Finally today I have been able to derive an allegory and the use of words to express nature and physchology in the Ramayana thanks to Sri Subhas Kak :The ramayan representations has been related to self in his words "In the Ramayana, Sita is the intuition who has been abducted by the demon within, who must be set free by Rama, the inner sun. The demon, representing the urge to dominate and possess, has ten heads that represent the sense and action organs of the body. In the struggle between the the asuras and the gods, Hanuman, representing the human mind that has devotion, provides critical assistance.
Since the people who know the story of ramayana can find resemblances to this interpretation of Ramayana from the point of view of self.
Dashrath ,king of Ayodhya has 3 queens equivalent to three gunas satguna rajoguna and tamoguna
They give birth to four sons :kaam artha dharma moksha.
Sita comes from the soil the incarnation of laxmi the "nidhi"...the prosperitty
the spiritual prosperity which gets deluded by the mirage (mareech the golden deer)
and falls in to the lowermost chakras (in the bottom) in south.Chakras are associated with material aspects that is "Lanka" the golden town ruled by a very "Gyani" pandit Ravana Ram ji conquers Sita and takes her back to Ayodhya,the divine city of mind body and soul.
It is matter of thought why does Sita go through Agni pariksha each time at the insistance of rama.....It is known that the fire chakra is the representation of our consciousness.Any material which is of the purest quality pass through fire.
Gold does;Sita is a representaton of our intuition which is associated with element earth ;the purest form of our being.So the fire chakra here does not engulf but rather respects the intution of being.
Ravana was a noted scholar in the ten vidyas so this was a representation of his ten heads.Again the self has 10 organs : five sensory organs (jnan indriyas) and five Karma indriyas .the five sense organs focussed on the good and controlled by mind become part of ShaNmukha. But the same organs along with the five Karma indriyas if focussed outwards (extrovertedness) become the part of RavaNa and take a devotee away from inner peace.So the self goes towards destruction.And then Rama kills the self.
Why does a Jnani reside with Asuras in lankas.Without making any discrimination the vedas scriptures describe as demons -- the Rakshas or Asur. Unlike what the popular 'misbelief' is, these were not people with large ugly heads with protruding teeth, or long untidy unkempt hair and grotesque, huge bodies. Templeton Award winner Pandurang Shastry Athawale quotes following scriptural definitions for Asuraas: 'Asushu ramante iti asuraah:' those who dwell in the 'PraaNa' and in the sense objects, are asuras. Similarly 'Rakshas' is one who does not need the protection of Deva - divinity or divine qualities.
Why do the vanara help Rama in achieving his goal."Vanara is not a representation of monkey" said Sri Auribindo.We can rather classify vanara as varna or the different caste that go on to fight for consciousness to defeat the darkness that comes with the use of karma.
Wednesday, June 23, 2010
The three godsBrahma Vishnu Shiva why three
In rig veda nature and its several manifestations get worshipped as God.
However slowly the promnence shifted from the entire phanheon of God to three supreme deities.Hindus view cosmic activity of the Supreme Being as comprised of three tasks: creation, preservation, and dissolution and recreation. Hindus associate these three cosmic tasks with the three deities, Brahma, Vishnu and Shiva. Lord Brahma brings forth the creation and represents the creative principle of the Supreme Being. Lord Vishnu maintains the universe and represents the eternal principle of preservation. Lord Shiva represents the principle of dissolution and recreation. These three deities together form the Hindu Trinity.
One must clearly understand that Brahma, Vishnu and Shiva are not three independent deities. They represent the same power (the Supreme Being), but in three different aspects. Just as a man may be called a doctor, father or husband based upon the tasks he performs, the Supreme Being is called Brahma, Vishnu or Shiva when conceived as performing the three different cosmic tasks of creation, preser-vation, and dissolution/recreation. "The oneness of the three gods Brahma, Vishnu and Shiva is brought out by the mystic symbol AUM where 'A' represents Vishnu, 'U' Shiva and 'M' Brahma."According to Freud, there are three levels of consciousness:
• Conscious (small): this is the part of the mind that holds what you’re aware of. You can verablize about your conscious experience and you can think about it in a logical fashion.
• Preconscious (smallmedium): this is ordinary memory. So
although things stored here aren’t in the conscious, they can be readily brought into conscious.
• Unconscious (enormous): Freud felt that this part of the
mind was not directly accessible to awareness. In part, he saw
it as a dump box for urges, feelings and ideas that are tied to
anxiety, conflict and pain. These feelings and thoughts have
not disappeared and according to Freud, they are there, exerting influence on our actions and our conscious awareness.
Various deities of worship are yogic visions of self.he Prasthanatrayi refers to three sources that form the foundations of Vedic Hindu philosophy. They are Vedanta sutras of Vyasa, Upanishats of the Vedas that emphasize knowledge, and the well-known Bhagavadgita of Vyasa. These three sources are very well known in the world literature on philosophy. The universal and eternal nature of these three sources is evident from the innumerable commentaries on them by many acharyas at different times. The three major systems are Advaita, Vishishtaadvaita of Dvaita are used to seek, understand and realize the relationship between individual, universe and God. The acharyas such as Shankara, Ramanuja and Madhva who have written commentaries on these foundation scriptures have also shown through their lives the need of integrating (yoga) the practical aspects of devotion (bhakti), knowledge (jnana) and actions (karma) again three.
The gods themselves are interconnected. Brahma’s origin is from the lotus in Vishnu’s
navel. Shiva is the god who subsumes all oppositions. He is the celibate, divine yogi, who is also the perfect husband to Parvati. He brings the world to an end by his dance, but he also creates the world. He is the heart of consciousness, the lord of all beings, the divine dancer. As Ardhanarishvara, he is half Shakti; as Harihara, he is half Vishnu. Vishnu is the all-pervader, the primal person, without beginning or end. He is also known as Narayana, with his abode in the waters. He is Hari, the golden-garbed one (like the Sun), and his mount is Garuda, the eagle. During the periods in between dissolution and creation, he sleeps on the cosmic serpent Ananta (the endless). He wields in one of his hands the discus, Sudarshana, which represents time. His consort, Lakshmi, appeared out of the Churning of the Ocean. Periodically, he descends to earth as an avatara to battle evil. Two of the most popular of these avataras are Rama and Krishna.
Later blogs we can further elucidiate how the concept of three has been utiized by philosophers scientist explorers architects have used three sets of ideas or technical ideas in setting up modern vedic culture.
However slowly the promnence shifted from the entire phanheon of God to three supreme deities.Hindus view cosmic activity of the Supreme Being as comprised of three tasks: creation, preservation, and dissolution and recreation. Hindus associate these three cosmic tasks with the three deities, Brahma, Vishnu and Shiva. Lord Brahma brings forth the creation and represents the creative principle of the Supreme Being. Lord Vishnu maintains the universe and represents the eternal principle of preservation. Lord Shiva represents the principle of dissolution and recreation. These three deities together form the Hindu Trinity.
One must clearly understand that Brahma, Vishnu and Shiva are not three independent deities. They represent the same power (the Supreme Being), but in three different aspects. Just as a man may be called a doctor, father or husband based upon the tasks he performs, the Supreme Being is called Brahma, Vishnu or Shiva when conceived as performing the three different cosmic tasks of creation, preser-vation, and dissolution/recreation. "The oneness of the three gods Brahma, Vishnu and Shiva is brought out by the mystic symbol AUM where 'A' represents Vishnu, 'U' Shiva and 'M' Brahma."According to Freud, there are three levels of consciousness:
• Conscious (small): this is the part of the mind that holds what you’re aware of. You can verablize about your conscious experience and you can think about it in a logical fashion.
• Preconscious (smallmedium): this is ordinary memory. So
although things stored here aren’t in the conscious, they can be readily brought into conscious.
• Unconscious (enormous): Freud felt that this part of the
mind was not directly accessible to awareness. In part, he saw
it as a dump box for urges, feelings and ideas that are tied to
anxiety, conflict and pain. These feelings and thoughts have
not disappeared and according to Freud, they are there, exerting influence on our actions and our conscious awareness.
Various deities of worship are yogic visions of self.he Prasthanatrayi refers to three sources that form the foundations of Vedic Hindu philosophy. They are Vedanta sutras of Vyasa, Upanishats of the Vedas that emphasize knowledge, and the well-known Bhagavadgita of Vyasa. These three sources are very well known in the world literature on philosophy. The universal and eternal nature of these three sources is evident from the innumerable commentaries on them by many acharyas at different times. The three major systems are Advaita, Vishishtaadvaita of Dvaita are used to seek, understand and realize the relationship between individual, universe and God. The acharyas such as Shankara, Ramanuja and Madhva who have written commentaries on these foundation scriptures have also shown through their lives the need of integrating (yoga) the practical aspects of devotion (bhakti), knowledge (jnana) and actions (karma) again three.
The gods themselves are interconnected. Brahma’s origin is from the lotus in Vishnu’s
navel. Shiva is the god who subsumes all oppositions. He is the celibate, divine yogi, who is also the perfect husband to Parvati. He brings the world to an end by his dance, but he also creates the world. He is the heart of consciousness, the lord of all beings, the divine dancer. As Ardhanarishvara, he is half Shakti; as Harihara, he is half Vishnu. Vishnu is the all-pervader, the primal person, without beginning or end. He is also known as Narayana, with his abode in the waters. He is Hari, the golden-garbed one (like the Sun), and his mount is Garuda, the eagle. During the periods in between dissolution and creation, he sleeps on the cosmic serpent Ananta (the endless). He wields in one of his hands the discus, Sudarshana, which represents time. His consort, Lakshmi, appeared out of the Churning of the Ocean. Periodically, he descends to earth as an avatara to battle evil. Two of the most popular of these avataras are Rama and Krishna.
Later blogs we can further elucidiate how the concept of three has been utiized by philosophers scientist explorers architects have used three sets of ideas or technical ideas in setting up modern vedic culture.
Tuesday, June 22, 2010
Krishna and various manifestation of self :folklore
Mahabharata represents the battle between Kauravas and pandavas and how krishna comes across as a light source ,a savior who frees the world from the darkness.However there are various other stories that have been added o the mahabharata which I believe may have been added ata alater instant or used to show a new dimension of krishna.However though not part of the original mahabharata yet the events can be understood in many ways except popular beliefs.
Following are some of the representations of self and intelligence as represented by Sri Subhash Kak as how we can represent self with study of Krishna.
This is an extract taken from his paper Art and Cosmology in India "(University of Massachusetts,Dartmouth, May 5, 2006")
It is a matter of great thought why Vishnu manifest himself as 10 avatars.Are they resurrections or a systematic arrival of consciousnss in self or evolution.Consciousness is endless.Subhask Kak says"Vishnu is the all-pervader, the primal person, without beginning or end. He is also known as Narayana, with his abode in the waters. He is Hari, the golden-garbed one (like the Sun), and his mount is Garuda, the eagle. During the periods in between dissolution and creation, he sleeps on the cosmic serpent Ananta (the endless). He wields in one of his hands the discus, Sudarshana, which represents time. His consort, Lakshmi, appeared out
of the Churning of the Ocean. Periodically, he descends to earth as an avatara to battle evil. Two of the most popular of these avataras are Rama and Krishna."
A literary image of the contemporary society through Krishna has been presented.Let us believe this that the love between Krishna and radha may have been added at a later instant of time and may not be part of the original text.Krishna and radha with rukmini and meera have been added to the mahabharata as a part f the beliefs of the society.The musical renditions are part of the social mileau where krishna merges with common folklore.Notable computer scientist Subhash Kak believes : "Krishna’s pranks and the love that the cowgirls (gopis) have for him is the frame for much of poetry, dance, and painting in India. As avatara of Vishnu, he is the narrator of the Vedic wisdom in the great dialogue of the Bhagavad Gita. His cowherd stories are a take-off on his other name Gopala, which means the protector of the world as well as cowherd, for the root gauh means both earth and cow.
The story of the love of the gopis is the story of each devotee for God. Krishna performs the rasa-lila, a dance, where mysteriously he is able to simultaneously dance with all the different gopis, which represents, no doubt, the mystery that the same One is able to inhabit the many.
Krishna, the flute player, is the spirit that inhabits each one of us. The flute is the body,and the melody is the unfolding of our individual lives. The love of Radha for Krishna can never be fulfilled, since the individual is forever doomed to stay apart from the divine in ordinary experience."
Krishna eating makhan represents the milky way.Krishna encompasses the milky way in his mouth.The evolution and origin of creation .This can be accredited due to the fact that notable astronomers of that time who had great understanding of cosmology and the universe.
Krishnas display of miracles and super powers:
Lifting the Gobardhan Parbat:the word "go" either in Gopi" or in "Gobardhan" mean senses we are satisying the desires of senses whereas Krishna is ruling upon the senses and senses are serving Krishna.Lifting the gobardhan with the finger means that the senses are placed on the tip and the super ego balances it which belongs to Krishna.
Slaying Kalia nag:The rivers represent the flow of energy.A serpent is the underlying current or moving force.The rivers can be a representation of the channels of energy around our vertebraes.Ganga and Yamuna are the "flows"(narris) around the vertebrate these regulate breathing;breathing means "Praan" the life force
Krishna freeing magadha from the ruthless monarch mama kansha may also be added later.Let us understand magadha from the need of its existence .In the course of time, small settlements grew into small kingdoms and republics. A republic is that form of government where the power is held by the people or a group of elected people or elected chief. The concept of hereditary kingship is not present in republics. The main ruling class, which held the power of these republics, was the Kshatriya. Non-Kshatriyas were not a part of the ruling class in these republics. In the 6th century BC, 16 small territorial states or Mahajanapadas were formed. Of this rulers Magadha was he first among the territorie that was ruled by non khshaytrias or simple tribal lords and not by kings or those of the blue blood.Krishna frees the kingdom of kansha an allegory for monarchy who has kept his mther and father captive.Mother and father is a representation of precious thing, arepresentation of root.So krishna sets free the roots or and enthrones the people to the power of the king.
Following are some of the representations of self and intelligence as represented by Sri Subhash Kak as how we can represent self with study of Krishna.
This is an extract taken from his paper Art and Cosmology in India "(University of Massachusetts,Dartmouth, May 5, 2006")
It is a matter of great thought why Vishnu manifest himself as 10 avatars.Are they resurrections or a systematic arrival of consciousnss in self or evolution.Consciousness is endless.Subhask Kak says"Vishnu is the all-pervader, the primal person, without beginning or end. He is also known as Narayana, with his abode in the waters. He is Hari, the golden-garbed one (like the Sun), and his mount is Garuda, the eagle. During the periods in between dissolution and creation, he sleeps on the cosmic serpent Ananta (the endless). He wields in one of his hands the discus, Sudarshana, which represents time. His consort, Lakshmi, appeared out
of the Churning of the Ocean. Periodically, he descends to earth as an avatara to battle evil. Two of the most popular of these avataras are Rama and Krishna."
A literary image of the contemporary society through Krishna has been presented.Let us believe this that the love between Krishna and radha may have been added at a later instant of time and may not be part of the original text.Krishna and radha with rukmini and meera have been added to the mahabharata as a part f the beliefs of the society.The musical renditions are part of the social mileau where krishna merges with common folklore.Notable computer scientist Subhash Kak believes : "Krishna’s pranks and the love that the cowgirls (gopis) have for him is the frame for much of poetry, dance, and painting in India. As avatara of Vishnu, he is the narrator of the Vedic wisdom in the great dialogue of the Bhagavad Gita. His cowherd stories are a take-off on his other name Gopala, which means the protector of the world as well as cowherd, for the root gauh means both earth and cow.
The story of the love of the gopis is the story of each devotee for God. Krishna performs the rasa-lila, a dance, where mysteriously he is able to simultaneously dance with all the different gopis, which represents, no doubt, the mystery that the same One is able to inhabit the many.
Krishna, the flute player, is the spirit that inhabits each one of us. The flute is the body,and the melody is the unfolding of our individual lives. The love of Radha for Krishna can never be fulfilled, since the individual is forever doomed to stay apart from the divine in ordinary experience."
Krishna eating makhan represents the milky way.Krishna encompasses the milky way in his mouth.The evolution and origin of creation .This can be accredited due to the fact that notable astronomers of that time who had great understanding of cosmology and the universe.
Krishnas display of miracles and super powers:
Lifting the Gobardhan Parbat:the word "go" either in Gopi" or in "Gobardhan" mean senses we are satisying the desires of senses whereas Krishna is ruling upon the senses and senses are serving Krishna.Lifting the gobardhan with the finger means that the senses are placed on the tip and the super ego balances it which belongs to Krishna.
Slaying Kalia nag:The rivers represent the flow of energy.A serpent is the underlying current or moving force.The rivers can be a representation of the channels of energy around our vertebraes.Ganga and Yamuna are the "flows"(narris) around the vertebrate these regulate breathing;breathing means "Praan" the life force
Krishna freeing magadha from the ruthless monarch mama kansha may also be added later.Let us understand magadha from the need of its existence .In the course of time, small settlements grew into small kingdoms and republics. A republic is that form of government where the power is held by the people or a group of elected people or elected chief. The concept of hereditary kingship is not present in republics. The main ruling class, which held the power of these republics, was the Kshatriya. Non-Kshatriyas were not a part of the ruling class in these republics. In the 6th century BC, 16 small territorial states or Mahajanapadas were formed. Of this rulers Magadha was he first among the territorie that was ruled by non khshaytrias or simple tribal lords and not by kings or those of the blue blood.Krishna frees the kingdom of kansha an allegory for monarchy who has kept his mther and father captive.Mother and father is a representation of precious thing, arepresentation of root.So krishna sets free the roots or and enthrones the people to the power of the king.
idea of consciousness
Well this is one subject I have always tried to understand and I will try to uncover the mysteries and the words surrounding it through various works
In thi blog let us understand Subhas Kak
Scienti c attitudes towards consciousness have changed due to the recent
advances in neurophysiology and because modern physics and computer science
are confronted with the question of the nature of the observer. In many
ways, the study of consciousness is centre-stage in the discussions of modern
science2. On the other hand, a considerable part of Indian thought is devoted
to the question of consciousness. Although a part of this tradition deals with
philosophical issues, there are other aspects, as in yoga and tantra, that deal
with structural aspects. Books such as Yogavasis.t.ha and Tripurarahasya
claim to describe the nature of consciousness. The same is generally true
of various works on yoga, the upanishads, and even the earlier Vedic texts.
The task for the historian of science is to sketch an evolution of the ideas
related to consciousness and see how this sketch ts with the development of
other scienti c ideas.In the Vedic theory, which dates back3to at least 2000 BC, one views
awareness in terms of the re
ection that the hardware of the brain provides
to an underlying illuminating or awareness principle called the self. This
approach allows one to separate questions of the tools of awareness, such as
vision, hearing and the mind, from the person who obtains this awareness.
The person is the conscious self, who is taken to be a reservoir of in nite
potential. But the actual capabilities of the animal are determined by the
neural hardware of its brain. This hardware may be compared to a mirror.
The hardware of the human brain represents the clearest structure to focus
the self, which is why humans are able to perform in ways that other animals
cannot. Within the framework of this theory humans and other animals are
persons and their apparent behavioral distinctions arise from the increased
cloudedness of the neural hardware of the lower animals. Self-awareness is
an emergent phenomenon which is grounded on the self and the associations
stored in the brain.
From a modern scienti c viewpoint, living systems are dynamic structures,that are de ned in terms of their interaction with their environment. Their behavior is taken to re ect their past history in terms of instincts.
Living systems can also be de ned recursively in terms of living sub-systems.
Thus, for ants, one may consider their society, an ant colony, as a living superorganism; in turn, the ant's sub-systems are also living. Such a recursive
de nition appears basic to all life. Machines, on the other hand, are based
on networking of elements so as to instrument a well-de ned computing procedure
and they lack a recursive self de nition.
The reality of consciousness is evident not only from the fact that responses
are di erent in sleepwalking and awake states but from the considerable
experimentation with split-brain patients.4The experiments of Kornhuber5
indicate that it takes about eight-tenths of a second for the readiness potential
to build up in the brain before voluntary action begins. According to
Libet the mind extrapolates back in time by about half a second or so the
occurrence of certain events. So consciousness is not an epiphenomenon. As
it possesses a unity, it should be described by a quantum mechanical wavefunction.
Cognitive abilities arise from a continuing reflection on the perceived world and this question of reflection is central to the brain-mind problem, the measurement problem of physics, and the problem of determinism and free-will14. A dualist hypothesis15to explain brain-mind interaction or the process of reflection meets with the criticism that this violates the conservation laws of physics. On the other hand a brain-mind identity hypothesis,
with a mechanistic or electronic representation of the brain processes, does
not explain how self-awareness could arise. At the level of ordinary perception
there exists a duality and complementarity between an autonomous (and
reflexive) brain and a mind with intentionality.
In thi blog let us understand Subhas Kak
Scienti c attitudes towards consciousness have changed due to the recent
advances in neurophysiology and because modern physics and computer science
are confronted with the question of the nature of the observer. In many
ways, the study of consciousness is centre-stage in the discussions of modern
science2. On the other hand, a considerable part of Indian thought is devoted
to the question of consciousness. Although a part of this tradition deals with
philosophical issues, there are other aspects, as in yoga and tantra, that deal
with structural aspects. Books such as Yogavasis.t.ha and Tripurarahasya
claim to describe the nature of consciousness. The same is generally true
of various works on yoga, the upanishads, and even the earlier Vedic texts.
The task for the historian of science is to sketch an evolution of the ideas
related to consciousness and see how this sketch ts with the development of
other scienti c ideas.In the Vedic theory, which dates back3to at least 2000 BC, one views
awareness in terms of the re
ection that the hardware of the brain provides
to an underlying illuminating or awareness principle called the self. This
approach allows one to separate questions of the tools of awareness, such as
vision, hearing and the mind, from the person who obtains this awareness.
The person is the conscious self, who is taken to be a reservoir of in nite
potential. But the actual capabilities of the animal are determined by the
neural hardware of its brain. This hardware may be compared to a mirror.
The hardware of the human brain represents the clearest structure to focus
the self, which is why humans are able to perform in ways that other animals
cannot. Within the framework of this theory humans and other animals are
persons and their apparent behavioral distinctions arise from the increased
cloudedness of the neural hardware of the lower animals. Self-awareness is
an emergent phenomenon which is grounded on the self and the associations
stored in the brain.
From a modern scienti c viewpoint, living systems are dynamic structures,that are de ned in terms of their interaction with their environment. Their behavior is taken to re ect their past history in terms of instincts.
Living systems can also be de ned recursively in terms of living sub-systems.
Thus, for ants, one may consider their society, an ant colony, as a living superorganism; in turn, the ant's sub-systems are also living. Such a recursive
de nition appears basic to all life. Machines, on the other hand, are based
on networking of elements so as to instrument a well-de ned computing procedure
and they lack a recursive self de nition.
The reality of consciousness is evident not only from the fact that responses
are di erent in sleepwalking and awake states but from the considerable
experimentation with split-brain patients.4The experiments of Kornhuber5
indicate that it takes about eight-tenths of a second for the readiness potential
to build up in the brain before voluntary action begins. According to
Libet the mind extrapolates back in time by about half a second or so the
occurrence of certain events. So consciousness is not an epiphenomenon. As
it possesses a unity, it should be described by a quantum mechanical wavefunction.
Cognitive abilities arise from a continuing reflection on the perceived world and this question of reflection is central to the brain-mind problem, the measurement problem of physics, and the problem of determinism and free-will14. A dualist hypothesis15to explain brain-mind interaction or the process of reflection meets with the criticism that this violates the conservation laws of physics. On the other hand a brain-mind identity hypothesis,
with a mechanistic or electronic representation of the brain processes, does
not explain how self-awareness could arise. At the level of ordinary perception
there exists a duality and complementarity between an autonomous (and
reflexive) brain and a mind with intentionality.
The number 108 and its omnipresence
Number 108, which shows up as the number of bin the rosary (japamālā), the number of dance movements (karanas) of the Nātya Śāstra, the names of the God and the Goddess, the number of pithas, the number of dhāms, the number of arhats, and so onIt is not a mee co incidence nor some alien concept but a very calm and composed idea.
108 adds up to 9 or 1+8 which is again 18 that are the number of puranas or the chapters of the bhagwat gita.108 is again 27*4 which is again the same.27 is the no. of nakshatras and 4 directions.
The currently estimated mean diameter d 3,476 km. The estimated average distance between the earth and the sun is 149,600,000 km, so that Average Distance to Sun/ S
The distance between the earth and the moon
Average Distance to Moon/ Moon diameter ≈ 110.58
Diameter of Sun/ Earth diameter ≈ 109.24
is thus correct for these distances to be approximated by the figure of 108. The
e the discovery that a pole of a certain eight removed to a distance of 108 times its height has the same angular size as ratio of distance from sun and moon.
This measure is also at the basis of the estimated distance to the sun in ancient Siddhāntic treatises.
The Vedic philosophy of bandhu takes the numbers 360 and 108be central to the inner cosmos of the individual also. Therefore, walking 108 steps of
the sanctum, or doing the 108 beads of the rosary, is also a symbolic journey from the body to the heart of inner consciousness..
108 adds up to 9 or 1+8 which is again 18 that are the number of puranas or the chapters of the bhagwat gita.108 is again 27*4 which is again the same.27 is the no. of nakshatras and 4 directions.
The currently estimated mean diameter d 3,476 km. The estimated average distance between the earth and the sun is 149,600,000 km, so that Average Distance to Sun/ S
The distance between the earth and the moon
Average Distance to Moon/ Moon diameter ≈ 110.58
Diameter of Sun/ Earth diameter ≈ 109.24
is thus correct for these distances to be approximated by the figure of 108. The
e the discovery that a pole of a certain eight removed to a distance of 108 times its height has the same angular size as ratio of distance from sun and moon.
This measure is also at the basis of the estimated distance to the sun in ancient Siddhāntic treatises.
The Vedic philosophy of bandhu takes the numbers 360 and 108be central to the inner cosmos of the individual also. Therefore, walking 108 steps of
the sanctum, or doing the 108 beads of the rosary, is also a symbolic journey from the body to the heart of inner consciousness..
Axis and perimeter of temple refering to a common form
Śāstric texts describing the plan of the Hindu temple allude to its astronomical basis, and in this Indian sacred geometry is not different from the sacred geometry of other ancient cultures.1 If astronomical alignments characterize ancient temples of megalithic Europe, Egyptians, Maya, Aztecs, Javanese and Cambodians, they also characterize Indian temples. For example, the garbhagÅha of certain temples is illuminated by the setting sun only on a specific day of the year, or the temple may deviate from the canonical east-west axis and be aligned with a nak¬atra that has astrological significance for the patron or for the chosen deity of the temple.
The Agnicayana altar, the centre of the great ritual of the Vedic times that forms a major portion of the narrative of the Yajurveda, is generally seen as the prototype of the Hindu temple and of Vāstu. The altar is first built of 1,000 bricks in five layers (that symbolically represent the five divisions of the year, the five physical elements, as well as five senses) to specific designs. The Agnicayana ritual is based upon the Vedic division of the universe into three parts, earth, atmosphere, and sky (Figure 1), that are assigned numbers 21, 78, and 261, respectively; these numbers add up to 360, which is symbolic representation of the year. These triples are seen in all reality, and they enlarge to five elements and five senses in a further emanation.
The householder had three altars of circular (earth), half-moon (atmosphere), and square (sky) at his home (Figure 2), which are like the head, the heart, and the body of the cosmic puru¬a. In the Agnicayana ritual, the atmosphere and the sky altars are built afresh in a great ceremony to the east. The numerical mapping is maintained by placement of 21 pebbles around the earth altar, sets of 13 pebbles around each of the 6 dhi¬ªya (atmosphere for 13×6=78) altars, and 261 pebbles around the great new sky altar called the Uttara-vedi.
The Uttara-vedi is equivalent to the actual temple structure. Vāstu is the remainder that belongs to Rudra, and Vāstupuru¬a, the temple platform, is where the gods reside, facing the central square, the Brahmasthāna. Given the recursive nature of Vedic cosmology, we know that the Uttara-vedi also symbolized the patron in whose name the ritual is being performed, as well as puru¬a and the cosmos.
The Altar as a Representation of the Cosmos
The Śatapatha Br. informs us that the altar is to represent the mystery of time. Its dimensions are to represent earth. “As large as the altar is, so large is the earth” (ŚB 3.7.2.1) indicates that it symbolically represents objective knowledge. In the Śatapatha Śāª©ilya says:
Prajāpati is the year, and the bricks are the joints, the days and nights. The altar is the earth, the Agnicayana the air, and the mahad uktham the sky. The altar is the mind, the Agnicayana the air, and the mahad uktham the speech (ŚB 10.1.2.2-3).
The Year, doubtless, is the same as Death. Prajapati said: “You do not lay down all my forms, making me either too small or too large. That is why you are not immortal... Lay down 360 enclosing stones, 360+36 yaju¬mat» (special) bricks, and 10,800 lokampÅnā (ordinary) bricks and you will be laying down all my forms, and you will become immortal.” (ŚB 10.4.3.8) The 10,800 count represents the number of muhØrtas (48-minute interval) in a year.
The special yaju¬mat» bricks are placed 98 in the first layer, 41 in the second, 71 in the third, 47 in the fourth, and 138 in the fifth layer. These add up to 395; the earth filling between the bricks is taken to be the 396th brick. The sum of the bricks in the fourth and fifth layers together with one space filling is 186 (half the tithes in the solar year), the number of bricks in the third and the fourth layers equals one third the number of days in the lunar year, and so on.
Clearly, the objective is to represent the fact of the 360 divisions of the year (the additional 36 days represent the intercalary month) as well as other astronomical facts. The bandhu- relationship of the outer with the inner cosmos of the individual required an accurate representation of the outer so that a correspondingly accurate measure of the inner would become possible.
A calculative index shows that 108 is the ideal number for this calculations and have been placed in high regard in almost all cultures.... for rituals and similar allignments.We will discuss in the next article why this has occured
The Agnicayana altar, the centre of the great ritual of the Vedic times that forms a major portion of the narrative of the Yajurveda, is generally seen as the prototype of the Hindu temple and of Vāstu. The altar is first built of 1,000 bricks in five layers (that symbolically represent the five divisions of the year, the five physical elements, as well as five senses) to specific designs. The Agnicayana ritual is based upon the Vedic division of the universe into three parts, earth, atmosphere, and sky (Figure 1), that are assigned numbers 21, 78, and 261, respectively; these numbers add up to 360, which is symbolic representation of the year. These triples are seen in all reality, and they enlarge to five elements and five senses in a further emanation.
The householder had three altars of circular (earth), half-moon (atmosphere), and square (sky) at his home (Figure 2), which are like the head, the heart, and the body of the cosmic puru¬a. In the Agnicayana ritual, the atmosphere and the sky altars are built afresh in a great ceremony to the east. The numerical mapping is maintained by placement of 21 pebbles around the earth altar, sets of 13 pebbles around each of the 6 dhi¬ªya (atmosphere for 13×6=78) altars, and 261 pebbles around the great new sky altar called the Uttara-vedi.
The Uttara-vedi is equivalent to the actual temple structure. Vāstu is the remainder that belongs to Rudra, and Vāstupuru¬a, the temple platform, is where the gods reside, facing the central square, the Brahmasthāna. Given the recursive nature of Vedic cosmology, we know that the Uttara-vedi also symbolized the patron in whose name the ritual is being performed, as well as puru¬a and the cosmos.
The Altar as a Representation of the Cosmos
The Śatapatha Br. informs us that the altar is to represent the mystery of time. Its dimensions are to represent earth. “As large as the altar is, so large is the earth” (ŚB 3.7.2.1) indicates that it symbolically represents objective knowledge. In the Śatapatha Śāª©ilya says:
Prajāpati is the year, and the bricks are the joints, the days and nights. The altar is the earth, the Agnicayana the air, and the mahad uktham the sky. The altar is the mind, the Agnicayana the air, and the mahad uktham the speech (ŚB 10.1.2.2-3).
The Year, doubtless, is the same as Death. Prajapati said: “You do not lay down all my forms, making me either too small or too large. That is why you are not immortal... Lay down 360 enclosing stones, 360+36 yaju¬mat» (special) bricks, and 10,800 lokampÅnā (ordinary) bricks and you will be laying down all my forms, and you will become immortal.” (ŚB 10.4.3.8) The 10,800 count represents the number of muhØrtas (48-minute interval) in a year.
The special yaju¬mat» bricks are placed 98 in the first layer, 41 in the second, 71 in the third, 47 in the fourth, and 138 in the fifth layer. These add up to 395; the earth filling between the bricks is taken to be the 396th brick. The sum of the bricks in the fourth and fifth layers together with one space filling is 186 (half the tithes in the solar year), the number of bricks in the third and the fourth layers equals one third the number of days in the lunar year, and so on.
Clearly, the objective is to represent the fact of the 360 divisions of the year (the additional 36 days represent the intercalary month) as well as other astronomical facts. The bandhu- relationship of the outer with the inner cosmos of the individual required an accurate representation of the outer so that a correspondingly accurate measure of the inner would become possible.
A calculative index shows that 108 is the ideal number for this calculations and have been placed in high regard in almost all cultures.... for rituals and similar allignments.We will discuss in the next article why this has occured
Dharma and range of test
Yudhishthira passes the following tests
The First Test: Yudhisthira and the Dog [summary]
Draupadi and the Pandavas leave Hastin~pura, and a dog joins Yudhi.s.thira.
As they walk, they each fall dead until only Yudhisthira and the dog are left
alive. Indra appears and invites Yudhi.s.thira into his chariot to take him to
heaven. Yudhisthira responds that he does not want to go to heaven without
his brothers and Draupadi. Indra assures YudhiHhira they are all in heaven.
Yudhisthira then agrees to fide Indra's chariot, but only if he can bring his
dog along. Yudhi.s!hira says he does not want to be cruel to one who has been
loyal to him. Indra replies "Abandon the dog. There is no cruelty in that"
(Mah~bh~rata 17.3.8). 5 Yudhi.Hhira refuses, and so Indra reminds Yudhi.st.hira
of how dirty, how polluted, and how polluting dogs are. Still Yudhi.s[hira does
not budge from his position. Eventually the dog turns into the god Dharma
and congratulates Yudhishthira: "Great king, Bharata, you are well born, with
the good conduct and intelligence of your father and with compassion for all
creatures" (17.3.17). Dharma then reminds Yudhi.s!hira that it was he who tested
Yudhis.lhira before in the Dvaita forest (17.3).
Curiously, Dharma does not tell Yudhi.s.thira why he tested him. We shall
return to this question later.
The Second Test: Yudhishthira and the False Heaven [summary]
When Yudhi~!hira reaches heaven, he sees Duryodhana seated on a throne. He
does not see the other PAod.avas, and, more emphatically, he does not see Kam.a.
(The other P~dava brothers are surprisingly less prominent than Karma in
Yudhisthira's lament.) And so Yudhisthira wants to leave. Indra "in a speech
utterly devoid of cruelty ''6 says "Great king, dwell in this place, that you have
won by your own good actions. Why do you still drag human affection about,
even now?" (17.3.30-31). The test continues in an even harder form than the
two previous ones. A messenger of the gods leads Yudhi.s.thira to a dark, awful,
bad-smelling place; he is tired and exhausted. When Yudhis..thira turns to leave
The Untested Dharma is Not Worth Living / 121
(he is at the limits of his endurance, 18.2.30-31), voices call out imploring him
to stay. When he asks their names, they are the P~.nd.avas, Karn. a, Draupadi, and
the sons of Draupadi. He then decides to stay there. Just as he does, all the Gods
appear, and it turns out that there, where Yudhisthira is standing, is really
heaven (18.1-3).
In both of these tests, Yudhisthira makes the right choice and upholds dharma,
despite an argument based on dharma to lead him in a different direction--an
argument which is, moreover, an argument proposed by a god.
The fact that Yudhi.s.thira, the Dharma king, is tested raises two interesting
points: one about Yudhi.st.hira's character, and the other about the epic's attitude
towards dharma. Central here is the word that the god Dharma uses for "test,"
namely jijhasa. (This is a desiderative from the root verb j~a, "to know.")
Significantly, the desire to know dharma is caught up in testing dharma.
Furthermore, just as Yudhi.s.thira gambles to the extreme, the epic authors
push dharma to the extreme through their imaginations. In their desire to know
dharma, the epic authors test dharma, as encapsulated by jijaasa. (From
Draupadi humiliated at the Kaurava court, to Arjuna on the battlefield, to
Yudhisthira at the gates of heaven, the epic is constantly posing serious ethical
dilemmas, even dilemmas about the very systems that it itself seems to propose.)
Just as the god Dharma tests Yudhi.s.thira, the authors test dharma. Just as the
god Dharma's test is a test of resilience, the authors test dharma in that they
show how, even in extreme situations, extraordinary human beings not only
recognize dharma but do so despite its subtlety and despite all other diversions.
The resilience of that human aspect of dharma is the true test of its resiliency:
dharma would not be dharma if no human being could ever know it.
This raises a methodological point: it seems the Mahabharata is driven by a
search for order and a search for limits. The text contains both long stretches of
rule-based dharma as well as story after story where dharma is subtle, paradoxical,
surprising, and still surprisingly not ungraspable or impossible. A. K.
Ramanujan (1989) compared Manu to Kant; comparing the epic authors to Kant
may help clarify their position. They would agree with Kant that every moral
dilemma has an answer; in that way, dharma is never ambiguous, even if it is
subtle (suk.sma). But they would disagree with Kant that we know that we are
truly ethical when we rise above our natures; rather, the epic authors would say
that we know we are fulfilling our human potential when our ethical decisions
line up with the duties of our biological natures. The epic authors would also not
agree with Kant that the answer to every moral dilemma can emerge from a
(rationalized) system of dharma (in the sense of "ethics"). No dharmagastra, not
even the Mahabharata itself, has all the answers. (Even if the Mahabharata
contains all that human beings need to know, perhaps, like an ironic Socratic
122 / Aditya Adarkar
ignorance, this fact is also something that human beings need to know.) Finally,
even though incomplete, a rationalized, systematic approach can provide almost
everything that we do need to resolve ethical dilemmas. So the Mah~bhdrata as
a system of dharma is almost complete, but never radically complete. The
project, then, of the epic authors is not to show that there is some "counterexample"
to dharma; instead, it seems the epic authors are stretching the limits
of what dharma contains.
If we suspect that the god Dharma knew that Yudhi.s.thira would "pass" his
tests, we might also suspect that the epic authors are not so much truly "testing"
dharma as helping the reader (or listener) believe that dharma is indeed universal
and resilient, that it is ever subtle, but also within the human capacity to
grasp. In other words, they want to help their readers to have faith in dharma, to
not waver in that faith, and to have faith in the idea of dharma even when it
seems dharma has collapsed around them.
Dharma also gets tested when Yudhisthira is asked to tell a lie and not repent in return a test that dharma can also be twisted to meet ends.
The First Test: Yudhisthira and the Dog [summary]
Draupadi and the Pandavas leave Hastin~pura, and a dog joins Yudhi.s.thira.
As they walk, they each fall dead until only Yudhisthira and the dog are left
alive. Indra appears and invites Yudhi.s.thira into his chariot to take him to
heaven. Yudhisthira responds that he does not want to go to heaven without
his brothers and Draupadi. Indra assures YudhiHhira they are all in heaven.
Yudhisthira then agrees to fide Indra's chariot, but only if he can bring his
dog along. Yudhi.s!hira says he does not want to be cruel to one who has been
loyal to him. Indra replies "Abandon the dog. There is no cruelty in that"
(Mah~bh~rata 17.3.8). 5 Yudhi.Hhira refuses, and so Indra reminds Yudhi.st.hira
of how dirty, how polluted, and how polluting dogs are. Still Yudhi.s[hira does
not budge from his position. Eventually the dog turns into the god Dharma
and congratulates Yudhishthira: "Great king, Bharata, you are well born, with
the good conduct and intelligence of your father and with compassion for all
creatures" (17.3.17). Dharma then reminds Yudhi.s!hira that it was he who tested
Yudhis.lhira before in the Dvaita forest (17.3).
Curiously, Dharma does not tell Yudhi.s.thira why he tested him. We shall
return to this question later.
The Second Test: Yudhishthira and the False Heaven [summary]
When Yudhi~!hira reaches heaven, he sees Duryodhana seated on a throne. He
does not see the other PAod.avas, and, more emphatically, he does not see Kam.a.
(The other P~dava brothers are surprisingly less prominent than Karma in
Yudhisthira's lament.) And so Yudhisthira wants to leave. Indra "in a speech
utterly devoid of cruelty ''6 says "Great king, dwell in this place, that you have
won by your own good actions. Why do you still drag human affection about,
even now?" (17.3.30-31). The test continues in an even harder form than the
two previous ones. A messenger of the gods leads Yudhi.s.thira to a dark, awful,
bad-smelling place; he is tired and exhausted. When Yudhis..thira turns to leave
The Untested Dharma is Not Worth Living / 121
(he is at the limits of his endurance, 18.2.30-31), voices call out imploring him
to stay. When he asks their names, they are the P~.nd.avas, Karn. a, Draupadi, and
the sons of Draupadi. He then decides to stay there. Just as he does, all the Gods
appear, and it turns out that there, where Yudhisthira is standing, is really
heaven (18.1-3).
In both of these tests, Yudhisthira makes the right choice and upholds dharma,
despite an argument based on dharma to lead him in a different direction--an
argument which is, moreover, an argument proposed by a god.
The fact that Yudhi.s.thira, the Dharma king, is tested raises two interesting
points: one about Yudhi.st.hira's character, and the other about the epic's attitude
towards dharma. Central here is the word that the god Dharma uses for "test,"
namely jijhasa. (This is a desiderative from the root verb j~a, "to know.")
Significantly, the desire to know dharma is caught up in testing dharma.
Furthermore, just as Yudhi.s.thira gambles to the extreme, the epic authors
push dharma to the extreme through their imaginations. In their desire to know
dharma, the epic authors test dharma, as encapsulated by jijaasa. (From
Draupadi humiliated at the Kaurava court, to Arjuna on the battlefield, to
Yudhisthira at the gates of heaven, the epic is constantly posing serious ethical
dilemmas, even dilemmas about the very systems that it itself seems to propose.)
Just as the god Dharma tests Yudhi.s.thira, the authors test dharma. Just as the
god Dharma's test is a test of resilience, the authors test dharma in that they
show how, even in extreme situations, extraordinary human beings not only
recognize dharma but do so despite its subtlety and despite all other diversions.
The resilience of that human aspect of dharma is the true test of its resiliency:
dharma would not be dharma if no human being could ever know it.
This raises a methodological point: it seems the Mahabharata is driven by a
search for order and a search for limits. The text contains both long stretches of
rule-based dharma as well as story after story where dharma is subtle, paradoxical,
surprising, and still surprisingly not ungraspable or impossible. A. K.
Ramanujan (1989) compared Manu to Kant; comparing the epic authors to Kant
may help clarify their position. They would agree with Kant that every moral
dilemma has an answer; in that way, dharma is never ambiguous, even if it is
subtle (suk.sma). But they would disagree with Kant that we know that we are
truly ethical when we rise above our natures; rather, the epic authors would say
that we know we are fulfilling our human potential when our ethical decisions
line up with the duties of our biological natures. The epic authors would also not
agree with Kant that the answer to every moral dilemma can emerge from a
(rationalized) system of dharma (in the sense of "ethics"). No dharmagastra, not
even the Mahabharata itself, has all the answers. (Even if the Mahabharata
contains all that human beings need to know, perhaps, like an ironic Socratic
122 / Aditya Adarkar
ignorance, this fact is also something that human beings need to know.) Finally,
even though incomplete, a rationalized, systematic approach can provide almost
everything that we do need to resolve ethical dilemmas. So the Mah~bhdrata as
a system of dharma is almost complete, but never radically complete. The
project, then, of the epic authors is not to show that there is some "counterexample"
to dharma; instead, it seems the epic authors are stretching the limits
of what dharma contains.
If we suspect that the god Dharma knew that Yudhi.s.thira would "pass" his
tests, we might also suspect that the epic authors are not so much truly "testing"
dharma as helping the reader (or listener) believe that dharma is indeed universal
and resilient, that it is ever subtle, but also within the human capacity to
grasp. In other words, they want to help their readers to have faith in dharma, to
not waver in that faith, and to have faith in the idea of dharma even when it
seems dharma has collapsed around them.
Dharma also gets tested when Yudhisthira is asked to tell a lie and not repent in return a test that dharma can also be twisted to meet ends.
Saturday, June 19, 2010
Physchoanalyis profiling of hitler and early history
Dr Jerold Post was the first to make a physcoanalysis framework profiling of Adolf Hitler through the CIA post.This was the first disciplined study of a political leader.
William Donovan of the OSS HQ was the one to approach william Langer ,a Harvard physchologist.Hitler was able to direct his own physchological needs for the people of germany that lead to the systematic fiefdom by hitler.Langer studied the private person hitler.Freuds study made that a childs future or mode of thinking.
He found that Hitler had a wounded childhood.A very saddistic father violent with his children that results in his confusion and arrogant nature.Second method of profiling was in Edward Bloch who was a doctor to hitlers family.Adolf hitler was close to his mother and suffered from oedipus syndrome which facitilated saddistic nature.Hitler was awkward about women The magnitude of his weakness which was as a result of his childhood.As a result of this perversions was for his jew doctor who could not control the death of his mother.Hitler was a weak frail boy and his thre brothers had died.In his juvenile way he thought that he was special and under divine protection"A messiah complex" a savior of the german , an epitomy of the christ :a fighter .This occurs as a sudden burst of anti-Semitism.A discriminatory attitude that catapulted hitler to presecute jews.
Langer made the predictions about Hitler in 1942:
that 1)Hitler would simply never give up and would not submit to allies or try an effort for dilution.
2)Langer made a prediction that hitlers messiahic attitude would result in an effort by his own german army to conspire and kill him.
3)Langer also made a revelation that as a result of this attack Hitler would become more of a loner and repulsive towards his german people not trying to use the propoganda and trying a resurrection of his political career.
It may seem an anomaly for the rest.But the greatest wizards of mass holocaust have been found to have similar attributes analogous over space and time.A hitler a saddam hossain ,a harry S truman a stalin have always remained or suffered similar conditions in childhood.The string that tied them was a fear was always indecision, uncertainty, and weakness; All Historians agree that the worst moments of their authorative Presidency stem from this need for instant decision in complex matters and an unfortunate tendency of shooting from the hip.They all wanted to compensated for this boyhood weakness through a severe action of struggle.This profiling linked Hitler, Mussolini, Ronald Reagan and arguing they all suffered from the same affliction. All of them "preached a return to an idealised past and condoned inequality".
The notion of political conservitism was clear in their minds.a number of different epistemic motives (dogmatism–intolerance of ambiguity; cognitive complexity; closed-mindedness; uncertainty avoidance; needs for order, structure, and closure), existential motives (self-esteem, terror management, fear, threat, anger, and pessimism), and ideological motives (self-interest, group dominance, and system justification) are all related to the expression of political conservatism. Relations between resistance to change and acceptance of inequality. Although we believe that the two core dimensions of political conservatism—resistance to change and acceptance of inequality—are often related to one another, they are obviously distinguishable. Vivid counterexamples come to mind in which the two dimensions are negatively related to one another. For instance, there is the “conservative paradox” of right-wing revolutionaries, such as Hitler or Mussolini or Pinochet, who seem to advocate social change in the direction of decreased egalitarianism. In at least some of these cases, what appears to be a desire for change is really “an imaginatively transfigured conception of the past with which to criticize the present” (Muller, 2001, p. 2625). There are also cases of left-wing ideologues who, once they are in power, steadfastly resist change, allegedly in the name of egalitarianism, such as Stalin or Khrushchev (see J. Martin, Scully, & Levitt, 1990). It is reasonable to suggest that some of these historical figures may be considered politically conservative, at least in the context of the systems they defended.
a small note to those who may think why I shifted from making a study of Mahabharata to european history study.The ideas are provided as intercepts.Vyasas duryodhana suffers from similar maligning features.He looses to the pandavas in the childhood ,a closely guarded very secure child in the hastinapur castle, suffers from similar voidness which he wants to suffice through his total authoratian values,does not submit even at the very end and undergoes no least or no pangs of contempt.
A high poltical conservatism where he lets only himself or his close proteges to rule the empire according to his will unlike the pandavas.
The literal frankesteins of civilizations as visualized by vyasa have talked of similar physchological traits compared to the contemporary landscape of the society.A hitler or a duryodhana posess or acquire simlar traits through childhood that result in their being self assasinators.
All this behaviors address the basic
William Donovan of the OSS HQ was the one to approach william Langer ,a Harvard physchologist.Hitler was able to direct his own physchological needs for the people of germany that lead to the systematic fiefdom by hitler.Langer studied the private person hitler.Freuds study made that a childs future or mode of thinking.
He found that Hitler had a wounded childhood.A very saddistic father violent with his children that results in his confusion and arrogant nature.Second method of profiling was in Edward Bloch who was a doctor to hitlers family.Adolf hitler was close to his mother and suffered from oedipus syndrome which facitilated saddistic nature.Hitler was awkward about women The magnitude of his weakness which was as a result of his childhood.As a result of this perversions was for his jew doctor who could not control the death of his mother.Hitler was a weak frail boy and his thre brothers had died.In his juvenile way he thought that he was special and under divine protection"A messiah complex" a savior of the german , an epitomy of the christ :a fighter .This occurs as a sudden burst of anti-Semitism.A discriminatory attitude that catapulted hitler to presecute jews.
Langer made the predictions about Hitler in 1942:
that 1)Hitler would simply never give up and would not submit to allies or try an effort for dilution.
2)Langer made a prediction that hitlers messiahic attitude would result in an effort by his own german army to conspire and kill him.
3)Langer also made a revelation that as a result of this attack Hitler would become more of a loner and repulsive towards his german people not trying to use the propoganda and trying a resurrection of his political career.
It may seem an anomaly for the rest.But the greatest wizards of mass holocaust have been found to have similar attributes analogous over space and time.A hitler a saddam hossain ,a harry S truman a stalin have always remained or suffered similar conditions in childhood.The string that tied them was a fear was always indecision, uncertainty, and weakness; All Historians agree that the worst moments of their authorative Presidency stem from this need for instant decision in complex matters and an unfortunate tendency of shooting from the hip.They all wanted to compensated for this boyhood weakness through a severe action of struggle.This profiling linked Hitler, Mussolini, Ronald Reagan and arguing they all suffered from the same affliction. All of them "preached a return to an idealised past and condoned inequality".
The notion of political conservitism was clear in their minds.a number of different epistemic motives (dogmatism–intolerance of ambiguity; cognitive complexity; closed-mindedness; uncertainty avoidance; needs for order, structure, and closure), existential motives (self-esteem, terror management, fear, threat, anger, and pessimism), and ideological motives (self-interest, group dominance, and system justification) are all related to the expression of political conservatism. Relations between resistance to change and acceptance of inequality. Although we believe that the two core dimensions of political conservatism—resistance to change and acceptance of inequality—are often related to one another, they are obviously distinguishable. Vivid counterexamples come to mind in which the two dimensions are negatively related to one another. For instance, there is the “conservative paradox” of right-wing revolutionaries, such as Hitler or Mussolini or Pinochet, who seem to advocate social change in the direction of decreased egalitarianism. In at least some of these cases, what appears to be a desire for change is really “an imaginatively transfigured conception of the past with which to criticize the present” (Muller, 2001, p. 2625). There are also cases of left-wing ideologues who, once they are in power, steadfastly resist change, allegedly in the name of egalitarianism, such as Stalin or Khrushchev (see J. Martin, Scully, & Levitt, 1990). It is reasonable to suggest that some of these historical figures may be considered politically conservative, at least in the context of the systems they defended.
a small note to those who may think why I shifted from making a study of Mahabharata to european history study.The ideas are provided as intercepts.Vyasas duryodhana suffers from similar maligning features.He looses to the pandavas in the childhood ,a closely guarded very secure child in the hastinapur castle, suffers from similar voidness which he wants to suffice through his total authoratian values,does not submit even at the very end and undergoes no least or no pangs of contempt.
A high poltical conservatism where he lets only himself or his close proteges to rule the empire according to his will unlike the pandavas.
The literal frankesteins of civilizations as visualized by vyasa have talked of similar physchological traits compared to the contemporary landscape of the society.A hitler or a duryodhana posess or acquire simlar traits through childhood that result in their being self assasinators.
All this behaviors address the basic
Wednesday, June 16, 2010
Scientific basis of chakras
The idea of chakras as understood in Eastern philosophy does not exist in medical science. In Eastern thought, the chakras are thought to be levels of consciousness, and states of the soul, and 'proving' the existence of chakras is asking to 'prove' the existence of a soul. A mystic deals with these occult concepts on the occult plane, as a model for their own internal experience, and when talking about 'energy centres', they are generally talking about subtle, spiritual forces, which work on the psyche and spirit, not about physical, electrical, or magnetic fields.
The primary importance and level of existence of chakras is therefore posited to be in the psyche. However, there are those who believe that chakras have a physical manifestation as well. Although there is no evidence that Indian mystics made this association themselves, it is noted by many that there is a marked similarity between the positions and roles described for chakras, and the positions and roles of the glands in the endocrine system, and also by the positions of the nerve ganglia (also known as "plexuses") along the spinal column, opening the possibility that two vastly different systems of conceptualization have been brought to bear to systemize insights about the same phenomenon. By some, chakras are thought of as having their physical manifestation in the body as these glands, and their subjective manifestation as the associated psychological and spiritual experiences.
Indeed, the various hormones secreted by these glands do have a dramatic effect on human psychology, and an imbalance in one can cause a psychological or physical imbalance in a person. Whether these changes in body state have a bearing on spiritual matters is a subject of dissent even among the Indian theorists, and the different systems of conceptualization, Indian and Western, make only a partial convergence in this case.
Perhaps the most psychologically dramatic and potent secretion of these glands is the psychedelic drug DMT (which is thought to be synthesized by the pineal gland, corresponding to the brow chakra). At least in the West, some individuals have sought spiritual breakthroughs through the use of such chemical aids, occasionally referred to as entheogens in this context. (See for example: Aldous Huxley, The Doors of Perception, a classic of new-age spirituality.)
The primary importance and level of existence of chakras is therefore posited to be in the psyche. However, there are those who believe that chakras have a physical manifestation as well. Although there is no evidence that Indian mystics made this association themselves, it is noted by many that there is a marked similarity between the positions and roles described for chakras, and the positions and roles of the glands in the endocrine system, and also by the positions of the nerve ganglia (also known as "plexuses") along the spinal column, opening the possibility that two vastly different systems of conceptualization have been brought to bear to systemize insights about the same phenomenon. By some, chakras are thought of as having their physical manifestation in the body as these glands, and their subjective manifestation as the associated psychological and spiritual experiences.
Indeed, the various hormones secreted by these glands do have a dramatic effect on human psychology, and an imbalance in one can cause a psychological or physical imbalance in a person. Whether these changes in body state have a bearing on spiritual matters is a subject of dissent even among the Indian theorists, and the different systems of conceptualization, Indian and Western, make only a partial convergence in this case.
Perhaps the most psychologically dramatic and potent secretion of these glands is the psychedelic drug DMT (which is thought to be synthesized by the pineal gland, corresponding to the brow chakra). At least in the West, some individuals have sought spiritual breakthroughs through the use of such chemical aids, occasionally referred to as entheogens in this context. (See for example: Aldous Huxley, The Doors of Perception, a classic of new-age spirituality.)
Saturday, June 12, 2010
vyasa and birth machinery.blog cont.......
It is not a co incidence that Vyasa has provided a rational expression to every verse of his in the mahabaharata .He even surpasses modern scientific ideas through every inch of a conjugal bliss.It is known to all that The story is based on Mahabharata where references to effect are given, that out of great ambition, vainglory and vengence she spent 2 years among 100 jugs, containing ghee. She wanted her first son to be born before Yudhisthira, so that she could become the Queen Mother when he came to power after her husband. The role of a wise, visionary person is played by Gandhari’s brother-in-law Vidura and his mother Katchchhapi. Vidura is also the son of Rishi Vyas, who had promised 100 sons to Gandhari.
During this time of 2 years, Gandhari, being away from Dhrutarashtra, is also told about his relations with another Palace woman Vidula and her conceiving pregnancy by Dhrutarashtra. This infidility of her husband also disturbs Gandhari.In the end two things happen :Gandhari is brought news about the birth of Bhima, second son to Kunta in the jungle, and simultaneously there is a birth cry of the child Duryodhana in one of the jugs.
A second instance of the same theory bears fact Vyasas meetings with ambika ambalika and kapala maid servant ;their emotions and corresponding birth of dhritharashtra pandu and Vidura.
The birth of Krishna in a dungeon.His mother Devaki in a state of hope and most importantly sense of freedom.
Birth of Arjun , Karan , Bhima and Draupdi.Each of them sharing significant traits of their forebearers to the world.namely the sun vayu or indra,mantra and fire respectively.
Abhimanyu is son of Pandava. He could learn art of fighting when he was in womb of his mother.
Some lesser known characters are cursed or given conditions when they will die.Some like sishupal jaydratha or jarasandh are given unimaginable powers but are vulnerable by the conditions of their death sentenced during birth..
It is also a fact that sages would come before thbirth and subsequently say the type of birth for the child.The sages represent ideas and state of the mind of the parents prior to their conjugal bliss
Enough show of the their births and deaths.I feel friends can check the life cycle themselves.I would like to discuss here a paper that subsequently talks of birth physchology and how the bio machinery is influenced prior to births.
Maternal Emotions and Human Development By Bruce H. Lipton, Maternal effects provide a powerful avenue for [altering] the course of the future by adding information content and material content. That content can be…anything that can influence how an embryo develops" [ibid]. In regard to influential material content, the role of the mother’s biochemistry in fetal development is well known. We are particularly sensitive to the importance of maintaining appropriate nutritional status during pregnancy. The focus of more recent investigations has drawn public attention to the debilitating nature of maternal toxins and drugs, such as cigarette smoke, alcohol and crack cocaine.
Most everyone is in some way familiar with the impact that the mother’s material (chemical) content has upon human development. However, very few are aware that the mother also passes on information content to the fetus during pregnancy. The information relayed by the mother to the fetus concerns the status of the environment. This status is conveyed in the mother’s perceived attitudes about life. The mother’s emotions, such as fear, anger, love, hope among others, can biochemically alter the genetic expression of the offspring. Our perceptions of the environment, and their attendant emotions, elicit physiological responses in the body by releasing "signal" molecules into the blood. Blood-borne emotion-related signals activate specific receptor proteins on the surfaces of cells in tissues and organs. Activated receptors serve as molecular switches that adjust the metabolic system and behavior of the organism, so as to accommodate environmental challenges. Physiologic responses to environmental signals include regulations of the nervous system, endocrine organs, and the cardiovascular, respiratory, digestive and excretory functions.
During pregnancy, the parent’s perception of the environment is chemically communicated to the fetus through the placenta, the cellular barrier between the maternal and fetal blood. The mother’s blood-borne emotional chemicals cross the placenta and effect the same target cells in the fetus as those in the parent. Though the developing child is "unaware" of the details (i.e., the stories) evoking the mother’s emotional response, they are aware of the emotion’s physiological consequences and sensations.
While developing in the safety and confinement of the uterus, the child is provided a preview of the environment as it is defined by the parent’s perception and behavior. Parental behaviors are generally cyclic, and when repeated, they serve to habituate the developing behavioral chemistry in the fetus. Consequently, parental perceptions and responses to environmental stress are imparted to the offspring and serve in programming its behavioral expression.
Abhimanyus remebrance of the chakravuha stands explained:Behavioral "memories" are in part related to the appearance of specialized cell and tissue protein receptors which serve as "filters" in remembering past signals. Behavioral "filters" acquired during pre-and perinatal "programming" are Nature’s way of preparing the neonate to function in the parent’s environment. Technically, these "learned" filters would enable the child to adapt more quickly and successfully to the home environment. The parents’ experiences help "preprogram" the behavior of the child, so that it may more effectively deal with environmental exigencies.
During this time of 2 years, Gandhari, being away from Dhrutarashtra, is also told about his relations with another Palace woman Vidula and her conceiving pregnancy by Dhrutarashtra. This infidility of her husband also disturbs Gandhari.In the end two things happen :Gandhari is brought news about the birth of Bhima, second son to Kunta in the jungle, and simultaneously there is a birth cry of the child Duryodhana in one of the jugs.
A second instance of the same theory bears fact Vyasas meetings with ambika ambalika and kapala maid servant ;their emotions and corresponding birth of dhritharashtra pandu and Vidura.
The birth of Krishna in a dungeon.His mother Devaki in a state of hope and most importantly sense of freedom.
Birth of Arjun , Karan , Bhima and Draupdi.Each of them sharing significant traits of their forebearers to the world.namely the sun vayu or indra,mantra and fire respectively.
Abhimanyu is son of Pandava. He could learn art of fighting when he was in womb of his mother.
Some lesser known characters are cursed or given conditions when they will die.Some like sishupal jaydratha or jarasandh are given unimaginable powers but are vulnerable by the conditions of their death sentenced during birth..
It is also a fact that sages would come before thbirth and subsequently say the type of birth for the child.The sages represent ideas and state of the mind of the parents prior to their conjugal bliss
Enough show of the their births and deaths.I feel friends can check the life cycle themselves.I would like to discuss here a paper that subsequently talks of birth physchology and how the bio machinery is influenced prior to births.
Maternal Emotions and Human Development By Bruce H. Lipton, Maternal effects provide a powerful avenue for [altering] the course of the future by adding information content and material content. That content can be…anything that can influence how an embryo develops" [ibid]. In regard to influential material content, the role of the mother’s biochemistry in fetal development is well known. We are particularly sensitive to the importance of maintaining appropriate nutritional status during pregnancy. The focus of more recent investigations has drawn public attention to the debilitating nature of maternal toxins and drugs, such as cigarette smoke, alcohol and crack cocaine.
Most everyone is in some way familiar with the impact that the mother’s material (chemical) content has upon human development. However, very few are aware that the mother also passes on information content to the fetus during pregnancy. The information relayed by the mother to the fetus concerns the status of the environment. This status is conveyed in the mother’s perceived attitudes about life. The mother’s emotions, such as fear, anger, love, hope among others, can biochemically alter the genetic expression of the offspring. Our perceptions of the environment, and their attendant emotions, elicit physiological responses in the body by releasing "signal" molecules into the blood. Blood-borne emotion-related signals activate specific receptor proteins on the surfaces of cells in tissues and organs. Activated receptors serve as molecular switches that adjust the metabolic system and behavior of the organism, so as to accommodate environmental challenges. Physiologic responses to environmental signals include regulations of the nervous system, endocrine organs, and the cardiovascular, respiratory, digestive and excretory functions.
During pregnancy, the parent’s perception of the environment is chemically communicated to the fetus through the placenta, the cellular barrier between the maternal and fetal blood. The mother’s blood-borne emotional chemicals cross the placenta and effect the same target cells in the fetus as those in the parent. Though the developing child is "unaware" of the details (i.e., the stories) evoking the mother’s emotional response, they are aware of the emotion’s physiological consequences and sensations.
While developing in the safety and confinement of the uterus, the child is provided a preview of the environment as it is defined by the parent’s perception and behavior. Parental behaviors are generally cyclic, and when repeated, they serve to habituate the developing behavioral chemistry in the fetus. Consequently, parental perceptions and responses to environmental stress are imparted to the offspring and serve in programming its behavioral expression.
Abhimanyus remebrance of the chakravuha stands explained:Behavioral "memories" are in part related to the appearance of specialized cell and tissue protein receptors which serve as "filters" in remembering past signals. Behavioral "filters" acquired during pre-and perinatal "programming" are Nature’s way of preparing the neonate to function in the parent’s environment. Technically, these "learned" filters would enable the child to adapt more quickly and successfully to the home environment. The parents’ experiences help "preprogram" the behavior of the child, so that it may more effectively deal with environmental exigencies.
Mind orgasmic drive
The religious scripts often talk of rulers kings emperors having a thousand wives and and ten times the babies.This often leads us to asking did the emperor find any more time for ruling their empires."a joke intended at those who believe this facts to be true.But the real fact lies in the symbolism created prehistory or odern history.A mileu often takes place between emotional perceptions and literary syllogism.Vyasas story runs parallel to this emotional perceptions.
Let us ellucidate more rationally.
Draupadi having five husbands.Draupadi is like asking why our brain/mind operates 5 senses!!!! Do you guys think this story belong to few human beings appeared sometime somewhere in the history???? Are you sure guys this theory holds only historical significance...none other!!!!Why these 5 pandavas cant be the 5 senses!!! Note it I am talking about the senses and not the sensory organs!!!!
Why Karna cant be the sixth sense or intuition or common sense or spirit or third eye???Why Kauravas cant be the matter accumulated around these 5 senses.....
Why Bhishma Pitamah cant be the DNA...which is matter and hence must favour the matter!!!! And we know DNA is the basic element of life???Doesnt this word Draupadu suggests the meaning duality...which is the nature of our mind.......mind is dual in nature....the whole world we perceive is infact dual.......!!!!!Draupadi had six sons all of them die in battle.This can be a condition of parallelism where the ideas born of the mind are sacrificed for greater goals.
Kunti means earth....and solar energy, atmosphere, water and fire are required for the life to exist on earth!!! Therefore it is known as mother earth!!!! And sun air Indra(the GOD of rain) can be considered as the husbands of Kunti.......
Why does Kunti and draupadi have six sons each.
This brings us to the opera family of all.Kauravas.Eldest son of the blind son Drita-rashtra is Dur-yodhana, who symbolize the Ego. To the blind king who symbolize the blind mind marries Gandhari. She out of emotionally love to her blind husband, ties a bandage on her eyes. Thus Gandhari symbolize the blind intellect following the blind mind. This blind mind and blind intellect breeds many desires through ten sense organs. Five are senses of knowledge or perception the eyes, nose, ears, tongue and skin (Gnanendriyas). The other five are the senses of action-mouth, hands, feet, genital organ and anus (Karmendriyas). There are 10 directions north, south, west, east, north east, south east, south west and northwest and up and down.
When the mind and intellect run blindly in all 10 directions and functions through 10 sense organs , give rise to hundred (10 x 10 = 100) propensities, desires, thoughts, ambitions, expectations and dreams. These are the children of the mind and symbolized as the 100 sons in Mahabharata. The eldest of these thought is Dur-yodhana which means the one whom it is difficult to fight. "Duh" means difficulty, "yodh" means to fight and represents the Ego , which is difficult to fight or indomitable. The second son and brother to Duryodha is Dusasana , the name means one who is difficult to control.
This brings us to the most important thought when do the kauravas start hating the pandavas.I would say during birth.A paper published by Bruce H. Lipton,on Maternal Emotions and Human Development suggest that same thing and i am going to discuss in the blog Vyasa and birth of mahabharata how vyasa coalesces physchic vision with medical terminologies to create poignant poetry in the form of mahabharata .
Let us ellucidate more rationally.
Draupadi having five husbands.Draupadi is like asking why our brain/mind operates 5 senses!!!! Do you guys think this story belong to few human beings appeared sometime somewhere in the history???? Are you sure guys this theory holds only historical significance...none other!!!!Why these 5 pandavas cant be the 5 senses!!! Note it I am talking about the senses and not the sensory organs!!!!
Why Karna cant be the sixth sense or intuition or common sense or spirit or third eye???Why Kauravas cant be the matter accumulated around these 5 senses.....
Why Bhishma Pitamah cant be the DNA...which is matter and hence must favour the matter!!!! And we know DNA is the basic element of life???Doesnt this word Draupadu suggests the meaning duality...which is the nature of our mind.......mind is dual in nature....the whole world we perceive is infact dual.......!!!!!Draupadi had six sons all of them die in battle.This can be a condition of parallelism where the ideas born of the mind are sacrificed for greater goals.
Kunti means earth....and solar energy, atmosphere, water and fire are required for the life to exist on earth!!! Therefore it is known as mother earth!!!! And sun air Indra(the GOD of rain) can be considered as the husbands of Kunti.......
Why does Kunti and draupadi have six sons each.
This brings us to the opera family of all.Kauravas.Eldest son of the blind son Drita-rashtra is Dur-yodhana, who symbolize the Ego. To the blind king who symbolize the blind mind marries Gandhari. She out of emotionally love to her blind husband, ties a bandage on her eyes. Thus Gandhari symbolize the blind intellect following the blind mind. This blind mind and blind intellect breeds many desires through ten sense organs. Five are senses of knowledge or perception the eyes, nose, ears, tongue and skin (Gnanendriyas). The other five are the senses of action-mouth, hands, feet, genital organ and anus (Karmendriyas). There are 10 directions north, south, west, east, north east, south east, south west and northwest and up and down.
When the mind and intellect run blindly in all 10 directions and functions through 10 sense organs , give rise to hundred (10 x 10 = 100) propensities, desires, thoughts, ambitions, expectations and dreams. These are the children of the mind and symbolized as the 100 sons in Mahabharata. The eldest of these thought is Dur-yodhana which means the one whom it is difficult to fight. "Duh" means difficulty, "yodh" means to fight and represents the Ego , which is difficult to fight or indomitable. The second son and brother to Duryodha is Dusasana , the name means one who is difficult to control.
This brings us to the most important thought when do the kauravas start hating the pandavas.I would say during birth.A paper published by Bruce H. Lipton,on Maternal Emotions and Human Development suggest that same thing and i am going to discuss in the blog Vyasa and birth of mahabharata how vyasa coalesces physchic vision with medical terminologies to create poignant poetry in the form of mahabharata .
fragmented thoughts from Praveen Sherman
Enthusiasm:
We act as though comfort and luxury were the chief requirements
of life. All that we need to make us happy is something to be
enthusiastic about. - Albert Einstein
That is why even when people get all the luxury and the riches
they are still unhappy because thats not what people actually
want always. May be for a few luxury is important and that can be
attained easily if you chase your dream. But when you get, you
will not know what to do with that and wait something more
exciting in life.
What you need in life is something that you will die for. You
must be ready to give anything to do it. If you can do that then
thats what defines your life. For example I'll do anything for
the sake of Training. Have forgone so many things in life. I dont
see them as compromises in life but thats a conscious choice I
had made because training and transforming lives is near and dear
to me. Thats what keep me going on and on forever!
"If you're trying to build for the future, you must build its
foundation strong.” - Robin Hood
When I look at the tall buildings I always wonder how they so
comfortably stand so tall and mighty. They look gorgeous. But we
do not know what goes into the making of the tall building.
If you look at most of thet all buildings the foundation is so
strong. we are not able to see it but then it is probably the
most important component of the building that makes the building
stand tall.
Likewise when we see so many successful people achieve so much
in their life we forget to see whats the root and the foundation
for them. The foundation for every person are a set of few things
such as "Goals - knowing what you want in life, Belief - that you
will achieve , the fire within - that pushes you to higher and
higer". If you possess these then you go great heights!
So build up a strong foundation!
The man who has no imagination has no wings - Muhammad Ali
Only the power of imagination can take you to greater heights.
When you have the imagination then you start achieving greater
results in life. Why do you want to restrict yourself to smaller
things? Start thinking big now and achieve more in life.
Everyone has imaginations but believing in them and achieving
the same is more important. Have you heard of people say 'I had
this idea before and if only I had put them to action then I
would have been the same'. So what stopped them from taking
action? Its lack of self belief and fear of losing.
So start taking action on your imaginations!
Brick walls and reasons of breaking them:Brick walls are there for a reason: they let us prove how badly
we want things.
Everyone in the world who wants better results in life has
challenges. If there are no challenges then life becomes so
boring. These brick walls are there for a purpose and a reason.
It is to test your capabilities and your power. Your strengths
are put to test.
When you want to achieve something in life then there will be
challenges ahead of you. You have to equip yourself to handle
these with grace and with might. Its only those people who stand
tall and face these break the wall and go beyond.
And its always the first time. When you break it once then you
have no fear in the future and you can handle anything that comes
your way. This is the ultimate secret of all those who are
successful in life.
Self denial and cause of failure:Never act in Self Denial as I believe its like cheating
yourself. When you know that things are not happening then its
better to accept it and then find alternatives. If you act in
denial then you do not progress and only the worse happens.
Acknowledge the fact that something is wrong and that you need to
take action. That is the art of taking responsibility and great
leadership.
When there is a failure then its a failure. Never deceive
yourself into saying that everything is alright, its all fine
etc. When you know that things are not happening, in the wake of
ensuring that you do not blame or give excuses there are many who
hide themselves in an enclosure around them (an imaginary one)
and do not want to take the bullets. However this later results
in self destruction. Your are totally destructing the idea of
moving ahead in life!
so stop your denial, accept failures and take responsibility and
act with courage!
People and resource:In my recent learning of being in a leadership role I figured
there are various ways of achieving what I want especially from
people. But first understand that no two people are the same. The
way you deal with one has to be different from others. When you
say, I told guy X and he did but Y did not do the same remember
"Map is not the territory". Each of them not carry the same
mental frame work all.
The internal maps that each individual carries is based on their
past perceptions and experiences. So you have to handle them
differently. So when you understand them thats when you start
performing better with them. Find out their driving values and
appropriately drive them. They will start producing better
results in life!
Dreams and reality:
When you are chasing a dream you never know how long you need to
run. Its never a short cut to success especially when you dream
is big. So unless you are passionate about your dream and hell
bent on making your dream come true you will not give your best.
Half way through you may get dejected, get frustrated and give up
your dream.
But thats not what life is meant to be. If your dream is so
purposeful and a must for you, definitely you will run. There are
no second thoughts to it. When you are chased by a hungry tiger,
come what may you will run and your dream should be such. You
must have the hunger and the drive to achieve great things and
chase your dream.So start chasing your dream.
The power of visualization with eyes closed:
This is an amazing but true story about the power
of visualization.
Many, many years ago, a young boy happened to walk
by a newspaper publishing office. He stopped and peered through the
window and was amazed at the activity he saw in the office.
The activity that surrounded one man in the office especially
interested him. It was the chief editor of the newspaper. The
young boy watched in amazement as the editor barked orders to the
employees around him.
The boy sensed the power that the chief editor possessed - how the
entire newspaper enterprise seemed to revolve around him. The young
boy began to visualize himself as that editor.
Every day he pictured himself as the editor of that newspaper;
he dreamed about it at night. He created a detailed vision in his
mind of himself in that editor's chair, it was almost like he had
created a vivid color movie that he played back in his mind every night.
This is the most important part of this story.
The movie that this young boy played in his mind every night slowly
began to manifest itself in the real world. The young boy got a
part time job at newspaper publishing company. The part time job
turned into a full time job as an editor.
Who was that young boy?
His name was Roger Ferger.
Not only did he become the editor of a large newspaper, he eventually
went on to become the owner and publisher of the Cincinnati Inquirer,
one of the largest newspaper empires in the country today.Are you visualizing who you want to become?
Being crippled and snobbing self:
My body could stand the crutches but my mind couldn't stand
the sideline.
- Michael Jordan
Most of the times we are handicapped in our mind. It is not
what we cannot, it is what we think we cannot that makes a
difference. There was an incident in a hospital in US where
there were a set of people, who were ill and not well. There
are bed ridden for a long time and refused to step out of
the bed thinking that they could not.
Then a miracle happened... there was a fire in the
hospital. Well that was not the miracle, the miracle was
that more than 90% of the people ran out of the hospital to
save themselves. What made them run?
The Fire and not always will there be an external fire to
make us run. We need to kindle the internal fire and run in
life else we get crippled. Do you want to be crippled in
your life? Its your choice?
We act as though comfort and luxury were the chief requirements
of life. All that we need to make us happy is something to be
enthusiastic about. - Albert Einstein
That is why even when people get all the luxury and the riches
they are still unhappy because thats not what people actually
want always. May be for a few luxury is important and that can be
attained easily if you chase your dream. But when you get, you
will not know what to do with that and wait something more
exciting in life.
What you need in life is something that you will die for. You
must be ready to give anything to do it. If you can do that then
thats what defines your life. For example I'll do anything for
the sake of Training. Have forgone so many things in life. I dont
see them as compromises in life but thats a conscious choice I
had made because training and transforming lives is near and dear
to me. Thats what keep me going on and on forever!
"If you're trying to build for the future, you must build its
foundation strong.” - Robin Hood
When I look at the tall buildings I always wonder how they so
comfortably stand so tall and mighty. They look gorgeous. But we
do not know what goes into the making of the tall building.
If you look at most of thet all buildings the foundation is so
strong. we are not able to see it but then it is probably the
most important component of the building that makes the building
stand tall.
Likewise when we see so many successful people achieve so much
in their life we forget to see whats the root and the foundation
for them. The foundation for every person are a set of few things
such as "Goals - knowing what you want in life, Belief - that you
will achieve , the fire within - that pushes you to higher and
higer". If you possess these then you go great heights!
So build up a strong foundation!
The man who has no imagination has no wings - Muhammad Ali
Only the power of imagination can take you to greater heights.
When you have the imagination then you start achieving greater
results in life. Why do you want to restrict yourself to smaller
things? Start thinking big now and achieve more in life.
Everyone has imaginations but believing in them and achieving
the same is more important. Have you heard of people say 'I had
this idea before and if only I had put them to action then I
would have been the same'. So what stopped them from taking
action? Its lack of self belief and fear of losing.
So start taking action on your imaginations!
Brick walls and reasons of breaking them:Brick walls are there for a reason: they let us prove how badly
we want things.
Everyone in the world who wants better results in life has
challenges. If there are no challenges then life becomes so
boring. These brick walls are there for a purpose and a reason.
It is to test your capabilities and your power. Your strengths
are put to test.
When you want to achieve something in life then there will be
challenges ahead of you. You have to equip yourself to handle
these with grace and with might. Its only those people who stand
tall and face these break the wall and go beyond.
And its always the first time. When you break it once then you
have no fear in the future and you can handle anything that comes
your way. This is the ultimate secret of all those who are
successful in life.
Self denial and cause of failure:Never act in Self Denial as I believe its like cheating
yourself. When you know that things are not happening then its
better to accept it and then find alternatives. If you act in
denial then you do not progress and only the worse happens.
Acknowledge the fact that something is wrong and that you need to
take action. That is the art of taking responsibility and great
leadership.
When there is a failure then its a failure. Never deceive
yourself into saying that everything is alright, its all fine
etc. When you know that things are not happening, in the wake of
ensuring that you do not blame or give excuses there are many who
hide themselves in an enclosure around them (an imaginary one)
and do not want to take the bullets. However this later results
in self destruction. Your are totally destructing the idea of
moving ahead in life!
so stop your denial, accept failures and take responsibility and
act with courage!
People and resource:In my recent learning of being in a leadership role I figured
there are various ways of achieving what I want especially from
people. But first understand that no two people are the same. The
way you deal with one has to be different from others. When you
say, I told guy X and he did but Y did not do the same remember
"Map is not the territory". Each of them not carry the same
mental frame work all.
The internal maps that each individual carries is based on their
past perceptions and experiences. So you have to handle them
differently. So when you understand them thats when you start
performing better with them. Find out their driving values and
appropriately drive them. They will start producing better
results in life!
Dreams and reality:
When you are chasing a dream you never know how long you need to
run. Its never a short cut to success especially when you dream
is big. So unless you are passionate about your dream and hell
bent on making your dream come true you will not give your best.
Half way through you may get dejected, get frustrated and give up
your dream.
But thats not what life is meant to be. If your dream is so
purposeful and a must for you, definitely you will run. There are
no second thoughts to it. When you are chased by a hungry tiger,
come what may you will run and your dream should be such. You
must have the hunger and the drive to achieve great things and
chase your dream.So start chasing your dream.
The power of visualization with eyes closed:
This is an amazing but true story about the power
of visualization.
Many, many years ago, a young boy happened to walk
by a newspaper publishing office. He stopped and peered through the
window and was amazed at the activity he saw in the office.
The activity that surrounded one man in the office especially
interested him. It was the chief editor of the newspaper. The
young boy watched in amazement as the editor barked orders to the
employees around him.
The boy sensed the power that the chief editor possessed - how the
entire newspaper enterprise seemed to revolve around him. The young
boy began to visualize himself as that editor.
Every day he pictured himself as the editor of that newspaper;
he dreamed about it at night. He created a detailed vision in his
mind of himself in that editor's chair, it was almost like he had
created a vivid color movie that he played back in his mind every night.
This is the most important part of this story.
The movie that this young boy played in his mind every night slowly
began to manifest itself in the real world. The young boy got a
part time job at newspaper publishing company. The part time job
turned into a full time job as an editor.
Who was that young boy?
His name was Roger Ferger.
Not only did he become the editor of a large newspaper, he eventually
went on to become the owner and publisher of the Cincinnati Inquirer,
one of the largest newspaper empires in the country today.Are you visualizing who you want to become?
Being crippled and snobbing self:
My body could stand the crutches but my mind couldn't stand
the sideline.
- Michael Jordan
Most of the times we are handicapped in our mind. It is not
what we cannot, it is what we think we cannot that makes a
difference. There was an incident in a hospital in US where
there were a set of people, who were ill and not well. There
are bed ridden for a long time and refused to step out of
the bed thinking that they could not.
Then a miracle happened... there was a fire in the
hospital. Well that was not the miracle, the miracle was
that more than 90% of the people ran out of the hospital to
save themselves. What made them run?
The Fire and not always will there be an external fire to
make us run. We need to kindle the internal fire and run in
life else we get crippled. Do you want to be crippled in
your life? Its your choice?
Saturday, June 5, 2010
Peter brooks mahabharata and theater set
When we are treating the mahabharata questions that unwillfully resist from watching the entire story is the method of narrative .The narrative can become either very fast and displicable like Rajneeti(film) or slow and obscure.Earlier this year in march I saw Peter Brook's Mahabharata for the 1st time and repeated the visual pleasure many times. Each time my admiration for it has grown. I consider it one of the greatest dramatic productions of all time. Its notable lack of appeal to Indians, except to a sliver, may be because it is in English and stars mostly non-Indian actors and slightly twisted dialect also to mention that it treats the epic simply as a great work of literature, without the cloying religiosity that has inspired most Indian dramatizations.The arrows and bows are also less hurting compared to the words of the actors which is pure hypnosis.
I also cannot understand the use of rabindra sangeet lines except that the humming can can be used as a state of hypnosis.But the lines are very beautiful.The stark poetry at the starting "Do u know how to write:Its about u:The poetical history of mankind."I am also at a loss how they treat Ganesha and Krishna on the same level.How the story starts with Satyavati?
The chemistry between the pandavas is lacking but that between Karna(Jeff Kissoom) and duryodhana(George corface)is a delight to watch.
The multinational, multi-racial cast from a dozen countries works brilliantly, driving home the universality of the Mahabharata. The script brings out some of its best philosophical nuances and existential dilemmas. Costumes are tasteful, music score hauntingly beautiful, dialog taut and poetic. Battle scenes are creatively shown, like the Chakravyuh that traps Abhimanyu.
Mahabharata1 One thing I noticed more this time -- which you won't find in popular Indian renditions -- is Krishna's ambivalent role in the story (he's not "cute" either). Nor is he above cheating and murderous advice (for e.g., to kill Karna, to hit Duryodhana's thigh, sacrificing Bhima's son). The conclusion is inescapable: even the Creator is flawed, much like His creation. In the end, with the catastrophic destruction of the war, we wonder if Arjuna's doubts were any less profound than Krishna's "divine truth". Was it all worth it? Should one aspire to act without attachment to the fruit of the action? A perfectly defensible interpretation is that Krishna brainwashes Arjuna into "understanding" his duty (or dharma), after which the great warrior exhibits no further doubts -- hardly a desirable state.
In this production, Bhishma is wonderfully quirky and stubborn, with some memorable lines to boot, all delivered in a charming Malian accent ("I abjure forever the love of woman"; "I am troubled. The question is obscure."). Kunti imparts a fitting gravity to her role. Duryodhana is extraordinary, weaving in the right mix of lust for life and power ("Birth is obscure and men are like rivers whose origins are often unknown"). Mama Shakuni is consummately crafty. Bhima is well cast: loud, brawny, and impetuous. Karna is suitably intense and conflicted, though he appears to have done a few too many Shakespearean tragedies before this role. Yudhisthira is an introspective man of truth with a debilitating blind spot. The greatest wonder of all, he observes, is that each day death strikes, and we live as though we were immortal. Draupadi comes across as willful, submissive yet strong, driven by her public humiliation to hardness and gory revenge.Ashwathamma comes as a gory adventurous killer which is just an aspect but cannot be a total rendition.
The moments I cherish the most are the scenes between dharma and yuddishtira at the lake :the moment of truth betwen karna and kunti; Ashwathamma and duryodhana.
Inspite of running at six hours and fifty minutes and a previous grudge of downloading night and day I loved the film and wanted to see more because of the narrative pace and brilliant acting by Bruce Meyers(Krishna) and Robert Landon LLyod(Vyassa),Ryszard Cieslak as Dhritarashtra,Andrzej Seweryn as Yudhishthira.But the actor who steals the show for me is Jeffrey Kissoon as Karna.He is as vulnerable as strong in moments.He wins the best character in the Golliath production.The mahabharata as a production is a titanic of sorts that treats the strata of emotions beliefs with the greatest sensibility.Only the ship continues to sail even after 20 yrs of its making.It takes us on a journey from where we can visualize and get a glimpse of what we call "MAHABHARATA".
I also cannot understand the use of rabindra sangeet lines except that the humming can can be used as a state of hypnosis.But the lines are very beautiful.The stark poetry at the starting "Do u know how to write:Its about u:The poetical history of mankind."I am also at a loss how they treat Ganesha and Krishna on the same level.How the story starts with Satyavati?
The chemistry between the pandavas is lacking but that between Karna(Jeff Kissoom) and duryodhana(George corface)is a delight to watch.
The multinational, multi-racial cast from a dozen countries works brilliantly, driving home the universality of the Mahabharata. The script brings out some of its best philosophical nuances and existential dilemmas. Costumes are tasteful, music score hauntingly beautiful, dialog taut and poetic. Battle scenes are creatively shown, like the Chakravyuh that traps Abhimanyu.
Mahabharata1 One thing I noticed more this time -- which you won't find in popular Indian renditions -- is Krishna's ambivalent role in the story (he's not "cute" either). Nor is he above cheating and murderous advice (for e.g., to kill Karna, to hit Duryodhana's thigh, sacrificing Bhima's son). The conclusion is inescapable: even the Creator is flawed, much like His creation. In the end, with the catastrophic destruction of the war, we wonder if Arjuna's doubts were any less profound than Krishna's "divine truth". Was it all worth it? Should one aspire to act without attachment to the fruit of the action? A perfectly defensible interpretation is that Krishna brainwashes Arjuna into "understanding" his duty (or dharma), after which the great warrior exhibits no further doubts -- hardly a desirable state.
In this production, Bhishma is wonderfully quirky and stubborn, with some memorable lines to boot, all delivered in a charming Malian accent ("I abjure forever the love of woman"; "I am troubled. The question is obscure."). Kunti imparts a fitting gravity to her role. Duryodhana is extraordinary, weaving in the right mix of lust for life and power ("Birth is obscure and men are like rivers whose origins are often unknown"). Mama Shakuni is consummately crafty. Bhima is well cast: loud, brawny, and impetuous. Karna is suitably intense and conflicted, though he appears to have done a few too many Shakespearean tragedies before this role. Yudhisthira is an introspective man of truth with a debilitating blind spot. The greatest wonder of all, he observes, is that each day death strikes, and we live as though we were immortal. Draupadi comes across as willful, submissive yet strong, driven by her public humiliation to hardness and gory revenge.Ashwathamma comes as a gory adventurous killer which is just an aspect but cannot be a total rendition.
The moments I cherish the most are the scenes between dharma and yuddishtira at the lake :the moment of truth betwen karna and kunti; Ashwathamma and duryodhana.
Inspite of running at six hours and fifty minutes and a previous grudge of downloading night and day I loved the film and wanted to see more because of the narrative pace and brilliant acting by Bruce Meyers(Krishna) and Robert Landon LLyod(Vyassa),Ryszard Cieslak as Dhritarashtra,Andrzej Seweryn as Yudhishthira.But the actor who steals the show for me is Jeffrey Kissoon as Karna.He is as vulnerable as strong in moments.He wins the best character in the Golliath production.The mahabharata as a production is a titanic of sorts that treats the strata of emotions beliefs with the greatest sensibility.Only the ship continues to sail even after 20 yrs of its making.It takes us on a journey from where we can visualize and get a glimpse of what we call "MAHABHARATA".
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