The forces that develop the self—somatic, emotional, mental, interpersonal, social, and spiritual—must all be considered by therapists in treating any patient. Each article in this important anthology deals in some way with these various elements. The writing is focused on the body-mind connection, exploring the practices and theories of this popular branch of psychology. Topics include the significance of family systems; dealing with trauma and shock in therapy; and the importance of breathing, offering valuable insights for the student and practitioner alike. Contributors include Marianne Bentzen, a trainer in Somatic Developmental Psychology; Peter Bernhardt, a professor of psychology; and Peter A. Levine, author of Waking the Tiger.
Kali Yuga is often described as age of darkness, because kali refers to the last and worst of the four Yugas or ages. Kali has got many interpretations depending upon the context. Some of the commonly understood meanings of Kali are strife, discord, quarrel, contention, etc. There is a reference to this in detail in Śrīmad Bhāgavata (IV.viii.3). In general, it is believed that God realization is difficult in kali yuga, due to the predominance of adharma (unrighteousness, injustice, wickedness) over dharma (virtue, morality). It is also interesting to note that kali also refers to symbolical expression for the numeric 1 (probably referring to numero uno). If we seriously investigate why adharma prevails over dharma in the recent times, we will find huge imbalance in the three guṇa-s - sattvic, rajas and tamas. Sattva guṇa means the quality of purity and knowledge. The presence of other two guṇa-s is not very prominent in sattva guṇa as this guṇa is endowed with the highest purity. Rajo guṇa is the activity of passion. Tamo guṇa is inertia or ignorance. These two guṇa-s have higher trace of other guṇa-s. Guṇa-s are the inherent qualities of Prakṛti. Ego and intellect originate from guṇa-s that are present in all the evolutes of Prakṛti at once, but distributed in unequal proportions in each individual. The predominant guṇa that prevails in an individual is reflected through his thoughts and actions. Kṛṣṇa explains guṇa-s in Bhagavad Gīta (IV.6 - 9) “Sattva, rajas and tamas - these three qualities born of Prakṛti (Nature) tie down the imperishable soul to the body. Of these, sattva being immaculate is illuminating and flawless; it binds through identification with joy and wisdom. The quality of rajas is in the nature of passion, as born of avariciousness and attachment. It binds the soul through attachment to actions and their fruits. Tamas, the deluder of all those who look upon the body as their own self, are born of ignorance. It binds the soul through error, sloth and sleep. Sattva drives one to joy, and rajas to action, while tamas clouding the wisdom incites one to err as well as sleep and sloth.” Kṛṣṇa again says (Bhagavad Gīta XIV.20), “Having transcended the aforesaid guṇa-s, which have caused the body, and freed from birth, death, old age and all kinds of sorrow, this soul attains the supreme bliss.” This series will make an attempt to explain how to transcend these guṇa-s to experience bliss, which is the infantile stage of our spiritual pursuit. The entire series will be in the form imaginary conversation between Shiva and Shakti.
A Practical Handbook for Mastering Jhana and Vipassana
Author: Shaila Catherine
Publisher: Simon and Schuster
Wisdom Wide and Deep is a comprehensive guide to an in-depth training that emphasizes the application of concentrated attention (jhana) to profound and liberating insight (vipassana). With calm, tranquility, and composure established through a practical experience of jhana meditators are able to halt the seemingly endless battle against hindrances, eliminate distraction, and facilitate a penetrative insight into the subtle nature of matter and mind. It was for this reason the Buddha frequently exhorted his students, Wisdom Wide and Deep follows and amplifies the teachings in Shaila Catherine's acclaimed first book, Focused and Fearless: A Meditator's Guide to States of Deep Joy, Calm, and Clarity. Readers will learn to develop this profound stability, sustain an in-depth examination of the nuances of mind and matter, and ultimately unravel deeply conditioned patterns that perpetuate suffering. This fully detailed manual for the mind sure to become a trusted companion to many inner explorers.
Drawing on the ancient Hindu disciplines of Tantra and Ayurveda, as well as astrology and his own family tradition of gemology, Harish Johari offers practical methods to utilize the power stored in gems to maximize physical and psychological balance and well-being. The origins of gem healing can be traced to the earliest Sanskrit scriptures, in which gems are valued for their ability to absorb and transmit vital life forces. Ayurvedic healers, Indian astrologers, and Tantric alchemists all made use of gem formulas in their various practices. The author describes these in vivid detail as well as the attributes and powers of the sun and planets according to Hindu astrology and legend as they relate specifically to the use of gems. Here they play a critical role in enhancing the positive power of the planets and reducing their negative influence. Charts are included that determine the appropriate gems to be worn according to one’s astrological sun sign and ascendant. Detailed instructions necessary for the creation of gem talismans and the rituals that use gems to obtain desired effects are also supplied by the author. The Healing Power of Gemstones, the most comprehensive survey of this subject available today, is both a practical guide to the chemical and subtle nature of gemstones and a traditional overview of their use throughout the ages.
Whitehead had a place for God in his comprehensive cosmological vision, and his theism has long attracted interest from some Christian theologians. But Whitehead's ideas have much wider use. Some Buddhists have found help in articulating their nontheistic vision and relating it to the current world of thought and action. In this book religious writers in seven different traditions articulate how they can benefit from Whitehead's work. So this volume demonstrates that various features of his thought can contribute to many communities. According to his followers, Whitehead shows that the deepest convictions and commitments of the major religious communities can be complementary rather than in conflict. Readers of this book will see how that plays out in some detail. A Whiteheadian Hindu can recognize the truth in a Whiteheadian Judaism, and both can appreciate the insights of Chinese Whiteheadians committed to their classical thinking. Perhaps a new day in interreligious understanding has come.
Breath is the flow of air between life and death. Breathing is an involuntary action that functions as the basis of all human activities, intellectual, artistic, emotional and physical. Breathing is the first autonomous individual action that brings life into being and the end of breathing is the definitive sign of disappearance. Starting from the question how breathing affects the body, levels of consciousness, perception and meaning, this book, for the first time, investigates through a variety of philosophical, critical and practical models, directly and indirectly related to breath, aiming to establish breath as a category in the production and reception of meaning within the context of theatre. It also explores the epistemological, psycho-physical and consciousness-related implications of breath. Aristotle dedicated a volume to breath exploring and enquiring in to its presocratic roots. For Heidegger, breath is “the temporal extension” ofBeing. Artaud's theatricality is not representational but rather rooted in the actor's breathing. Jacques Derrida and Luce Irigaray investigate the phenomenon of breath in order to explain the nature of human consciousness. Breath as a philosophical concept and as a system of practice is central to Indian thoughts, performance, medicine, martial arts and spirituality. As the book argues, individual consciousness is a temporal experience and breath is the material presence oftime in the body. Cessation of breath, on the contrary, creates pause in this flow of the endless identification of signifiers. When breath stops time stops. When time stops there is a 'gap' in the chain of the presence of signifiers and this 'gap' is a different perceptual modality, which is neutral in Zero velocity. Restoration of Breath is a practical approach to this psychophysical experience of consciousness in which time exists only in eternity and void beyond memory and meaning.