than in the times of Piast Kołodziej and even different than 30 years ago, i.e. in one Saturn cycle back. As humans, however, we are genetically and species-specifically conditioned, and as mammals, we need closeness and warmth, the survival of which depends on a caregiver or partner. Mammals need petting and caressing, and humans, as mammals, are genetically conditioned to the need for cuddling, tenderness, and various caresses. Those who have taken offence at close relationships are often deprived because their nature is devoid of natural reflexes characteristic of mammals. Psychotherapists, dianetics, and psychosynthesis, in their classes and training, conduct a practice that restores natural reflexes and behaviours of human nature, which has its roots in the evolutionary past of the entire mammalian line. Group revival therapy classes allow for eliminating many interpersonal relational problems and learning about other people’s natural needs and expectations in our everyday lives.

4. Psychoanalysts are known to use a couch on which the patient undergoing therapy sits or lies down, but most psychotherapists allow sitting on a chair or armchair and in group classes, camping in a circle on a carpet or stumps in a circle, like scouts around an outdoor campfire. Disorders in relationships and social relations and problems with oneself are professionally called mental disorders and personality and neurotic disorders, and these terms are often feared by people associated with mental illnesses. Therapeutic work most often includes self-centred, narcissistic, hysterical problems, dependent personality, borderline, as well as many other fixed character traits that often develop from childhood and persist for most of life. Many character traits help us cope with problems in youth, but over time, they begin to interfere with adult life. Many traits of a distorted character influence the environment so strongly that everyone is fed up with us. People who know psychotherapy clients are fed up with drinking, fed up with being offended, having outbursts, fed up with being locked in a world of fantasy, illusions and delusions, fed up with being stupefied, and not being able to communicate. Personality disorders are diagnosed much more often today than in the past when severe mental disorders such as schizophrenia were diagnosed, although there is still no convincing scientific evidence for their objective existence, and psychiatry has caused great harm to millions of people.

5. Psychotherapy, psychosynthesis and dianetics, like psychoanalysis, are not some new fashion to be more trendy, but a maturity of science and therapeutic insight to truly help patients. While psychiatry is often a reason for shame and at least partially unnecessary and ineffective treatment with medications, psychotherapy is a type of self-development practice and therapy that is very helpful for people who suffer from depression, severe anxiety, claustrophobia, psychotic disorders, which are not trendy but can be embarrassing. Psychological problems and difficulties are real pain and suffering, and therapies for the soul, emotions, and self are becoming more and more common despite a certain danger of psychotherapists manipulating patients for political, ideological and personal purposes, which is usually something that clients attending therapy are sensitive to. Associations connected with psychiatry are constantly more negative, especially related to so-called forensic psychiatry and its shortcomings or abuses, but people’s associations connected with various schools of psychotherapy are increasingly positive and are constantly changing for the better, and this despite certain abuses or excesses that occur, such as ideological psycho-manipulation or certain sexual scandals associated with so-called sex therapists satisfying their desires on naive, manipulated patients.

6. Depression or psychotic states are a type of disease similar to coronary artery disease, and burnout or simple aversion to everything are often the initial symptoms of depressive states. While it is easier to diagnose the disease and start treatment with toothache, it is very difficult to start treatment on your own with personality disorders and underdevelopment because there are no pills for the pain of the soul. The role of a psychotherapist is to look at the patient/client from a certain distance and indicate important points to correct in everyday functioning. When going to psychotherapy, it is necessary to remember that from a certain distance and a neutral point of view of a specialist experienced in therapy in matters of the soul, ego and self, it is easiest to help, provide assistance and provide appropriate treatment. Family, loved ones, and friends are usually harder to help due to the lack of neutrality and emotional distance. Situations are frequent when one psychotherapist refers a client/patient to another who deals more deeply with some type of problem, and it is worth remembering that atheists should not conduct therapies for existential and spiritual problems because they are unable to understand the problem. Similarly, someone who is a psychopath is unable to deal with the problems of people with a developed structure of higher feelings and abstraction.

7. There are many schools and trends of psychotherapy, and specialists conducting psychotherapy are usually associated with various societies, trusts, foundations or associations. Usually, more women participate in psychotherapy, as they are naturally more open to working with emotions, and men more often use individual therapy than group therapy. It is worth familiarizing yourself with the code of ethics or the rule card of the therapeutic system or organization to which the therapist you are going to belong. You should also remember specific types of psychotherapeutic problems, as in the case of victims of childhood abuse by clergy, because such groups require a specific approach and methods with elements of spiritual and religious knowledge. The profession of a therapist of human souls belongs to the group of liberal professions, partly medical and partly creative, because it combines, especially in group therapy, scientific medical knowledge with the artistic expression of emotions and internal states in the form of psychodrama, releases, interpersonal exercises and many interesting methods of treatment, which are not so easy to use. Ideally, psychosynthesis combines elements of psychiatry, psychology, psychotherapy, or dianetics in an individual way appropriately selected for a given patient.

(Udana)

Master Himalaya Swami

Dyskusja:Stopnie rozwoju świadomości, a prawo odpłaty karmicznej

2024-11-23T13:43:51Z

Hari: Utworzono nową stronę "'''Stages of development of consciousness and the law of karmic retribution (U-217)''' (1) Both according to Kabbalistic mysticism and according to tantric yoga, consciousness reaches five stages of spiritual development, of which the first, basic, is generally the same basis for all, associated with Prana or Nefesh, with life energy, vitality, with breath, blood and life. The next level of consciousness out of the five, basically possible in formal form, is assoc…"

'''Stages of development of consciousness and the law of karmic retribution (U-217)'''

(1) Both according to Kabbalistic mysticism and according to tantric yoga, consciousness reaches five stages of spiritual development, of which the first, basic, is generally the same basis for all, associated with Prana or Nefesh, with life energy, vitality, with breath, blood and life. The next level of consciousness out of the five, basically possible in formal form, is associated with the enlivenment and development of activity in the shell or body of the next higher level, where the material, physical body is the first, basic, lowest level. Greater vitality, however, does not mean a higher level of spiritual development; it means greater vitality and better health, greater ability to regenerate, and better ability to survive in nature. Many dowsers, even very talented ones, mistake greater vitality (being full of prana) and stronger mana for a higher level of spiritual development, mainly because they do not understand what spiritual development is; they do not know higher states of consciousness in the more elevated forms of existence of the human soul. At this first level, the law of return is democratic and equal; it gives everyone the same return portion within the so-called return reaction, retribution reaction, and karma (punishment or reward). Karmic return or retribution of fate is always adequate both in terms of the amount of suffering and its quality and type of damage, although there may be some differences; for example, if you scald someone with boiling water, sometimes the return for you will be from the fire element, although returns within the same element are preferred.

(2) However, the issue of karmic reaction, the operation of the law of return or retribution, is different in connection with souls/selves at four higher levels of development of consciousness, more angelic or spiritual in form. It must be remembered that whatever you do, say or think to the detriment, against a more advanced, more awakened soul - comes back more multiplied, and therefore the return reaction is much stronger than your action against such a soul. Fortunately for the ignorant and harmful evildoers, there really are not very many people at higher levels of consciousness development, but still, some people think, destructively for themselves, that everyone is equal in the eyes of God or the Universe. Meanwhile, in Christian culture, it should be clear that real catastrophes come from crimes against a more advanced soul such as Yeshua or the Son of Thunder Cephas (Apostle Peter). It is not only about the death of Judas for the crimes against Jesus or the deaths of Ananias and Sapphira for cheating and lying but also about the destruction of Jerusalem and the dispersal of the Jews for the judicial and police crimes against the Prophet and Messiah Yeshua. The Saturnian karmic cycle was fulfilled, and after a good thirty years, the returning karma entered Jerusalem and then Israel - literally ruining the entire state, leaving ruins and occupation, dispersal across the diasporas for centuries, for almost 1900 years. Over a million people died, some 80 per cent of the population of then Israel. It was enough that they encoded their families, children and friends with their demagoguery a false image of the Holy Prophet sent by God, and they got what they paid for it. Yet, the Bible itself teaches that for repressions against the Prophet of God, severe punishments fall on the entire Nation. However, the mob everywhere in the world does not deign to learn anything in simple mystical and spiritual areas.

(3) The reaction of retribution, karmic return, usually has a maximum level calculated numerologically or gematrically as the factor of the next major level or degree if we use the five major degrees of consciousness development. So the first, nefesh, is return 1! or 1, equal return. The second level - ruach - is 2! or a two-fold return (and there are still many souls from this level in incarnations). The third level of soul development - neshamah or manomaya manakośa - is a six-fold maximum return at level 3! or (1x2x3). The fourth level - chayyah or vijnana manakośa - is a maximum return of 4! or 24-fold, so we can say that for harming such great souls/selves, karman is already getting to you fast. The return for sins towards the soul at the fifth level - yehidah or ananda manakośa - is a maximum of 5! or 120-fold. In practice, it is often observed that the returns come in threefold and sevenfold portions because otherwise, they would be difficult to bear for people chastised by heaven and divine laws. For example, a 24-fold return may come in eight threefold portions (3x8=24) or one threefold and three sevenfold (3+(3x7)=24). A return reaction is encountered at the level of 77-fold, which should be understood as the path of evolution of the higher soul from the fourth to the fifth level has its intermediate stations, which can be called the halfway stage, semi-divine if we are talking about the human form of manifestation of the divine soul. This is how the law of karma and the principles of retribution are explained numerologically to students in the East by the masters of spiritual life. Of course, usually, such retributions are portioned; they come in parts every so often, and those who are lucky are those for whom some advanced soul will forgive at least part of the guilt if such forgiveness is accepted by God and angels or deities called Lords of Karma or Destiny (which does not happen often). Of course, there are situations when a double return falls on a harmful person, such as when a person destroys the karmic love of a loving couple with their mean actions. Angels of God and Lords of Karma do not like those who commit the crime of murdering love inspired from the depths of the soul or by the will of fate, so it is better to think carefully before committing any destruction to love and the loving relationship between a woman and a man.

(4) The law of triad determines the unit of spiritual power of a meditation and prayer group counted according to the number of participants, in units called triangles of power, and we count the number of triangles of meditation power in each group of light forces. Students of the spiritual and mystical path should appreciate every opportunity to join a practising group and unite with its intention, which causes its strengthening. Many do not have great effects of practice because the path of spiritual development is a path of group work based on a high degree of psychic and spiritual integration. If a person sincerely wants to develop spiritually, he will find a group of practitioners with strong integration who cooperate well in uniting around the intention. Bad karma can arise due to harmful actions aimed at dismantling such a spiritual group, for sowing ferment and confusion in it, leading to weakening of the group energy or strength of concentration. If someone’s action is harmful to a certain number of people from this group, then such multiple return karma will reach such a harmful confusion-making person, and after all, it must be remembered that usually, leaders of strong groups represent a level of development at least one degree higher than ordinary participants. Hence, it causes a bad effect in the form of discouraging a person and abandoning a beneficial or even just initial but correct spiritual practice in such a group, which causes unpleasant karmic consequences for the pest. The return in the form of spiritual damage, but also the return due to the reduction of the number of triangles of power in the group, will affect the harmful person acting against the Kingdom of Heaven, and after all, according to the mystical, spiritual teaching of Kabbalah, every well-integrated and correct direction of practice group holding is the Sephirah Malkuth, the Kingdom of God. Many people feel these subtle energies and spiritual moods when they come to a master of spiritual life or spiritual teachers for study, practice and spiritual service.

(5) One of the most important principles of the path of spiritual development, the heavenly path, says: Whatever happens in life, never give up spirituality. Respecting this principle in many different situations, including temptations, prevents the creation of bad, dark karma of spiritual decline or turning other people away from the group practising spiritual development. The fact that some pest, some harmful person with dark tendencies creates some harmful mess, ferment or confusion in the group should never be a reason for giving up spiritual life, and truly spiritual people would rather remove evil from their people (group, community) than allow evil, darkness, to lead to a weakening of the will to practice, resignation or decline through falling away. Harmful people who cause confusion and commotion, who try to break up other people’s love relationships, who attack good spiritual teachers, who fight against the masters and spiritual guides of the group or community, as well as those at higher levels of consciousness, we always admonish first privately, then in front of several witnesses, and then in front of the whole group or community. Only if they do not listen three times and continue their hideous demonic activity of division or subversion can we remove the person from the group or community as an outlaw or even curse them with a more severe magical punishment if the damage is more serious, more troublesome for the group or community. It must always be remembered that the transition of a person from one good spiritual group to another or from a lower to a higher one is not burdened with karmic repercussions for evildoing; however, falling away, falling down, and the bad karma of falling away always takes place when a person falls from a group and leader at a higher level of consciousness development to a group or leader at a lower level of consciousness, and even worse when they fall into the dark anti-sephirot sphere, which fights against Eastern spirituality, masters, gurus and deities of heaven and God, the Absolute or Brahman. Therefore, at least spiritual masters and hierophants should not steal students or even sympathizers for some of their activities, and it is especially ugly to cause someone to fall away from one’s own teacher’s or master’s students, which may also have reasons in personal behaviour, love desires and conflicts of a personal or personal nature.

MHM/Udana no. 217 - © Swami Himalaya Rishi

Dyskusja:Przyczyny braku rezultatów u liderów duchowych i ich uczniów

2024-11-23T12:51:53Z

Hari: Utworzono nową stronę "'''Reasons for the lack of results in spiritual leaders and their students (Udana-216)''' (1) Every now and then, we hear the weeping and gnashing of teeth from many so-called self-proclaimed leaders of various supposedly miraculous types of “spiritual development”, “magic”, “individual secret messages”, “development courses”, or “spiritual teachings” (and it’s not only about the famous law of attraction). They cry that none of their methods…"

'''Reasons for the lack of results in spiritual leaders and their students (Udana-216)'''

(1) Every now and then, we hear the weeping and gnashing of teeth from many so-called self-proclaimed leaders of various supposedly miraculous types of “spiritual development”, “magic”, “individual secret messages”, “development courses”, or “spiritual teachings” (and it’s not only about the famous law of attraction). They cry that none of their methods work for them, that they have tried many methods on people, but people do not change; they remain the same, there are no expected changes for the better, neither in character nor in spiritual qualities, there are no miraculous or extraordinary phenomena, there are no adepts taken to heaven or ascended to paradise. Meanwhile, changing for the better, starting from the moral foundation of spiritual development, has always been inscribed in every process of spiritual development, in every solid workshop of teaching, practice and spiritual service - yes, these three basic components together. Many must immediately return to the most ignored moral guidelines and commandments of a given tradition, reflect on them and try to increase efforts to implement them.

(2) Well, they will continue to cry like crazy because, according to the teachings of both Western and Eastern masters, first, these miraculous methods must be practised on oneself, and this usually takes many years, and sometimes even decades. If someone has not practised anything themselves or achieved anything in the spiritual field, then there is usually no way to induce effects in other people with practices and techniques (if there are any effects, they are small and fickle). It is not enough to just copy the most interesting pieces from even dozens of development courses to declare oneself a spiritual leader of ‘something’. A true Spiritual Teacher not only practices what he teaches but also constantly practices and deepens the methods he leads or recommends to others. For an awakened spiritual Teacher, Master or Guide of Spiritual Life, there is no end to solid practice or deepening the teachings, practice or spiritual service. Otherwise, there is no such foundation; there is no power to transform people’s interior, and he will not develop the power to transform his students. Quite a lot of practice is needed to make an energetic effect, such that novices coming to the Teacher can undergo an internal transformation, transform themselves, reaching another, higher threshold of spiritual development.

(3) There is no reason to complain about the old methods of practice and yogic, Ayurvedic or tantric techniques - they all work perfectly, but they are hermetic - this is inaccessible to the profane, the ignorant, the fraudsters, the ignorant and the foolish. They must be practised on oneself much longer and more intensively than with the people one advises, teaches or guides. Even if someone prepares classes, spiritual training or individual spiritual work for a new adept - they must practice everything they offer and recommend very thoroughly. Otherwise, there will be no power of transformation; there will be no energy to cause a transformation of the mind, astral plane or changes in the physical plane, changes in the body or life of the adept. Unfortunately, many leaders of supposed spirituality learn a few meditation or energy techniques by heart and play them like a gramophone or a barrel organ. Unfortunately, this will not work, even if it is a more intensive relaxation exercise. A true leader passes on all the important teachings and leads meditations and chants. Spiritual development is not playing a tape recorder by various kinds of homegrown philosophers and quilters, specialists in authorial pseudo-development scams for naive and deceived souls. Spiritual development is a process in which the Leader, Yogi, Teacher or Master - above all, constantly practices and cultivates the journey along the Path of the Spirit in the correct way through the processes of practice!

(4) In general, the rule of “triple knowledge” applies to all mystical, spiritual, magical, tantric works, all spiritual or yogic practices, including pranic-breathing exercises, mantras, meditations with light or colours, bows, mudras, yantras, mandalas, spiritual songs, kriya techniques, samapatti, etc. It is worth remembering that the hermeticity of practices also means the correctness of their practice, including the correctness of reciting mantras, performing meditation practices without modifications, etc. It is not enough to read from a book and do something there, compile something. Transformational practices are generally learned from a competent Teacher, Master, or Guru, always by the direct method, training, practising and learning in the presence of the Teacher, Master, or Guru. Only after some time the student, gaining skill in practice will, begin to be able to generate transformational powers that transform those who practice correctly. It’s not easy to turn into an esoteric angel; it’s not enough to read a little and start advising people and acting as a guide. One must practice a lot under the guidance of the Master of Spiritual Life - and the Master cannot be an astral spirit.

(5) Many different fundamental mistakes are possible, including omitting important instructions of the teachings, doing practices out of the context of a larger series of practical exercises (sadhanas), lack of real spiritual service rendered to a real living Teacher, Spiritual Master or the entire Lineage. The process of transformation, the process of inner transformation into a higher form of consciousness, requires going through three important aspects: the process of learning in which we digest and assimilate knowledge, the process of practising various purifying and elevating exercises, and the process of service, i.e. working for the Master and the Lineage. Śravana is learning, listening to the Teacher, and learning what the Master requires to be learned. Sadhana performs practices prescribed by the Teacher or Spiritual Master for ordinary daily cultivation. Sevana is spiritual service, the so-called spiritual devotion through active work for the Teacher or Spiritual Master and the Lineage for the Aśram. Many people think that if they come, listen and ‘mumble something’ – that’s enough, but the lack of a solid, longer period of Service to the Guru (Spiritual Guide, Master) or Lineage (Aśram) definitely excludes the possibility of spiritual progress.

(6) The so-called “spirituality for free” is particularly lame, as many people think that if you don’t have to work or pay, you can get away with it and get out of all these service issues. In fact, the one who pays has to work for it, and what he pays for learning or the opportunity to participate in meetings and spiritual practices - is his service work, the contribution of work, a kind of servant, a kind of spiritual service. The ideological attitude is also important - the mental attitude of spiritual devotion and dedication to the Teacher, Master, and Path, in the sense of the Lineage, Spiritual School or Ashram (Temple), but also important is the service work done for the Guru, Master, Guide of the Path or Spiritual Teacher (Aćarya) and Aśram or Lineage (Sampradaya). Many have studied and practised, even quite solidly, in one or even several Spiritual Schools, Aśrams, with many great Teachers, but they have not yet deigned to undertake spiritual service for such a Spiritual School, Aśram and Spiritual Master. Unfortunately, there is a complete lack of spiritual work, especially among those who are free, who want everything spiritual for free so much that they do not lift a finger when it is necessary to clean the classroom (dharma śalah) after a day of classes, vacuum, or help with organization or meals. Everyone who learns and practices should remember that they have obligations towards the Spiritual School, Aśram or Lineage, obligations towards the Master or Teacher. The most ignoring the issue of Spiritual Service are passive-dependent personalities, those who generally do not want to do anything, but also those who are convinced that everything is due to them from God and people since they feel the spirit and this wonderful meditative, prayerful or mantric mood so well.

(7) In particular, someone who wants to become a Spiritual Leader, Teacher, Guide of Spiritual Life, Spiritual Master, or Guru must focus more than other adepts over time on Spiritual Service because only a faithful Sevana cultivated over the years will be the “cherry on the cake” of mastering the instructions of the teachings and the path of practices. The higher powers do not support those who are so lazy that they do not want to work for someone who represents the world of Spirit and the Spiritual Path on this Earth. Such is the eternal law that the Power of Teaching and Transformation passes only to those who have served faithfully to the end, without doubt, and aversion, with humility, devotion, and even heartfelt adoration (bhakti). Working for the Master or Teacher, working for the Aśram or Lineage, has always been an essential part of the entire work leading to spiritual transformation and inheriting the subtle siddhi of the ability to transform human hearts and minds. Many people think that if they have taken fifty or a hundred different courses and have absorbed various teachings and practices – then they automatically become worthy of the position of a spiritual Leader, and others will transform under their guidance and grow spiritually towards the Highest Light, Truth, Love, towards the Great Spirit. Nothing more wrong and thoughtless could be invented in one’s ignorance. Not only must the teaching and practice be coherent, consolidated and integrated at every point, but also, based on teaching and practice, sincere and devoted spiritual service, work with great dedication, selfless work, not performed for the sake of position or appreciation of merits, but useful work for the Lineage of Transmission, Aśram, Guru, is necessary to reach the next threshold of initiation and inner transformation. The old law, however, always relevant, says that whoever has undertaken spiritual service, who has begun work in the service of the Guru or Aśram and abandoned it – all merits are completely erased and not even a meagre trace of them remains. Spiritual work, Sevana, is done as long as the Teacher or Master requires, not until we feel like it or get bored.

MHM/Udana no. 216 - © Swami Himalaya Rishi

Dyskusja:O pokoju do modlitw, medytacji i rytuałów

2024-11-22T16:56:31Z

Hari: Utworzono nową stronę "'''About the Room for Prayer, Meditation and Rituals (U-215)''' (1) We recognize spiritual people, people with more developed spiritual awareness by certain actions expressing the state of the soul and the level of their awareness, the state of jivatman and ćittam. One of the basic needs of those who have awakened spiritually to at least the smallest degree is the daily need for silence, concentration, prayer, meditation or performing a ritual to a good heavenly…"

'''About the Room for Prayer, Meditation and Rituals (U-215)'''

(1) We recognize spiritual people, people with more developed spiritual awareness by certain actions expressing the state of the soul and the level of their awareness, the state of jivatman and ćittam. One of the basic needs of those who have awakened spiritually to at least the smallest degree is the daily need for silence, concentration, prayer, meditation or performing a ritual to a good heavenly deity or God Himself, the Absolute. Obviously, there will be space for satisfying spiritual needs in the place of stay, in the apartment or house of such a person. Just as a kitchen is needed for cooking, a bedroom for sleeping, and a dining room for eating, a meditation room or even a shamanic office of a ritual magician for performing ceremonies and rituals is needed for prayer, meditation or rituals. So when we enter someone’s apartment or home, even a grand villa, and there is a large kitchen, a living room for gossip and television, a bedroom, bathrooms and toilets, a playroom for children, but no room for meditation, prayer, concentration or rituals, we know that we have come under the roof of a dark or demonic people who have not yet begun to develop spiritually.

(2) We often observe how people arrange their residences, apartments or villas in a hideous and tasteless way, as well as lodgings in the form of a rented room. We often see everything in them: a great garbage dump of human existence and not a bit of space for concentration, prayer, meditation or spiritual rituals. Homes are sometimes arranged in such a way that almost everything can be done in them, except for the practice of yoga and meditation, except for the practice of prayer or mystical-magical rituals. Aren’t such homes caves of dark asuric forces, where there is no room at all for God and the enlightened human souls seeking God? Undoubtedly, rakshasas (demons) live wherever there is no room for refreshing and elevating the Soul, where there is not even a decent corner for meditation, prayer or performing spiritual rituals. It will be difficult for the inhabitants of such demonic caves in the form of sometimes even magnificent villas to break out of the enchanted circles of the forces of darkness towards the Light of God. It is worth paying special attention to the northeastern side of houses, villas, rented rooms and apartments because traditionally, this is the side of the house or living space where household deities and magical symbols are placed for the growth of spiritual awareness and yogic practice. In the East, great care is taken to ensure that the northeastern part of the apartment or house has a room for meditation, prayer and rituals.

(3) Demonic inhabitants of this Earth, people demons and people possessed by demonic forces of darkness, usually forget about the home meditation space, and although they have large spaces in villas, they lack a place where at any time one can go for prayer or meditation, where one can invite a priest, magician, shaman or holy guru to perform, for example, a ritual supporting the success of the inhabitants or the well-being of the owner of the house. If, in addition, the northeastern space is somehow cluttered, blocked, is a warehouse for junk and rubbish, built up as a toilet or boiler room or garage, then the chances of spiritual development of a person in such an apartment or house will significantly decrease. The living space has no place for spiritual practice or mystical rituals. It can be said that the household members, and certainly the main owners of such a place, show that their interiors are blocked to the inflow of elemental divine, spiritual energies, and blockages such as those taught by yoga, Ayurveda or Chinese Taoist medicine are created by the play of dark forces, concentrations of dark forces in the sick aura and astral and mental shells of such people. Additionally, when children are born in such a home deprived of space for spiritual development, or someone moves in, with time, they are also blocked or at least severely stopped in spiritual development.

(4) Both Indian Vastu and Chinese Taoist Feng Shui, as well as the ancient magical teachings of Egyptian and Persian theosophists, indicate the importance of the northeastern area and the central region of the centre of the area of the apartment or house, which region is assigned to God, in India to Brahman, the All-Spirit. The central area of the house, room or apartment should not be blocked, built up, or cluttered; there should be no stairs, bathrooms or tables in it. Otherwise, the divine energy of Brahman, the most important of the spiritual qualities necessary for the inner development of man and Enlightenment, does not flow into the house. Without God and the Spirit of God, spiritualization or the achievement of Divinity is impossible. Even when living in one room, one should ensure that the centre of the room is not filled with junk, cluttered or blocked in any other way. The flow of energy from the north-east is associated with more natural energies, with the forces of magnetism flowing from the north and solar energy flowing from the sunrise, which translate into the most elementary conditions for the development of the Soul in the form of internal harmony of Yin-Yang or Ida-Pingala according to the schools of Ayurveda and yoga. If the energy flowing from the northeast is not filtered through magical amulets, altars and regular prayers or meditations, a person in such a household becomes blocked and very polluted by subtle solar-magnetic currents. As a result, they become ill more often, experience stronger tensions of bad emotions, become thick-skinned and incapable of feeling subtle energetic qualities, and even more so psycho-spiritual and mystical ones.

(5) The demonic tendencies of many people, even those who seemingly seek God, spiritual growth, personal development, and even meditate a little, appear in many cases when they start building a house or arranging an apartment. Demonic people and dirty and dark interiors can be recognized by the fact that they forget to create and properly arrange a solid space for meditation, prayer or mysterious rituals. They can build magnificent villas in a few years and arrange their kitchens, bedrooms, dining rooms, children’s rooms, and living rooms for drinking beer and watching football, but there is no space for meditation, prayer or spiritual worship. Such houses, where the living rooms are for everything except the practice of spiritual development, undoubtedly belong to dark souls, strongly entangled in darkness and demonic dullness. They do not bode well if they forget to make, in accordance with spiritual, Taoist or Vedic rules, a living room for the development of the Soul and unification with God or the Great Holy Spirit. Of course, some houses or apartments, built by the so-called rotten idiotic concepts of a mentally ill fashion based on madness and sinister darkness of the so-called rotten wild west – are completely unsuitable for habitation, if only because all the main walls of a house or residential building should stand along the cardinal directions of the world, and therefore on a plan set in the directions of the front walls to the north and south and to the east and west. Houses that are totally sick and unsuitable for a hotel have their corners set in the cardinal directions, which is an energetic and spiritual disaster.

(6) The painting and furniture of the asuric people enveloped in demonic darkness are also very characteristic. Cold white or grey on the walls, brown curtains, black furniture, as well as the general lack of colours of nature such as vivid green, sky blue, sapphire, yellow-gold colour of fresh sand or fiery red – these are all features of demonic, dark caves inhabited by malevolent demons and people possessed by darkness. Certain unhealthy winds of Western fashion come directly from Satanic and Luciferian sects with a sinister flavour of black magic or the cult of demons and evil forces because they love greys, browns and varieties of black, as well as cadaverous, slightly grey, cold white. People who are energetically and spiritually sensitive do not want to go even as guests to such shady demonic places decorated as caves of Satanic cults in the decor of the chambers of the demonic rulers of hell. A large number of brown and dark colours indicate a pathological egoism, a warped character, deviations and perversions, erotomania, disorders of drives, and mental illnesses, which can dominate a dark person not only in his fantasies and emotions but also in real actions or behaviours. All these are the ugly auras of sickly egoists and demonic villains trying to induce the same evil tendencies in others through interior design.

(7) When we enter the house or apartment of a true yogi, shaman, magician or sincerely spiritual person, we will recognize it by the fact that the main living room is usually a dharmaśala – a room for spiritual practice, meditation, yogic exercises, prayer or mysterious rituals. At least some room is arranged as a temple of the spirit, a temple of the divine soul that inhabits this house. It is worth visiting such a house where the temple of the spirit is the main place and maintaining friendships with such good spiritual company inhabiting this house. The centre of the premises is not cluttered or blocked, and in the northeastern part, we will find a wonderful dharma salon that raises energy, harmonizes, and cultivates spiritual teachings in daily practice. People who claim to practice yoga, dharma or Taoism, and in addition, they are supposedly spiritual or spiritually advanced, but in the arrangement of the room, apartment or villa, it is not clearly visible, is simply lying, remaining enveloped in the gloom of darkness. If they respected the basic principles of building a house and arranging a home or apartment, they would undoubtedly have at least a chance for spiritual development, but since they block spiritual energy in the place where they live, their chances are slim.

MHM/Udana no. 215 © Mahatma Swami Himalaya Rishi L.M.G.K.

Dyskusja:Odosobnienia Medytacyjne pogłębiają Życie Duchowe

2024-11-22T16:49:29Z

Hari: Utworzono nową stronę "'''Meditation Retreats Deepen Spiritual Life (U-214)''' (1) Many people undertake the initiatory path of spiritual development, often with a very ceremonial initiation from some great master or spiritual teacher. Dikshan is a very important part of a person’s spiritual development, and initiatory transmissions from the hands of living masters or teachers are usually the first real beginning of development on the spiritual path of life. However, what is important…"

'''Meditation Retreats Deepen Spiritual Life (U-214)'''

(1) Many people undertake the initiatory path of spiritual development, often with a very ceremonial initiation from some great master or spiritual teacher. Dikshan is a very important part of a person’s spiritual development, and initiatory transmissions from the hands of living masters or teachers are usually the first real beginning of development on the spiritual path of life. However, what is important is what the initiated person will do with it next, how beautifully he will develop and enrich his practice, and how hard he will be asked to continue the exercises to finally achieve awakening and the blossoming of higher spiritual consciousness, connection and ultimately unity with the Deity or with the Absolute God. Without God, certainly, no one develops spiritually; without God, there is no spiritual inner life. There is a rule in spiritual practices not to mix methods of spiritual practice given in the form of lessons for daily practice by different masters and teachers from different spiritual traditions. Sets of practices are like well-chosen dinner dishes, both in quantity and quality of food for the Soul itself. Eating one dinner is usually sufficient, and mixing two sets often ends in indigestion or unpleasant side effects. It should be remembered that with a large number of assigned practices, there will be no time or space to add anything else. With short daily sadhanas, all practices and methods of practice from sources other than a given path of initiatory transmission can be added as time permits, but as a separate lesson, as in school, where there is an hour of biology or geography after a math lesson.

(2) Many practitioners in the West, due to their demonic ignorance, forget to observe the rule of not mixing practices of different methods of practice or different spiritual traditions. When they make their own set, it usually leads to degradation, mental disorder or confusion of the senses instead of leading to spiritual development. For spiritual development, one should only take sets of practices that have been well-proven over centuries and millennia, such as those thanks to which many people have already achieved spiritual purification, awakening, enlightenment and liberation from the cycle of incarnations. Any new, strange inventions of so-called authorial development courses should first be tested by their author on himself for at least 40 years, and then perhaps it will turn out that they have some value. The same applies to miraculous techniques for regaining health and immediate healing from all diseases. In practice, most of these authors who invent the latest strange methods of practice for quick awakening or immediate enlightenment are people who are mentally confused to some extent, most often paranoid, and their strange ideas lead to the same mental confusion and ego-inflating. One should always look at new inventions of the author, what such an author used and look into the spiritual school with original practices to check what he left out, what he simplified, what he rejected because all of this is certainly necessary, and the author’s idea is a dish without many important ingredients, which in time will cause illness of the body or mind due to the deficiency of what is needed, and sometimes due to the lack of what is most important.

(3) When practising yoga, tantra or ayurveda, one must not, under any circumstances, omit the practice of mantrams, which are one of the most important factors guaranteeing proper purification and proper spiritual development. Some varieties of true yoga practice more mantrams, and others a little less, but mantrams are always the basis for practising yoga and tantra, and the founding masters of all schools and methods of yoga and tantra, Master Śiva Yogeśvara and Master Uma Parvati Gauri, recommend first practising mantrams, and only then, as it were, in the next degree, practising the exercises typical of hatha yoga, including asanas, mudras or bandhas. Mantras are simply the basic technical means for purifying and elevating people practising yoga, and in the practice of yoga, mantras should absolutely not be omitted; on the contrary, practising yoga should begin with learning to vibrate the mantra AUM, OM, ŚAM, SAU-HAM, HAM-SAH or GAYATRI! If we are looking for a club where yoga is taught correctly, then it is definitely worth going to a club where at the beginning and end of each lesson, the AUM or Gayatri Mantram is intoned three, seven or eleven times and where there are no mantras, it is a pity to waste your time, because there is no yoga there, only Western fitness gymnastics deceitfully stylized as yoga, to hook up to yoga and gain a few more customers in a rogue way for something that may remind someone of yoga but is not yoga. Yoga without mantras can harm the human psyche because many yogic asanas and mudras require preliminary cleansing of the person with the help of mantra sounds, and each asana and mudra has mantra vibrations assigned to them that should be connected to them. Mantras are, of course, words and sounds in the ancient language of yogis, which is Sanskrit, and the stupid claims of fraudsters that someone does mantras in Polish only testify to dilettantism and extreme illiteracy, as well as irresponsibility and ignorance (stupidity) that a person who spouts such absurd and morbidly demonic nonsense shows.

(4) Individual daily yogic practice is deepened through longer practice sessions with a teacher or spiritual master and through so-called individual retreats associated more with the mystical life of hermits or Indian munis. Teachers or yoga masters with appropriate experience and training, usually called aćaryas, are qualified to lead several or a dozen or so days of training in which the student practices their initiatory yogic or tantric exercises more intensively, usually from early morning to late evening with short breaks for food or toilet. The shortest optimal cycle of such a retreat lasts four evenings and mornings, i.e. includes four nights. For example, we start on Wednesday evening and end the cycle of yogic practices on Sunday evening - we have four nights and four full days of practice. Ideally, each participant should have a small separate room, a camping house, or a tent. During such a retreat session, silence is generally maintained as an important part of the practice, which we discuss with the yogic retreat guide leading the retreat at a set time each day. A guide, an experienced aćarya – a master or teacher of yoga or tantra is absolutely essential for the proper process of retreat, establishes practices with students, gives additional guidelines for work, intensifies the student’s practice, indicates errors to eliminate, helps to go through difficult points in purifying the psyche and through emotional-thoughtful and spiritual crises. Making retreats on your own without a master of spiritual life makes no sense and often ends in schizophrenia, possession or other unpleasant disorders of the mind or senses.

(5) Ideally, a cycle of forty days should be spent in yogic or tantric retreat practice, which is considered the basic norm in the East, but it is not always easy for Westerners who are new to spiritual life, completely unaccustomed to cultivating periods of silence, prayer, days of concentration and meditation, or temporary life in seclusion in the manner of monks or nuns (sannyasis). It is therefore recommended to go through four cycles of full ten days, which together cumulate the effect of forty days. Short cycles lasting four evenings and mornings serve to familiarize oneself with the practices of individual meditation retreats and are recommended for novices as a first contact with a spiritual practice longer than the typical half-hour of yogic-tantric exercises twice a day. It is worth remembering that spiritual masters such as Gautama Buddha achieved ultimate realization, awakening and enlightenment thanks to yogic practices cultivated in deep seclusion. For about six years, Prince Siddhartha Gautama practised yogic methods with two successive yoga masters in group retreat conditions, and then, on the advice of another master and under his guidance, he made a strong effort to practice forty days of continuous meditation in retreat, in nature. And thanks to this, he became a Buddha, an awakened spiritual master, a fully enlightened being and liberated from the cycle of incarnations.

(6) Meditation, prayer, and mystery retreats are basic tools for the spiritual development of man after regular daily spiritual practice. Yogic retreat practices aim to deepen individual practice, to expand it, to experience as much as possible the deeper aspects of practice, to purify the interior, to work through patterns that we notice through insight into our interior, which takes place only in deep silence and in significant detachment from the daily routine of work or ordinary human activity. During the retreat, we take a break from family, social and professional contacts, or at least at the beginning; we significantly minimize all contacts. More intensive retreats take place when the sphere or space of silence of hermits completely absorbs a person. A deeper spiritual transformation occurs in conditions of deep isolation from the world, contemplation of inner silence among nature, and detachment from everyday activities conditioned by the cycle of incarnations. It is very unlikely that someone who has not undergone a longer retreat will enter a higher level of consciousness and spiritual development. Many practitioners, after years of their not very regular or periodic daily practice (sadhana), notice that something is missing, that they have missed something, that they are going in circles, and that they have simply forgotten that an essential complement to the work is inner transformation during an intensive and appropriately long meditation retreat.

MHM/Udana no. 214: (C) The Himalaya Master - Mahâtma Himâlaya Rishi

Om Namaśśivaayah!

Dyskusja:Karman Człowieczy Okiem Ezoteryków i Joginów

2024-11-20T13:02:57Z

Hari: Utworzono nową stronę "'''Human karman through the eyes of esotericists and yogis (U-213)''' (1) Karman is a specific balance of merits and wrongdoings, accumulated in the successive incarnations of the Soul, which usually goes through an average of fifty incarnations before being summed up by the Great Final Judgement of God in the palaces of Yamadeva, the Deity of Death. However, there is not only the karman of individual people but also the collective karma of various social groups:…"

'''Human karman through the eyes of esotericists and yogis (U-213)'''

(1) Karman is a specific balance of merits and wrongdoings, accumulated in the successive incarnations of the Soul, which usually goes through an average of fifty incarnations before being summed up by the Great Final Judgement of God in the palaces of Yamadeva, the Deity of Death. However, there is not only the karman of individual people but also the collective karma of various social groups: family, lineage, village or city, communities and gatherings, and professional or political groups. In particular, we have the karman of entire nations speaking the same language. This happens because groups of related people in similar circumstances return to Earth and are all the stronger the stronger the ties that connected them in previous lives. Some of the incarnated souls may be new because many animals, through contact with humans, pass to the Human Kingdom, becoming people with strong animal tendencies and habits. Some souls end their earthly evolution and depart for better or worse worlds, often to higher lands in the planetary chain or to darker worlds called fallen worlds or demonic spheres, to the circles of patala (hell, underworld). The bonds that cause common return are not only family conditions or strong political views, common religion and parish, but also battles under a common banner with a charismatic commander, common suffering in the same prison or hospital, collective tragedies of catastrophes and cataclysms, realization of common ideas in art, culture or politics. The karmic law of retribution causes former oppressors to become victims of those they once oppressed, former conquerors become conquered slaves, and the humiliated celebrate triumphs, victims become executioners. In principle, every act in earthly courts would require karmic analysis because various stupid outbursts, sudden infliction of pain, loss or death on someone, bordering on stupidity or insanity – most often is an act conditioned by past events recorded as seeds and tendencies in past incarnations.

(2) In general, a significant part of what happens to us in this life, both personally, as a group or as a nation – is the result of causes that we set in motion with past actions (including thoughts, emotions and words), sometimes centuries or millennia ago. Usually, we experience karma from the last seven to ten incarnations, rarely from even earlier lives. The seed of karma, the deposit of karmic seeds from old times and experiences, is stuck as an accumulation in the depths of the so-called reservoir of karmic cloud called the soul, is stuck as its lower part, associated during incarnation with the lower torso and the energetic centre of the base of the torso called in yoga muladhara, the base ćakra. It is stuck and weighs on the soul, forcing the divine soul to incarnate in the world to which this karma fits. The karma stuck at the bottom of the soul, the seed of karmic seeds of old deeds and experiences, waits for the conditions suitable for germination and fruition in the form of a certain kind of life and cycle of experiences. Spiritual powers greater than the individual human soul decide when a person’s karma can be discharged and used up in the form of a specific incarnation and what part of the karma of the entire divine soul we take with us to a specific incarnation. It is usually the case that souls have a karmic deposit sufficient for several or even a dozen incarnations, although the Lords of Karma, Lipika Devas, a special type of angels and deities concerned with reducing karma, generally take care that this deposit does not exceed the capacity of seven to ten or, in more severe cases, sixteen human incarnations. In yoga and tantra and medical systems such as Ayurveda or Unani, care is taken to ensure that appropriate practices with the reservoir of karmic seeds in the area of the muladhara lotus are cleansed as soon as possible. Usually, however, the most strenuous practice requires at least a dozen or so years before the karma for a given incarnation is completely or almost completely dissolved, which, of course, does not mean that the entire karma of a given Soul (Self, Being) is dissolved and removed, because it may still have many bags of karmic seeds segregated for several or a dozen incarnations. Hence, the feeling of liberation from karmic burdens in different human souls may have different intensities. The great spiritual liberations celebrated in the Eastern teachings usually concern people who have purified themselves by dissolving their last bag of karmic seeds with the help of practice.

(3) Reincarnation therapists, very popular in Western countries, usually deal with the current or currently active karma without having insight into the sphere of the Soul and its entire accumulated karma. Moreover, they usually do not perceive the dormant karmic seeds of the current incarnation. Even concluding only from the karma of the current incarnation as to the quality of the next one can be misleading when one does not have insight into the sphere of the Soul itself and the karma recorded for it, and one does not know what other transitions a given Soul (Self) has recorded for subsequent lives in incarnations on this Earth. Clearing one’s life of currently active karma is one part of the work, burning or stopping dormant seeds that will reveal themselves in this incarnation is the second powerful part of the work of cleaning the karmic tank. The third part is karma, which is not accessible through this incarnation and is therefore known only to God and the Lords of Karma in the sphere of the lives of the Souls themselves and this work requires a great Spiritual Master, not reincarnation therapists or karmic diagnosticians. Souls in their own sphere are covered by the Divine Light of great power from access by beings and forces from lower worlds. Only the incarnated part of the entire Soul is exposed to the influences of lower spheres of existence and lower beings, both earthly and astral or mental. The Soul behind the curtain is often also a record of karma for several or a dozen other incarnations than the current one, which we experience on this Earth, and they may be completely different and unrelated to the current incarnation. Ancient sages often taught that at most one-quarter of the entire Atman or Soul incarnates in incarnations on lower levels of existence, so we know nothing about three-quarters of who and what we are spiritually in a given incarnation. Only when the Soul cleanses itself of the accumulated karma, having the last incarnation with the last part of the accumulated karmic deposit, does it begin to unite into a whole towards its Fullness.

(4) Population booms after subsequent wars are not the result of the coming of peace and economic prosperity, as many believe, but of mass re-incarnations of the Souls of young people whose lives were brutally interrupted by tragic death as a result of war. Such souls with interrupted life stories are often quickly directed to reincarnation to complete the interrupted incarnation as long as the conditions of the world or a given region are suitable for this. Unfortunately, when the victims of war on both sides of the front grow back, there is a fundamental threat of a repeat of the war turmoil, and it will only take twenty years for the young generations of reincarnated war victims to mature. War turmoil repeated in the Saturn-Jupiter cycle in a given area, between the same countries, is most often the result of reincarnation of the same souls without changing their mentality. Generations after each war should be intensively raised in the spirit of peace so that the karma of returning war can be stopped or at least significantly reduced. War generations can also sometimes reincarnate in a given area only after hundreds or thousands of years with the seed of war that lies dormant in their karmic seeds. Therefore, every human generation still needs to be raised to live in peace so that such karma can be neutralized or reduced in all currently living generations. Generations with preferences for a certain type of art, fashion, religion, music, literature, architecture, design or philosophy are karmically reborn. Old, already considered extinct mystery cults or secret societies and fraternities of spiritual initiations are also reborn. There is a phenomenon of a certain historical reconstruction, usually with some adaptation to the possibilities of modern times.

(5) Spiritual masters, great esotericists, yogis, tantric and magicians can identify waves of approaching events, cultural or religious phenomena, and all through a certain insight into the karmic deposits carried by contemporary people who come like a wave of memories from the past. However, a deeper insight into karma-related phenomena is very rare in people, just as rare as the level of development called Master, Guru or Swami. In people, one can sense certain impressions or tendencies to participate in cruel wars, to torture or plunder, to slavery, poverty, misery or hunger, to deadly epidemic diseases, but many of the former war robbers are becoming today merely predatory mafiosos with their soldiers or predatory businessmen with their staff to intimidate and eliminate the competition. On the one hand, the modern world seems to be a safer place than hundreds or thousands of years ago, and on the other hand, the percentage of predatory and violent criminal events in societies and nations is not lower at all, statistically counting events per 100 thousand inhabitants. This means that humanity’s karman is not much better and is even worsening periodically in different parts of the world. Sometimes, this worse karman is a period of war turmoil and sometimes a period of economic exploitation and poverty, suffering from various diseases or political restrictions and repression. The state of the human world, due to karmic quality, periodically improves and periodically worsens even in the barely thirty-year-long Saturnian cycle, where whenever Saturn passes through the so-called Throne of Ahriman, against the background of the dark core of the Galaxy in the belt of the southern pole of the Milky Way, we have three to five worse or worst years in the entire Saturnian cycle.

MHM/Udana No. 213: (C) The Himalaya Master - Mahâtma Himâlaya Rishi

Om Namaśśivaayah!

Dyskusja:Pranajama - Regulacja Oddychania Energią Życia

2024-11-20T12:11:25Z

Hari: Utworzono nową stronę "'''Pranayama - the basics of regulating breathing with the energy of life (U-212)''' Beginners in the yogic arts, meditation, kriya techniques, and qigong should begin their studies by regulating their natural breathing. The process of regulation known in yoga as pranayama should be carried out until the person achieves the ability to breathe prana, qi energy, and life energy, and then by regulating the flow of prana (qi) through the energy channels (nadi, mai), t…"

'''Pranayama - the basics of regulating breathing with the energy of life (U-212)'''

Beginners in the yogic arts, meditation, kriya techniques, and qigong should begin their studies by regulating their natural breathing. The process of regulation known in yoga as pranayama should be carried out until the person achieves the ability to breathe prana, qi energy, and life energy, and then by regulating the flow of prana (qi) through the energy channels (nadi, mai), they reach the level of flow of divine energy, daiva prana, heavenly qi. The teachings on aspects of breathing and working with the energy of life are known in the systems of traditional pranic yoga, in gigong, especially in the old sitting qigong and in old Chinese chan and Japanese zen. Traditions of working with breath and life energy (prana, qi) in the East usually distinguish eight aspects of breathing regulation at the beginning, which at an advanced level of practice develop into about thirty exercises.

(1) Calm, peaceful breathing - we achieve it when the mind is emotionally calm and soothed. Calmness in emotions and emotional thoughts results in calm, peaceful, natural breathing. Then, we can properly recognise and assess the situations we are in; we can relax, unwind, and rest. For our rest, we should be able to calm our breath by extinguishing emotions, calming emotional tensions and all excitements, at least for a while. In the Chinese language, the characteristic of pranic, energetic qigong is that we talk about “jing” as natural, calm breathing when the mind is free from the emotions and tensions that usually torment it.

(2) Gentle, subtle breathing – we achieve it when it resembles a narrow stream, natural, smooth, delicate, without grinding, whistling, acceleration and deceleration, without clogging or suffocating from lack of oxygen. Breathing is like a lazy, calm stream, a narrow stream of calm water. In Sufi teachings, this breathing is sometimes called ethereal or subtle breathing because the breath is quiet and calm for a long time, does not break, does not need sudden gulps or intakes of air, does not pant, does not rustle, does not wheeze. Chinese qigong mentions such breathing as xi.

(3) Deep breathing, deepened breathing – we achieve it when maintaining the two previous states, we draw the breath deeply into the belly, into the lower abdomen, into the depths of our belly. We have the impression that it was not so much the lungs that were breathing, but the belly all the way down, into the deep lower abdomen, even into the tailbone or generally also into the spine. Then, we draw in the breath comfortably, lowering the diaphragm, usually without expanding the rib cage. Some people take quite a long time and trials before they learn to feel the movement of prana, qi, towards the lower abdomen, towards the centre of the abdomen, and as a result, before their breath becomes truly deep and useful for the lower reservoir of energy in yoga known as svayambhu lingam, and in qigong as dan dien (Japanese tanden). Learning and freely practising deep, lower abdominal breathing is always the basis for further practice with prana or qi, as well as the serious practice of yoga, prana yoga, kriya techniques, or qigong. It should be added to self-taught people that deep breathing does not mean filling the lungs with air to the maximum of 100 per cent, but relaxing the lungs, absorbing air usually to 70-90 per cent of the lung capacity, but directing the breath to the lower abdomen. Most self-taught people cannot master this deep breathing in Chinese energy work systems known as shen correctly without a longer study under the supervision of an experienced teacher or master of yoga or qigong.

(4) Long breath, prolonged breathing - we achieve when we extend the duration of breathing as long as is freely possible, and its frequency counted in the number of breaths per minute significantly decreases compared with the naturally free daily breathing pace. We extend the breath as long as possible and maintain free breathing; however, extending the duration of the breath does not mean stopping it. In order for breathing to become prolonged, the lungs, or more precisely the muscles controlling the work of the lungs, must be relaxed, and the centre of gravity lowered, which means the mind and body are very loose and relaxed. The mind usually has to sink deeper than in the previous exercises into inner silence and peaceful space, free from emotional tension and tormenting emotions. The heart rate usually slows down a bit, and the body needs less oxygen. Classical yoga usually begins with a long exhalation exercise, known as praćchardana practice. Qigong uses the keyword chang to describe a long breath. Tantra and Kriya yoga also examine whether the stream of breath is felt farther from the nostrils than in ordinary breathing, which is used to determine whether the length of the breath has not weakened its energetic power – the stream from the nostrils should reach far.

(5) Continuous breathing, connected, unceasing, uninterrupted breathing – we achieve this when, while maintaining the smooth and natural course of inhalation and exhalation, we achieve a state of continuous fluid breathing so that inhalation passes into exhalation and exhalation into inhalation. Breathing must be continuous and proceed without stoppages, without freezing or stopping, without holding the breathing. Classical yoga, according to the Yoga Sutras of Maharishi Patanjali, mentions such breathing as śvasa-praśvasa and inhalation-exhalation, and Chinese Taoist qigong mentions it as you type breathing. Schools of pranic breathing yoga often call it circular breathing or connected breathing. Usually, five connected breaths are practised at the beginning, then increased to twenty, then to one hundred, and finally to even three hours (yama). Of course, we learn the previous aspects of working with breathing and pranic energy earlier. Such breathing helps in the very deep cleansing of emotional tensions and mental blocks, frees the mind from blockages, and allows for deeper concentration and true meditation.

(6) Uniform breathing, the breath of ‘suchness’ - we achieve when the interior is free from confusion and emotional tensions for long periods of time, i.e. when the mind sinks into an unaffected or perhaps almost unaffected inner peace, in the peace and bliss of the interior in yoga known as anandam. Sometimes, such breathing is called the breath of heavenly peace; it flows uninterruptedly in the same way, and no violent waves or eddies of the ocean of emotions disturb the flow of prana or qi. The emotional mind, i.e. the subconscious usually torn by emotions, must be regulated at a deep level, and this is done by ego training and training in controlling0 over vṛtti, over the waves of emotions and tensions. In particular, yoga or qigong practitioners do not allow themselves to be drawn into the vortices of other people’s emotional waves, and in qigong treatises, this aspect of breathing is called yun.

(7) Slow breathing - we achieve it when our uniform breathing slows down the pace of its already calm flow, even more, so that to outside observers, it seems as if we were not breathing at all. Regardless of what the practitioner does and at what pace, the breath neither accelerates nor slows down, which seems strange to ordinary people and beginner practitioners. Qigong calls such constant rhythm and pace of breathing regardless of physical effort and situation - huan. This requires thorough purification of the reactive lower emotional mind, i.e. purification of the subconscious and strong control over the emotionally reactive subconscious mind. It seems that a yogi or yogini in such a state does everything effortlessly, and no work is tiring, even if it seems that superhuman strength and abilities are needed to perform it.

(8) Soft or softening, dissolving breath – we achieve when breathing becomes so light and subtle and luminous that the body seems to be in a state of weightlessness or full magnetisation. Nothing is too heavy for a yogi or qigong adept in this state. Classical yoga considers such a state a flow of daiva prana, or divine or heavenly energy. Similarly, qigong speaks here of heavenly qi, and calls the type of breathing by the term mian. Soft breathing not only relaxes and introduces the deepest states of meditation like samadhi but also softens and dissolves karmic bonds and material bonds, somehow diluting matter, which gives mystical-magical effects in the form of levitation and dissolution of the adept into the body of the luminous sky. The mere impression of achieving such soft breathing is not enough for its recognition - many physical and mental effects accompanying its achievement are also studied, and this is the knowledge of true masters of yoga, kriya and qigong.

Most practitioners of various types of yoga and various styles of qigong usually achieve, after longer training, the abilities of the first three aspects of breathing, pranayama, and, less often, of the first five aspects of the art of breathing and working with energy, prana or qi (Jap. ki). Unfortunately, in particular, various modern Western varieties of yoga and qigong, much simplified, practised only a few minutes a day, without a master and spiritual guide, and their own courses of authorial health exercises based on yoga or qigong - do not even have teachers or masters at the appropriate level to be able to teach adepts true, correct practices, let alone to show or lead to deep pranic results. That is why we must seek out the old good traditions in the area of yoga and qigong, accept the conditions of the old masters and undertake deeper practical training without slacking off and without tearing out only certain fragments of teachings or mindlessly selected exercises from these traditions, through the ignorance of “simplifiers” devoid of context and meaning.

Many Blessings on the Path of Awakening and Realization! Om Namaśśivaya! HUM!

Udana/MHM 212 - (C) The Himalaya Master - Himalaya Tirtha Swami

Dyskusja:Kundalini, Ćakramy i Epoka Wodnika

2024-11-19T22:47:28Z

Hari:

'''Kundalini, Ćakras and the Age of Aquarius (MHM-169)'''

(1) According to various esoteric and religious sources, a new astronomical and astrological era is approaching, which is referred to as the Age of Aquarius or as the small Golden Age, the New Age, the era of the cosmic Christ, Kalkin, Maitreya, etc. The energy of the planet Earth is changing, therefore the energy of the beings inhabiting the Earth is also subject to changes. The same happens with changes in atmospheric pressure, which influences the pressure in the circulatory system of mammals. If the changes are not proportional - we suffer from hypertension or hypotension. The new era promises a significant restoration of those human abilities that have atrophied over the past few thousand years. Therefore, in each successive Age of Aquarius in the cycle of the Great Mystical Platonic Year, stimulating spiritual growth and activating the hidden resources of Kundalini Śakti, the number of people - in all social classes, age groups and at various stages of spiritual development - experiencing the arousal of Kundalini increases rapidly, regardless of their cultural, philosophical or religious roots. This is a Baptism of Fire coming from within, for which the so-called baptism with water in the Ganges or Jordan or the baptism of the Spirit, known in the East as Śaktipat, is only a necessary preparation. Ultimately, the Age of Aquarius will begin in 2597, when the Aries Point once again enters the constellation of Aquarius. We will see the signs of approaching more clearly after the year 2102 and then after the year 2424, when the period of great purification and the decisive battle with the forces of darkness of this planet will begin.

(2) The seven Ćakras in the human body are spiritual and energetic sources also known as the “seven spirits” or “seven churches (congregations) of the soul”. They lead a person to transformation into a higher form of being; they open initiations on the path of mystical life. Knowledge of how to work and how to live with the Ćakras awakens the spiritual interior of a person and allows throughout the centuries in the greatest religions to develop from one form to another. Ćakras are mandalas of consciousness marking seven stages of civilisation development if most people focused on the level of the same Ćakra. Ćakras (chakras) and the ability to manage them are the greatest tools in the process of internal transformation. The first great step is the proper entry and opening of the first Ćakra - the base (root), the root reservoir. The lowest energy located in this Ćakra, as it is said in Sanskrit, is also the highest energy in animal form, the energy of the group of consciousness in which animals live, the consciousness of the man-animal and the traditional tribal family. By reaching this level, this lower animal form begins to live as a higher entity, begins to shape its race, family, nationality, and religion and becomes individually independent. If the individual has positive energy in the first Ćakra, he is full of love and warmth, although he emphasises individualism, because of which he falls into egoism and sometimes tragically breaks ties with the spiritual group and masters. Normally, a person joins in proper relationships, starts a family, establishes contacts with larger groups of people, creates unity and becomes responsible for the fate of others, the tribe or spiritual community. A poorly functioning and “dirty” base ćakra is the cause of inhibition of a person’s spiritual growth process. Positive energy awakens, activates and cleanses the Ćakras and energy channels more deeply, and then the consciousness of the individual rises from the base ćakra upwards; its range can radiate to the level of the third ćakra. Rapid development and awakening of higher consciousness occur. The centre of the base of the spine is controlled and ruled by the “Law of Being” and the consciousness of the herd, tribe, and family.

(3) Kundalini is a mysterious and sacred spiritual power of a fire and serpentine nature, which is the ideological and practical basis of Indian tantra (tantrism) and laya or hatha yoga. The idea of Kundalini combines yoga, tantrism and all Indian cults of the Goddess – Śakti, Devi, and Amma-Ji. Kundalini is considered the internal personification of the cosmic power of the Goddess, the feminine principle of God, the Absolute. It is believed that the basic preparation method for Kundalini’s development is pious worship, reverence, and adoration for the Goddess in any form. Hence, Hinduism contains many folk forms of the Goddess with local significance. Tantrism, both Śaivism and Śaktism, use the term Kundalini-Śakti, emphasising the connection of spiritual power with the feminine principle of Divinity, God or the Absolute. Kundalini is considered a creative power and force; hence, it is responsible for all creative, artistic, architectural and inventive abilities and talents. People capable of great, heroic or creative, groundbreaking deeds are considered to have great Kundalini power. In Eastern spirituality, it is worth remembering that concepts such as Śakti (Power, Energy) or Devi (Goddess, Angel), as well as Gayatri, Śri or Savitri, are synonyms for this idea, which is most often presented in the West as Kundalini! Hence, in principle, concepts such as Gayatri, Devi or Śakti can be used interchangeably with the word Kundalini. In the esoteric Śaktism of southern India, Lalita Devi Śakti is more often referred to than Kundalini.

(4) The basic imagery of Kundalini in the Tantra system is a power dormant at the base of the spine, bright as a thousand suns, similar to a fiery, serpentine coil when it rests or to a pillar of fire when it rises. Kundalini, as a feminine, divine inner power, awakens to life at the base of the spine in the root centre called Muladhara (the womb and tail area) and gradually rises to the top of the head to the Sahasrara centre, where it has its final abode. This process of awakening Kundalini and the sevenfold ascension is described as a sevenfold path of mystical spiritual development, liberation, and enlightenment. The teaching of Ćakras is closely connected with the idea of Kundalini-Śakti and practical methods of its development, such as Laya Yoga. People who practice Kundalini development usually wear red, pink or scarlet robes, and the sun’s glow accompanying the imagery of this power has a reddish tint similar to the colours of sunrise and sunset. A spiral is graphically painted in three and a half turns, which is considered a magical symbol or sign and is used in contemplation, as well as in healing and war magic, depending on the direction of the spiral. The Kundala Śakti winds from the outside to the inside in a counterclockwise direction, which causes development, growth, support, repair, healing and rebirth.

(5) The first symptom of Kundalini awakening in spiritually impure people is often shivers or, more broadly, paresthesia in various body parts. Shaking of the body during prayers and meditation is not a sign of spirituality but only a symptom of cleansing from the dirt and defilements of the soul, which occurs in people with impure, poisoned consciousness. With them, a person often begins to alternately feel bliss, a feeling of spiritual fulfilment appears, a state similar to erotic ecstasy; the brain becomes heavy and hot, sometimes symptoms of unknown diseases, painful states may occur, but for a short time, as catharsis. Not every person feels all the symptoms of the threefold purification of mind, emotions and body, and often, these are some individual discomforts or physiological sensations at a level that is not bothersome, hence ignorable. It should be remembered well that all unpleasant sensations in connection with the awakening of Kundalini are the effects of impurities, stains, mistakes and sins, the effects of bad karma that burns in the flame of the divine Kundalini Śakti. Not everyone awakens Kundalini right after the holy Initiation in Laya Yoga/h: despite all our efforts, we do not know to what extent we are really prepared to receive it because the intelligence of the Guru/h protects us from too early a flow of Kundalini Śakti - the Fire and Flame Power. The flow symptoms are mild for most, although some feel “sitting in heated seats all the time”, and others feel warm or hot in their spines.

(6) The Soul (Atma/n, Purusha) is the reflection of Almighty God, while Kundalini Śakti reflects the power of His desire in us. She is the Mother, called Adi-Śakti in Indian culture or the Holy Spirit in Christian culture. The term’ Holy Spirit’ in the Bible is originally feminine, as is the word ‘Kundalini’. The Hebrew’ Rucha Kaddosh’ or, in Yiddish, ’ Ruach Kaddosh’ is more of the Holy Soul than the Holy Spirit to maintain grammatical consistency. Passing through the fontanel on the top of the head, Kundalini gives us self-realisation, fulfilment of life, and the rebirth of the soul to life in God. This is our true, real spiritual baptism. When this happens, one often feels a cool breeze on the head with one’s hands. Exactly the same breeze of the Holy Spirit that the disciples of Christ felt on the day of the descent of the Holy Spirit or, rather, the Holy Soul. Before this experience, the Kundalini is apparently dormant in the vessel at the base of the trunk and spine. Still, when it awakens, and Self-Realization is initially established in us, the breath of God becomes a reality.

(7) Esoteric traditions speak rather mysteriously of the existence of an innate inner power that remains dormant in the vast majority of people. This power, called the Kundalini - or creative force of the cosmos - is located at the base of the spine, where the coccyx curls forward. Sometimes, even during the act of love, the Kundalini spontaneously awakens and begins to travel up the spine, igniting the next Ćakram/s with its fire. This journey of the Śakti is often felt as a gigantic wave of heat. Such awakenings are spontaneous and short-lived, but after the act of practice is completed, the Kundalini goes to sleep again. Combining the awakening of Kundalini with erotic acts, according to Tantra, never gives a lasting awakening of this great spiritual power and, in principle, serves only to cleanse the sphere of erotic life from morbid complexes, inhibitions and deviations (perversions). Usually, awakening Kundalini requires appropriate preparation and performing multi-stage practices. Kundalini Śakti carries within itself two opposing potentials: destruction (curse) and construction (blessing); it is said to enslave fools and give freedom to yogis. Love, Bhakti for the Goddess, is essential for developing Kundalini. The adept of the Teachings of Divine Love prepares in many stages for the awakening of the power of Kundalini, and Kun (Kun) is, after all, Trust, Faith and Faithfulness, the core ideals for the development of this Holy Power of Divine Magic. The movement of the serpentine force of the Soul stimulates and cleanses all the Ćakras (chakra/m/s), burning out all the stagnation and deposits in them one by one. In this way, the body is rejuvenated and healed, vitalising every human cell and organ. This gives a person a sense of mastery of the body and mind, develops the strength of the spirit, and awakens paranormal abilities, e.g., clairvoyance or levitation. Old treatises say that nothing is impossible for one who has awakened the cosmic force within himself, and every goal is ultimately achievable.

© The Himalaya Master (Swami Himalaya)

Udâna: Message of the Himalaya Master No. 169, First Edition: Toruń 1983.

Dyskusja:Kundalini, Ćakramy i Epoka Wodnika

2024-11-19T22:47:14Z

Hari: Utworzono nową stronę "'''Kundalini, Ćakras and the Age of Aquarius (MHM-169)''' (1) According to various esoteric and religious sources, a new astronomical and astrological era is approaching, which is referred to as the Age of Aquarius or as the small Golden Age, the New Age, the era of the cosmic Christ, Kalkin, Maitreya, etc. The energy of the planet Earth is changing, therefore the energy of the beings inhabiting the Earth is also subject to changes. The same happens with changes…"

'''Kundalini, Ćakras and the Age of Aquarius (MHM-169)'''

(1) According to various esoteric and religious sources, a new astronomical and astrological era is approaching, which is referred to as the Age of Aquarius or as the small Golden Age, the New Age, the era of the cosmic Christ, Kalkin, Maitreya, etc. The energy of the planet Earth is changing, therefore the energy of the beings inhabiting the Earth is also subject to changes. The same happens with changes in atmospheric pressure, which influences the pressure in the circulatory system of mammals. If the changes are not proportional - we suffer from hypertension or hypotension. The new era promises a significant restoration of those human abilities that have atrophied over the past few thousand years. Therefore, in each successive Age of Aquarius in the cycle of the Great Mystical Platonic Year, stimulating spiritual growth and activating the hidden resources of Kundalini Śakti, the number of people - in all social classes, age groups and at various stages of spiritual development - experiencing the arousal of Kundalini increases rapidly, regardless of their cultural, philosophical or religious roots. This is a Baptism of Fire coming from within, for which the so-called baptism with water in the Ganges or Jordan or the baptism of the Spirit, known in the East as Śaktipat, is only a necessary preparation. Ultimately, the Age of Aquarius will begin in 2597, when the Aries Point once again enters the constellation of Aquarius. We will see the signs of approaching more clearly after the year 2102 and then after the year 2424, when the period of great purification and the decisive battle with the forces of darkness of this planet will begin.

(2) The seven Ćakras in the human body are spiritual and energetic sources also known as the “seven spirits” or “seven churches (congregations) of the soul”. They lead a person to transformation into a higher form of being; they open initiations on the path of mystical life. Knowledge of how to work and how to live with the Ćakras awakens the spiritual interior of a person and allows throughout the centuries in the greatest religions to develop from one form to another. Ćakras are mandalas of consciousness marking seven stages of civilisation development if most people focused on the level of the same Ćakra. Ćakras (chakras) and the ability to manage them are the greatest tools in the process of internal transformation. The first great step is the proper entry and opening of the first Ćakra - the base (root), the root reservoir. The lowest energy located in this Ćakra, as it is said in Sanskrit, is also the highest energy in animal form, the energy of the group of consciousness in which animals live, the consciousness of the man-animal and the traditional tribal family. By reaching this level, this lower animal form begins to live as a higher entity, begins to shape its race, family, nationality, and religion and becomes individually independent. If the individual has positive energy in the first Ćakra, he is full of love and warmth, although he emphasises individualism, because of which he falls into egoism and sometimes tragically breaks ties with the spiritual group and masters. Normally, a person joins in proper relationships, starts a family, establishes contacts with larger groups of people, creates unity and becomes responsible for the fate of others, the tribe or spiritual community. A poorly functioning and “dirty” base ćakra is the cause of inhibition of a person’s spiritual growth process. Positive energy awakens, activates and cleanses the Ćakras and energy channels more deeply, and then the consciousness of the individual rises from the base ćakra upwards; its range can radiate to the level of the third ćakra. Rapid development and awakening of higher consciousness occur. The centre of the base of the spine is controlled and ruled by the “Law of Being” and the consciousness of the herd, tribe, and family.

(3) Kundalini is a mysterious and sacred spiritual power of a fire and serpentine nature, which is the ideological and practical basis of Indian tantra (tantrism) and laya or hatha yoga. The idea of Kundalini combines yoga, tantrism and all Indian cults of the Goddess – Śakti, Devi, and Amma-Ji. Kundalini is considered the internal personification of the cosmic power of the Goddess, the feminine principle of God, the Absolute. It is believed that the basic preparation method for Kundalini’s development is pious worship, reverence, and adoration for the Goddess in any form. Hence, Hinduism contains many folk forms of the Goddess with local significance. Tantrism, both Śaivism and Śaktism, use the term Kundalini-Śakti, emphasising the connection of spiritual power with the feminine principle of Divinity, God or the Absolute. Kundalini is considered a creative power and force; hence, it is responsible for all creative, artistic, architectural and inventive abilities and talents. People capable of great, heroic or creative, groundbreaking deeds are considered to have great Kundalini power. In Eastern spirituality, it is worth remembering that concepts such as Śakti (Power, Energy) or Devi (Goddess, Angel), as well as Gayatri, Śri or Savitri, are synonyms for this idea, which is most often presented in the West as Kundalini! Hence, in principle, concepts such as Gayatri, Devi or Śakti can be used interchangeably with the word Kundalini. In the esoteric Śaktism of southern India, Lalita Devi Śakti is more often referred to than Kundalini.

(4) The basic imagery of Kundalini in the Tantra system is a power dormant at the base of the spine, bright as a thousand suns, similar to a fiery, serpentine coil when it rests or to a pillar of fire when it rises. Kundalini, as a feminine, divine inner power, awakens to life at the base of the spine in the root centre called Muladhara (the womb and tail area) and gradually rises to the top of the head to the Sahasrara centre, where it has its final abode. This process of awakening Kundalini and the sevenfold ascension is described as a sevenfold path of mystical spiritual development, liberation, and enlightenment. The teaching of Ćakras is closely connected with the idea of Kundalini-Śakti and practical methods of its development, such as Laya Yoga. People who practice Kundalini development usually wear red, pink or scarlet robes, and the sun’s glow accompanying the imagery of this power has a reddish tint similar to the colours of sunrise and sunset. A spiral is graphically painted in three and a half turns, which is considered a magical symbol or sign and is used in contemplation, as well as in healing and war magic, depending on the direction of the spiral. The Kundala Śakti winds from the outside to the inside in a counterclockwise direction, which causes development, growth, support, repair, healing and rebirth.

(5) The first symptom of Kundalini awakening in spiritually impure people is often shivers or, more broadly, paresthesia in various body parts. Shaking of the body during prayers and meditation is not a sign of spirituality but only a symptom of cleansing from the dirt and defilements of the soul, which occurs in people with impure, poisoned consciousness. With them, a person often begins to alternately feel bliss, a feeling of spiritual fulfilment appears, a state similar to erotic ecstasy; the brain becomes heavy and hot, sometimes symptoms of unknown diseases, painful states may occur, but for a short time, as catharsis. Not every person feels all the symptoms of the threefold purification of mind, emotions and body, and often, these are some individual discomforts or physiological sensations at a level that is not bothersome, hence ignorable. It should be remembered well that all unpleasant sensations in connection with the awakening of Kundalini are the effects of impurities, stains, mistakes and sins, the effects of bad karma that burns in the flame of the divine Kundalini Śakti. Not everyone awakens Kundalini right after the holy Initiation in Laya Yoga/h: despite all our efforts, we do not know to what extent we are really prepared to receive it because the intelligence of the Guru/h protects us from too early a flow of Kundalini Śakti - the Fire and Flame Power. The flow symptoms are mild for most, although some feel “sitting in heated seats all the time”, and others feel warm or hot in their spines.

(6) The Soul (Atma/n, Purusha) is the reflection of Almighty God, while Kundalini Śakti reflects the power of His desire in us. She is the Mother, called Adi-Śakti in Indian culture or the Holy Spirit in Christian culture. The term’ Holy Spirit’ in the Bible is originally feminine, as is the word ‘Kundalini’. The Hebrew’ Rucha Kaddosh’ or, in Yiddish, ’ Ruach Kaddosh’ is more of the Holy Soul than the Holy Spirit to maintain grammatical consistency. Passing through the fontanel on the top of the head, Kundalini gives us self-realisation, fulfilment of life, and the rebirth of the soul to life in God. This is our true, real spiritual baptism. When this happens, one often feels a cool breeze on the head with one’s hands. Exactly the same breeze of the Holy Spirit that the disciples of Christ felt on the day of the descent of the Holy Spirit or, rather, the Holy Soul. Before this experience, the Kundalini is apparently dormant in the vessel at the base of the trunk and spine. Still, when it awakens, and Self-Realization is initially established in us, the breath of God becomes a reality.

(7) Esoteric traditions speak rather mysteriously of the existence of an innate inner power that remains dormant in the vast majority of people. This power, called the Kundalini - or creative force of the cosmos - is located at the base of the spine, where the coccyx curls forward. Sometimes, even during the act of love, the Kundalini spontaneously awakens and begins to travel up the spine, igniting the next Ćakram/s with its fire. This journey of the Śakti is often felt as a gigantic wave of heat. Such awakenings are spontaneous and short-lived, but after the act of practice is completed, the Kundalini goes to sleep again. Combining the awakening of Kundalini with erotic acts, according to Tantra, never gives a lasting awakening of this great spiritual power and, in principle, serves only to cleanse the sphere of erotic life from morbid complexes, inhibitions and deviations (perversions). Usually, awakening Kundalini requires appropriate preparation and performing multi-stage practices. Kundalini Śakti carries within itself two opposing potentials: destruction (curse) and construction (blessing); it is said to enslave fools and give freedom to yogis. Love, Bhakti for the Goddess, is essential for developing Kundalini. The adept of the Teachings of Divine Love prepares in many stages for the awakening of the power of Kundalini, and Kun (Kun) is, after all, Trust, Faith and Faithfulness, the core ideals for the development of this Holy Power of Divine Magic. The movement of the serpentine force of the Soul stimulates and cleanses all the Ćakras (chakra/m/s), burning out all the stagnation and deposits in them one by one. In this way, the body is rejuvenated and healed, vitalising every human cell and organ. This gives a person a sense of mastery of the body and mind, develops the strength of the spirit, and awakens paranormal abilities, e.g., clairvoyance or levitation. Old treatises say that nothing is impossible for one who has awakened the cosmic force within himself, and every goal is ultimately achievable.

© The Himalaya Master (Swami Himalaya)
Udâna: Message of the Himalaya Master No. 169, First Edition: Toruń 1983.

Dyskusja:Badanie astralnego świata duszy wcielonej

2024-11-19T20:06:31Z

Hari:

'''Research into the astral world of the incarnate soul (U-117)'''

(1) The astral world, also known as the astral, is a subtle dimension of reality parallel to the physical and etheric worlds, known in the East as kamaloka. It is inhabited by various astral, or kama beings, and creates unlimited possibilities for travel to various lands and spheres beyond the physical body. Astral projection (travelling out of the body), popular in esoteric and mystical circles, i.e. transferring consciousness to the astral body, known in yoga and tantra as kamarupa, the body of emotions and passions, is possible with appropriate training. To achieve this state, one must learn relaxation and concentration techniques leading to the separation of consciousness from the body to “coming out of oneself”. In the astral world, one can encounter both beautiful and dangerous beings and creatures, which is why it is worth familiarising oneself with methods of protection against undesirable influences and attacks by evil demonic beings. Exploring this fascinating dimension, one can gain metaphysical knowledge, meet other beings, astral spirits, and demons, and even visit different and advanced civilisations. To sum up, the astral as a psychic world is full of extraordinary possibilities, which can be accessed through the practice of astral projection and supernatural travel.

(2) To fully understand the vast possibilities the astral world offers, we must first learn its emotional nature. We must learn what the astral, the world of kamalokah, really is, and how it is connected to human consciousness. We must also learn how to safely and consciously transfer our perception to this space, which is clearly four-dimensional. The foundation of spiritual knowledge will allow us to take steps in our journeys out of the body confidently. The astral, otherwise known as the astral plane, is a dimension of existence invisible to ordinary senses but cognisable to the eyes of the soul, including the lower Self. The astral is strongly connected with human consciousness, our emotions and emotional thoughts, and feelings and imagination. The astral world can be imagined as an ocean of energy or a plane of vibrations surrounding or better penetrating physical matter. Thanks to this nature of existence, we can experience passions, dream, create images in our minds and travel deep inside ourselves. The astral is, therefore, connected with subtle aspects of the human psyche; it is the world in which our emotional and passionate bodies live and our dreams take place. Although physically invisible, for people practising astral projections, it is as real as the physical world.

(3) Many yogic, tantric or Taoist techniques allow consciously transferring perception to the astral plane, i.e., to the kamarupah body and the kamalokah world. They always require a state of deep relaxation, concentration, and the ability to control the state of mind, the emotional and passionate mind. The most popular methods of this astral projection include inducing a state between wakefulness and sleep, a state on the border between wakefulness and sleep, visualising one’s astral body, and maintaining alert awareness during the transition phases from wakefulness to sleep. Regular meditation and contemplation practices and studying the content and meaning of dreams help master these skills. Astral travel usually begins with a sense of separation from the body and floating above it. Despite the fascinating possibilities of out-of-body travel, reasonable safety measures should be taken in the astral. Above all, it is worth setting a clear intention and goal before each journey to avoid drifting uncontrollably in astral spaces. In addition, it is good to ask for protection and support from good living spiritual guides, true divine gurus, and masters of spiritual life. Carefully monitoring your thoughts and intentions will help to avoid going into places marked by fear or negative emotions, and therefore avoiding demonic areas of the astral. Fears and anxieties are the greatest obstacles to out-of-body astral travel. Surrounded by fear, we drift more easily in the lower astral spheres, so we must neutralise all fears in advance with affirmations and the call for angelic spiritual care. To be safe on the astral plane, we must deeply believe that nothing threatens us and emanate strong positive and protective energy.

(4) We often forget that the astral appears in the dreamlike dimension of our dreams. However, ordinary dreams usually have a more spontaneous and chaotic character, often related to what we do during the day, while typical astral experiences are characterised by much greater awareness and control. Nevertheless, both of these states are related because during our sleep, there is also a certain “relaxation” of the mind-body connection, and sometimes also, the etheric shell exits into the etheric world, similar to the earthly one. Astral dreams are in an environment and space that is not similar to the material or physical-etheric world. Dreams and dreams often contain elements of astral experiences, especially if we work on developing our dreamlike awareness. However, dreams can happen in connection with the perception or memory of the physical plane, emotions and life events, which is very realistic, so we are not in a typical astral space but in the space of the matrix of the physical world created by pure elementals, i.e. the elements of nature, in our etheric world. In astral travel, we are often accompanied by some beings, spirits or demons, but very rarely by angels or trusted deceased people. Many of the astral beings want to lead over our consciousness, supposedly protecting the traveller from getting lost in unknown areas. These figures often symbolise our lower self, old dark connections, helping us to go down the path to dark regions called Ahrimanic or asuric or merely to lighter greys, which are known as Luciferian or apasmaric (leviathan) worlds, as if watery, viscous or liquid. If someone seeks spiritual masters or guides of the path, masters of spiritual development in the world of astral travels, then they will basically be deceived and confused and often possessed by the forces of darkness. The astral world is a mythical land to which every psychopomp travels to the world of the dead, spirits and demons.

(5) Traveling freely outside the physical body, we can visit the farthest corners of the astral reality, but we must remember that the lowest sphere of the astral world is very dark and gloomy and demonic, and just being in the astral world does not necessarily help a person in their spiritual development. This opens up many fascinating possibilities of encounters and discoveries for astral travellers, but everyone should learn about what places and beings can appear on the path of experiences in this world, so often considered deceptive and delusional. As a world or sub-sphere of the lower subtle reality, the astral consists of many layers and vibrational levels, as if from many shades of light or grey and dark. The more subtle the level, the brighter and more beautiful it is, and the closer to the formless unity, although earlier, we will notice specific sub-spheres of the mental world, manasaloka. In astral travel, we can traverse both the brighter spheres of light and the lower ones, which are marked by illusion and desire, aggression and passions, or even strange desires, darkness and gloom. Often, the symbolism of these worlds reflects the state of our interior so that we learn that we are reaching spheres with similar qualities to those we have inside ourselves to a large extent. We can also visit astral equivalents of places known to us from the physical world, but one should not confuse the etheric sphere with the astral world nor these two lower worlds with the heavens.

(6) Some astral travellers share accounts of encounters with extraterrestrials and visits to the astral cities of cosmic civilisations, usually demonic in nature. Although it is difficult to verify these experiences using metaphysical or psychometric methods, the symbolism of these visions may contain profound knowledge and wisdom about the world and the state of a given category of beings, to which perhaps a person living as an earthly person and practising astral travel somehow belongs because of their karma. All of these may be metaphorical images of past and future stages of human consciousness; after all, it is often the case that before a person reaches some hell or the world of fortune-telling spirits, they receive knowledge about where they are going and what will happen to them on their further journey after death. Despite many benefits and interesting cognitive experiences, astral projection also brings certain challenges and problems that we, as travellers, must deal with. Sometimes, you can encounter disturbing images and feelings in the astral. Dark thoughts and emotions can take a symbolic form or take us to some unpleasant place from which it is difficult to leave. The key is maintaining distance and awareness that these are only illusions and delusions, and Light dispels darkness and gloom. The astral plane is a land of thoughts and desires, a land of passions and demonic civilisations, and cities of demons, which, like bad people, can be deceptively nice to us for some time and even helpful. It is easy to lose yourself in illusions and consider their reality, easy to be deceived by energy vampires and cannibals, such beings who will feed us with sensations and impressions to then use us as a tool for their dark purposes or to satisfy astral desires. That is why it is important to maintain distance, avoid dependencies and coolly analyse experiences after returning to the physical body.

PMH/Udana No. 117 © The Himalaya Master - Mahâtma Himâlaya Rishi

Udâna: Message of the Himalaya Master No. 117; First Edition: Toruń 1983.

Dyskusja:Badanie astralnego świata duszy wcielonej

2024-11-19T20:06:17Z

Hari:

'''Research into the astral world of the incarnate soul (U-117)'''

(1) The astral world, also known as the astral, is a subtle dimension of reality parallel to the physical and etheric worlds, known in the East as kamaloka. It is inhabited by various astral, or kama beings, and creates unlimited possibilities for travel to various lands and spheres beyond the physical body. Astral projection (travelling out of the body), popular in esoteric and mystical circles, i.e. transferring consciousness to the astral body, known in yoga and tantra as kamarupa, the body of emotions and passions, is possible with appropriate training. To achieve this state, one must learn relaxation and concentration techniques leading to the separation of consciousness from the body to “coming out of oneself”. In the astral world, one can encounter both beautiful and dangerous beings and creatures, which is why it is worth familiarising oneself with methods of protection against undesirable influences and attacks by evil demonic beings. Exploring this fascinating dimension, one can gain metaphysical knowledge, meet other beings, astral spirits, and demons, and even visit different and advanced civilisations. To sum up, the astral as a psychic world is full of extraordinary possibilities, which can be accessed through the practice of astral projection and supernatural travel.

(2) To fully understand the vast possibilities the astral world offers, we must first learn its emotional nature. We must learn what the astral, the world of kamalokah, really is, and how it is connected to human consciousness. We must also learn how to safely and consciously transfer our perception to this space, which is clearly four-dimensional. The foundation of spiritual knowledge will allow us to take steps in our journeys out of the body confidently. The astral, otherwise known as the astral plane, is a dimension of existence invisible to ordinary senses but cognisable to the eyes of the soul, including the lower Self. The astral is strongly connected with human consciousness, our emotions and emotional thoughts, and feelings and imagination. The astral world can be imagined as an ocean of energy or a plane of vibrations surrounding or better penetrating physical matter. Thanks to this nature of existence, we can experience passions, dream, create images in our minds and travel deep inside ourselves. The astral is, therefore, connected with subtle aspects of the human psyche; it is the world in which our emotional and passionate bodies live and our dreams take place. Although physically invisible, for people practising astral projections, it is as real as the physical world.

(3) Many yogic, tantric or Taoist techniques allow consciously transferring perception to the astral plane, i.e., to the kamarupah body and the kamalokah world. They always require a state of deep relaxation, concentration, and the ability to control the state of mind, the emotional and passionate mind. The most popular methods of this astral projection include inducing a state between wakefulness and sleep, a state on the border between wakefulness and sleep, visualising one’s astral body, and maintaining alert awareness during the transition phases from wakefulness to sleep. Regular meditation and contemplation practices and studying the content and meaning of dreams help master these skills. Astral travel usually begins with a sense of separation from the body and floating above it. Despite the fascinating possibilities of out-of-body travel, reasonable safety measures should be taken in the astral. Above all, it is worth setting a clear intention and goal before each journey to avoid drifting uncontrollably in astral spaces. In addition, it is good to ask for protection and support from good living spiritual guides, true divine gurus, and masters of spiritual life. Carefully monitoring your thoughts and intentions will help to avoid going into places marked by fear or negative emotions, and therefore avoiding demonic areas of the astral. Fears and anxieties are the greatest obstacles to out-of-body astral travel. Surrounded by fear, we drift more easily in the lower astral spheres, so we must neutralise all fears in advance with affirmations and the call for angelic spiritual care. To be safe on the astral plane, we must deeply believe that nothing threatens us and emanate strong positive and protective energy.

(4) We often forget that the astral appears in the dreamlike dimension of our dreams. However, ordinary dreams usually have a more spontaneous and chaotic character, often related to what we do during the day, while typical astral experiences are characterised by much greater awareness and control. Nevertheless, both of these states are related because during our sleep, there is also a certain “relaxation” of the mind-body connection, and sometimes also, the etheric shell exits into the etheric world, similar to the earthly one. Astral dreams are in an environment and space that is not similar to the material or physical-etheric world. Dreams and dreams often contain elements of astral experiences, especially if we work on developing our dreamlike awareness. However, dreams can happen in connection with the perception or memory of the physical plane, emotions and life events, which is very realistic, so we are not in a typical astral space but in the space of the matrix of the physical world created by pure elementals, i.e. the elements of nature, in our etheric world. In astral travel, we are often accompanied by some beings, spirits or demons, but very rarely by angels or trusted deceased people. Many of the astral beings want to lead over our consciousness, supposedly protecting the traveller from getting lost in unknown areas. These figures often symbolise our lower self, old dark connections, helping us to go down the path to dark regions called Ahrimanic or asuric or merely to lighter greys, which are known as Luciferian or apasmaric (leviathan) worlds, as if watery, viscous or liquid. If someone seeks spiritual masters or guides of the path, masters of spiritual development in the world of astral travels, then they will basically be deceived and confused and often possessed by the forces of darkness. The astral world is a mythical land to which every psychopomp travels to the world of the dead, spirits and demons.

(5) Traveling freely outside the physical body, we can visit the farthest corners of the astral reality, but we must remember that the lowest sphere of the astral world is very dark and gloomy and demonic, and just being in the astral world does not necessarily help a person in their spiritual development. This opens up many fascinating possibilities of encounters and discoveries for astral travellers, but everyone should learn about what places and beings can appear on the path of experiences in this world, so often considered deceptive and delusional. As a world or sub-sphere of the lower subtle reality, the astral consists of many layers and vibrational levels, as if from many shades of light or grey and dark. The more subtle the level, the brighter and more beautiful it is, and the closer to the formless unity, although earlier, we will notice specific sub-spheres of the mental world, manasaloka. In astral travel, we can traverse both the brighter spheres of light and the lower ones, which are marked by illusion and desire, aggression and passions, or even strange desires, darkness and gloom. Often, the symbolism of these worlds reflects the state of our interior so that we learn that we are reaching spheres with similar qualities to those we have inside ourselves to a large extent. We can also visit astral equivalents of places known to us from the physical world, but one should not confuse the etheric sphere with the astral world nor these two lower worlds with the heavens.

(6) Some astral travellers share accounts of encounters with extraterrestrials and visits to the astral cities of cosmic civilisations, usually demonic in nature. Although it is difficult to verify these experiences using metaphysical or psychometric methods, the symbolism of these visions may contain profound knowledge and wisdom about the world and the state of a given category of beings, to which perhaps a person living as an earthly person and practising astral travel somehow belongs because of their karma. All of these may be metaphorical images of past and future stages of human consciousness; after all, it is often the case that before a person reaches some hell or the world of fortune-telling spirits, they receive knowledge about where they are going and what will happen to them on their further journey after death. Despite many benefits and interesting cognitive experiences, astral projection also brings certain challenges and problems that we, as travellers, must deal with. Sometimes, you can encounter disturbing images and feelings in the astral. Dark thoughts and emotions can take a symbolic form or take us to some unpleasant place from which it is difficult to leave. The key is maintaining distance and awareness that these are only illusions and delusions, and Light dispels darkness and gloom. The astral plane is a land of thoughts and desires, a land of passions and demonic civilisations, and cities of demons, which, like bad people, can be deceptively nice to us for some time and even helpful. It is easy to lose yourself in illusions and consider their reality, easy to be deceived by energy vampires and cannibals, such beings who will feed us with sensations and impressions to then use us as a tool for their dark purposes or to satisfy astral desires. That is why it is important to maintain distance, avoid dependencies and coolly analyse experiences after returning to the physical body.

PMH/Udana No. 117 © The Himalaya Master - Mahâtma Himâlaya Rishi
Udâna: Message of the Himalaya Master No. 117; First Edition: Toruń 1983.

Dyskusja:Badanie astralnego świata duszy wcielonej

2024-11-19T20:06:04Z

Hari: Utworzono nową stronę "Research into the astral world of the incarnate soul (U-117) (1) The astral world, also known as the astral, is a subtle dimension of reality parallel to the physical and etheric worlds, known in the East as kamaloka. It is inhabited by various astral, or kama beings, and creates unlimited possibilities for travel to various lands and spheres beyond the physical body. Astral projection (travelling out of the body), popular in esoteric and mystical circles, i.e. tra…"

Research into the astral world of the incarnate soul (U-117)
(1) The astral world, also known as the astral, is a subtle dimension of reality parallel to the physical and etheric worlds, known in the East as kamaloka. It is inhabited by various astral, or kama beings, and creates unlimited possibilities for travel to various lands and spheres beyond the physical body. Astral projection (travelling out of the body), popular in esoteric and mystical circles, i.e. transferring consciousness to the astral body, known in yoga and tantra as kamarupa, the body of emotions and passions, is possible with appropriate training. To achieve this state, one must learn relaxation and concentration techniques leading to the separation of consciousness from the body to “coming out of oneself”. In the astral world, one can encounter both beautiful and dangerous beings and creatures, which is why it is worth familiarising oneself with methods of protection against undesirable influences and attacks by evil demonic beings. Exploring this fascinating dimension, one can gain metaphysical knowledge, meet other beings, astral spirits, and demons, and even visit different and advanced civilisations. To sum up, the astral as a psychic world is full of extraordinary possibilities, which can be accessed through the practice of astral projection and supernatural travel.

(2) To fully understand the vast possibilities the astral world offers, we must first learn its emotional nature. We must learn what the astral, the world of kamalokah, really is, and how it is connected to human consciousness. We must also learn how to safely and consciously transfer our perception to this space, which is clearly four-dimensional. The foundation of spiritual knowledge will allow us to take steps in our journeys out of the body confidently. The astral, otherwise known as the astral plane, is a dimension of existence invisible to ordinary senses but cognisable to the eyes of the soul, including the lower Self. The astral is strongly connected with human consciousness, our emotions and emotional thoughts, and feelings and imagination. The astral world can be imagined as an ocean of energy or a plane of vibrations surrounding or better penetrating physical matter. Thanks to this nature of existence, we can experience passions, dream, create images in our minds and travel deep inside ourselves. The astral is, therefore, connected with subtle aspects of the human psyche; it is the world in which our emotional and passionate bodies live and our dreams take place. Although physically invisible, for people practising astral projections, it is as real as the physical world.

(3) Many yogic, tantric or Taoist techniques allow consciously transferring perception to the astral plane, i.e., to the kamarupah body and the kamalokah world. They always require a state of deep relaxation, concentration, and the ability to control the state of mind, the emotional and passionate mind. The most popular methods of this astral projection include inducing a state between wakefulness and sleep, a state on the border between wakefulness and sleep, visualising one’s astral body, and maintaining alert awareness during the transition phases from wakefulness to sleep. Regular meditation and contemplation practices and studying the content and meaning of dreams help master these skills. Astral travel usually begins with a sense of separation from the body and floating above it. Despite the fascinating possibilities of out-of-body travel, reasonable safety measures should be taken in the astral. Above all, it is worth setting a clear intention and goal before each journey to avoid drifting uncontrollably in astral spaces. In addition, it is good to ask for protection and support from good living spiritual guides, true divine gurus, and masters of spiritual life. Carefully monitoring your thoughts and intentions will help to avoid going into places marked by fear or negative emotions, and therefore avoiding demonic areas of the astral. Fears and anxieties are the greatest obstacles to out-of-body astral travel. Surrounded by fear, we drift more easily in the lower astral spheres, so we must neutralise all fears in advance with affirmations and the call for angelic spiritual care. To be safe on the astral plane, we must deeply believe that nothing threatens us and emanate strong positive and protective energy.

(4) We often forget that the astral appears in the dreamlike dimension of our dreams. However, ordinary dreams usually have a more spontaneous and chaotic character, often related to what we do during the day, while typical astral experiences are characterised by much greater awareness and control. Nevertheless, both of these states are related because during our sleep, there is also a certain “relaxation” of the mind-body connection, and sometimes also, the etheric shell exits into the etheric world, similar to the earthly one. Astral dreams are in an environment and space that is not similar to the material or physical-etheric world. Dreams and dreams often contain elements of astral experiences, especially if we work on developing our dreamlike awareness. However, dreams can happen in connection with the perception or memory of the physical plane, emotions and life events, which is very realistic, so we are not in a typical astral space but in the space of the matrix of the physical world created by pure elementals, i.e. the elements of nature, in our etheric world. In astral travel, we are often accompanied by some beings, spirits or demons, but very rarely by angels or trusted deceased people. Many of the astral beings want to lead over our consciousness, supposedly protecting the traveller from getting lost in unknown areas. These figures often symbolise our lower self, old dark connections, helping us to go down the path to dark regions called Ahrimanic or asuric or merely to lighter greys, which are known as Luciferian or apasmaric (leviathan) worlds, as if watery, viscous or liquid. If someone seeks spiritual masters or guides of the path, masters of spiritual development in the world of astral travels, then they will basically be deceived and confused and often possessed by the forces of darkness. The astral world is a mythical land to which every psychopomp travels to the world of the dead, spirits and demons.

(5) Traveling freely outside the physical body, we can visit the farthest corners of the astral reality, but we must remember that the lowest sphere of the astral world is very dark and gloomy and demonic, and just being in the astral world does not necessarily help a person in their spiritual development. This opens up many fascinating possibilities of encounters and discoveries for astral travellers, but everyone should learn about what places and beings can appear on the path of experiences in this world, so often considered deceptive and delusional. As a world or sub-sphere of the lower subtle reality, the astral consists of many layers and vibrational levels, as if from many shades of light or grey and dark. The more subtle the level, the brighter and more beautiful it is, and the closer to the formless unity, although earlier, we will notice specific sub-spheres of the mental world, manasaloka. In astral travel, we can traverse both the brighter spheres of light and the lower ones, which are marked by illusion and desire, aggression and passions, or even strange desires, darkness and gloom. Often, the symbolism of these worlds reflects the state of our interior so that we learn that we are reaching spheres with similar qualities to those we have inside ourselves to a large extent. We can also visit astral equivalents of places known to us from the physical world, but one should not confuse the etheric sphere with the astral world nor these two lower worlds with the heavens.

(6) Some astral travellers share accounts of encounters with extraterrestrials and visits to the astral cities of cosmic civilisations, usually demonic in nature. Although it is difficult to verify these experiences using metaphysical or psychometric methods, the symbolism of these visions may contain profound knowledge and wisdom about the world and the state of a given category of beings, to which perhaps a person living as an earthly person and practising astral travel somehow belongs because of their karma. All of these may be metaphorical images of past and future stages of human consciousness; after all, it is often the case that before a person reaches some hell or the world of fortune-telling spirits, they receive knowledge about where they are going and what will happen to them on their further journey after death. Despite many benefits and interesting cognitive experiences, astral projection also brings certain challenges and problems that we, as travellers, must deal with. Sometimes, you can encounter disturbing images and feelings in the astral. Dark thoughts and emotions can take a symbolic form or take us to some unpleasant place from which it is difficult to leave. The key is maintaining distance and awareness that these are only illusions and delusions, and Light dispels darkness and gloom. The astral plane is a land of thoughts and desires, a land of passions and demonic civilisations, and cities of demons, which, like bad people, can be deceptively nice to us for some time and even helpful. It is easy to lose yourself in illusions and consider their reality, easy to be deceived by energy vampires and cannibals, such beings who will feed us with sensations and impressions to then use us as a tool for their dark purposes or to satisfy astral desires. That is why it is important to maintain distance, avoid dependencies and coolly analyse experiences after returning to the physical body.

PMH/Udana No. 117 © The Himalaya Master - Mahâtma Himâlaya Rishi
Udâna: Message of the Himalaya Master No. 117; First Edition: Toruń 1983.

Dyskusja:Nauka o Wibracji Doskonałej Liczby Dziewięć

2024-11-18T22:11:28Z

Hari:

'''Teaching about the perfect vibration of the number nine - (U-65)'''

(1) Numerology is a specific field of spiritual and esoteric knowledge, where numbers are studied as vibrations of influence determining reality, life situations, fate and building a person’s personality. The numerological Nine (9), the number 9 (3+3+3=3x3), the number of the planet Mars (Ares, Mangala), is, in its best aspect, the quintessence of altruism and sensitivity to the suffering of others. It approaches all aspects of life very emotionally, especially in defending the weak, the poor, and the oppressed. It is focused primarily on helping others. The Nine devotes itself to the good of all and always takes care of the weaker. It cares for people in need, noticing their suffering. The Nine does not want to remain indifferent to the fate of disabled people, the poor, the abandoned and all those who need any help. The Nine are usually extremely sensitive and emotional, and their heart breaks at the sight of any injustice, and they would already start fighting. Especially since they can perfectly empathise with another person’s situation, they lean over them and provide support. The numerological Nine likes new adventures very much, so they do not hesitate to throw themselves into the whirlwind of new experiences whenever the opportunity arises. Of course, this is connected with meeting new people because there can be no real adventures without them.

(2) By nature, (9) is a helpful person with huge reserves of innate kindness. Usually, the Nine treats everyone positively and is a nice companion with whom you can always spend time pleasantly. What is more, the Nine really sticks to people, enjoys new acquaintances, and is fascinated by the whole world and the beings living in it - not only homo sapiens but all beings. Sometimes numerological Nines are very friendly, but this is not always an advantage, because it happens that the Nines are susceptible to manipulation and exploitation by other, more cunning individuals, but once cheated, they will start to examine every offer carefully. They often become too submissive because they do not want to offend the other person. This approach may not end very positively for the Nines, so they should be careful with whom and when they hang out and what projects they undertake, both at work and in their free time. The vibration of the Nine (9) of Mars is altruistic, romantic and free-thinking. This is a truly exceptional person, and most people around them clearly notice it. It is no wonder that the Nines (9) are often the centre of attention of a large group of friends or supporters – who, however, can easily turn away. They also like spending time with people, so it is a mutual interest.

(3) The naivety of the Nines may cause someone to take advantage of them, but that is not the worst thing. A deceived Nine may doubt their life mission, which is usually to help others, and will become vengeful and fiercely belligerent. True, they will still trust people but may no longer be as willing to sacrifice themselves for them. This is a great loss for the world because the Nines do the most for it. At a higher level of development, the numerological Nine is spiritual and devotes a lot of their time to spiritual development, working on the interior and connecting with the Higher Self, deities and angels, and with holy spiritual masters. The spiritual Nine reads sacred texts and philosophical treatises and wants to learn new, wonderful things. They willingly hone their intellect and intuition - thus striving for Self-Realization as a good person or even a mystic, visionary or missionary of something lofty and religious-spiritual, idealistic (this could be communism). It can even be said with certainty that the upper Nine signifies spiritual fulfilment – the highest form of human existence. The Nine is generally extremely honest and has a very humanitarian approach to everything.

(4) The level of development of the upper octave of the Nine gives it extraordinary mental, sensory and spiritual abilities. Its intuition is so highly developed that it sometimes borders clairvoyance or clairaudience. If the Nine (9) is a bit more talented in this respect, it can become a medium, clairvoyant, guru or prophet of God. Psychic or charismatic abilities are not alien to it because the Nine often has an ability or power incomprehensible to ordinary mortals. It remains in constant contact with the spirit of Nature, the spirit of the Universe, the Heavens, angels and God himself. Its direct bond invariably amazes people from its closest environment and acquaintances. The basic symbol of the numerological Nine is highly developed spirituality and magic. A person with this vibration wants to serve others and teach them an altruistic approach to life. He conveys knowledge far beyond what can be learned at universities and in various courses or trainings. The message of the Nine is lively and completely natural, and it does not teach to gain recognition or money because its spiritual work is one hundred per cent selfless, even if by teaching, it earns a living for oneself and one family.

(5) The numerological Nine as a Number of Destiny is a born fighter for the good of all people. It always tries to take care of and fight for the interests of others, although, as a result, it often neglects its own, which, however, does not prevent the person from devoting time to helping others. In the heart of the Nine, there is a lot of enthusiasm for new ventures, and it is always willing to start a new project at work or social activity. At the same time, it is extremely excited and enjoys each subsequent stage of the implementation of the plan. Of course, the activities related to helping, supporting, developing, and progressing bring it the most joy. In such a case, it can become a true workaholic and even a sacrificer. The Life Path of the Nine is inextricably linked to opposing all injustice and wrongdoing, deviations and perversions. The Nine (9) cannot understand how some people can treat their fellow man badly. They will never agree to accept such a fact and will fight it with all their might, often subordinating most of their life to such a task. Whatever career they choose, they will forever remain a tracker of injustice and deviations in their immediate environment. The Nine will also always fight for the individual’s freedom, and it does not matter whether they do it on a large or small scale. They will invariably oppose everything that brings harm, evil, pain and suffering. All forms of enslavement and addiction are also ruthlessly eradicated by the Nine. They do not agree with the slave system of credit banking, starvation wages or junk contracts just as strongly as they fight these addictions: nicotine, drug addiction, psychedelia, and perversions. These are things that, according to the Nine, should not exist in the world at all.

(6) The Nine’s head is full of extraordinary visions of the future; they have many dreams and plans and see them as wonderful possibilities. They predict wonderful results, although, in reality, they do not always fully implement everything according to their intentions and ideas from inspiration. During their life, the Nine usually change their profession many times or have several, just in case. The Nine is a bit maladjusted to the environment, and because of this, they can often fall out of the game for a stable place in a social group, party or company. The most important thing they should take as a point of honour is learning to adapt to the rest of the community. It is not about giving up their ambitions, aspirations, goals and beliefs. It is enough to temper everything a bit and make it more “digestible” for the general public. It is very important for the Nine to avoid making promises without fulfilment, so it is always better not to know whether you will manage to do or arrange something, especially when you are a teacher and teach other people. Unfortunately, they tend to do this, and then often withdraw from their promises at the last minute, which can often upset or disappoint someone.

(7) Relationships with a person in the Nine (9) vibration are usually not the simplest or easiest. The need for change, revolution, and fight is connected with the fact that the Nine can become fully devoted to humanity, community, and higher ideas, neglecting personal and family relationships to achieve higher goals. Arguments, disputes and fighting with the Nine can be exceptionally difficult because Nines do not lack directness; they say what they think and remain exceptionally impulsive. Their emotionality and a certain egocentrism of a warrior or knight do not make the situation easier - especially in combination with arrogance, eloquence and competence, and the Nine can prepare themselves substantively. People in the vibration of Nine can be unpleasant if they find themselves in conflict, dispute and fight with someone. They often tend to exaggerate the mistakes of others and effectively justify themselves. In relationships with the Nine, it usually works best with the Number (11) and the Seven, as well as the Three and the Six. The Number Nine (9) closes the half-period of the Saros cycle, and the subsequent nine-year periods repeat in people’s lives.

© The Himalaya Master L.M. - Mahâtma Himâlaya Rishi

Udâna: Message of the Himalaya Master No. 65 - First Edition: Toruń 1983.

Dyskusja:Nauka o Wibracji Doskonałej Liczby Dziewięć

2024-11-18T22:10:54Z

Hari: Utworzono nową stronę "'''Teaching about the Perfect Vibration of the Number Nine - (U-65)''' (1) Numerology is a specific field of spiritual and esoteric knowledge, where numbers are studied as vibrations of influence determining reality, life situations, fate and building a person’s personality. The numerological Nine (9), the number 9 (3+3+3=3x3), the number of the planet Mars (Ares, Mangala), is, in its best aspect, the quintessence of altruism and sensitivity to the suffering of…"

'''Teaching about the Perfect Vibration of the Number Nine - (U-65)'''

(1) Numerology is a specific field of spiritual and esoteric knowledge, where numbers are studied as vibrations of influence determining reality, life situations, fate and building a person’s personality. The numerological Nine (9), the number 9 (3+3+3=3x3), the number of the planet Mars (Ares, Mangala), is, in its best aspect, the quintessence of altruism and sensitivity to the suffering of others. It approaches all aspects of life very emotionally, especially in defending the weak, the poor, and the oppressed. It is focused primarily on helping others. The Nine devotes itself to the good of all and always takes care of the weaker. It cares for people in need, noticing their suffering. The Nine does not want to remain indifferent to the fate of disabled people, the poor, the abandoned and all those who need any help. The Nine are usually extremely sensitive and emotional, and their heart breaks at the sight of any injustice, and they would already start fighting. Especially since they can perfectly empathise with another person’s situation, they lean over them and provide support. The numerological Nine likes new adventures very much, so they do not hesitate to throw themselves into the whirlwind of new experiences whenever the opportunity arises. Of course, this is connected with meeting new people because there can be no real adventures without them.

(2) By nature, (9) is a helpful person with huge reserves of innate kindness. Usually, the Nine treats everyone positively and is a nice companion with whom you can always spend time pleasantly. What is more, the Nine really sticks to people, enjoys new acquaintances, and is fascinated by the whole world and the beings living in it - not only homo sapiens but all beings. Sometimes numerological Nines are very friendly, but this is not always an advantage, because it happens that the Nines are susceptible to manipulation and exploitation by other, more cunning individuals, but once cheated, they will start to examine every offer carefully. They often become too submissive because they do not want to offend the other person. This approach may not end very positively for the Nines, so they should be careful with whom and when they hang out and what projects they undertake, both at work and in their free time. The vibration of the Nine (9) of Mars is altruistic, romantic and free-thinking. This is a truly exceptional person, and most people around them clearly notice it. It is no wonder that the Nines (9) are often the centre of attention of a large group of friends or supporters – who, however, can easily turn away. They also like spending time with people, so it is a mutual interest.

(3) The naivety of the Nines may cause someone to take advantage of them, but that is not the worst thing. A deceived Nine may doubt their life mission, which is usually to help others, and will become vengeful and fiercely belligerent. True, they will still trust people but may no longer be as willing to sacrifice themselves for them. This is a great loss for the world because the Nines do the most for it. At a higher level of development, the numerological Nine is spiritual and devotes a lot of their time to spiritual development, working on the interior and connecting with the Higher Self, deities and angels, and with holy spiritual masters. The spiritual Nine reads sacred texts and philosophical treatises and wants to learn new, wonderful things. They willingly hone their intellect and intuition - thus striving for Self-Realization as a good person or even a mystic, visionary or missionary of something lofty and religious-spiritual, idealistic (this could be communism). It can even be said with certainty that the upper Nine signifies spiritual fulfilment – the highest form of human existence. The Nine is generally extremely honest and has a very humanitarian approach to everything.

(4) The level of development of the upper octave of the Nine gives it extraordinary mental, sensory and spiritual abilities. Its intuition is so highly developed that it sometimes borders clairvoyance or clairaudience. If the Nine (9) is a bit more talented in this respect, it can become a medium, clairvoyant, guru or prophet of God. Psychic or charismatic abilities are not alien to it because the Nine often has an ability or power incomprehensible to ordinary mortals. It remains in constant contact with the spirit of Nature, the spirit of the Universe, the Heavens, angels and God himself. Its direct bond invariably amazes people from its closest environment and acquaintances. The basic symbol of the numerological Nine is highly developed spirituality and magic. A person with this vibration wants to serve others and teach them an altruistic approach to life. He conveys knowledge far beyond what can be learned at universities and in various courses or trainings. The message of the Nine is lively and completely natural, and it does not teach to gain recognition or money because its spiritual work is one hundred per cent selfless, even if by teaching, it earns a living for oneself and one family.

(5) The numerological Nine as a Number of Destiny is a born fighter for the good of all people. It always tries to take care of and fight for the interests of others, although, as a result, it often neglects its own, which, however, does not prevent the person from devoting time to helping others. In the heart of the Nine, there is a lot of enthusiasm for new ventures, and it is always willing to start a new project at work or social activity. At the same time, it is extremely excited and enjoys each subsequent stage of the implementation of the plan. Of course, the activities related to helping, supporting, developing, and progressing bring it the most joy. In such a case, it can become a true workaholic and even a sacrificer. The Life Path of the Nine is inextricably linked to opposing all injustice and wrongdoing, deviations and perversions. The Nine (9) cannot understand how some people can treat their fellow man badly. They will never agree to accept such a fact and will fight it with all their might, often subordinating most of their life to such a task. Whatever career they choose, they will forever remain a tracker of injustice and deviations in their immediate environment. The Nine will also always fight for the individual’s freedom, and it does not matter whether they do it on a large or small scale. They will invariably oppose everything that brings harm, evil, pain and suffering. All forms of enslavement and addiction are also ruthlessly eradicated by the Nine. They do not agree with the slave system of credit banking, starvation wages or junk contracts just as strongly as they fight these addictions: nicotine, drug addiction, psychedelia, and perversions. These are things that, according to the Nine, should not exist in the world at all.

(6) The Nine’s head is full of extraordinary visions of the future; they have many dreams and plans and see them as wonderful possibilities. They predict wonderful results, although, in reality, they do not always fully implement everything according to their intentions and ideas from inspiration. During their life, the Nine usually change their profession many times or have several, just in case. The Nine is a bit maladjusted to the environment, and because of this, they can often fall out of the game for a stable place in a social group, party or company. The most important thing they should take as a point of honour is learning to adapt to the rest of the community. It is not about giving up their ambitions, aspirations, goals and beliefs. It is enough to temper everything a bit and make it more “digestible” for the general public. It is very important for the Nine to avoid making promises without fulfilment, so it is always better not to know whether you will manage to do or arrange something, especially when you are a teacher and teach other people. Unfortunately, they tend to do this, and then often withdraw from their promises at the last minute, which can often upset or disappoint someone.

(7) Relationships with a person in the Nine (9) vibration are usually not the simplest or easiest. The need for change, revolution, and fight is connected with the fact that the Nine can become fully devoted to humanity, community, and higher ideas, neglecting personal and family relationships to achieve higher goals. Arguments, disputes and fighting with the Nine can be exceptionally difficult because Nines do not lack directness; they say what they think and remain exceptionally impulsive. Their emotionality and a certain egocentrism of a warrior or knight do not make the situation easier - especially in combination with arrogance, eloquence and competence, and the Nine can prepare themselves substantively. People in the vibration of Nine can be unpleasant if they find themselves in conflict, dispute and fight with someone. They often tend to exaggerate the mistakes of others and effectively justify themselves. In relationships with the Nine, it usually works best with the Number (11) and the Seven, as well as the Three and the Six. The Number Nine (9) closes the half-period of the Saros cycle, and the subsequent nine-year periods repeat in people’s lives.

© The Himalaya Master L.M. - Mahâtma Himâlaya Rishi

Udâna: Message of the Himalaya Master No. 65 - First Edition: Toruń 1983.

Dyskusja:Mistyka, Człowieczeństwo i Kultura

2024-11-18T21:40:39Z

Hari:

'''Mysticism, Humanity and Culture (U-42)'''

(1) The three concepts defined by the words mysticism, humanity and culture are very closely related. Humanity, also known as humanism and culture, are the two legs of what is referred to in a deeper dimension as spirituality and at the top as mysticism or gnosis. Mysticism, the path of the initiated mystic, is an ambiguous term describing a deeply spiritual and religious experience consisting of a direct, i.e. independent of rituals, customs, commandments and ceremonies, the relationship of man with the non-material, extrasensory or cosmic and transcendent reality. Mystical reality is understood differently by individual spiritual, religious-philosophical or hermetic systems. In Christianity, Judaism and Islam, mysticism is identical to the experience of God, the Absolute, the Supreme, and the angelic hierarchies. In Buddhism, Hinduism and Taoism, with the extrasensory One, are understood perhaps pantheistically or suprapersonally as the true Reality of the world, as spiritual Sat and Sacrum. At the foundation of mysticism, of this mystical depth, lies the practical experience of the possibility of spiritual communion of man with deity, with angels or with the Supreme God (El Elyon), the possibility of freely knowing these “secrets” of existence through “revelation” or gnosis, etc. Religious mystical experience, in comparison with typical esotericism or occultism, speaks less about specific extrasensory knowledge, such as telepathy, clairvoyance, reception of cosmic energy, white magic, etc., and more about experiencing deity and unity with deity as sacrum.

(2) Mysticism is the search for the most direct experience of God, or a life whose goal is union with God, with Brahman, Śiva-Śakti, with the Eternal Heavenly Tao, with El, Elim or Eloah (Allah). Practical mysticism includes spiritual and religious phenomena consisting of direct communication with God or deities, with angels of God. In a more general and basic sense, mysticism, gnosis, is a religious-philosophical direction, making the possibility of communication with God or deity the subject of certain considerations and investigations. In both cases, the existence of a transcendent, immaterial, or even extrasensory reality of the Absolute, Brahman, is a certainty of faith with the character of a starting assumption, of course, for mysticism because mysticism itself is based on direct experience culminating in revelation, i.e. in gnosis as the peak spiritual-religious experience. When practising deep spirituality, mysticism or gnosis, one should be wary of mental retardation in the form of numerous psychologists, philosophers, psychiatrists and psychotherapists based on empty materialism and atheism, who in principle reject spiritual and mystical experiences and gnosis, and therefore are unable to investigate, let alone understand, mystical experience, even if they supposedly engage in so-called transpersonal psychology. Atheistic, and in their essence, godless and demonic researchers and therapists can do great harm to people walking the path of spiritual development, people practising spirituality, mysticism or esotericism. The traditional occult and metaphysical prohibition of taking up spiritual and mystical topics with profane, godless or muggles and the prohibition of revealing mystical experiences and gnostic insights to inappropriate and unprepared persons should be observed in such cases as strictly as possible. The esoteric, mystical, spiritual sphere is for esotericists, not for “scientists”.

(3) The mysterious source of mystical knowledge is already indicated by the Greek etymology: μυστικός (mystikos). In English, the family of this word includes, for example, mist (mist) and misty (nebulous), which suggests mystery, contributing to treating this knowledge as extraordinary, intriguing, and sometimes treated as suspicious because it requires examination by a group of mystical and esoteric elders, a higher spiritual council, examination in terms of consistency with ancient insights and revelations, continuity of transmitted inner teaching, moral principles, etc. The existence of a reality inaccessible to the ordinary mundane senses implies the fact of the existence of beliefs about its existence in at least most religions, but the mystical and esoteric layer exists in every large and solid religious tradition, in every human culture, as Kabbalah in Judaism, as Sufism in Islam, as yoga and tantra in the Vedic, Hindu, Jain and Buddhist traditions, as qigong in Taoism, and as white magic in the culture of Mazdeism or Zoroastrianism of ancient Iran (Persia). Mystical experiences require one’s own work with the help of the Fifth Element, Aether, the Luminosity of Heaven, and the Grace of God or deities and angels. Mystics try to convey by various means - verbally, but also using images, symbols and all means of artistic expression - what is inexpressible and mysterious in their mystical experience. Regardless of the degree of development of his Humanity, man can only devote, accept and fully agree to God’s action in himself through prayer, contemplation, meditation, feeling, and intuition.

(4) In mysticism and gnosis and at higher levels of humanity, the possession of a soul or self plays a fundamental role, and the cultivation of spirituality in the form known as spiritual development is the purification and enlivening of the soul, the awakening of the soul, to the fullness of spiritual awakening and enlightenment. Kabbalistic Judaic mysticism describes five stages of the soul’s development, and Sufism, as the mysticism of Islam, presents even seven states of purification and sanctification of the soul. Buddhism usually mentions three important stages of awakening and enlightenment, three gates or steps towards the fullness of spiritual realization of the true self. The connection and ever deeper unity of the living self with the soul, and the soul with God, the jiva with Atman, and Atman with Brahman is an image of mystical development in the Eastern traditions originating from the Vedic teachings, the so-called Dharmic religions, Vedic, Brahman, Jain, Buddhist, Hindu, Smartian or Sikh. The mystical experience of union with God or deity in earthly life takes place during the process of initiation and spiritual development based on the path of initiation (blessings) and continues throughout the entire process of deification or angelization, bright transformation or transfiguration into a being of light, into a being spiritually awakened, increasingly enlightened. Christian mystics, such as Jacob Boehme, Sufi mystics, Taoist mystics or mystics of the Vedic Sanatana Dharma sought this unique state of unity of the soul (self) with the deity or angel in very different ways through intense prayer, asceticism, contemplation and meditation, through deep spiritual devotion.

(5) Mysticism is a supra-sensory and supra-rational religious experience based on personal contemplation, prayer, meditation and ascetic practices. Mysticism also causes moral development to rise to higher levels of humanity so that there is more and more Man as the Image of the Deity is in the human essence of the practitioner of mystic, the initiated. There is no spirituality, spiritual development, mysticism, gnosis or esotericism if there is no growth of humanity, growth manifested by raising people to higher levels of observance of the Commandments of God. If followers of religion are required to maintain the minimum level of guidelines and principles of ethical life or morality, a mystic is required to do much more, and what is still acceptable among ordinary people and tolerated in Muggle and profane societies is often not tolerated or accepted in spiritual, ascetic and mystical communities, becoming a forbidden evil in esoteric and hermetic communities. Higher morality and lesser licentiousness are the signs of the culture of a spiritual person, a mystic, a Gnostic or an esotericist. Spirituality and higher moral culture are the signs of true mysticism. There is, therefore, no coming to spiritual development, spirituality or mysticism, esotericism, gnosis and occultism to spread demoralization, licentiousness, deviations and perversions or the pathology of psychedelic drug taking of toxic substances causing depravity and degradation of the brain or adapting to the demonic habits of dark beings who have fallen into, for example, drunkenness or consuming what spiritual people and mystics avoid to develop the purity of the aura, ćakras and mind.

© The Himalaya Master - Mahâtma Himâlaya Rishi
Udâna: Messages of the Himalaya Master No. 42 - First Edition: Toruń 1983.

Dyskusja:Mistyka, Człowieczeństwo i Kultura

2024-11-18T21:15:11Z

Hari: Utworzono nową stronę "Mysticism, Humanity and Culture (U-42) (1) The three concepts defined by the words mysticism, humanity and culture are very closely related. Humanity, also known as humanism and culture, are the two legs of what is referred to in a deeper dimension as spirituality and at the top as mysticism or gnosis. Mysticism, the path of the initiated mystic, is an ambiguous term describing a deeply spiritual and religious experience consisting of a direct, i.e. independent of…"

Mysticism, Humanity and Culture (U-42)
(1) The three concepts defined by the words mysticism, humanity and culture are very closely related. Humanity, also known as humanism and culture, are the two legs of what is referred to in a deeper dimension as spirituality and at the top as mysticism or gnosis. Mysticism, the path of the initiated mystic, is an ambiguous term describing a deeply spiritual and religious experience consisting of a direct, i.e. independent of rituals, customs, commandments and ceremonies, the relationship of man with the non-material, extrasensory or cosmic and transcendent reality. Mystical reality is understood differently by individual spiritual, religious-philosophical or hermetic systems. In Christianity, Judaism and Islam, mysticism is identical to the experience of God, the Absolute, the Supreme, and the angelic hierarchies. In Buddhism, Hinduism and Taoism, with the extrasensory One, are understood perhaps pantheistically or suprapersonally as the true Reality of the world, as spiritual Sat and Sacrum. At the foundation of mysticism, of this mystical depth, lies the practical experience of the possibility of spiritual communion of man with deity, with angels or with the Supreme God (El Elyon), the possibility of freely knowing these “secrets” of existence through “revelation” or gnosis, etc. Religious mystical experience, in comparison with typical esotericism or occultism, speaks less about specific extrasensory knowledge, such as telepathy, clairvoyance, reception of cosmic energy, white magic, etc., and more about experiencing deity and unity with deity as sacrum.

(2) Mysticism is the search for the most direct experience of God, or a life whose goal is union with God, with Brahman, Śiva-Śakti, with the Eternal Heavenly Tao, with El, Elim or Eloah (Allah). Practical mysticism includes spiritual and religious phenomena consisting of direct communication with God or deities, with angels of God. In a more general and basic sense, mysticism, gnosis, is a religious-philosophical direction, making the possibility of communication with God or deity the subject of certain considerations and investigations. In both cases, the existence of a transcendent, immaterial, or even extrasensory reality of the Absolute, Brahman, is a certainty of faith with the character of a starting assumption, of course, for mysticism because mysticism itself is based on direct experience culminating in revelation, i.e. in gnosis as the peak spiritual-religious experience. When practising deep spirituality, mysticism or gnosis, one should be wary of mental retardation in the form of numerous psychologists, philosophers, psychiatrists and psychotherapists based on empty materialism and atheism, who in principle reject spiritual and mystical experiences and gnosis, and therefore are unable to investigate, let alone understand, mystical experience, even if they supposedly engage in so-called transpersonal psychology. Atheistic, and in their essence, godless and demonic researchers and therapists can do great harm to people walking the path of spiritual development, people practising spirituality, mysticism or esotericism. The traditional occult and metaphysical prohibition of taking up spiritual and mystical topics with profane, godless or muggles and the prohibition of revealing mystical experiences and gnostic insights to inappropriate and unprepared persons should be observed in such cases as strictly as possible. The esoteric, mystical, spiritual sphere is for esotericists, not for “scientists”.

(3) The mysterious source of mystical knowledge is already indicated by the Greek etymology: μυστικός (mystikos). In English, the family of this word includes, for example, mist (mist) and misty (nebulous), which suggests mystery, contributing to treating this knowledge as extraordinary, intriguing, and sometimes treated as suspicious because it requires examination by a group of mystical and esoteric elders, a higher spiritual council, examination in terms of consistency with ancient insights and revelations, continuity of transmitted inner teaching, moral principles, etc. The existence of a reality inaccessible to the ordinary mundane senses implies the fact of the existence of beliefs about its existence in at least most religions, but the mystical and esoteric layer exists in every large and solid religious tradition, in every human culture, as Kabbalah in Judaism, as Sufism in Islam, as yoga and tantra in the Vedic, Hindu, Jain and Buddhist traditions, as qigong in Taoism, and as white magic in the culture of Mazdeism or Zoroastrianism of ancient Iran (Persia). Mystical experiences require one’s own work with the help of the Fifth Element, Aether, the Luminosity of Heaven, and the Grace of God or deities and angels. Mystics try to convey by various means - verbally, but also using images, symbols and all means of artistic expression - what is inexpressible and mysterious in their mystical experience. Regardless of the degree of development of his Humanity, man can only devote, accept and fully agree to God’s action in himself through prayer, contemplation, meditation, feeling, and intuition.

(4) In mysticism and gnosis and at higher levels of humanity, the possession of a soul or self plays a fundamental role, and the cultivation of spirituality in the form known as spiritual development is the purification and enlivening of the soul, the awakening of the soul, to the fullness of spiritual awakening and enlightenment. Kabbalistic Judaic mysticism describes five stages of the soul’s development, and Sufism, as the mysticism of Islam, presents even seven states of purification and sanctification of the soul. Buddhism usually mentions three important stages of awakening and enlightenment, three gates or steps towards the fullness of spiritual realization of the true self. The connection and ever deeper unity of the living self with the soul, and the soul with God, the jiva with Atman, and Atman with Brahman is an image of mystical development in the Eastern traditions originating from the Vedic teachings, the so-called Dharmic religions, Vedic, Brahman, Jain, Buddhist, Hindu, Smartian or Sikh. The mystical experience of union with God or deity in earthly life takes place during the process of initiation and spiritual development based on the path of initiation (blessings) and continues throughout the entire process of deification or angelization, bright transformation or transfiguration into a being of light, into a being spiritually awakened, increasingly enlightened. Christian mystics, such as Jacob Boehme, Sufi mystics, Taoist mystics or mystics of the Vedic Sanatana Dharma sought this unique state of unity of the soul (self) with the deity or angel in very different ways through intense prayer, asceticism, contemplation and meditation, through deep spiritual devotion.

(5) Mysticism is a supra-sensory and supra-rational religious experience based on personal contemplation, prayer, meditation and ascetic practices. Mysticism also causes moral development to rise to higher levels of humanity so that there is more and more Man as the Image of the Deity is in the human essence of the practitioner of mystic, the initiated. There is no spirituality, spiritual development, mysticism, gnosis or esotericism if there is no growth of humanity, growth manifested by raising people to higher levels of observance of the Commandments of God. If followers of religion are required to maintain the minimum level of guidelines and principles of ethical life or morality, a mystic is required to do much more, and what is still acceptable among ordinary people and tolerated in Muggle and profane societies is often not tolerated or accepted in spiritual, ascetic and mystical communities, becoming a forbidden evil in esoteric and hermetic communities. Higher morality and lesser licentiousness are the signs of the culture of a spiritual person, a mystic, a Gnostic or an esotericist. Spirituality and higher moral culture are the signs of true mysticism. There is, therefore, no coming to spiritual development, spirituality or mysticism, esotericism, gnosis and occultism to spread demoralization, licentiousness, deviations and perversions or the pathology of psychedelic drug taking of toxic substances causing depravity and degradation of the brain or adapting to the demonic habits of dark beings who have fallen into, for example, drunkenness or consuming what spiritual people and mystics avoid to develop the purity of the aura, ćakras and mind.

© The Himalaya Master - Mahâtma Himâlaya Rishi
Udâna: Transmission of the Himalaya Master No. 42 - First Edition: Toruń 1983.

Gorakszanatha

2019-02-10T23:36:47Z

Hari:

[[Plik:Gorakhnath2.jpg|250px|thumb|right|Śri Goraksza Natha]]
'''Gorakhnātha''', '''Goraksza Nātha''' lub '''Gorakha Nātha''' - w sanskrycie: गोरखनाथ trl. gorakhanātha, też Gorakszanath, trl. gorakṣanātha - śiwaita, wielki mistrz i twórca [[Hatha Joga|Hatha Jogi]] znanej w obecnym kształcie, żyjący w północnych i zachodnich Indiach, według różnych źródeł między XI a XIV wiekiem naszej ery, uczeń [[Matsjendranatha]], mistrz zakonu Jogi znanego jako Nāthsampradāja, nauczyciel i propagator [[Laja Joga|Laja Jogi]].

Gorkhnāth uważany jest za [[siddhowie|mahasiddhę]], [[ryszi|maharysziego]], a także deifikowany jako inkarnacja [[Śiwa|Śri Śiwa]], szczególnie w rejonie północnych Indii i Nepalu, gdzie znajdują się liczne, poświęcone mu świątynie. Liczne szkoły jogi w Indiach uznają Gorakszę za nauczyciela swej linii.

Jogini należący do zakonu znani są jako [[Natha|Nathowie]] (Nātha), Darszanī, Gorakhnāthī, a także pod pogardliwym określeniem uknutym przez radykalnych muzułmanów - Kānfaṭa (dosłownie - 'rozdwojone uszy' od noszonych w uszach kolczyków). Jego wielbiciele znani są również ze swej waleczności już od XIV wieku kiedy to zbrojnie występowali przeciw prześladowaniom z rąk Islamistów a także kolonialistom brytyjskim.

== Życiorys ==

Od średniowiecza Gorakhnāth jest szeroko znanym w północnych i zachodnich Indiach mistrzem jogi, cudotwórcą i ascetą. W tradycji buddyzmu tybetańskiego uznaje się go za maga. Liczne legendy podają różne historie Ryszi Gorakhnath. Według jednej z nich Gorakhnth miał urodzić się z krowiego łajna i został odnaleziony przez Matsjendra Nātha, który uczynił go swoim uczniem. W ''Gorakhnāth kī Goṣṭhī'' autorstwa Kabira, Gorakhnāth mówi o sobie, że jest synem Matsjendranātha i wnukiem Ādinātha. Według tybetańskiego lamy i uczonego, Tārānātha, Goraksza był początkowo buddystą, a nāthą i uczniem Ryszi Matsjendra Nātha został w późniejszym czasie. Jako buddysta miał być znany pod imieniem Anaṅga Vajra, niektóre źródła podają również imię Ramaṇa Vajra. W dziele Kāyabodha, którego autorem miał być sam Goraksznātha istnieją zapiski, które wskazują, że z dużym prawdopodobieństwem początkowo był rzeźnikiem (paśvārambhaka). Jeśli słowo ''Ārambha'' oznacza rytualną, ofiarną rzeź, oznaczało by to, że Goraksza przed wstąpieniem do zakonów Nāthów nie mógł być buddystą. Poprzez praktykę Nathāmargi pod okiem swojego Guru, Goraksza osiągnął wyzwolenie, a także ogromną mądrość i magiczne moce siddhi. Nie wiadomo dokładnie kiedy urodził się i zmarł ani w którym wieku żył. Niektóre źródła podają nawet szósty wiek naszej ery, jednak najwięcej źródeł i biografów przychyla się do początku dwunastego wieku naszej ery.

Tak jak nie znana jest data narodzin Gorakhnātha, tak nie jest znana data jego śmierci. Indyjski mistyk i poeta [[Kabir]] tak opisuje jego śmierć w swoich śakhi (kronikach historycznych):

''"Gorakhnāth, ukochany jak Rāma, nie żyje; jego ciało nie zostało spalone [jogini grzebią zmarłych], rozłożyło się i zmieniło w glinę.."''

Ryszi Goraksza miał wielu znanych uczniów, którzy byli sławnymi siddhami. Wśród nich można wspomnieć sławnego jogina, świętego i cudotwórcę Bāla Nātha (Siddha Bālapāda, znany w tybetańskiej literaturze jako [[Jalandhara Nātha]]), [[Bhairav Nātha]], [[Rāja Bhartṛhari]], [[Ćarpaṭī Nāth]], [[Gahini Nāth]] i innych. Stanowił inspirację i wywarł ogromny wpływ na duchowych przewodników Sikhizmu, [[Kabir]]a i [[Guru Nanak]]a.

== Legendy i wzmianki ==

Wiele legend poświęconych jest magicznym mocom siddhi jakie posiadł Goraksza. Jedną z mocy było przywracanie ludzi do życia. W jednej z opowieści król Bhartṛhari postanowił sprawdzić miłość swojej żony. W tym celu rozpuścił pogłoski o własnej śmierci. Zrozpaczona królowa zgodnie ze starym rytuałem sati popełniła samobójstwo. Król nie spodziewał się, że do tego dojdzie. Usłyszał, że Gorakhnāth potrafi rozpuścić smutek. Jogin odwiedził króla, a kiedy poznał całą historię, rozbił swoją miskę i zapłakał nad nią z takim samym żalem i desperacją jaką okazał król płacząc nad ciałem żony. Bhartṛhari ofiarował joginowi lepszą miskę, a Gorakhnath w zamian obiecał przywrócić życie jego żonie. Jednak kiedy stanęła przed nim żywa odmówił wzięcia jej w objęcia, ponieważ postanowił już wyrzec się świata i zostać joginem.

Gorakh Nāth miał także potrafić stwarzać nowe życie, jak również obdarzać potomstwem bezpłodne kobiety. Legendy z różnych części Indii i Nepalu opowiadają również o uzdrowicielskich mocach Gorakszy, na przykład zdolności do przywracania kończyn. Miał także władzę nad żywiołami i pogodą, a także dzikimi bestiami i wężami. Według nepalskiej legendy, kiedy odwiedził kraj nie został przyjęty z należnym mu szacunkiem. Gorakhnāth zabrał więc chmury z nieba i usiadł na nich pogrążając się w trwającej dwanaście lat medytacji, w czasie której pozostawał całkiem nieruchomy. Ponieważ uwięził chmury, na Nepal spadła dwunastoletnia susza. Suszę przerwała dopiero wizyta jego Guru, Matsjenda Nātha. Goraksza zerwał się, by oddać mu pokłon z szacunku, a wtedy chmury zostały uwolnione i urodzaj wrócił do Nepalu.

Goraksza był również w stanie bezbłędnie rozróżniać prawdę od fałszu, winę od jej braku, dobro od zła i wydawać natychmiast słuszne osądy, co dla duchowości rodem ze Wschodu jest oznaką duchowego urzeczywistnienia (nie zaś jak całkiem fałszywa i głupia postawa new age, wedle której nikogo nie należy osądzać). Był również znany ze swojej zdolności do rzucania skutecznych klątw na ludzi niegodziwych i złych.

== Świątynie i miejsca ==

[[Plik:Gorakhnath_temple_gorakhpur.jpg|250px|thumb|right|Świątynia Gorakhnatha w Gorakhpur]]
Jedną z bardziej znanych świątyń poświęconych Mahasiddha Gorakhnath jest Gorakhnath Nath (lub Gorakhnath Mutt), duża świątynią Nathów znajdującą się w Gorakhpur, mieście położonym nad brzegiem rzeki Rapti w północno-wschodniej części indyjskiego stanu Uttar Pradesh.

Region Gorakhpur wziął swą nazwę od Gorakhnatha, świętego Nath Sampradaja. Sławna świątynia zwana Gorakhnath Nath została zbudowana aby uczcić miejsce w którym praktykował jogę. Region Gorakhpur składa się z dystryktów Kushinagar, Basti, Deoria, Azamgarh położonych w Indiach oraz części nepalskiego regionu Tarai. Obszary te były i nadal są ważnymi centrami kultury wedyjskiej.

Gorakhpur było częścią sławnego królestwa Koszal. Jednym z najwcześniejszych znanych władców tego regionu ze stolicą w Ajodhja był król [[Ikszawaku]], założyciel słonecznej dynastii z której wywodził się [[Rama]]. Jest to więc rejon z którego pochodziło dużo znanych oświeconych joginów i kszatrijów starożytności.

Świątynią Gorakhnatha w Gorakhpur zarządza obecnie religijna instytucja Gorakhnat Math, która zarządza także drugą świątynią Gorakhnatha w nepalskim dystrykcie Gorkha (kolejnym miejscu, o którym sądzi się, że swą nazwę zawdzięcza Śri Gorakhnath). Świątynia w Gorakhpur ma zawierać samadhi (grobowiec) Gorakhnatha, a także gaddi (medytacyjny tron) Gorakszy. Świątynie te są jednymi z najważniejszych religijnych miejsc w regionie.

Tysiące wielbicieli odwiedza te światynie, szczególnie w czasie Makar Sankranti (święto światła celebrowane z okazji wejścia słońca w znak Makara - Koziorożca), w czasie którego składają ofiary z ryżu dla Gorakh Nātha.

Zakon Nathów zgodnie z przykazaniem Gorakhnatha nie przestrzega zasad segregacji kastowej tak jak inne hinduistyczne grupy religijne. Stąd członek każdej kasty może służyć jako kapłan w świątyniach.

Obecnie Głównym Kapłanem świątyni jest Yogi Adityanath. Został wyznaczony na Mahanta przez swego Guru, Mahant Avaidyanatha, który zmarł 12 września 2014 i został pochowany obok swojego Guru Digvijay Natha w Świątyni Gorakhnatha.

Jedną z popularnych praktyk religijnych jest 12-krotne recytowanie Śri Gorakhnāth Czālīsā, czterdziestowersu poświęconego Śri Gorakhnath. Praktyka ta ma obdarzać praktykującego cudownym światłem Mistrza Goraksza.

== Literatura ==

Mahājogi Goraksza przypisuje się autorstwo wielu dobrych traktatów o jodze. Wśród nich tradycyjnie wymienia się dzieła zapisane w sanskrycie, takie jak:

* ''Gorakṣa Śataka''
* ''Jñāna Śataka''
* ''Jñānaprakāśa Śataka''
* ''Gorakṣa Kalpa''
* ''Gorakṣa Saṁhitā (Gorakṣa Paddhati)''
* ''Yoga Siddhānta Paddhati''
* ''Siddhānta Paddhati''
* ''Siddhasiddhānta Paddhati''
* ''Jñānamṛta'' - poematy o obowiązkach joginów
* ''Gorakṣa Gitā''
* ''Yoga Mārtaṇḍa''

[[Category:Nazwiska]]

Gorakṣanātha

2019-02-10T23:36:13Z

Hari: Przekierowanie do Gorakszanatha

#PATRZ [[Gorakszanatha]]

Siddham

2019-02-10T23:35:18Z

Hari: Przekierowanie do Siddha

#PATRZ [[Siddha]]

Satjawati

2017-02-20T17:22:27Z

Hari: Utworzono nową stronę "Obraz Satjawati stojącej tyłem do króla Śantanu '''Satjawati''' (Sanskryt:सत्यवती, '''Satyawatī''..."

[[Plik:Ravi Varma-Shantanu and Satyavati.jpg|thumb|Obraz Satjawati stojącej tyłem do króla Śantanu]]
'''Satjawati''' (Sanskryt:सत्यवती, '''Satyawatī''') była królową królestwa [[Kuru]] i żoną króla [[Hastinapura]] - [[Śantanu]], praprababcią [[Pandawowie|Pandawów]] i [[Kaurawowie|Kaurawów]]. Była także matką mędrca [[Wjasa|Wjasy]], autora eposu. Jej historia pojawia się w [[Mahabharata|Mahabharacie]], [[Hariwamśa Purana]] i [[Bhagawata Purana|Dewi Bhagawata Purana]].

Była córką króla Wasu (znanego także jako Uparićara Wasu) przeklętą przez [[Apsara|apsarę]] zmienioną w rybę - Adrikę. Została wychowana przez pochodzącego z ludu szefa rybaków - Duśaradźa (był on także sternikiem na promie) na brzegach rzeki Jamuny. Z powodu zapachu emanującego z jej ciała znana była jako ''Matsjagadha]] (ta, która pachnie rybami) i pomagała swemu ojcowi w pracy na promie.

Jsko młoda kobieta Satjawati spotkała wędrującego [[ryszi]] (mędrca) [[Paraśara]], który spłodził z nią syna Wjasę. Mędrzec obdarzył ją także piżmowym zapachem, który przyniósł jej imiona takie jak ''Jodźanagandha'' ("Ta, której zapach rozprzestrzenia się na ''[[jodźana|jodźanę]]'' (dytans 12-14 kilometrów)") i ''Gandhawati'' ("pachnąca").

Później król Śantanu zakochał się w niej urzeknięty jej zapachem i pięknem. Wyszła za Śantanu pod warunkiem, że jej dzieci odziedziczą tron, kosztem prawa do tronu najstarszego syna Śantanu - [[Bhiszma|Bhiszmy]]. Satjawati urodziła Śantanu dwóch synów o imieniach [[Ćitrangada]] i [[Wićitawirja]]. Po śmierci Śantanu ona i jej synowie, z pomocą Bhiszmy rządzili królestwem. Choć obaj jej synowie zmarli bezdzietnie, zaaranżowała, że jej najstarszy syn, Wjasa, poprzez zwyczaj zwany [[nijoga|nijogą]] zapłodnił obie wdowy po Wićitrawirji. Ich dzieci - [[Dhritarasztra]] i [[Pandu]] zostali ojcami odpowiednio Kaurawów i Pandawów. Po śmierci Pandu Satjawati udała się do lasu by czynić pokuty i zmarła tam przed [[Wojna Kurukszetra|wojną Kurukszetra]].

Podczas gdy wychwala się jej dalekowzroczność i umiejętność prowadzania polityki, krytykuje się jej brak skrupułów w osiąganiu celów i jej ślepą ambicję.

==Źródła na temat Satjawati i związane z nią imiona==

Niewiele wiadomo o Satjawati z Mahabharaty; jednakże późniejsze teksty - ''Hariwamśa'' i ''Dewi Bhagawata Purana'' opowiadają jej historię.

Satjawati znana jest pod wieloma imionami w Mahabharacie. Wśród nich są Daseji, Gandhawati, Kali, Matsjagandha, Satja, Wasawi i Jodźanagandha. Imię ''"Daseji"'' – imię używane często przez Bhiszmę na określenie jej - oznacza kogoś pochodzącego z ''Dasa'' - niewolników, lub Dasa - tubylczą księżniczkę. ''Wasawi'' oznacza "córkę króla Wasu". Jej imię dane przy narodzinach, ''Kali'' (ciemna), wskazuje, że miała ciemną karnację. Inne jej imię, jakie dostała przy narodzinach, Satjawati, oznacza "trzymającą się prawdy", ''satya'' oznacza "prawdomówność". Jak wspomniano wcześniej była także znana pod imionami ''Matsjagandhi'' w jej wcześniejszym życiu oraz ''Gandhakali'' ("pachnąca ciemnoskóra"), 'Gandhawati'' oraz ''Jodźanagandha'' w późniejszym okresie życia.

==Narodziny i młodość==
Według ''Hariwamśa'' Satjawati w swym poprzednim życiu była Aćczhoda, córką [[Pitry|Pitrów]] (przodków) i przeklęta by urodzić się na ziemi. ''Mahabharata'', ''Hariwamśa'' i ''Dewi Bhagawata Purana'' dowodzą, że Satjawati była córką przeklętej ''[[apsara|apsary]]'' (niebiańskiej nimfy) o imieniu Adrika. Adrika przez klątwę została zmieniona w rybę i żyła w rzece Jamunie. Kiedy Wasu (znany lepiej jako Uparićara Wasu), władca królestwa [[Ćedi]], był na polowaniu, w nocy śniąc o swojej żonie miał polucję. Wysłał swe nasienie do żony za pomocą orła, ale z powodu walki z innym orłem, nasienie wpadło do rzeki i zostało połknięte przez przeklętą rybę-Adrikę. W wyniku tego ryba zaszła w ciążę. Szef rybaków złapał rybę i ją rozciął. Znalazł w środku, w łonie ryby dwójkę dzieci: chłopca i dziewczynkę. Rybak oddał dzieci królowi, ten jednak zatrzymał dla siebie tylko chłopca. Chłopiec urósł i został założycielem [[Królestwo Matsja|Królestwa Matsja]]. Król oddał dziewczynkę rybakowi nazywając ją ''Matsja-gandhi'' lub ''Matsja-gandha'' ("Ta która śmierdzi rybą") z powodu rybnego zapachu jakim pachniało ciało dziewczynki. Rybak wychował dziewczynkę i nazwał ją ''Kali'' (''ciemna'') z powodu jej cery. Z czasem Kali zyskała imię ''Satjawati'' ("prawdomówna"). Rybak był także przewoźnikiem pracującym na promie. Satjawati pomagała ojcu przewozić ludzi na drugą stronę rzeki i wyrosła na piękną dziewczynę.

==Spotkanie z Paraśarą i narodziny Wjasy==
[[File:Vyasa.jpg|thumb|left|Wjasa, autora Mahabharaty i wielki mędrzec był synem Satjawati.]]

''Dewi Bhagawata Purana'' opowiada, że gdy Kali (Satjawati) przewoziła [[ryszi]] (mędrca) [[Paraśara]] na drugi brzeg Jamuny, mędrzec chciał, aby Kali zaspokoiła jego porządanie i przytrzymał jej prawą rękę. Próbowała ona odwieźć Paraśara, mówiąc, że uczony [[Bramin]] o jego pozycji nie powinien pragnąć kobiety, która śmierdzi rybami. Ostatecznie poddała się widząc desperację i upór mędrca i bojąc się, że jeśli nie spełni jego żądania, może on zatopić łódź pośrodku. Kali zgodziła się i powiedziała Paraśarze, by zaczekał cierpliwie aż łódź dopłynie do brzegu. Docierając na drugi brzeg mędrzec złapał ją ponownie, ale ona oznajmiła mu, że jej cieło śmierdzi, a stosunek seksualny powinien być przyjemny dla obojga. Na te słowa ''Matsjagandha'' została przemieniona (dzięki mocom mędrca) w ''Jodźanagandha'' ("tą, której zapach można poczuć na odległość ''[[jodźana|jodźany]]''. Pachniała teraz piżmem i dlatego nazywaną ją ''Katsuri-gandhi'' ("pachnąca piżmem"). Kiedy Paraśara palony namiętnością zbliżył się do niej ponownie, nalegała, że nie godziło się uprawiać seks w świetle dziennym i że jej ojciec i inni zobaczą ich z drugiego brzegu; powinni zaczekać do nocy. Mędrzec za pomocą swych mocy okrył całą okolicę mgłą. Zanim mędrzec mógł się nią nacieszyć, Satjawati ponownie przerwała mu mówiąc, że nacieszy się nią i odjedzie, kradnąc jej dziewictwo i okrywając hańbą w społeczności. Mędrzec pobłogosławił ją nietkniętym dziewictwem. Poprosiła Paraśara, by obiecał jej, że ich stosunek będzie tajemnicą a jej dziewictwo nietknięte; że syn, którego urodzi w efekcie ich stosunku będzie tak sławny i wielki jak wielki mędrzec; że jej zapach i młodość będą wieczne. Paraśara udzielił jej tych darów i został zaspokojony przez piękną Satjawati. Po odbytym stosunku mędrzec wykąpał się w rzece i odszedł, by nigdy więcej jej nie spotkać ponownie. Mahabharata skraca historię mówiąc tylko o dwóch życzeniach Satjawati: jej dziewictwie oraz wiecznym słodkim zapachu.

Zachwycona swoimi błogosławieństwami, Satjawati urodziła dziecko tego samego dnia na wyspie na Jamunie. Syn natychmiast urusł jako młodzieniec i przyrzekł swej matce, że przyjdzie jej z pomocą ilekroć go wezwie; następnie odszedł praktykować do lasu. Syn został nazwany ''Kryszna'' ("ciemny") z powodu ciemnego koloru skóry, lub ''Dwaipajana'' ("urodzony na wyspie"), a później stał się znany jako [[Wjasa]] - kompilator [[Wedy|Wed]], autor [[Purany|Puran]] i [[Mahabharata|Mahabharaty]], wypełniając przepowiednię Paraśara. Po tym Satjawati wróciła do domu by pomagać ojcu.

==Małżeństwo z Śantanu==
[[Image:Bheeshma oath by RRV.jpg|upright|thumb|right|''Przysięga Bhiszmy'', obraz Raja Ravi Varma. Bhiszma (znany wcześniej jako Dewawrata) przysięga celibat przed Satjawati i jej rodziną.|alt=Painting of dark-skinned prince taking Satyavati's hand]]
Pewnego dnia [[Śantanu]], król z dynastii [[Kuru]] zasiadający na tronie w [[Hastinapur]] przybył do lasu na polowanie i został oczarowany przez piżmowy zapach emanujący z Satjawati. Zwabiony jej słodkim zapachem odnalazł dom Satjawati i widząc ją zakochał się od pierwszego wejrzenia. Król poprosił wodza rybaków o rękę jego córki; rybak Duśaradź powiedział, że jego córka poślubi króla wtedy i tylko wtedy gdy jej synowie odziedziczą tron.

Król zaszokowany i odrzucony powrócił do pałacu, ponieważ już wyznaczył swojego synę, [[Bhiszma|Dewawratę]] na swego następcę. Dewawrata był zmartwiony stanem swego ojca; od ministra dowiedział się o rządaniach rybaka. Natychmiast wyruszył do chaty rybaka i błagał go o rękę Satjawati dla swego ojca. Ryba powtórzył swe żądanie i powiedział Dewawracie, że tylko Śantanu był godzien ręki Satjawati; odrzucił już oferty małżeństwa nawet od ''[[ryszi|Brahmaryszich]]'' takich jak [[Asita]].

Dewawrata wyrzekł się swego prawa do tronu na korzyść syna Satjawati, jednak rybak twierdził dalej, że dzieci Dewawraty mogą ubiegać się o tron. Dewawrata złożył "straszliwą przysięgę" [[Brahmaćarja|brahmaćarji]] - celibatu do końca życia. Rybak natychmiast przekazał Satjawati Dewawracie, który odtąd znany był jako Bhiszma ("straszliwy"). Bhiszma oddał Satjawati Śantanu, który ją poślubił.

W ''Dewi Bhagawata Puranie'', pierworodny syn Satjawati, Wjasa, lamentuje, że jego matka porzuciła go swemu własnemu losowi natychmiast po urodzeniu. Wraca do miejsca swego urodzenia w poszukiwaniu matki, która, jak się dowiaduje, jest teraz królową Hastinapury.

==Narodziny dzieci i wnuków==
[[File:COLLECTIE TROPENMUSEUM Wajangpop voorstellende Satyawati TMnr 3582-40.jpg|thumb||Satjawati - jawajska kukiełka ''[[Wayang]] kulit''.|alt=Javanese stick-puppet of Satyavati]]

Po ich małżeństwie Satjawati urodziła Śantanu dwóch synów: [[Ćitrāngada]] i [[Wićitrawirja]]. Hariwamśa opowiada o wydarzeniach dotyczących Bhiszmy po śmierci Śantanu. W czasie okresu żałoby po jego śmierci, Ugrajudha Paurawa (uzurpator do tronu Panćali) zażądał od Bhiszmy, aby oddał mu Satjawati wzamian za bogactwo. Bhiszma zabił Ugrajudha Paurawa, który stracił swe moce, ponieważ pożądał cudzej żony. Jednakże ''Mahabharata'' nie zawiera tego wydarzenia; opisuje tylko jak Bhiszma koronuje Ćitrangada na króla pod rozkazem Satjawati. Ćitrangada został później zabity przez imiennika [[gandharwa]] (boskiego muzyka).

Po śmierci Ćitrangady jego młodszy brat Wićitawirja zostaje królem, podczas gdy Bhiszma jest jego namiestnikiem (pod rozkazami Satjawati) aż Wićitawirja dorośnie. Wićitawirja ożenił się z księżniczkami królestwa [[Kosala]] - Kaśi: [[Ambika|Ambiką]] i [[Ambalika|Ambaliką]], które zostały porwane przez Bhiszmę w czasie ich ''[[Swajamwara|Swajamwary]]'' (wyboru spośród zalotników). Bezdzietny Wićitawirja zmarł w końcu z powodu gruźlicy.

[[File:Vyasa with his mother.jpg|thumb|left|Podstarzała Satjawati ze swym pierworodnym Wjasą]]
Bez spadkobierców do tronu Satjawati poprosiła Bhiszmę aby ożenił się z wdowami Wićitrawirji (zgodnie z praktyką [[nijoga|nijogi]] w jej węższym sensie, jako lewirat i by rządził jako król. Bhiszma odmówił, przypominając Satjawati o obietnicy jaką złożył jej ojcu i przysiędze swego kawalerstwa. Zasugerował by wynająć bramina, który zapłodni wdowy, zapewniając tym samym ciągłość dynastii. Wyjawiając Bhiszmie historię swego spotkania z Paraśarą, Satjawati dobrze wiedziała, że najwyższy czas y wezwać jej syna Wjasę na pomoc. Nakłoniła Wjasę do praktyki ''nijogi'' z wdowami po jego przyrodnim bracie, mówiąc: "przez uczucie do twego brata Wićitawirji, dla podtrzymania dynastii, dla zadośćuczynienia tej prośby Bhiszmy i mojego polecenia, dla dobroci dla wszystkich stworzen, dla ochrony ludzi i z hojności twego serca, o bezgrzeszny, przystoi ci czynić co mówię." Po przekonaniu Wjasy, Satjawati udało się z dużym trudem uzyskać zgodę swych "cnotliwych" synowych. W ''Mahabharacie'', Wjasa zgodził się natychmiast na ''nijogę''. W ''Dewi Bhagawata Puranie'' Wjasa początkowo odmówił Satjawati. Argumentował, że żony Wićitawirji są jak jego córki; uprawianie ''nijogi'' z nimi było haniebnym grzechem, poprzez który nie może przyjść żadne dobro. Jako mistrzyni "realpolitik", głodna wnuków Satjawati zapewniała, że aby przedłużyć dynastię złe zalecenia starszych należy wykonywać, jeśli zmniejszą smutek matki. Wjasa w końcu zgodził się na to "odrażające zadanie" ale stwierdził, że potomstwo takiej perwersji nie może być źródłem radości.

W odpowiednim czasie Satjawati zaprosiła Wjasę do komnaty starszej królowej, Ambiki. Jednakże w czasie seksu z Wjasą Ambika dostrzegła jego ciemny wygląd i zamknęła oczy. Wjasa oznajmił Satjawati, że z powodu okrucieństwa Ambiki jej syn będzie ślepy (ale silny) i że będzie miała stu synów - znanych później jako [[Kaurawowie]] (potomkowie Kuru). Satjawati uważała takiego potomka za niegodnego bycia królem, więc poprosiła Wjasę o ''nijogę'' z młodszą synową. W czasie ''nijogi'' Ambalika zbladła z powodu strasznego wyglądu Wjasy. W rezultacie tego dziecko miało urodzić się blade, zgodnie z przepowiednią Wjasy. Jego matka błagała go o jeszcze jedno dziecko. W wyniku tego urodzili się ślepy [[Dhritarasztra]] i blady [[Pandu]]. Satjawati ponownie zaprosiła Wjasę do sypialni Ambiki; ta jednak pamiętała o strasznym wyglądzie Wjasy i odorze jaki od niego dochodził i zamieniła się z dziewczyną z kasty [[Śudra|Śudrów]]. Dziewczyna uszanowała mędrca i nie bała się go i tak oto Wjasa pobłogosławił ją; jej syn miał być najinteligentniejszym człowiekiem, a ona nie miała być dłużej niewolnicą. Wjasa opowiedział Satjawati o oszuście i następnie zniknął; dziewczynie zaś urodził się [[Widura]], inkarnacja boba [[Dharma|Dharmy]].

==Ostatnie dni==
W następstwie ślepoty Dhritarasztry i pochodzenia Widury (syn służącej), Pandu został koronowany na króla Hastinapury. Jednakże został przeklęty przez mędrca i wyrzekł się królestwa odchodząc do lasu razem ze swymi żonami [[Kunti]] i [[Madri]]. Tam jego żony urodziły mu [[Pandawowie|Pandawów]] czyli "synów Pandu" poprzez praktykę ''noijogi'' z bogami. Z powodu klątwy Pandu zmarł w lesie; Madri zmarła razem z nim. Kunti wróciła do Hastinapury razem z Pandawami. Satjawati była załamana po śmierci Pandu i nie chciała dłużej żyć. Po rytuale pogrzebowym Wjasa ostrzegł Satjawati, że szczęście w dynastii się skończy i w przyszłości nastąpią niszczycielskie zdarzenia prowadzące do zniszczenia jej krewnych, których może nie znieść na stare lata. Zgodnie z sugestią Wjasy Satjawati udała się do lasu by czynić pokutę razem ze swymi synowymi - Ambiką i Ambaliką. W lesie zmarła i osiągnęła niebiosa.

[[Category:Nazwiska]]

Siddha

2017-02-20T17:08:11Z

Hari:

'''Siddha''' - dosłownie: "owocny", "spełniony", "mistrz"; forma żeńska to siddha-angana, "towarzyszka mistrza". Mistrz duchowy czy jogin, który osiągnął oświecenie i duchową doskonałość, co przejawia się występowaniem cudownych zjawisk i mocy, nad którymi siddha musi zapanować. Wiele traktatów indyjskich powiada, że mistrz duchowy, [[guru]], może być rozpoznany po tym, że manifestuje moce nadprzyrodzone, [[siddhi]]. W mitologii indyjskiej [[siddha]] to przedstawiciel klasy 84 tysięcy świętych i czystych półboskich istot żyjących w świecie Antariksza lub Siddhaśila, Siddhaloka.

Siddhowie dysponują ośmioma niezwykłymi zdolnościami nadprzyrodzonymi (mocami) opisywanymi w jodze i tantrze, a właściwie przynajmniej jedną z ośmiu tychże mocy. Najczęściej przypisuje się żyjącym mistrzom oświeconym zdolność spełniania życzeń wielbicieli. Trzeci rozdział Jogasutr napisanych przez Ryszi Patandźali omawia sposoby osiągania mniejszych i większych cudownych mocy jogicznych, które czynią siddhą. Podkreśla się, że [[siddhi]] - owoce urzeczywistnienia duchowego - mogą być używane jedynie dla dobra wspólnego żyjących stworzeń i nie wolno ich manifestować dla zaspokajania egoistycznych kaprysów czy zachcianek, gdyż wiedzie to do upadku duszy (jaźni) czy utraty oświecenia.

[[Siddhanta]] to zbiór nauk i doktryn filozoficzno-mistycznych przekazywanych przez osoby uznane za siddhów. Idea siddhów i siddhi szerzej rozwinięta jest w [[śaktyzm|śaktyzmie]] i [[śiwaizm|śiwaizmie]] indyjskim. Powiada się, że na ziemi pośród ludzi żyje nie więcej niż 84 tysiące doskonałych mistrzów - cudotwórców. Siedziby większości siddhów okryte są tajemnicą, najczęściej są to trudno dostępne miejsca w górach lub puszczach. Miejsca życia dawnych siddhów, o ile znane, okryte są głęboką czcią i często budowane są w nich sanktuaria, świątynie. Przykładem jest mandir uznawanego za siddhę [[Shirdi Sai Baba]], który jest miejscem pielgrzymek i kultu w hinduizmie i islamie.

'''Siddhowie''' - klasa półboskich istot duchowych manifestujących [[siddhi]], [[wibhuti]] - nadnaturalne moce, duchowe charyzmaty, magiczne moce. Siddhowie mieszkają na wyższej magicznej planecie opisywanej jako siddhaloka.

Siddhowie w Indii i Tybecie, a także w Chinach zawsze stali poza społeczeństwem i ustanowionymi religiami, często byli rewolucjonistami ducha odrzucającymi np. zdeformowany system kastowy, władzę zdegenerowanych kapłanów politycznych, składanie bezsensownych lub wypaczonych ofiar i puste obrzędy religijne pozbawione treści. Siddhowie uczyli bezpośrednich metod poznawania Rzeczywistości i przejawiania duchowej mocy,magicznych charyzmatów. Siddhowie pozostawili ludzkości [[ajurweda|ajurwedę]], a także inny oryginalny system medycyny, siddha-vaidhyam, którego celem było znaczne przedłużanie życia i nieśmiertelność fizyczna. Siddha-Vaidhya w Chinach znana jest jako alchemia taoistyczna. Tradycja głosi, że wielu [[siddha|siddhów]] żyło, a nawet nadal żyje przez setki i tysiące lat, aby pomagać ludzkości. Jeśli nawet trudno jest nam uwierzyć w te i inne dokonania siddhów, to powinniśmy pamiętać, że są one ciągłym źródłem natchnienia oraz aspiracji duchowych dla setek milionów Indusów.

==Siddha Sampradaya==

Hathajogapradipika - popularne dzieło o Hatha Jodze z XV wieku e.ch. wymienia 32 Wielkich Siddhów zwanych Mahasiddhami.
{{Układ wielokolumnowy | liczba=5 |
# Ādinātha
# [[Matsyendra]]
# Śāvara
# Ānandabhairava
# [[Chaurangi]]
# Minanātha
# [[Gorakṣanātha]]
# Virupākṣa
# Bileśaya
# Manthāna
# [[Bhairava]]
# Siddhibuddha
# Kanthaḍi
# Koraṃṭaka
# Surānanda
# Siddhapāda
# [[Charpaṭi]]
# Kānerī
# Pūjyapāda
# Nityanātha
# Nirañjana
# Kapālī
# Bindunātha
# Kākachaṇḍīśvarā
# Allāma
# Prabhudeva
# Ghoḍā
# Chholī
# Ṭiṃṭiṇi
# Bhānukī
# Nāradeva
# Khaṇḍakāpālika }}

Indyjskie linie tantryczne siddhanty ze wschodu Indii wymieniają dalszych 76 historycznych mistrzów siddhów, co razem daje 108 dobrze znanych i udokumentowanych '''Doskonałych''' inkarniwanych jako Awadhutowie czy Alwarowie siddha jogi.
{{Układ wielokolumnowy | liczba=5 |
# [[Minanātha]]
# [[Gorakshanātha]]
# Chauranginātha
# Chāmarinātha
# Tantipā
# Hālipā
# Kedāripā
# Dhongapā
# Dāripā
# Virupā
# Kapāli
# Kamāri
# Kānha
# Kanakhala
# Mekhala
# Unmana
# Kāndali
# Dhovi
# [[Jālandhara]]
# Tongi
# Mavaha
# Nāgārjuna
# Dauli
# Bhishāla
# Achiti (Aćiti)
# Champaka (Ćampaka)
# Dhentasa
# Bhumbhari
# Bākali
# Tuji
# [[Charpati]] (Ćarpati)
# Bhāde
# Chāndana
# Kāmari
# Karavat
# Dharmapāpatanga
# Bhadra
# Pātalibhadra
# Palihiha
# Bhānu
# Mina
# Nirdaya
# Savara
# Sānti
# Bhartrihari
# Bhishana
# Bhati
# Gaganapā
# Gamāra
# Menurā
# Kumāri
# Jivana
# Aghosādhava
# Girivara
# Siyāri
# Nāgavāli
# Bibhavat
# Sāranga
# Vivikadhaja
# Magaradhaja
# Achita
# Bichita
# Nechaka
# Chātala
# Nāchana
# Bhilo
# Pāhila
# Pāsala
# Kamalakangāri
# Chipila
# Govinda
# Bhima
# [[Bhairava]]
# Bhadra
# Bhamari
# Bhurukuti }}

===Lista 18 Wielkich Siddhów tamilskich===
{{Układ wielokolumnowy | liczba=2 |
# Śri Aathi ka1athilay Thillaiyile Thirumoolar
# Śri Alagumalai Ramadevar
# Śri Ananthasayanam Kumbamuni, Agastyar
# Śri Thirupathi Konkanavar
# Śri Kamala muni Aaroor
# Śri Sothiarangam Sattamuni
# Śri Karuvai Karoovurar
# Śri Sundaranandar Koodal
# Śri Sollum Ettikkudiyil Vaalmikarodu
# Śri Natraal Kasi Nandi Devar
# Śri Paathi Arisankaran Koyil Paambatti
# Śri Palani Malai Boganathar
# Śri Thiruparamkuntramathil Macchamuni
# Śri Pathanjali Rameswaram
# Śri Sethi Vaitheeswaran Koil Dhanvanthari
# Śri Poyur Gorakar Mayuram Kudambai, Goraksha, Gorakhnath,
# Śri Thiruvarunajyur Idaikadar
# Śri Samadhiyil Senthaner emai kakkaway }}

Śri Agasthiyar Kriya Babaji Badril znany jako Mahavatar Kriya Babaji.

Oto lista tamilskich siddhów południa Indii w nieco innej kolejności:
{{Układ wielokolumnowy | liczba=2 |
# Sri Pathanjali Siddhar
# Sri Agasthiar Siddhar
# Sri Kamalamuni Siddhar
# Sri Thirumoolar Siddhar
# Sri Kuthambai Siddhar
# Sri Korakkar Siddhar
# Sri Thanvandri Siddhar
# Sri Sundaranandar Siddhar
# Sri Konganar Siddhar
# Sri Sattamuni Siddhar
# Sri Vanmeegar Siddhar
# Sri Ramadevar Siddhar
# Sri Nandeeswarar Siddhar
# Sri Edaikkadar Siddhar
# Sri Machamuni Siddhar
# Sri Karuvoorar Siddhar
# Sri Bogar Siddhar
# Sri Pambatti Siddhar. }}

===Odnośniki do siddhów w kulturze zachodniej===

Filmowa epopeja George Lucasa, "Gwiezdne Wojny", zawiera wiele motywów dotyczących nauk i praktyk siddhów ubranych w scenerię kosmicznej wojny pomiędzy siłami Dobra (Światła, Jedi) oraz siłami Zła (Ciemności, Sith).

[[Category:Hasło]]
[[Category:Laja Joga]]

Taranatha

2017-02-20T17:04:04Z

Hari:

'''Tāranātha''' (1575–1634) był [[lama|lamą]] wywodzącym się ze szkoły [[Dzionang]] z [[Buddyzm Tybetański|Buddyzmu Tybetańskiego]]. Uważany jest za jej najważniejszego uczonego i przedstawiciela.

Taranatha urodził się w Tybecie, wedle popularnej opinii w ten sam dzień, w którym urodził się [[Padmasambhawa]]. Jego oryginalne imię to Kun-dga'-snying-po, co w Sanskrycie przekłada się na Anandagarbha. Na znak swego szacunku do Sanskrytu w czasach, gdy w Tybecie Sanskryt tracił swą dawną popularność, przyjął sanskryckie imię Taranatha pod którym stał się szerzej znany. Swym imieniem chciał również oddać cześć swemu indyjskiemu nauczycielowi Buddhaguptanatha.

Taranatha już w młodym wieku miał się wyróżniać swymi niezwykłymi cechami, jak to często bywa w przypadku wielkich mistrzów. Studiował u takich mistrzów jak Je Draktopa, Yeshe Wangpo, Kunga Tashi i Jampa Lhundrup, choć jego głównym nauczycielem był Buddhaguptanatha.

Taranatha był płodnym pisarzem i znanym naukowcem. Jego najbardziej znaną pracą jest Historia Buddyzmu w Indiach (dpal dus kyi 'khor lo'i chos bskor gyi byung khungs nyer mkho) z 1608 roku, która została przetłumaczona na angielski. Inną znaną pracą Taranathy jest Złoty Różaniec, Pochodzenie Tantry Bodhisattwy Tara z 1604 roku. To dzieło również znalazło swe angielskie wydanie.

W 1614 roku Taranatha założył ważny klasztor szkoły Dzionangpa - Takten Dhamchöling w Dolinie Tsangpo około 300 kilometrów na zachód od Lhasy. Po przejęciu go przez Geluga w 1642 roku stał się on znany jako Ganden Puntsokling.

Prawdopodobnie niedługo po 1614 roku Taranatha udał się do Mongolii, gdzie miał ponoć założyć kilka klasztorów. Zmarł prawdopodobnie w mieście Urga (Ułan Bator).

[[Category:Nazwiska]]

Kaurawowie

2017-02-20T17:00:37Z

Hari:

[[Plik:Bitwa Kaurawów Z Pandawami.jpg|thumb|Bitwa Kaurawów Z Pandawami na polu Kurukszetra]]
'''Kaurawowie''' (Sanskrit: कौरव, trl. Kaurava) to potomkowie [[Kuru]], legendarnego króla będącego przodkiem wielu znanych postaci z [[Mahabharata|Mahābhāraty]]. Najbardziej znanymi Kaurawami są [[Durjodhana]], [[Duszasana]], [[Wikarna]], [[Jujutsu]] oraz [[Duhśala]].

== Etymologia ==

Słowo 'Kaurava' jest użyte w [[Mahabharata|Mahābhāracie]] w dwóch znaczeniach:
*Szersze znaczenie jest używane do określenia wszystkich potomków Kuru. To określenie, które włącza również [[Pandawowie|Pandawów]] jest używane we wcześniejszych częściach popularnych przekładów Mahābhāraty.
*Węższe, ale częściej spotykane znaczenie odnosi się do starszej linii potomków Króla Kuru. Ogranicza je to dzieci Króla [[Dhritarasztra]], jako że jego linia jest linią starszych potomków Kuru. Nie włącza ono dzieci młodszego brata [[Pandu]], który założył własną linię - Pandawów.

Pozostała część tego artykułu odnosi się do Kaurawów w węższym znaczeniu, czyli do dzieci Driharasztry i jego żony [[Gandhari]]. W sanskrycie specyficzny termin odnoszący się do tych dzieci to Dhārtarāṣṭra (Sanskryt: धार्तराष्ट्र), pochodna od Dhritarasztra.

==Narodziny Kaurawów==

Po tym gdy Gandhari poślubiła Dhritarasztra, owinęła swe oczy badażem i przyrzekła dzielić tą samą ciemność, w której żył jej niewidomy mąż. Brat Ghandari, [[Szakuni]] przybył aby z nimi mieszkać i zajmować się interesami Gandhari. Pewnego razu mędrzec [[Wjasa]] przybył odwiedzić Gandhari w [[Hastinapur]]. Zajęła się ona dostarczeniem mu wszelkich wygód i zobaczyła, że miał przyjemny pobyt w Hastinapur. Święty był zadowolony z przyjęcia jakie zgotowała mu Gandhari i postanowił spełnić jej życzenie. Gadhari zażyczyła sobie stu synów, którzy będą tak potężni jak jej mąż. Wjasa spełnił jej życzenie i w miarę upływu czasu Gandhari dostrzegła, że jest w ciąży. Ale minęły dwa lata i żadne dziecko się nie urodziło. W między czasie [[Kunti]] otrzymała syna od boga [[Jama]], którego nazwała [[Judhiszthira]]. Po dwóch latach ciąży Gandhari urodziła twardy kawał mięsa pozbawionego życia, które wcale nie było dzieckiem. Gadhari była zdewastowana, ponieważ oczekiwała stu synów zgodnie z błogosławieństwem [[Ryszi]] Wjasa. Juz miała wyrzuć ten kawał mięsa, kiedy pojawił się Ryszi Wjasa i oznajmił jej, że błogosławieństwo, którego jej udzielił nie mogło być na próżno i poprosił Gandhari aby wypełniła płynnym [[Ghi]] sto słoików. Powiedział jej, że potnie mięso na sto kawałków i umieści je w słoikach, z których rozwinie się jej stu synów, tak, jak tego pragnęła. Gandhari powiedziała Wjasie, że chciała też mieć córkę. Wjasa zgodził się i pociął mięso na sto i jeden kawałek i każdy z nich umieścił w słoikach. Po dwóch kolejnych latach słoiki były gotowe do otwarcia.

Kiedy pierwszy słoik został otwarty, urodziło się pierwsze dziecko i zostało nazwane [[Duryodhana]] co znaczy niepokonany, lub trudy przeciwnik do walki. Kiedy tylko dziecko zaczeło płakać, wszystkie dzikie zwierzęta z dżungli zaczęły wyć i pojawiło się wiele innych złych omenów. [[Widura]] przemówił wtedy, że dziecko trzeba będzie porzucić, gdyż złem omeny przy narodzinach sprowadzą zagładę na klan Kuru. Powiedział: "Pisma święte jasno mówią, że dla dobra klanu jednostka może zostać złożona w ofierze, dla dobra wioski klan może zostać złożony w ofierze, dla dobra kraju wioska może zostać złożona w ofierze i dla rozwoju duszy nawet ziemię można złożyć w ofierze. Tak więc dla dobra klanu i kraju i ludzkości, proszę złoż w ofierze tego swojego syna." Ale zarówno Gandhari jak i Dhritarasztra byli przekonani, że dziecko nie uczyni żadnej szkody i pomimo sprzeciwu Widury zatrzymali dziecko. W tym samym czasie Kunti urodził się [[Bhima]] w lesie. Kolejny syn Dhritarasztra i służącej należącej do kasty [[Wajśjowie|Wajsjów]] o imieniu Sukhada urodził się w ten sam dzień co Bhima i Durjodhana. Otrzymał on imię [[Jujutsu]]. Inne dzieci Gandhari zostały wyciągnięte ze słojów i teraz miała ona stu synów i jedną córkę o imieniu [[Duhśala]]. Wszystkie dzieci wyrosły na silne i potężne.

Cytat z Mahabharaty, Sambawa dźajesz, Część CXV:

"I w czasie gdy Gandhari była w stanie zaawansowanej ciąży, była służąca z kasty Wajśjów, która usługiwała Dhriharasztrze. W czasie tego roku, o królu, znakomity Dhritarasztra spłodził z nią syna obdarzonego wielką inteligencją, który później otrzymał imię Jujutsu. A ponieważ został spłodzony przez [[Kszatrija|Kszatriję]] z kobietą z kasty Wajśjów, był on obiektem ciągłych kpin z ust Kaurawów.

Tak oto narodzili się mądremu Dhritarasztrze, stu synów z których wszyscy byli bohaterami i mocarnymi wojownikami oraz córka ponad tą setką oraz inny syn [[Jujutsu]] obdarzont wielką energią i dzielnością spłodzony z kobietą z Wajśjów."

Historia ta odnosi się do późniejszego sporu na temat sukcesji do tronu królestwa. Wedle niej Durjodhana, najstarszy syn Dhritarasztra narodził się później, pomimo wczesnego ślubu swego ojca. Judhisztira urodził się wcześniej, co legitymizuje jego roszczenia do tronu, ponieważ był najstarszym dzieckiem swego pokolenia.

Wszyscy synowie Dhritarashtra za wyjątkiem Jujutsu (syna Dhritarasztra i kobiety z kasty Wajśjów, a więc brat przyrodni Durjodhany) zostali zabici w wielkiej bitwie na polu [[Kurukszetra]].

==Lista Dzieci Dhritarasztry==

Chociaż wszyscy synowie z Gandhari zostali nazwani, tylko kilku pierwszych wymienia się normalnie w Mahabharacie. Ich sto pierwszym dzieckiem była córka o imieniu [[Duhśala]]. Dhritarasztra miał innego syna o imieniu [[Jujutsu]] spłodzonego z służącą z kasty Wajśjów, który urodził się tego samego dnia co [[Durjodhana]].

Imiona wszystkich 102 dzieci (posegregowane według ich wieku za wyjątkiem córki Duhśala urodzonej razem z Dussaha) to:

{{Układ wielokolumnowy | liczba=5 |
#[[Durjodhana]]
#[[Jujutsu]] (brat przyrodni)
#[[Duhśasana]]
#Dussaha
#[[Wikarna]]
#Jalasandha
#Sama
#Saha
#Vinda
#Anuvinda
#Durdharsha
#Suvahu
#Dushpradarshana
#Durmarshana
#Durmukha
#Dushkarna
#Karna
#Vivinsati
#Sala
#Satwa
#Sulochana
#Chitra
#Upachitra
#Chitraksha
#Charuchitra
#Sarasana
#Durmada
#Durvigaha
#Vivitsu
#Vikatanana
#Urnanabha
#Sunabha
#Nanda
#Upananda
#Chitravana
#Chitravarman
#Suvarman
#Durvimochana
#Ayovahu
#Mahavahu
#Chitranga
#Chitrakundala
#Bhimavega
#Bhimavala
#Balaki
#Balavardhana
#Ugrayudha
#Bhima
#Karna
#Kanakaya
#Dridhayudha
#Dridhavarman
#Dridhakshatra
#Somakitri
#Anudara
#Dridhasandha
#Jarasandha
#Satyasandha
#Sada
#Suvak
#Ugrasravas
#Ugrasena
#Senani
#Dushparajaya
#Aparajita
#Kundasayin
#Visalaksha
#Duradhara
#Dridhahasta
#Suhasta
#Vatavega
#Suvarchas
#Adityaketu
#Vahvashin
#Nagadatta
#Agrayayin
#Kavachin
#Krathana
#Kunda
#Kundadhara
#Dhanurdhara
#Ugra
#Bhimaratha
#Viravahu
#Alolupa
#Abhaya
#Raudrakarman
#Dridharatha
#Anadhrishya
#Kundabhedin
#Viravi
#Dhirghalochana
#Pramatha
#Pramathi
#Dhirgharoma
#Dirghavahu
#Mahavahu
#Vyudhoru
#Kanakadhvaja
#Kundasi
#Virajas
#[[Duhśala]](Córka) |
}}

==W Literaturze==

[[Hariamśa Purana]] (8 wiek naszej ery) opowiada dźainistyczną wersję ich historii.

==Zobacz także==
*[[Królestwo Kuru]]

[[Category:Hasło]]

Wojna Kurukszetra

2017-02-20T16:58:31Z

Hari:

[[Plik:Kurukshetra.jpg|thumb|350px|Ilustracja manuskryptu "Mahabharaty", przedstawiającego wojnę Kurukszetra.]]
'''Wojna Kurukszetra''' ([[pismo dewanagari|Dewanagari]]: कुरुक्षेत्र युद्ध) – najważniejszy epizod w epickim dziele literatury indyjskiej [[Mahabharata|''Mahabharacie'']], opisujący walkę dynastyczną między klanami [[Kaurawowie|Kaurawów]] i [[Pandawowie|Pandawów]] o tron [[Hastinapur]]u.

W epizodzie tym pojawia się święty dla wyznawców [[hinduizm]]u tekst rozmowy między bogiem [[Kryszna|Kryszną]] i jego przyjacielem [[Ardźuna|Ardźuną]] – ''[[Bhagawadgita]]'' – który określa Krysznę jako Najwyższego Boga i przedstawia sposób doskonalenia człowieka, który pozwoli mu uwolnić się z cyklu [[inkarnacja|inkarnacji]] i połączyć z Kryszną.

Miejsce bitwy na polu Kurukszetra (co oznacza: "kraj klanu Kuru") znajduje się obecnie w indyjskim stanie [[Hariana]], 150 km na północ od [[Delhi]]. Według większości obliczeń wojna miała miejsce około roku 3100 p.n.e. W hinduizmie miejsce bitwy uznane jest za święte, codziennie tłumy pielgrzymów przybywają w to miejsce, aby obserwować zachód Słońca, stąd też nazywano to miejsce ''Dharmakszetra'' (święte miejsce pielgrzymek).

Opis wojny w ''Mahabharacie'' zajmuje 1/4 tego dzieła, chociaż walki trwały zaledwie 18 dni. Większość opisów dotyczy indywidualnych walk różnych bohaterów z obu klanów, dyplomacji wojennej, rodzajów broni itp. Rozdziały od szóstego do dziesiątego (nazwane ''Parvas'') uznawane są za najstarsze. Tekst rozmowy między Bogiem [[Kryszna|Kryszną]] i [[Ardźuna|Ardźuną]] – ''[[Bhagawadgita]]'' – uznawany jest przez naukowców za późniejszy dodatek do ''Mahabharaty''.

== Przygotowania do wojny ==
Spór między Kaurawami i Pandawami wybuchnął z powodu oszustwa Kaurawów podczas gry w kości, w wyniku czego Pandawowie musieli udać się na wygnanie na okres 13 lat. Konflikt zaostrzył się, kiedy [[Durjodana]] (najstarszy z Kaurawów), powodowany zawiścią odmówił oddania Pandawom tronu po ich powrocie z wygnania.

Za radą Kryszny Pandawowie usiłowali rozwiązać konflikt w drodze pokojowych mediacji. [[Balarama]] (brat Boga Kryszny) usilnie nakłaniał Pandawów do uniknięcia wojny za wszelką cenę. Jednak Pandawowie oprócz prowadzenia negocjacji kontynuowali przygotowania do wojny, nawiązując sojusze.

Wysłannik Pandawów został obrażony i odesłany przez Durjodanę, wbrew radom starca [[Bhiszma|Bhiszmy]] (dziadka Ardźuny). Wówczas Kryszna sam podjął się misji pokojowej w Hastinapurze. Jednak Durjodana poczuł się urażony odmową Kryszny zamieszkania w jego domu i spiskował, aby aresztować boga. Gdy Kryszna zjawił się w pałacu, aby przedstawić propozycje zawarcia pokoju, zaślepiony zawiścią Durjodana kazał aresztować boga. Kryszna zaśmiał się i objawił zebranym w olśniewającej boskiej postaci. Po powrocie do Pandawów Kryszna oznajmił, że jego misja pokojowa została odrzucona.

Do Kryszny udali się z prośbą o pomoc [[Durjodana]] i [[Ardźuna]]. Bóg zaproponował do wyboru albo swoją potężną armię albo siebie samego bez broni. Ardźuna poprosił Krysznę, aby został woźnicą jego rydwanu, a bezbożny Durjodana wybrał armię Boga. Pandawowie mieli 7 dywizji, zwanych [[akszauhini]], pod dowództwem Dristadjumny, a Kaurawowie 11 dywizji wojska pod dowództwem Bhiszmy. Wojownicy uzbrojeni byli głównie w łuki, topory, miecze i włócznie. W walkach używano słoni oraz koni.

== Bitwa ==
[[Plik:The Pandava and Kaurava armies face each other.JPG|thumb|Amie gotowe do walki|200px]]
''Mahabharata'' opisuje tę wojnę jako najbardziej krwawą w dziejach świata (w ciągu zaledwie 18 dni zginęli prawie wszyscy wojownicy) i początek „ery zła” ([[Kalijuga|kali juga]]). Była to wojna na wyniszczenie przeciwnika. Chociaż wojowników obowiązywał [[kodeks honorowy]], to większość z nich walczyła nieuczciwie. Walki toczyły się tylko za dnia i polegały na indywidualnych potyczkach oraz zbiorowych atakach na linie wroga. Codziennie ogłaszano zwycięzcę na podstawie liczby zabitych przez niego wrogów. Pandawowie, chociaż mniej liczni, mieli lepszą taktykę i wykorzystywali strategię zaskakiwania wroga.

Przed walką Ardźunę ogarnęły wątpliwości, czy powinien walczyć z własnym dziadkiem i szanowanym nauczycielem i czy powinien zabijać wrogów z własnej rodziny. Kryszna wytłumaczył mu, że jest to walka między złem i dobrem (''dharma'' i ''adharma'') a rodzina Ardźuny stanęła po stronie zła i grzechu. Bóg objawił się Ardźunie jako Pan Wszechświata i pogromca zła. Przekonał Ardźunę, że zabijając demonicznych ludzi zabija tylko ich ciała, podczas gdy ich dusze dostąpią wyzwolenia.

=== Pierwszy dzień bitwy ===
Karna ponownie odmawia Krysznie podjęcia walki po stronie Pandawów deklarując swe oddanie Durjodhanie. Jujutsu przechodzi na stronę Pandawów. Bhiszma sieje spustoszenie w armii Pandawów, którzy ponoszą znaczne straty.

=== Drugi dzień ===
Biszma rozbija formację Krauncza-wjuha. Ardźuna zaatakował swego dziadka Bhiszmę, dowódcę Kaurawów, i zmusił go do ucieczki z pola bitwy. Kaurawowie stracili wielu wojowników. Bima pokonuje Kalingów i Niszadów.

=== Trzeci dzień ===
Kaurawowie w formacji ''Garuda'' skoncentrowali atak na Ardźunie, jednak bez powodzenia. W tej formacji dziobem Garudy był Bhiszma, oczami Drona i Kritawarman, głową Krypa i syn bramina Drony Aśwatthaman wspierani przez armie Trigartów, Kekajów i Watadhanów. Durjodhana ze swą armią tworzył ogon i tułów Garudy, a pozostałe armie Kaurawów tworzyły jego skrzydła. Pandawowie z kolei utworzyli kontr-formację w kształcie pół-księżyca. Bhima otoczony przez licznych władców tworzył prawy róg księżyca, Dhrisztadjumna i Śikhandin z cała armią Pańcalów wypełnili środek a jego centrum na czele dywizji jeźdźców na słoniach stanowił Judhiszthira, natomiast lewy róg księżyca formował syn Bhimy Ghatotkacza wraz z rakszasami. Tam też stał Ardźuna. Durjodana zaatakował Pandawów i zmusił ich armię do odwrotu. Ardźuna niechętnie zaatakował swojego dziadka Bhiszmę, czym wywołał gniew Kryszny.

=== Czwarty dzień ===
Durjodana zaatakował Bhimę przy pomocy słoni bojowych. [[Bhima]], uzbrojony tylko w maczugę, odparł atak i zabił ośmiu braci Durjodany, jednak został ciężko ranny. [[Bhiszma]] radził Durjodanie, aby starał się zawrzeć pokój z Pandawami, ale bez powodzenia.

=== Piąty dzień ===
Krwawe walki trwały; Ardźuna zabił tysiące wojowników Kaurawów.

=== Szósty, siódmy i ósmy dzień ===
Pandawowie ponieśli ogromne straty w ludziach, zabity został także syn Ardźuny - [[Irawan]].

=== Dziewiąty dzień ===
Kryszna znowu rozgniewał się na widok niechęci z jaką Ardźuna walczył przeciwko Bhiszmie.

=== Dziesiąty dzień ===
Pandawowie postanowili zabić Bhiszmę podstępem. Wysłali przeciwko niemu Szikandiego, który w poprzednim wcieleniu był kobietą i z tego powodu Bhiszma odmawiał z nim walki. Za Szikandim skrył się Ardźuna, który z łuku ugodził Bhiszmę strzałami i zranił go śmiertelnie. Bhiszma umierał kilka dni i widział klęskę Kaurawów. Nowym dowódcą Kaurawów został [[Drona]].

=== Jedenasty dzień ===
Ardźuna, jako doskonały łucznik odparł atak Drony, który potem przysiągł, że zabije Ardźunę. Durjodana namówił króla Bhagadattę (syna [[demon]]a zabitego przez Krysznę), aby zabił Ardźunę. [[Bhagadatta]] był najsilniejszym człowiekiem na Ziemi i miał wiele ogromnych słoni bojowych.

=== Dwunasty dzień ===
Zaczęła się długotrwała walka między Ardźuną i Bhagadattą, w końcu syn demona został zabity. Przeciwko Kaurawom walczył syn Ardźuny – [[Abhimanju]], który poległ w walce.

=== Piętnasty dzień ===
Śmierć Drony - powiedziano mu (niezgodnie z prawdą), że jego syn zginął, wtedy Drona pełny goryczy porzucił swoją broń oraz opuścił swoje ciało, osiągając samadhi. Wtedy go zabito. Dowództwo armii Kaurawów obejmuje Karna.

=== Szesnasty dzień ===
Wojska Pandawów ustawiły się w szyku ptaka a Kaurawowie utworzyli sierp księżyca. Ardźuna pokonuje Karnę.

=== Kolejne dni ===
Wielu z Kaurawów próbowało uciekać lecz bezskutecznie. Durjodhana zostaje zabity przez Bhimę (ten ugodził go wcześniej w udo za poniżenie kiedyś Draupadi).

Zginęli prawie wszyscy wojownicy oprócz pięciu Pandawów ([[Judhiszthira]], [[Ardźuna]], [[Bhima]], [[Nakula]], [[Sahadewa]]) i pięciu ich sojuszników. Wszyscy Kaurawowie i ich sprzymierzeńcy polegli. W ten sposób walka między siłami dobra i zła zakończyła się zwycięstwem dobra, pod opieką boga Kryszny. Królem Hastinapuru został Judhiszthira, który wkrótce przekazał władzę wnukowi Ardźuny – Parikszitowi.

== Autentyczność wojny Kurukszetra ==
Większość naukowców uważa wojnę Kurukszetra za fakt historyczny (podobnie jak wojnę trojańską), rozbieżności dotyczą ustalenia dokładnej daty bitwy:
* Dr S. Balakrishna ustalił rok 2559 p.n.e. za pomocą obliczeń kolejnych zaćmień Księżyca.
* Prof. I.N. Iyengar ustalił rok 1478 p.n.e. obliczając podwójne zaćmienia i koniunkcje Saturna i Jowisza.
* Dr B.N. Achar ustalił rok 3067 p.n.e. obliczając pozycje planet według ''Mahabharaty''.
* Śri P.V. Holey ustalił datę 13 listopada 3143 roku p.n.e. za pomocą pozycji planet i systemu kalendarza.
* Dr P.V.Vartak ustalił datę 16 października 5561 roku p.n.e. obliczając pozycje planet.

[[Category:Hasło]]

Nijoga

2017-02-20T16:57:21Z

Hari:

'''Nijoga''' (Sanskryt: नियोग) to starożytny zwyczaj w hinduskiej tradycji w którym kobieta (której mąż jest albo niezdolny do poczęcia dziecka, albo zmarł bezdzietnie) prosi i wyznacza osobę, które pomoże jej w poczęciu dziecka. Zgodnie z tą hinduską tradycją mężczyzna, który zostanie do tego wyznaczony musi być osobą godną czci. Istniało wiele zastrzeżeń związanych z tym procesem, a mianowicie:

# Kobieta zgadza się na to tylko po to, aby w sposób prawy zajść ciążę, nie dla przyjemności.
# Dziecko urodzone w ten sposób zostaje uznane za dziecką męża i żony, nie zaś wyznaczonego mężczyzny.
# Wyznaczony mężczyzna nie może szukać rodzicielskiego związku lub przywiązywać się do dziecka w przyszłości.
# Aby uniknąć nadużyć, mężczyzna mógł w swym życiu zostać wyznaczony do tego procesu tylko trzy razy.
# Ten akt będzie postrzegany jako [[Dharma|dharmiczny]] i podczas jego wykonywania, mężczyzna i kobieta będą mieć tylko Dharmę w swych umysłach, nie zaś namiętność lub lubieżność. Mężczyzna uczyni to jako pomoc kobiecie w imię Boga, podczas gdy kobieta zaakceptuje to tylko po to, aby urodzić dziecko sobie i swemu mężowi.

W nijodze ciała były smarowane [[ghi]] (tak żeby pożądanie nie mogło zakorzenić się w umysłach uczestników ale by mógło nastąpić poczęcie dziecka).

Epos ''[[Mahabharata]]'' opisuje jeden przykład nijogi. Królowa [[Satjawati]] zmusza swego syna oraz mędrca [[Wjasa|Wjasę]] do wykonania nijogi z wdowami swego syna [[Wićitrawirja]]. Wdowy [[Ambika (Mahabharata)|Ambika]] i [[Ambalika]] oraz jedna z ich służących rodzą odpowiednio [[Dhritarasztra]], [[Pandu]] i [[Vidura]]. W [[Manusmṛti]], nijoga jest opisana w IX.59-63, ale praktyka ta jest także zakazana w IX.64-68. Tekst ten (IX.167) opisuje dziecko urodzone przez nijogę jako ''kszetraja'' dziecko męża-żony.

Nijoga jest głównym motywem filmu ''Anahat'' wyreżyserowanego przez Amola Palekara. Został on wystawiony na Międzynarodowym Festiwalu Filmowym w Indiach w 2003 roku. Kolejnym filmem w którym nijoga jest głównym motywem jest Eklavya: Królewska Straż. Główny bohater grany przez Amitabha Bachchana jest rozdarty pomiędzy swym obowiązkiem, a emocjami do swych dzieci poczętych przez praktykę nijogi. Motyw jest także ukazany w filmie Oonch Neech Beech z 1989 roku, gdzie postać grana przez Kulbhushana Kharbanda, sanjasin dostaje polecenie od swego nauczyciela by wykonać nijogę.

[[Category:Hasło]]

Bhiszma

2017-02-20T16:56:25Z

Hari:

[[File:The scene from the Mahabharata of the presentation by Ganga of her son Devavrata (the future Bhisma) to his father, Santanu..jpg|thumb|Obraz przedstawiający [[Ganga|Gangę]] pokazującą swego syna Dewawrata (przyszłego Bhiszmę) jego ojcowi, [[Śantanu]]]]
W eposie [[Mahabharata]], Dewawrata znany także jako Gangaputra i '''Bhiszma''' (Sanskryt: भीष्‍म) [3901BC - 3101BC] był dobrze znanym ze swojego celibatowego przyrzeczenia ósmym synem Króla [[Śantanu]] panującego nad Królestwem [[Kuru]]. Został pobłogosławiony długim życiem i przyrzekł służyć panującemu królowi Kuru oraz wujowi zarówno [[Pandawowie|Pandawów]] jak i [[Kaurawowie|Kaurawów]]. Był niedoścignionym łucznikiem i wojownikiem swoich czasów. Będą na łożu śmierci ze strzał na polu bitwy [[Kurukszetra]] przekazał także [[Wisznu Sahasranama]] [[Judhisztira|Judhisztirze]]. Należał także do [[Sankriti]] [[Gotra]].

==Etymologia==

W [[Sanskryt|Sanskrycie]] słowo ''Bhiszma'' (भीष्म) oznacza 'straszny' lub 'ten, który wzbudza strach'.

Inne imiona pod jakimi jest znany:

* Dewawrata (देवव्रत) - Zachwycony Bogiem lub pobożny
* Śantanab (शन्तनब) - syn Śantu
* Gangāputra (गंगापुत्र) - syn Gangi (Czystość)
* Śāntanawa (शान्तनव) - potomek (syn) Śantanu
* Pitāmaha (पितामह) - dziadek od strony ojca
* Mahāmahima (महामहिम) - wielki król lub ktoś kto jest przemożnie wspaniały
* Gauranga (गौरांग) - osoba z jasnym ciałem
* Śwetawīra (श्वेतवीर) - biały wojownik, lub ktoś kto jest bohatersko biały

==Narodziny==
[[File:Raja Ravi Varma, Ganga and Shantanu (1890).jpg|thumb|Śantanu powstrzymuje Gangę przed utopieniem ich ósmego dziecka, które później było znane jako Bhiszma.]]
Według legendy pewnego razu ośmiu [[Wasu]] (Asztawasu) odwiedziło [[aśram]] [[Waśisztha|Waśiszty]] w towarzystwie swych żon. Jednej z żon spodobała się [[Kamadhenu]], spełniająca życzenia krowa Waśiszthy i poprosiła swego męża Prabhasa aby mu ją ukradł. Prabhasa ukradł krowę z pomocą innych i wszyscy oni w następstwie tego uczynku zostali przeklęci przez Waśiszthę, że będą musieli urodzić się w świecie ludzi. Siedmiu z błagających o miłosierdzie Waśiszthy Wasu, którzy pomagali w kradzieży krowy Kamadhenu kara została zmniejszona do tego, że zostaną uwolnieni ze swoich ludzkich ciał wkrótce po narodzinach; jednakże Prabhasa, który był organizatorem kradzieży, został przeklęty długim życiem na ziemi. Klątwa jednakże została zmniejszona do tego, że będzie jednym z najbardziej znakomitych wśród ludzi swego czasu. To właśnie ten Prabhasa rozpoczął życie jako Bhiszma.

Gdy Dewawrata się urodził, jego matka [[Ganga]] zabrała go do innych światów, gdzie został wychowany i wyćwiczony przez znamienitych mędrców.

* [[Bryhaspati]]: Syn [[Angiras]]a i nauczyciel [[Dewa|Dewów]] nauczył Dewawratę obowiązków królów (Dandanīti), nauk politycznych i [[Śastry|Śastr]].
* [[Śukraćarja]]: Syn [[Bhrygu]] i nauczyciel [[Asura|Asurów]], nauczył także Dewawratę nauk politycznych i innych gałęzi wiedzy.
* [[Waśisztha]], Brahmaryszi i [[Ćjawana]], syn Bhrygu nauczył [[Wedanga|Wedangi]] i innych świętych pism Dewawratę, który opanował Wedy.
* [[Sanatkumara]]: Najstarszy syn Śri [[Brahma]], nauczył Dewawratę nauki umysłowe i duchowe, Upaniszady.
* [[Markandeja]]: Nieśmiertelny syn [[Mrykandu]] z klanu Bhrygu, który otrzymał wieczną młodość od Mistrza [[Śiwa]] wyuczył Dewawratę w obowiązkach Jatich.
* [[Paraśurama]]: Syn [[Dźamadagni]] z rodu Bhrygu. Paraśurama wyszkolił Bhiszmę w sztuce wojennej.

[[Wjasa]] wspomina również, że Bhiszma otrzymał boskie bronie od [[Indra|Indry]].

== Przyrzeczenie Bhiszmy ==
[[Image:Bheeshma oath by RRV.jpg|thumb|right|Bhiszma przyjmuje swój ''bhiszama pratigja'']]
Bhiszma oznacza ''Ten z piękną przysięgą'', co odnosi się do jego przyrzeczenia celibatu przez całe życie. Oryginalnie nazwany Dewadasa, został nazwany Bhiszmą po tym gd przyjął ''bhiszma pratigja'' ('straszną przysięgę') - przyrzeczenie celibatu przez całe życie i służby temu, ktokolwiek zasiadł na tronie jego ojca (tronie [[Hastinapur]]). Podjął tą przysięgę po to, aby jego ojciec, Śantanu mógł poślubić rybaczkę [[Satjawati]] - ojciec Satjawati odmówił ręki swej córki Śantan ponieważ dzieci jej córki miały nigdy nie zostać władcami. To sprawiło, że Śantanu stał się przygnębiony, a odkrywszy powód przygnębienia swego ojca, Dewawratha odszukał ojca dziewczyny i przyrzekł mu, że niegdy nie sięgnie po tron, co oznaczało, że dzieci urodzone Śantanu i Satjawati mogły zostać władcami po Śantanu. Na to ojciec Satjawati odpowiedział, że nawet jeśli Dewawrata zrzekł się tronu, to jego dzieci wciąż mogły zostać władcami. Dewawrata podjął wtedy celibat na całe życie, poświęcając w ten sposób swój tytuł koronny i pozbawiając się przyjemności uprawiania miłości. To dało mu uznanie wśród bogów. Jego ojciec obdarował go mocą ''Ićcza Mrytju'' (kontrolą nad własną śmiercią - mógł wybrać czas swej śmierci, co uczyniło go nieśmiertlnym aż do chwili w której zdecyduje, że chce umrzeć, zamiast całkowitej nieśmietelności która była by jeszcze gorszym przekleństwem i przyczyną cierpienia).

Poddani państwa krytykowali króla [[Śantanu]] za jego decyzję usunięcia Bhiszmy z roli dziedzica, choć był on tak zdolny. Istniały obawy co do szlachetności nienarodzonych dzieci Śantanu, którym przyrzeczono tron. Słysząc to Bhiszma powiedział, że była to jego decyzja, zaś jego ojciec nie powinien być za nią winiony, ponieważ Śantanu nie przyrzekł nigdy nic ojcu Satjawati. Premier zapytał wtedy kto będzie odpowiedzialny za to, jeśli w przyszłości następca tronu okaże się niezdolny do rządzenia. Bhiszma złożył kolejną przysięgę, że zawsze będzie widział obraz swego ojca w tym, ktokolwiek zasiądzie na królewskim tronie i będzie mu wiernie służył.

Lata później, w procesie szukania panny młodej dla swego przyrodniego brata, młodego króla [[Wićitawirja]], Bhiszma porwał księżniczki [[Amba (Mahabharata)|Ambę]], [[Ambika (Mahabharata)|Ambikę]] i [[Ambalika|Ambalikę]] z Kaśi ([[Waranasi]]) ze zgromadzenia zalotników w czasie ich [[swajamwara|swajamwary]]. [[Salwa]], władca [[Saubala]], i Amba (najstarsza księżniczka) byli zakochani; Salwa próbował zapobiec porwaniu ale został dotkliwie pobity. Zbliżając się do [[Hastinapur]] Amba przyznała się Bhiszmie do tego, że chciała poślubić Salwę. Bhiszma odesłał ją wtedy spowrotem do Salwy, który, zgorzkaniały z powodu upokarzającej porażki jaką doznał z rąk Bhiszmy, odrzucił ją. Znieważona, Amba poszła do Bhiszmy by ją poślubił. Odrzucił ją cytując swą przysięgę. Zezłoszczona ponad miarę, Amba przyrzekła zemścić się na Bhiszmie, choćby nawet musiała się wcielać wciąż na nowo.

[[File:Bhisma fight in Swayamvara.jpg|thumb|Bhiszma porywa księżniczki Amba, Ambika i Ambalika ze zgromadzenia zalotników w czasie ich swajamwary.]]
Amba szukała pomocy u [[Paraśurama]], który rozkazał Bhiszmie ją poślubić, mówiąc mu, że był to jego obowiązek. Bhiszma uprzejmie odmówił, twierdząc, że był gotowy oddać życie na polecenie swego nauczyciela, ale nie złamać obietnicę, którą złożył. Po odmowie Paraśurama wyzwał go na pojedynek na polu Kurukszetra. Na polu bitwy Bhiszma był w powozie, a Paraśurama pieszo. Bhiszma zarządał, by Paraśurama także wziął powóz i zbroję, tak aby Bhiszma nie miał nieuczciwej przewagi. Paraśurama pobłogosławił Bhiszmę boską wizją i poprosił by spojrzał jeszcze raz. Gdy Paraśurama popatrzył na swego [[guru]] boskim wzrokiem zobaczył, że Ziemia była jego pojazdem, cztery [[Weda|Wedy]] jego końmi, [[Upszaniszady]] jego lejcami, [[Waju]] jego woźnicą, a wedyjskie boginie [[Gajatri]], [[Sawitri]] i [[Saraswati]] jego tarczą. Bhiszma zszedł z powozu i poprosił o błogosławieństwo Paraśuramy by chronił swą dharmę, a także o pozwolenie na walkę przeciw nauczycielowi. Zadowolony Paraśurama pobłogosławił go i poradził by bronił swą przysięgę, tak jak Paraśurama sam musi walczyć by podtrzymać słowo dane Ambie. Walczyli przez 23 dni bez rozwiązania, każdy był zbyt silny by mogli się pokonać.

W innej wersji eposu, 23 dnia bitwy Bhiszma próbował użyć Paraśwapastra przeciw Paraśuramie. Ze swego poprzedniego wcielenia jak Prabhasa (jeden z Aszta Wasu) nauczył się, że broń ta nie była znana Paraśuramie i w efekcie sprowadziła by na niego sen na polu bitwy. To dało by zwycięstwo Bhiszmie. Zanim mógł ją jednak użyć, z niebios usłyszał głos, który ostrzegł fo mówiąc, że "jeśli użyje tej broni, będzie to wielką obrazą wobec jego Guru". Pjawili się wtedy [[Pitris]] i powstrzymali powóz Paraśuramy, uniemożliwiając mu dalszą walkę. Na rozkaz boskiego mędrca [[Narada|Narady]] i bogów, Paraśurama zakończył bitwę, a Bogowie ogłosili remis.

Paraśurama opowiedział o tych zdarzeniach Ambie i powiedział jej, by szukała pomocy u Bhiszmy. Jednak ona odmówiła posłuszeństwa Paraśuramie i odeszła gniewna oznajmiając, że osiągnie swój cel przez ascetyzm. Jej położenie się nie zmieniło, robiła ciężkie pokuty, by zadowolić Mistrza [[Śiwa]]. Śri Śiwa zapewnił ją, że urodzi się jako mężczyzna zwany [[Śikhandi]] w swym kolejnym wcieleniu (i że wciąż będzie mogła pamiętać swą przeszłość) i stanie się narzędziem w śmierci Bhiszmy, spełniając w ten sposób swoje przyrzeczenie.

==W Wojnie Kurukszetra==
[[File:Arjuna fight Bhishma.jpg|thumb|Ardźuna walczy z Bhiszmą]]

W wielkiej bitwie na Kurukszetra, Bhiszma, przez dziesięć dni był głównodowodzącym sił Kaurawów. Walczył niechętnie po stronie [[Kaurawowie|Kaurawów]]. Bhiszma był jednym z najpotężniejszych wojowników swoich czasów w historii. Osiągnął swą moc i niezwyciężoność przez to, że był synem świętej [[Ganga|Gangi]] i przez bycie studentem znanych [[Guru]]. Pomimo tego, że żył od pięciu pokoleń, Bhiszma był zbyt potężny, aby jakikolwiek wojownik owych czasów mógł go pokonać. Każdego dnia zabijał około 10 tysięcy żołnierzy piechoty i około 1000 woźniców. Na początku wojny Bhiszma przyrzekł nie zabijać żadnego z Pandawów, ponieważ ich kochał, będąc ich wujkiem. Durjodhana często kłócił się z Bhiszmą, że w istocie nie walczył dla Kaurawów, ponieważ nie zabijał Pandawów, a pozwalał im atakować braci Kaurawów.

Durjodhana podszedł pewnej nocy do Bhiszmy i oskarżył go, że nie walczy w pełni swych sił w bitwie z powodu swego uczucia do Pandawów. Rozgniewany Bhiszma podjął przyrzeczenie, że albo zabije Ardźunę, albo sprawi, że Śri Kryszna złamie swą obietnicę nie chwycenia żadnej broni w czasie wojny. Następnego dnia odbyła się intensywna walka pomiędzy Bhiszmą i Ardźuną. Chociaż Ardźuna był bardzo potężny, nie mógł się mierzyć z Bhiszmą. Bhiszma wystrzelił strzały, które przecieły zbroję Ardźuny, a także cięciwę jego łuku Gandiwa. Ardźuna był bezbronny wobec gniewu swego wujka. Gdy Bhiszma miał zabić Ardźunę swymi strzałami, Śri Kryszna, który przyrzekł nie podnieść broni w czasie bitwy uniósł koło powozu i zagroził Bhiszmie. Ardźuna powstrzymał Śri Krysznę. Przekonał go, aby wrócił do swego powozu i opuścił koło, przyrzekając, że podwoi swą determinację w bitwie. Tak oto Bhiszma spełnił swe przyrzeczenie.

Wojna była w sytuacji patowej. Kiedy Pandawowie zastanawiali się nad sytuacją, Kryszna poradził im, aby odwiedzili Bhiszmę i poprosili go, aby pomógł im znaleźć rozwiązanie. Bhiszma kochał Pandawów i wiedział, że był dla nich największą przeszkodą na drodze do zwycięstwa, więc gdy odwiedzili Bhiszmę, dał im poradę, jak mogą go pokonać. Powiedział im, że jeśli zmierzy się z tym, kto był kiedyś przeciwnej płci, złoży swą broń i nie będzie więcej walczył.

Później Śri Kryszna powiedział Ardźunie jak może pokonać Bhiszmę z pomocą [[Śikhandi]]. Pandawowie z początku nie chcieli się zgodzić na taki spisek, gdyż używając takich tanich sztuczek nie podążali by ścieżką Dharmy, ale Kryszna zasugerował sprytną alternatywę. I tak oto, następnego dnia, dziesiątego dnia bitwy, Śikhandi towarzyszył Ardźunie w jego powozie, a gdy spotkali się z Bhiszmą, ten odłożył swój łuk i strzały. Został następnie powalony w bitwie przez Ardźunę, przeszyty niezliczonymi strzałami. Używając Śikhandi jako tarczy, Ardźuna strzelał strzałami w Bhiszmę, przeszywając jego ciało. Tak oto, zgodnie z przyrzeczeniem Mahadewy do Amby, że będzie przyczyną śmierci Bhiszmy, Śikhandi, czyli reinkarnowana Amba, był przyczyną jego śmierci. Gdy Bhiszma upadł, całe jego ciało unosiło się nad ziemią trzymając na grotach strzał, które go przeszyły w każdym miejscu. Widząc Bhiszmę leżącego na takim łożu ze strzał nawet bogowie, którzy oglądali bitwę z niebios oddali mu cześć w szacunku. W milczeniu pobłogosławili wielkiego wojownika. Kiedy młodzi książęta obu armii zgromadzili się wokół niego, zastanawiając się czy jest coś, co mogliby uczynić dla niego, powiedział im, że choć jego ciało leży na łożu ze strzał, jego głowa zwisa bez podparcia. Słysząc to wielu z książąt, zarówno Kaurawów jak i Pandawów przyniosło mu jedwabne i atłasowe poduszki, ale on ich nie chciał. Poprosił Ardźunę, by dał mu poduszkę godną wojownika. Ardźuńa wyjął wtedy trzy strzały ze swego kołczanu i umieścił je pod głową Bhiszmy, grotami do góry. Żeby ugasić pragnienie wojownika, Ardźuńa wystrzelił strzałę w ziemie i wystrzelił z niej strumień wody, prosto do ust Bhiszmy. Powiada się, że to sama Ganga przybyła, by ugasić pragnienie syna.

==Śmierć==
[[File:The Death of Bhishma.jpg|thumb|Śmierć Bhiszmy]]
Po wojnie, leżąc na łożu śmierci (ze strzał) przekazał Judhiszthirze głębokie i pełne znaczenia pouczenia o kierowaniu państwem i obowiązkach króla. Bhiszma zawsze dawał pierwszeństwo [[Dharma|Dhamie]]. Zawsze podążał ścieżką Dharmy, a wtedy, gdy musiał wykonywać rozkazy króla Dhritharasztry, które były przeważnie [[Adharma|Adharmą]] był całkowicie nieszczęśliwy. W czasie [[Wojna Kurukszetra|Wojny Kurukszetra]] Śri Kryszna poradził Bhiszmie, że gdy obowiązki należy wykonywać, należy wykonywać je bez patrzenia na obietnice czy przyrzeczenia jakie się złożyło, jeśli te przyrzeczenia sprowadzają społeczeństwo na drogę smutku muszą one zostać zerwane i ustąpić pierwszeństwa moralnemu obowiązkowi. Wreszcie Bhiszma poddał bitwę, skupiając swą siłę życiową i oddech, lecząc rany i czekając na pomyślny moment aby porzucić swe ciało na łożu śmierci ze strzał. Czekał on około 58 nocy na zimowe przesilenie, lub na pierwszy dzień [[Uttarajana]] aby opuścić swe ciało na łożu ze strzał. Mahabharata mówi, że osiągnął wyzwolenie po swej śmierci. Dzień śmierci Bhiszma Pitamah (Ojciec) znany jest jako Bhiszma Asztami. Hindusi od wielu pokoleń świętują Ekodiśta [[Śraddha]] dla niego w ten dzień. Przez pięć dni zachowuje się post zwany Bhiszma Pańćaka we wszystkich świątyniach [[Wisznu]] poczynając od dnia Bhiszma Asztami aż do dnia Bhiszma Dwadaśi. Ludzie wierzą, że zostaną pobłogosławieni synem, który będzie miał cechy Bhiszmy jeśli wykonają te święte rytuały na brzegach rzeki.

==Osobowość, Dziedzictwo i Zdolności==
[[File:Razmnamah.jpg|thumb|Judhisztira i Bhiszma, z Razm-namah, dzieło autorstwa Fattu z 1598 roku]]
Bhiszma jest często uważany za doskonały przykład poddania i poświęcenia. Samo jego imię jest dla niego honorem - Bhiszma znaczy silny, surowy, ponieważ podjął surowe przyrzeczenie pozostania w celibacie do końca życia. Bhiszma był jednym z najwspanialszych [[Brahmaćari]]ch wszechczasów. Miał on pozycję i osobowość która w tamtych czasach przynależała do królów. Był prawdziwym Kszatriją i zdyscyplinowanym ascetą, co stanowi rzadką kombinację. Szkoda, że osoba tak szlachetna jak Bhiszma prowadziła życie tak pełne samotności, ale w taki oto sposób klątwa Waśiszthy miała się spełnić. Nawet śmierć była bardzo bolesna dla Bhiszmy. Jednak stalowy charakter, który posiadał sprawił, że Bhiszma nigdy nie zboczył ze ścieżki obowiązku i nigdy nie przestał kochać osób najbliższych.

Pomimo faktu, że był uczoym erudytą i zdycyplinowanym ascetą, a także potężnym wojownikiem, Bhiszma nie był bez wad. Lekkomyślnie porwał trzy księżniczki Kaśi na przekór ich woli dla swojego brata. Bhiszma nie potrafił nawrócić Durjodhany z jego złej drogi i zawiódł także Draupadi, którą publicznie rozebrano.

Bhiszma był niepokonanym wojownikiem. Był także wysoce uzdolnionym politykiem. Miał wszystkie cechy i zdolności na doskonałego króla. Jego dobroć i poświęcenie uczyniły z niego jednego z najwspanialszych wielbicieli Śri Kryszna. Próbował uczynić co w jego mocy by przywrócić zgodę pomiędzy Pandawami i Kaurawami aby zapobiec wojnie. Nawet w wojnie Kurukszetra gdy był generałem próbował czynić co było w jego mocy by minimalizować konfrontacje pomiędzy dwoma obozami. Wciąż próbował używać wszelkich okazji by przekonać strony do zakończenia konfliktu. Bhiszma był dokonałym człowiekem, doskonałym wojownikiem i doskonałym nauczycielem [[aćarja]], stąd znany jest jako Bhiszmaćarja.

[[Category:Nazwiska]]

Pandu

2017-02-20T16:55:56Z

Hari:

W eposie [[Mahabharata]] '''Pandu''' (Sanskryt: पाण्डु, ''Pāṇḍu'', dosłownie ''żółtawy'', ''białawy'', ''blady'' ), był królem [[Hastinapur]], synem [[Ambalika|Ambaliki]] i [[Wjasa|Wjasy]]. Jest on powszechnie znany jako ziemski ojciec [[Pandawowie|Pandawów]]. Był wielkim wojownikiem i w czasie swych rządów rozszerzył obszar swego królestwa.

[[File:Pandu Shoots the Ascetic Kindama.jpg|thumb|right|Pandu strzela do Kidama, który jest przebrany za jelenia]]
Pandu został nauczony łucznictwa, polityki, administracji i religii przez [[Bhiszma|Bhiszmę]]. Był on doskonałym łucznikiem i [[Maharathi]]. Został następcą tronu i królem [[Hastinapur]]. Poślubił [[Kunti]], przybraną córkę [[Kuntibhodźa]]. Pandu w późniejszym okresie podbił terytoria Królestwa [[Sindu]], [[Waranasi|Kaśi]], [[Anga]], Królestwo [[Trigarta]], [[Kalinga]], [[Magadha]], etc., w taki sposób ustanawiając na nowo panpwanie dynastii nad wszystkimi królami i zwiększając zasięg swego imperium. W czasie ten militarnej kampanii poślubił również [[Madri]], księżniczkę [[Madra|Madry]].

W czasie polowania w lesie, (patrząc z oddali jego widok został częściowo przesłonięty przez krzaki i drzewa) Pandu przeoczył Ryszi [[Kindama]] i jego żonę, którzy uprawiali miłość w formie jeleni i wystrzelił w nich strzały, uśmiercając [[Ryszi]]ego. Umierający mędrzec rzucił klątwę na Pandu, ponieważ nie tylko zabił ich w czasie uprawiania miłości, ale nie miał z tego powodu wyrzutów sumienia. Król Pandu kłócił się z mędrcem Kindama przekręcając nauki mędrca [[Agastja]] o prawie [[Kszatrijowie|Kszatrijów]] do polowania. Mędrzec Kidama przeklął wtedy Pandu, że jeśli zbliży się do swoich żon chcąc uprawiać miłość, to zginie. Smutny i szukający pokuty za swe działanie, Pandu wyrzekł się królestwa i żył ze swymi żonami jako asceta

==Zobacz także==
* [[Pandawowie]]

[[Category:Nazwiska]]

Śantanu

2017-02-20T16:54:14Z

Hari:

[[Plik:Santanu, a king of Hastinapura in the Mahabharata, saw a beautiful woman on the banks of the river Ganga.jpg|thumb|Śantanu, król Hastinapura w Mahabharacie, dostrzega piękną kobietę na brzegach Gangi]]
W eposie [[Mahabharata]], '''Śantanu''' był królem królestwa [[Kuru]] zasiadającym w [[Hastinapur]]. Był potomkiem rasy Bhāratów z [[Ćandrawanśa|Dynastii Księżycowej]] i prapradziadkiem [[Pandawowie|Pandawów]] i [[Kaurawowie|Kaurawów]]. Był najmłodszym synem Króla Pratipa z Hastinapura i urodził się gdy jego ojciec był już stary. Najstarszy syn [[Dewapi]] miał trąd i odrzucił swe dziedzictwo by prowadzić żywot pustelnika. Średni syn [[Bahlika (Mahabharata)|Bahlika]] (lub Vahlika) opuścił swe ojcowskie królestwo i rozpoczął życie ze w królestwie, które przekazał mu jego wujek od strony matki [[Balkh]]. Śantanu został więc królem Hastinapury.

Jest najbardziej znany z tego, że był ojcem [[Bhiszma|Bhiszmy]], jednego z najpotężniejszych wojowników wszechczasów.

==Przekleństwo Brahmy i narodziny Śantanu==
[[File:Shantanu Meets Goddess Ganga by Warivick Goble.jpg|thumb|left|250px|''Śantanu spotyka boginię Gangę'' autorstwa Warwicka Goble, 1913]]
W swym poprzednim życiu Śantanu był potężnym królem [[Surjawanśa|dynastii Ikszwaku]] o imieniu Mahabhiśa. Mahabhiśa posiadał wiele szlachetnych cech, a po wykonaniu tysiąca [[Aśwamedha]] [[Jagna]] (rytuał ofiarowania konia) i stu [[Radźaśuja]] jagna (by zostać imperatorem), po swej śmierci poszedł do nieba. Pewnego razu miał okazję odwiedzić siedzibę [[Brahma|Brahmy]], gdzie obecne były wszystkie [[Dewa|Dewy]] i [[Ganga]]. Podczas gdy niebianie wielbili Brahmę, podmuch wiatru zdmuchnął ubrania Gangi obnażając jej ciało. Wszyscy obecni wstydliwie opuścili głowy poza Mahabhiśą, który wpatrywał się w jej ciało. Widząc to, Brahma wpadł w gniew i przeklął go, by narodził się w świecie śmiertelników i aby Ganga sprawiła mu dużo emocjonalnego bólu. Mahabhiśa poprosił wtedy Brahmę, aby mógł urodzić się jako syna króla Kuru, [[Pratipa]] i Brahma obiecał spełnić jego życzenie.

Pewnego razu król Kuru, Pratipa medytował, aby odpokutować za grzechy jakie popełnił w czasie przejęcia tronu [[Hastinapur|Hastinapury]]. W tym czasie Ganga przyjęła postać pięknej kobiety, podeszła do króla i usiadła na jego prawym udzie. Kiedy spytał ją czego chce, powiedziała, że chce zostać jego żoną. Pratipa odmówił jednak, ponieważ podjął przysięgę, że nie będzie czuł do nikogo pożądania, a ponieważ dlatego, że usiadła na jego prawym udzie, które zgodnie z tradycją było zarezerwowane dla synowej, podczas gdy lewe dla żony. Zaoferował jej wtedy, że może poślubić jego syna, na co się zgodziła.

Dzieko urodziło się Pratipie i jego żonie w ich późnym wieku. Syn został nazwany Śantanu, ponieważ kiedy się urodził jego ojciec kontrolował seksualne pożądanie poprzez ascetyczne wyrzeczenia. Pratipa następnie osadził Śantanu jako króla Hastinapury i odszedł do lasu by praktykować ascezę. Bahlika, który był starszy od Śantanu także się zgodził, by jego młodszy brat został królem.

==Śantanu i Ganga==
[[File:Raja Ravi Varma, Ganga and Shantanu (1890).jpg|thumb|left|250px|Śantanu powstrzymuje Gangę przed utopieniem ich ósmego syna, znanego później jako Bhiszma.]]
[[File:The scene from the Mahabharata of the presentation by Ganga of her son Devavrata (the future Bhisma) to his father, Santanu..jpg|thumb|250px|Obraz na którym Ganga pokazuje swego syna Dewawratę jego ojcowi, Śantanu]]
Śantanu zobaczył piękną kobietę na brzegach rzeki [[Ganges]] (Ganga) i poprosił ją, aby za niego wyszła. Zgodziła się pod jednym warunkiem, że Śantanu nie zakwestionuje jej działań. Pobrali się, a ona później urodziła syna. Ale utopiła dziecko. Śantanu nie mógł zapytać jej o przyczynę, ponieważ złożył jej obietnicę, a ona by go opuściła. Jeden za drugim, urodziło jej się siedmioro synów i każdego z nich utopiła. Kiedy Ganga chciała utopić ósmego syna, Śantanu, zdewastowany, nie mógł się powstrzymać i skonfrontował się z nią. Ostatecznie Ganga opowiedziała Królowi Śantanu o klątwie, jaką Brahma rzucił na Mahabhiśa i na nią. Wtedy powiedziała mu, że ich ósmym dzieckiem było ośmiu [[Wasu]], którzy zostali przeklęci przez [[Waśisztha|Waśiszthę]] by narodzili się na ziemi jako śmiertelni ludzi, jednakże kiedy go przebłagali obiecał siedmiu z nich, że jego klątwa wyczerpie się do roku po ich urodzinach jako ludzie. Więc uwolniła siedmiu z nich od tego życia poprzez utopienie ich wszystkich. Jednakże jeden z Wasu, [[Djaus Pita]] został przeklęty długim życiem pozbawionym żony i dzieci. Mędrzec dał mu jednak również dar, że będzie szlachetny, będzie znał wszystkie pisma święte i będzie posłusznym synem swego ojca. Ganga powiedziała Śantanu, że zabierze ich ósmego syna do niebios gdzie dostanie on odpowiedniee wyszkolenie godne króla. Z tymi słowami zniknęła razem z dzieckiem, podczas gdy Śantanu został przeniknięty smutkiem i żalem, że resztę życia będzie musiał spędzić bez niej.

==Śantanu spotyka się znów ze swym synem==

Śantanu przepełniony smutkiem z powodu utraty żony i syna zaczął praktykę [[Brahmaćarja|Brahmaćarji]] i wspaniale zarządzał królestwem. Poprzez bycie szlachetnym Śantany mógł łatwo podbić cały świat bez podniesienia broni. Wszyscy królowie uznali Śantanu za Imperatora, a jego rządy były pokojowe. Śantanu porzucił polowanie i zyskał popularność wśród poddanych.

Pewnego dnia, spacerując nad brzegami Gangi, Śantanu dostrzegł, że rzeka zrobiła się płytka. Szukając przyczyny tego zjawiska, znalazł przystojnego młodego chłopca. Nie rozpoznał jednak własnego syna, ponieważ widział go tylko przez kilka chwil po urodzinach. Chłopiec rozpoznał, że to jego ojciec, jednakże nie ujawnił mu tego, znikając przed jego wzrokiem dzięki własnym mocom iluzji. Po tym zdarzeniu Śantanu zaczął się zastanawiać, czy chłopiec jest jego synem i przywołał Gangę, aby pokazała mu syna. Tak pojawiła się Ganga. Objawiła mu, że chłopiec był rzeczywiście jego synem, Dewawratą i że został wyuczony wiedzy pism świętych przez mędrca Waśiszthę, a sztukie wojennej przez [[Paraśurama]]. Po objawieniu mu prawdy, powiedziała mu, żeby zabrał Dewawratę ze sobą do Hastinapura. Po dotarciu do stolicy Śantanu ukoronował Dewawratę na swego następcę do tronu.

==Śantanu i Satjawati==

[[File:Ravi Varma-Shantanu and Satyavati.jpg|thumb|left|250px|Obraz autorstwa Radźa Ravi Varma ukazujący Śantanu zalecającego się do rybaczki [[Satjawati]]]]
[[File:Bheeshma oath by RRV.jpg|thumb|250px|Dewawrata składa przysięgę Bhiszma Pratigja]]

Cztery lata później w czasie podróży koło brzegów Jamuny, Śantanu poczuł słodki zapach pochodzący z nieznanego kierunku. Poszukując źródła zapachu natknął się na [[Satjawati]], która była jego źródłem. Satjawati była adoptowaną córką szefa rybaków z jej wioski. Widząc ją, Śantanu zakochał się i zapragnął jej. Kiedy poprosił o jej rękę, ojciec zgodził się pod warunkiem, że jej syn odziedziczy tron Hastinapury.

Król Śantany nie był w stanie dać swego słowa, gdyż dziedzicem tronu był jego najstarszy syn Dewawrata. Kiedy jednak Dewawrata dowiedział się o tym, dla dobra swego ojca przyrzekł rybakowi, że wyrzeknie się tronu dla dzieci Satjawati. Żeby dodatkowo zapewnić sceptycznego szefa rybaków, przysięgł dochować celibatu przez całe życie, aby się upewnić, że dzieci Satjawati nie stracą prawa do tronu na rzecz jego własnych dzieci. Słysząc tą przysięgę ojciec Satjawati natychmiast zgodził się na jej ślub z Śantanu. Dewawrata został przez niebian nazwany [[Bhiszma]] (ten, który podjął straszną przysięgę) . Wracając do Hastinapury z Satjawati opowiedział ojcu o swej przysiędze. W nagrodę za swój czyn Bhiszma otrzymał dar długowieczności, że umrze dopiero wtedy, kiedy sam o tym zdecyduje. Śantanu i Satjawati mieli dwóch synów, [[Ćitrāngada]] i [[Wićitawirja]]. Po śmierci Śantanu Ćitrangada został królem Hastinapury.

[[Category:Nazwiska]]

Ćitrangada

2017-02-20T16:53:22Z

Hari:

W eposie [[Mahabharata]], '''Chitrāngada''' (Sanskryt: चित्रांगद), jest starszym synem [[Śantanu]] i [[Satjawati]]. Zasiadł na tronie [[Hastinapura|Hastinapury]] po śmierci swego ojca, ale został zabity przez [[Gandharwa|Gandharwę]] o tym samym imieniu.

Sława Ćitrangady sprowadziła pod bramy jego pałacu Gandharwę, który także miał na imię Ćitrangada. Gandharwa wyzwał go na pojedynek. Prowadzili zaciekłą i równą bitwę przez trzy lata nad brzegami rzeki Saraswati, a bitwę ostatecznie wygrał Gandharwa.

[[Category:Nazwiska]]

Waiśja

2017-02-20T16:52:58Z

Hari:

[[File:Sage Jajali is honoured by the Vaishya Tuladhara.jpg|thumbnail|Waiśja]]
'''Waiśja''' (Sanskryt: वैश्य, ang. vaiśya) – trzecia w hierarchii, zaraz po [[kszatrija]]ch, [[warna]]. Spośród czterech warn - statusów społecznych wyżej stoją [[kszatrija|kszatrijowie]] a najwyżej [[bramin]]i. Waiśowie zajmują się produkcją, handlem, rolnictwem itp.

==Tradycyjne obowiązki==
Indyjskie teksty religijne wyznaczają Wajśjom tradycyjne role w agrokulturze i wypasie bydła, ale z czasem stali się oni także posiadaczami ziemi, handlarzami i bankierami. Waiśjowie razem z członkami kast [[Bramin|Bramińskiej]] i [[Kszatrija|Kszatrijami]] twierdzą o sobie, że mają status ''[[dwidźa]]'' (podwójnie urodzonych - drugie narodziny duchowe) po otrzymaniu inicjacji. Indyjskim handlarzom przypisuje się rozprzestrzenienie kultury indyjskiej do rejonów tak odległych jak południowo-wschodnia Azja.

Historycznie waiśjowie byli również zaangażowane w role inne, niż tradycyjny wypas, handel czy kupiectwo. Według historyka Ram Sharan Sharma, [[Dynastia Guptów|Imperium Guptów]] było dynastią waiśjów, która "mogła pojawić się jako reakcja przeciw opresyjnym władcom". [[Harśa]], panujący w VII wieku król północnych Indii pochodził także z warny Waiśjów.

[[Category:Hasło]]

Ćandragupta I

2017-02-20T16:51:35Z

Hari:

'''Ćandragupta I''', '''Czandragupta I''' – indyjski król (tytułowany również jako ''maharadżadhiradża'' (''wielki król królów''), założyciel [[dynastia Guptów|dynastii Guptów]]. Rządy sprawował od 320 roku, ok. 330 rządy przejął jego syn [[Samudragupta]]. Jego władza obejmowała [[Magada|Magadę]] i [[Kośali]]. Najistotniejszy wpływ na budowę późniejszej potęgi Guptów miał jego małżeństwo z księżniczką Kumaradewi z rodu [[Liććhawi]]ch, którego wpływy obejmowały rozległe tereny położone na północny wschód od Magady.

== Bibliografia ==
* Praca zbiorowa, 2005, ''Wielka Historia Świata - Cywilizacje Azji - Dolina Indusu - Indie - Kambodża''.

[[Category:Nazwiska]]

Samudragupta

2017-02-20T16:51:11Z

Hari:

[[Plik:SamudraguptaCoin.jpg|thumb|200px|Moneta z wizerunkiem Samudragupty]]
'''Samudragupta''', indyjski król z [[dynastia Guptów|dynastii Guptów]], syn [[Ćandragupta I|Ćandragupty I]]. Rządy sprawował od ok. 330 do 375 roku. W trakcie swego panowania podbił [[Bengal]], [[Asam]], [[Nepal]]. Od 350 roku rozpoczął ekspansję w kierunku południowym. Był władcą tolerancyjnym wobec innych religii, sam będąc wyznawcą [[Wisznu]].

Jego następcą został [[Ćandragupta II]], jego syn.

== Bibliografia ==
# Praca zbiorowa, 2005, ''Wielka Historia Świata - Cywilizacje Azji - Dolina Indusu - Indie - Kambodża'', t.5.
# Praca zbiorowa pod redakcja Aleksandra Krawczuka, [[2005]], ''Wielka Historia Świata Tom 3 Świat okresu cywilizacji klasycznych'', Oficyna Wydawnicza FOGRA.

[[Category:Nazwiska]]

Ćandragupta II

2017-02-20T16:50:24Z

Hari:

[[Plik:ChandraguptaIIOnHorse.jpg|thumb|200px|Moneta z konnym wizerunkiem Ćandragupty II]]
'''Ćandragupta II''', '''Czandragupta II''' - indyjski król z [[dynastia Guptów|dynastii Guptów]], syn [[Samudragupta|Samudragupty]].
Rządy sprawował od ok. 375 do 415 roku. Jego panowanie jest często określane jako złoty wiek w historii Indii. Słynął ze swojego męstwa i rycerskości.
W latach 388-409 stoczył długą wojnę z [[Śakowie|Śakami]] w wyniku której podbił [[Gudźarat]] oraz wyżynę Malwa. Rozszerzył swe panowanie w północnych
Indiach poprzez działania wojenne, a na wyżynie Dekan dzięki małżeństwu przybrał tytuł [[Wikramaditja]] - (Słońca Waleczności). W celu zabezpieczenia od najazdów z południa zawarł sojusz z [[Wakatakowie|Wakatakami]], potwierdzony małżeństwem jego córki Prabhawati z królem Wakataków [[Rudrasena II|Rudraseną II]].

W okresie jego panowania do Indii przybył chiński mnich buddyjski [[Faxian]].

Władzę przekazał swojemu synowi [[Kumaragupta I|Kumaragupcie]].

[[Category:Nazwiska]]

Kumaragupta I

2017-02-20T16:47:07Z

Hari:

[[Plik:KumaraguptaFightingLion.jpg|thumb|200px|Moneta z Kumaraguptą walczącym z lwem]]
'''Kumaragupta II''' – indyjski król z [[dynastia Guptów|dynastii Guptów]], syn [[Ćandragupta II|Ćandragupty II]].
Rządy sprawował przez 40 lat - ok. 415 do 455 roku. W czasie swego panowania utrzymał zdobycze swego ojca, któremu wystawił żelazną kolumnę w Delhi o wysokości ponad 7 metrów i wadze ok. 6 ton. Niewyjaśnioną zagadką pozostaje fakt, że na kolumnie brak jest śladów korozji. Pod koniec panowania toczył walki z [[Heftalici|Heftalitami]] (Biali Hunowie). Dopiero jednak jego syn i następca [[Skandagupta]] zadał im klęskę w 455 roku.

== Bibliografia ==
* Praca zbiorowa pod redakcją Aleksandra Krawczuka, 2005, ''Wielka Historia Świata Tom 3 Świat okresu cywilizacji klasycznych'', ss. 614-615, Oficyna Wydawnicza FOGRA.

[[Category:Nazwiska]]

Pitry

2017-02-20T16:46:15Z

Hari:

Asita

2017-02-20T16:43:09Z

Hari:

[[File:Weissagung des Sehers Asita Museum Rietberg RVI 11.jpg|thumb|''Przepowiednia mędrca Asita'', relif pochodzący z królestwa [[Gandhara]], III/IV wiek n.e., Muzeum Rietberg w Zurichu]]
'''Asita''' - w sanskrycie: असिता, trl: ''Asitā'' był mędrcem, pustelnikiem, ascetą i wróżbitą żyjącym w starożytnych Indiach w 6 wieku p.e.ch. Jest on znany najlepiej ze swej przepowiedni, że książe Siddharta z Kapilawastu zostanie wielkim [[ćakrawartin]]em i najwyższym przywódcą religijnym, tym, który wskaże ludziom drogę do oświecenia. Pozostali z ośmiu wróżbitów i astrologów twierdzili, że zostanie wielkim królem lub ascetą. Siddharta został potem znany jako [[Gautama Buddha]].

==Przepowiednia mędrca Asita==

Król nadał synowi imię Siddharta a jego rodowe nazwisko brzmiało Gautama. W kilka dni po jego narodzinach król wydał wielką ucztę dla ludu na cześć syna. Na ucztę tę, niespodziewanie przybył mędrzec zwany Asita który od kilkudziesięciu lat przebywał w pustelni i z nikim się nie kontaktował. Gdy król zapytał go skąd dowiedział się o narodzinach chłopca ten odpowiedział, że to Bóg [[Śiwa]] mu o tym powiedział i rozkazał mu iść złożyć pokłon dziecku które posiądzie prawdziwą wiedzę. Asita spojrzał na dziecko i ujrzał znaki, które tylko on mógł rozpoznać jako oznaki wszechwładzy: kępkę jasnych włosów pomiędzy brwiami, okrągłe znamię na pięcie, cieńkie błony łączące palce, podwójną koronę czaszki i długie płatki uszu. Asita wziął chłopca na ręce i zapłakał a gdy przestraszona królowa wyrwała mu dziecko ten odpowiedział:

-nie lękaj się królowo, płaczę nad losem starca, który wie, że nie dożyje chwili, w której mógłby wysłuchać nauk twego syna.

Teraz z kolei król się zmartwił tą przepowiednią bo nie chciał aby jego syn był jakimś uczonym i nauczał innych ludzi. Król chciał aby syn przejął po nim berło i utrzymał dynastię, dlatego oświadczył Asicie że jego syn będzie królem. Na to Asita odpowiedział, że chłopiec ten będzie panem świata i jego zbawcą. Rozgniewany król zabrał dziecko i wychodząc z komnaty głośno oświadczył, że jego syn będzie królem i niczym więcej.

[[Category:Nazwiska]]

Pitryloka

2017-02-20T16:37:46Z

Hari:

'''Pitryloka''' (Sanskryt: पितृलोक, trl. ''pitṛloka'') – subtelny wymiar egzystencji po śmierci lub sfera w zaświatach w [[hinduizm]]ie, siódma z kolei (poniżej [[brahmaloka|brahmaloki]]) według filozofii [[sankhja|sankhji]] i [[Wedanta|wedanty]]. Już w [[Wedy|Wedach]] tak określa się miejsce bytowania zmarłych.

''[[Atharwaweda]]'' utożsamia tę lokę ze [[Swargaloka|swargaloką]]. Tam po śmierci ciała fizycznego zmarły spotykał się ze swoimi przodkami.

Brama do świata bogów ([[dewaloka]]) znajdować się miała na północy, natomiast brama pitryloki na południu. Według ''[[Śatapathabrahmana|Śatapathabrahamany]]'' (6.6.2,4) wejście do dewaloki umiejscowione jest na północnym wschodzie, natomiast wejście do pitryloki na południowym wschodzie (13.8.1,5).

W eschatologii wedyjskiej większość dusz zmarłych ludzi udawała do pitryloki (''świata ojców''). Tam żyli dalej, ale tylko tak długo, dopóki ich męscy potomkowie składali w ofierze potrzebne im w zaświatach pożywienie, podczas comiesięcznej ceremonii [[śraddha|śraddhy]]. Obiaty te mogli składać tylko męscy potomkowie z trzech ostatnich pokoleń zwani sapinda. Jednak przez pierwszy rok po śmierci ofiarę składano oddzielnie. Dopiero po odprawieniu specjalnego rytuału po około roku, błąkający się duch o cechach upiora ([[preta]]) doznawał oficjalnej zmiany statusu na przodka i zyskiwał prawo do kultu właściwego przodkom z pitryloki.

Władcą pitryloki jest [[Jama]], tytułowany stąd pitrypati (''Pan Przodków'').
Pitrylokę zamieszkują trzy klasy istot:
* [[pitry]] – przodkowie
* [[ryszi]] – wieszczowie
* [[pradźapati]] – synowie [[Brahman]]a pochodzący z jego umysłu ([[manasaputra]]).

[[Category:Hasło]]

Asita

2017-02-20T01:48:04Z

Hari: Utworzono nową stronę "''Przepowiednia mędrca Asita'', relif pochodzący z królestwa [[Gandhara, III/IV wiek n.e., Muzeu..."

Swargaloka

2017-02-20T00:36:46Z

Hari: Przekierowanie do Swarga

#redirect [[Swarga]]

Pitryloka

2017-02-20T00:35:35Z

Hari: Utworzono nową stronę "'''Pitryloka''' (Sanskryt: पितृलोक, trl. ''pitṛloka'') – subtelny wymiar egzystencji po śmierci lub sfera w zaświatach w hinduizmie, siódma z ko..."

'''Pitryloka''' (Sanskryt: पितृलोक, trl. ''pitṛloka'') – subtelny wymiar egzystencji po śmierci lub sfera w zaświatach w [[hinduizm]]ie, siódma z kolei (poniżej [[brahmaloka|brahmaloki]]) według filozofii [[sankhja|sankhji]] i [[Wedanta|wedanty]]<ref>{{cytuj książkę |inni= Ługowski A.(red.nauk.)|tytuł= Słownik mitologii hinduskiej|wydanie= 1|wydawca= Wydawnictwo Akademickie DIALOG|miejsce= Warszawa |rok= 1994|strony= 188|rozdział= Świat|nazwisko r= Sieklucka|imię r=Anna|seria= Świat Orientu}}</ref>.
Już w [[Wedy|Wedach]] tak określa się miejsce bytowania zmarłych<ref>{{cytuj książkę |nazwisko= Wałkówska|imię= Hanna|tytuł= Kult zmarłych w Indiach starożytnych. Studia z etnografii Indii |wydanie= 1|wydawca= Zakład Narodowy im. Ossolińskich |miejsce= Wrocław|rok= 1973|strony= 18|rozdział= Świat przodków |seria= Prace Wrocławskiego Towarzystwa Naukowego, Seria A , Nr 156 }} </ref>.

''[[Atharwaweda]]'' utożsamia tę lokę ze [[Swargaloka|swargaloką]]<ref> {{cytuj książkę |inni= M.Sacha-Piekło (red.)|tytuł= Zaświaty i krainy mityczne |wydanie= 1|wydawca= Wydawnictwo Znak|miejsce= Kraków|rok= 1999 |strony= 190|rozdział= Pitriloka|nazwisko r=Piekarski |imię r= Przemysław }} </ref>.
Tam po śmierci ciała fizycznego zmarły spotykał się ze swoimi przodkami<ref>{{cytuj książkę |nazwisko= Wałkówska|imię= Hanna |tytuł= Kult zmarłych w Indiach starożytnych. Studia z etnografii Indii |url= |wydanie= 1|wydawca= Zakład Narodowy im. Ossolińskich |miejsce= Wrocław|rok= 1973|strony= 19|rozdział= I. Wierzenia eschatologiczne / Świat przodków |seria= Prace Wrocławskiego Towarzystwa Naukowego, Seria A , Nr 156}} </ref>.

== Los duszy po śmierci ciała ==
Brama do świata bogów ([[dewaloka]]) znajdować się miała na północy, natomiast brama pitryloki na południu<ref>{{cytuj książkę |nazwisko= Wałkówska|imię= Hanna|autor link= |tytuł= Kult zmarłych w Indiach starożytnych. Studia z etnografii Indii |url= |wydanie= 1|wydawca= Zakład Narodowy im. Ossolińskich|miejsce= Wrocław|rok= 1973|strony= 21|rozdział= I. Wierzenia eschatologiczne / Droga zmarłych |seria= Prace Wrocławskiego Towarzystwa Naukowego, Seria A , Nr 156 }} </ref>.
Według ''[[Śatapathabrahmana|Śatapathabrahamany]]'' (6.6.2,4) wejście do dewaloki umiejscowione jest na północnym wschodzie, natomiast wejście do pitryloki na południowym wschodzie (13.8.1,5)<ref> {{cytuj pismo | nazwisko = Koc| imię = Bogusław J. | czasopismo = ''Wedyjska mitologia zaświatów'', Przegląd Religioznawczy | oznaczenie =1992, nr 1(163) | strony =28}} </ref>.

W eschatologii wedyjskiej większość dusz zmarłych ludzi udawała do pitryloki (''świata ojców''). Tam żyli dalej, ale tylko tak długo, dopóki ich męscy potomkowie składali w ofierze potrzebne im w zaświatach pożywienie, podczas comiesięcznej ceremonii [[śraddha|śraddhy]]. Obiaty te mogli składać tylko męscy potomkowie z trzech ostatnich pokoleń zwani sapinda<ref> {{cytuj książkę |nazwisko= Frédéric|imię= Louis |inni= Przemysław Piekarski (red.nauk.)|tytuł= Słownik cywilizacji indyjskiej|wydanie= 1|wydawca= Wydawnictwo "Książnica"|miejsce= Katowice|rok= 1998|strony= 135|rozdział= |tom= 2|seria= Słowniki Encyklopedyczne "Książnicy" }} </ref>.
Jednak przez pierwszy rok po śmierci ofiarę składano oddzielnie. Dopiero po odprawieniu specjalnego rytuału po około roku, błąkający się duch o cechach upiora ([[preta]]) doznawał oficjalnej zmiany statusu na przodka i zyskiwał prawo do kultu właściwego przodkom z pitryloki<ref>{{cytuj książkę |nazwisko= Wałkówska|imię= Hanna|autor link= |tytuł= Kult zmarłych w Indiach starożytnych. Studia z etnografii Indii |url= |wydanie= 1|wydawca= Zakład Narodowy im. Ossolińskich |miejsce= Wrocław|rok= 1973|strony= 24|rozdział= duchy i upiory |seria= Prace Wrocławskiego Towarzystwa Naukowego, Seria A , Nr 156 }} </ref>.

== Mieszkańcy pitryloki ==
Władcą pitryloki jest [[Jama]], tytułowany stąd pitrypati (''Pan Przodków'')<ref> {{cytuj książkę |inni= M.Sacha-Piekło (red.)|tytuł= Zaświaty i krainy mityczne |wydanie= 1|wydawca= Wydawnictwo Znak|miejsce= Kraków|rok= 1999 |strony= 190|rozdział= Pitriloka|nazwisko r=Piekarski |imię r= Przemysław}}</ref>.
Pitrylokę zamieszkują trzy klasy istot:
* [[pitry]] – przodkowie
* [[ryszi]] – wieszczowie
* [[pradźapati]] – synowie [[Brahman]]a pochodzący z jego umysłu ([[manasaputra]])<ref> {{cytuj książkę |inni= Ługowski A.(red.nauk.)|tytuł= Słownik mitologii hinduskiej |wydanie= 1|wydawca= Wydawnictwo Akademickie DIALOG|miejsce= Warszawa |rok= 1994 |strony= 144|rozdział= Pradźapati|nazwisko r= Sieklucka|imię r=Anna|seria= Świat Orientu }} </ref> .

{{Przypisy}}

[[Category:Hasło]]

Pitry

2017-02-19T23:59:01Z

Hari:

'''Pitry''' (Sanskryt: पितृ , trl. ''pitṛ'') – w mitologii [[wedy]]jskiej zmarli przodkowie, zamieszkujący [[Pitryloka|pitrylokę]] (''świat ojców''), którego władcą jest bóg [[Jama]]. Do tej klasy istot zaliczane są duchy przodków rasy ludzkiej, w tym dziesięciu [[Pradźapati|pradźapatich]]<ref>
{{cytuj książkę |nazwisko= Frédéric|imię= Louis|inni= Przemysław Piekarski (red. nauk.)|tytuł= Słownik cywilizacji indyjskiej|wydanie= 1|wydawca= Wydawnictwo "Książnica"|miejsce= Katowice|rok= 1998|strony= 135|rozdział=Pitri
|tom= 2|seria= Słowniki Encyklopedyczne "Książnicy" }} </ref>.
Obowiązkiem męskich potomków był rytuał zwany [[śraddha]], podczas którego należało składać ofiarne placki lub gomółki ryżowe, tzw. [[pinda]], które miały zapewnić przodkom godny żywot w zaświatach.

Jamie jako władcy [[Pitryloka|pitryloki]], przynależą się tytuły :
* ''Pan Ojców'' - [[Jama|Pitrypati]]
* ''Król Ojców'' - [[Jama|Pitryradźa]]<ref> {{cytuj książkę
|inni= Andrzej Ługowski (red.nauk.)|tytuł= Słownik mitologii hinduskiej
|wydanie= 1|wydawca= Wydawnictwo Akademickie DIALOG|miejsce= Warszawa |rok= 1994
|strony= 134 |rozdział= Ojcowie|nazwisko r= Bogusław J. Koc|imię r= Bogusław J. Koc
|seria= Świat Orientu }} </ref>.

== Etymologia ==
*Źródłosłowem jest tu sanskryckie słowo ''pitarau'' (forma w liczbie podwójnej) służące do oznaczania obojga rodziców, ojca i matki<ref> {{cytuj książkę
|inni= M.Sacha-Piekło (red.)|tytuł= Zaświaty i krainy mityczne
|wydanie= 1|wydawca= Wydawnictwo Znak|miejsce= Kraków|rok= 1999
|strony= 228|rozdział= Triloka|nazwisko r=Piekarski |imię r= Przemysław }} </ref>.
*W korelacji do terminu pitry dla nazywania męskich przodków, słowo [[pitrani]] oznacza żeńskie przodkinie <ref> {{cytuj książkę
|nazwisko= Szczurek|imię= Przemysław|tytuł= Sati. Samopalenie wdów indyjskich w najdawniejszych relacjach Wschodu i Zachodu
|wydanie= 1|wydawca= Wydawnictwo Akademickie DIALOG|miejsce= Warszawa|rok= 2013
|strony= 55|rozdział= I.2. Świadectwa o sati w literaturze dawnych Indii
|seria= Świat Orientu }} </ref>.

{{Przypisy}}

== Bibliografia ==
*{{cytuj książkę
|inni= M.Sacha-Piekło (red.)|tytuł= Zaświaty i krainy mityczne|wydanie= 1|wydawca= Wydawnictwo Znak|miejsce= Kraków|rok= 1999
|strony= 228-229|rozdział= Triloka|nazwisko r= Piekarski|imię r= Przemysław }}
*{{cytuj książkę
|nazwisko= Frédéric|imię= Louis |inni= Przemysław Piekarski (red.nauk.)
|tytuł= Słownik cywilizacji indyjskiej
|wydanie= 1|wydawca= Wydawnictwo "Książnica"|miejsce= Katowice|rok= 1998
|strony= 135
||tom= 2}}

[[Category:Hasło]][[Category:Bóstwa]]

Pitry

2017-02-19T23:58:32Z

Hari:

'''Pitry''' (Sanskryt: पितृ , trl. ''pitṛ'') – w mitologii [[wedy]]jskiej zmarli przodkowie, zamieszkujący [[Pitryloka|pitrylokę]] (''świat ojców''), którego władcą jest bóg [[Jama]]. Do tej klasy istot zaliczane są duchy przodków rasy ludzkiej, w tym dziesięciu [[Pradźapati|pradźapatich]]<ref>
{{cytuj książkę |nazwisko= Frédéric|imię= Louis|inni= Przemysław Piekarski (red. nauk.)|tytuł= Słownik cywilizacji indyjskiej|wydanie= 1|wydawca= Wydawnictwo "Książnica"|miejsce= Katowice|rok= 1998|strony= 135|rozdział=Pitri
|tom= 2|seria= Słowniki Encyklopedyczne "Książnicy" }} </ref>.
Obowiązkiem męskich potomków był rytuał zwany [[śraddha]], podczas którego należało składać ofiarne placki lub gomółki ryżowe, tzw. [[pinda]], które miały zapewnić przodkom godny żywot w zaświatach.

Jamie jako władcy [[Pitryloka|pitryloki]], przynależą się tytuły :
* ''Pan Ojców'' - [[Jama (bóstwo)|Pitrypati]]
* ''Król Ojców'' - [[Jama (bóstwo)|Pitryradźa]]<ref> {{cytuj książkę
|inni= Andrzej Ługowski (red.nauk.)|tytuł= Słownik mitologii hinduskiej
|wydanie= 1|wydawca= Wydawnictwo Akademickie DIALOG|miejsce= Warszawa |rok= 1994
|strony= 134 |rozdział= Ojcowie|nazwisko r= Bogusław J. Koc|imię r= Bogusław J. Koc
|seria= Świat Orientu }} </ref>.

== Etymologia ==
*Źródłosłowem jest tu sanskryckie słowo ''pitarau'' (forma w liczbie podwójnej) służące do oznaczania obojga rodziców, ojca i matki<ref> {{cytuj książkę
|inni= M.Sacha-Piekło (red.)|tytuł= Zaświaty i krainy mityczne
|wydanie= 1|wydawca= Wydawnictwo Znak|miejsce= Kraków|rok= 1999
|strony= 228|rozdział= Triloka|nazwisko r=Piekarski |imię r= Przemysław }} </ref>.
*W korelacji do terminu pitry dla nazywania męskich przodków, słowo [[pitrani]] oznacza żeńskie przodkinie <ref> {{cytuj książkę
|nazwisko= Szczurek|imię= Przemysław|tytuł= Sati. Samopalenie wdów indyjskich w najdawniejszych relacjach Wschodu i Zachodu
|wydanie= 1|wydawca= Wydawnictwo Akademickie DIALOG|miejsce= Warszawa|rok= 2013
|strony= 55|rozdział= I.2. Świadectwa o sati w literaturze dawnych Indii
|seria= Świat Orientu }} </ref>.

{{Przypisy}}

== Bibliografia ==
*{{cytuj książkę
|inni= M.Sacha-Piekło (red.)|tytuł= Zaświaty i krainy mityczne|wydanie= 1|wydawca= Wydawnictwo Znak|miejsce= Kraków|rok= 1999
|strony= 228-229|rozdział= Triloka|nazwisko r= Piekarski|imię r= Przemysław }}
*{{cytuj książkę
|nazwisko= Frédéric|imię= Louis |inni= Przemysław Piekarski (red.nauk.)
|tytuł= Słownik cywilizacji indyjskiej
|wydanie= 1|wydawca= Wydawnictwo "Książnica"|miejsce= Katowice|rok= 1998
|strony= 135
||tom= 2}}

[[Category:Hasło]][[Category:Bóstwa]]

Pitry

2017-02-19T23:54:44Z

Hari: Utworzono nową stronę "'''Pitry''' (Sanskryt: पितृ , trl. ''pitṛ'') – w mitologii wedyjskiej zmarli przodkowie, zamieszkujący pitrylokę (''świat ojców''), kt..."

'''Pitry''' (Sanskryt: पितृ , trl. ''pitṛ'') – w mitologii [[wedy]]jskiej zmarli przodkowie, zamieszkujący [[Pitryloka|pitrylokę]] (''świat ojców''), którego władcą jest bóg [[Jama]] . Do tej klasy istot zaliczane są duchy przodków rasy ludzkiej, w tym dziesięciu [[Pradźapati|pradźapatich]]<ref>
{{cytuj książkę
|nazwisko= Frédéric|imię= Louis|autor= |autor link=Louis Frédéric |inni= [[Przemysław Piekarski]] (red. nauk.)|tytuł= Słownik cywilizacji indyjskiej
|wydanie= 1|wydawca= Wydawnictwo "Książnica"|miejsce= Katowice|rok= 1998|strony= 135|rozdział=Pitri
|tom= 2|seria= Słowniki Encyklopedyczne "Książnicy" }} </ref>.
Obowiązkiem męskich potomków był rytuał zwany [[śraddha]], podczas którego należało składać ofiarne placki lub gomółki ryżowe, tzw. [[pinda]], które miały zapewnić przodkom godny żywot w zaświatach.

Jamie jako władcy [[Pitryloka|pitryloki]], przynależą się tytuły :
* ''Pan Ojców'' - [[Jama (bóstwo)|Pitrypati]]
* ''Król Ojców'' - [[Jama (bóstwo)|Pitryradźa]]<ref> {{cytuj książkę
|inni= Andrzej Ługowski (red.nauk.)|tytuł= Słownik mitologii hinduskiej
|wydanie= 1|wydawca= [[Wydawnictwo Akademickie DIALOG]]|miejsce= Warszawa |rok= 1994
|strony= 134 |rozdział= Ojcowie|nazwisko r= Bogusław J. Koc|imię r= Bogusław J. Koc|autor r link=
|seria= Świat Orientu }} </ref>.

== Etymologia ==
*Źródłosłowem jest tu sanskryckie słowo ''pitarau'' (forma w liczbie podwójnej) służące do oznaczania obojga rodziców, ojca i matki<ref> {{cytuj książkę
|inni= M.Sacha-Piekło (red.)|tytuł= Zaświaty i krainy mityczne
|wydanie= 1|wydawca= Wydawnictwo Znak|miejsce= Kraków|rok= 1999
|strony= 228|rozdział= Triloka|nazwisko r=Piekarski |imię r= Przemysław |autor r link=Przemysław Piekarski }} </ref>.
*W korelacji do terminu pitry dla nazywania męskich przodków, słowo [[pitrani]] oznacza żeńskie przodkinie <ref> {{cytuj książkę
|nazwisko= Szczurek|imię= Przemysław |autor link= |inni=
|tytuł= Sati. Samopalenie wdów indyjskich w najdawniejszych relacjach Wschodu i Zachodu
|wydanie= 1|wydawca= [[Wydawnictwo Akademickie DIALOG]]|miejsce= Warszawa|rok= 2013
|strony= 55|rozdział= I.2. Świadectwa o sati w literaturze dawnych Indii
|seria= Świat Orientu }} </ref>.

{{Przypisy}}

== Bibliografia ==
*{{cytuj książkę
|inni= M.Sacha-Piekło (red.)|tytuł= Zaświaty i krainy mityczne|wydanie= 1|wydawca= Wydawnictwo Znak|miejsce= Kraków|rok= 1999
|strony= 228-229|rozdział= Triloka|nazwisko r= Piekarski|imię r= Przemysław }}
*{{cytuj książkę
|nazwisko= Frédéric|imię= Louis |inni= Przemysław Piekarski (red.nauk.)
|tytuł= Słownik cywilizacji indyjskiej
|wydanie= 1|wydawca= Wydawnictwo "Książnica"|miejsce= Katowice|rok= 1998
|strony= 135
||tom= 2}}

[[Category:Hasło]][[Category:Bóstwa]]