The document discusses Eastern perspectives on consciousness from various Hindu scriptures and philosophies.
It describes consciousness as being described in the Upanishads as Brahman or the universal self, and as being the power or source behind our senses and mind. The Kena Upanishad tells the story of gods realizing they have no power without Brahman.
The Mandukya Upanishad analyzes the three states of consciousness - waking, dreaming, and dreamless sleep - and relates them to the syllable sounds of "Om." It establishes a fourth state of consciousness, Turiya, as the highest reality beyond the other three states.
Overall the document presents consciousness in Eastern thought as being the fundamental eternal reality, the source of
The document discusses consciousness according to Sankhya and Yoga philosophies.
According to Sankhya, consciousness or Purusha is eternal and pure awareness, while Prakriti or nature consists of the three gunas - sattva, rajas, and tamas. The universe evolves from the interaction of Purusha and Prakriti. Yoga philosophy accepts the principles of Sankhya and also recognizes Ishvara or God.
The Mandukya Upanishad describes consciousness as having four states - waking, dreaming, deep sleep, and Turiya - the highest state of pure awareness beyond the other three states.
i was assigned to the presentation under this topic and it was really successful before my lecturers..so it will be really important to the students who are following Philosophy as a subject. thank you slide share
The Abhidhamma philosophy describes two types of truth - conventional and ultimate. Ultimate truth consists of consciousness, mental factors, matter, and Nibbana. Consciousness arises moment to moment in different types based on its nature. Wholesome, unwholesome and resultant consciousnesses can be classified according to the plane of existence. The Abhidhamma analyzes consciousness and mental processes in great detail through the lens of kamma and rebirth.
A seminar presentation I'd made for as part of my post-grad psych curriculum. Technically Jung and Alder being here is a problem for some, but it was what the faculty wanted added.
The Yoga-Kundalini Upanishad details techniques for controlling prana through mitahara, asana like padmasana and vajrasana, and shakti-chalana to arouse the kundalini. It describes methods to arouse the kundalini including saraswati chalana and controlling breath by inhaling for 16 digits instead of 12. Practices like the bandhas, kumbhakas, and piercing the granthis can awaken the kundalini to unite with siva in the sahasrara, bringing liberation. Obtaining guidance from a realized guru is emphasized as the path is difficult and obstacles must be overcome.
This document introduces energy medicine and discusses some of its key concepts and examples. It argues that energy medicine approaches the body as an energy and information system rather than a mechanical device. Some examples of energy medicine techniques mentioned are acupuncture, homeopathy, and energy psychology. The document also discusses how energy medicine and its understanding of the body are still emerging areas of science.
Siddhartha Gautama was a prince who abandoned his luxurious life at age 29 to seek enlightenment about suffering. After living as an ascetic for six years without success, he meditated under a bodhi tree and achieved enlightenment, becoming the Buddha. He then devoted his life to teaching Buddhism. Buddhism's core beliefs are the four noble truths about the nature of suffering and its cessation through following the eightfold path. The religion also teaches concepts like samsara, karma, rebirth, and the three marks of existence. There are two main branches of Buddhism that developed - Theravada Buddhism focused on meditation in South Asia, and Mahayana Buddhism aimed at the masses in North Asia.
The document discusses consciousness according to Sankhya and Yoga philosophies.
According to Sankhya, consciousness or Purusha is eternal and pure awareness, while Prakriti or nature consists of the three gunas - sattva, rajas, and tamas. The universe evolves from the interaction of Purusha and Prakriti. Yoga philosophy accepts the principles of Sankhya and also recognizes Ishvara or God.
The Mandukya Upanishad describes consciousness as having four states - waking, dreaming, deep sleep, and Turiya - the highest state of pure awareness beyond the other three states.
i was assigned to the presentation under this topic and it was really successful before my lecturers..so it will be really important to the students who are following Philosophy as a subject. thank you slide share
The Abhidhamma philosophy describes two types of truth - conventional and ultimate. Ultimate truth consists of consciousness, mental factors, matter, and Nibbana. Consciousness arises moment to moment in different types based on its nature. Wholesome, unwholesome and resultant consciousnesses can be classified according to the plane of existence. The Abhidhamma analyzes consciousness and mental processes in great detail through the lens of kamma and rebirth.
A seminar presentation I'd made for as part of my post-grad psych curriculum. Technically Jung and Alder being here is a problem for some, but it was what the faculty wanted added.
The Yoga-Kundalini Upanishad details techniques for controlling prana through mitahara, asana like padmasana and vajrasana, and shakti-chalana to arouse the kundalini. It describes methods to arouse the kundalini including saraswati chalana and controlling breath by inhaling for 16 digits instead of 12. Practices like the bandhas, kumbhakas, and piercing the granthis can awaken the kundalini to unite with siva in the sahasrara, bringing liberation. Obtaining guidance from a realized guru is emphasized as the path is difficult and obstacles must be overcome.
This document introduces energy medicine and discusses some of its key concepts and examples. It argues that energy medicine approaches the body as an energy and information system rather than a mechanical device. Some examples of energy medicine techniques mentioned are acupuncture, homeopathy, and energy psychology. The document also discusses how energy medicine and its understanding of the body are still emerging areas of science.
Siddhartha Gautama was a prince who abandoned his luxurious life at age 29 to seek enlightenment about suffering. After living as an ascetic for six years without success, he meditated under a bodhi tree and achieved enlightenment, becoming the Buddha. He then devoted his life to teaching Buddhism. Buddhism's core beliefs are the four noble truths about the nature of suffering and its cessation through following the eightfold path. The religion also teaches concepts like samsara, karma, rebirth, and the three marks of existence. There are two main branches of Buddhism that developed - Theravada Buddhism focused on meditation in South Asia, and Mahayana Buddhism aimed at the masses in North Asia.
Raja yoga, also known as Ashtanga yoga or Patanjali's yoga, is divided into two parts - Bahiranga yoga (indirect path to liberation) and Antaranga yoga (direct path to liberation). Antaranga yoga consists of eight limbs - yama (social discipline), niyama (self-discipline), asana (postures), pranayama (breath control), pratyahara (sense withdrawal), dharana (concentration), dhyana (meditation), and samadhi (absorption). The yamas include non-violence, truthfulness, non-stealing, chastity, and non-possessiveness. The niy
This PowerPoint Presentation includes the following:
- The Discipline of Psychology
- The Development of Psychology
- Important Personalities in Psychology
- Fields of Psychology
- Key Concepts in Psychology
- Research Methods in Psychology
- Current Applications of Psychology
The biological perspective views behavior as arising from physiological and genetic factors that interact with the environment. Key aspects of this perspective include Darwin's theory of evolution by natural selection, research on the brain and nervous system using methods like experiments and case studies, and theories about how genes and biological processes influence behavior. Studies have linked specific behaviors to brain regions and shown that splitting the brain's hemispheres can produce two separate streams of awareness, supporting the biological view that the brain determines behavior. Gender differences are also studied from this perspective in terms of both nature and nurture influences.
The ancient Indian culture that is a vibrant living culture to this day has a lot to offer us in every sphere of life. The spiritual, psychological and metaphysical concepts of the great Maharishis hold true even today and it is up to us to delve into them and reap the extraordinary benefits of psycho-physiological health, happiness as well as personal and social harmony. The Rishis were visionary seers who codified innumerable concepts that may be used to produce physically, emotionally and mentally healthy individuals who would be of value for the betterment of society at large. This paper takes a look at some of these concepts culled from our ancients that would be of great value to the development of the concepts of school psychology
The Indian culture is based on the understanding that each individual has different inherent potentialities that need to be cultivated for their ultimate manifest expression. This is found in both the educational and well as health systems as evidenced through the Shat Darshanas and the Chikitsa methods of Yoga and Ayurveda. There is no, “One size fits all” in the Indian approach to either education or health care.
Children are the future and it is important to help them manifest their inherent potential in a positive manner. In the Tamil language it is often said, “vilayum payir mulayileye theriyum” meaning thereby that the potential of the tree is seen in the tender shoots themselves. The educational process must create an environment in which the learning process blossoms from within by creating an environment furthering the positive educement of healthy values and character.
The Indian system of education was centered around the Guru Kula that literally means the, “Womb of the Master”. This was a mentor centric process similar to that seen in higher education with possibilities of one-to-one interaction on a regular basis. It was a 24-hour relationship based learning process where the Guru or mentor and the student lived in the same environment facilitating interaction at multiple levels that were not limited by time or place.
This was based on the principle of stimulating a yearning for the higher concepts of being, while learning the norms of natural living. The students developed themselves physically, emotionally, mentally and spiritually during this period of intense study at the feet of the Master.
The document discusses several aspects of Indian psychology from ancient Indian thought. It describes theories from Indian scriptures on perception, motivation, cognition and consciousness. It discusses four motives that are similar to Maslow's hierarchy of needs - Dharma, Artha, Kama, Moksha. Buddhism identified six personality types. It also discusses the Triguna theory from Samkya, the four methods of yoga psychology, and key concepts of Buddhism like the four noble truths and achieving Nirvana through desirelessness.
Alfred Adler Individual Psychology
Key Concepts of Individual Psychology
Adlerian counselling
Striving for Superiority (The Striving for Perfection, Striving for Self-Enhancement, Inferiority Feeling, Drive Satisfaction)
Styles of Life
Fictional Finalism
1. Nyaya philosophy was founded by Gautama and focuses on logic, methodology, and epistemology.
2. It identifies perception, inference, comparison, and testimony as valid means of knowledge and explores perception in depth through classifications such as ordinary, extraordinary, and different modes.
3. Nyaya philosophy makes important contributions to Indian philosophy through its systematic study of valid and invalid knowledge sources and the development of logic.
The document provides an overview of Buddha's life and teachings. It discusses how Buddha sought enlightenment from many teachers but found no satisfaction until looking within. It then summarizes the Four Noble Truths about suffering and the Eightfold Path to end suffering. The document also examines Buddhist philosophy, including dependent origination, karma, impermanence, and the lack of a soul. It outlines the major schools of Buddhist philosophy and how Buddhism spread and evolved, forming the Hinayana and Mahayana traditions with ideals like the Bodhisattva.
Purushartha: The way to live blissful life.rpmgt11
This document discusses the concept of Purushartha, which are the four aims of life in Hinduism - Dharma, Artha, Kama, and Moksha. It explains that fulfilling these four aims allows one to live a purposeful and blissful life. Dharma refers to righteous living and duties. Artha means acquiring wealth and resources. Kama is the satisfaction of desires. And Moksha is final liberation or release from the cycle of life and death. The document also notes that these four aims of life are hierarchical, with Dharma being the foremost aim to achieve fulfillment and sustain society.
The document provides a biography and overview of the existential psychotherapy theories and philosophy of Rollo May. It discusses May's life experiences and influences, including his education and work as a therapist. May's approach was influenced by existentialism and phenomenology and focused on individuals' subjective experiences and responsibility for their own freedom and existence. He saw anxiety and meaning as important concepts and believed therapy should help people engage with their freedom.
The Purva Mimamsa school of Indian philosophy focuses on investigating and understanding dharma based on the earliest parts of the Vedas. It believes that dharma can only be known through revelation in the infallible Vedas, not perception or reasoning. The school's goal is to provide enlightenment on dharma, understood as ritual obligations that maintain cosmic and personal harmony. It views the Vedas as eternal and authorless scripture. Perception and inference are valid means of knowledge, but the Vedas are the only source of knowledge regarding dharma. The school believes in karma, rebirth, and moksha as the cessation of pleasure and pain's cycle. While it
Triguna theory has its roots in the Bhagavad Gita and describes the three qualities or energies (gunas) that make up human personality - sattva (balanced), rajas (passionate), and tamas (dull). These gunas influence mental capacity and determine one's dominant personality type. The theory provides a framework for understanding an individual's psychological makeup and how the interplay of the gunas drives human behavior and tendencies. Studying the triguna theory can help with self-reflection on one's dominant qualities and improve how one deals with subjective problems.
The Nyaya philosophy was founded by the sage Gautama and is also known as the Akshapada system. It accepts 16 categories of knowledge including perception, inference, comparison, and testimony. Perception is considered a valid source of knowledge and is defined as the contact between a sense organ and object. Perception is classified as ordinary and extraordinary, with ordinary perception occurring through the 5 senses and mind. Ordinary perception is further classified into indeterminate, determinate, and recognition. Inference is also accepted as a valid source of knowledge in Nyaya.
Vedanta is one of the world's oldest spiritual philosophies based on the Vedic scriptures of Hinduism. It teaches that God is infinite existence, consciousness and bliss. It also teaches that the soul is divine and all religions teach the same basic truths. Vedanta outlines four paths or yogas to self-realization - the paths of devotion, knowledge, selfless work, and meditation. It teaches that the true self is eternal and identical with Brahman, the absolute reality, while the world is an illusion created by Maya. Liberation is achieved by cultivating virtues and discrimination to see past the illusion and realize the non-dual nature of the self and Brahman.
This document provides an overview of sensation and perception. It discusses the main senses - visual, auditory, touch, taste, smell, kinesthetic and vestibular. For each sense, it describes the relevant sensory receptors and neural pathways, as well as processes like sensation, perception, thresholds, attention, and constancy. Theories of color vision, hearing, depth perception, motion perception are also summarized.
The document discusses the role of performing art therapy in mental health science. It begins by providing background on mental health issues and the status of mental hospitals in India. It then discusses performing art therapy and some common myths about it. The document outlines several paradigms used in performing art therapy research, including the brain, neurological, vibration, psychoanalytic, and group dynamics paradigms. It also discusses how performing art therapy is learned and provides case studies of its effectiveness in treating psychiatric illnesses and specific disorders.
The document discusses problem solving skills and concepts. It defines problem solving as overcoming obstacles to accomplish a goal through thinking and selecting responses. It describes different types of problems like knowledge-lean, knowledge-rich, well-defined, and ill-defined problems. Problem solving approaches include trial and error, insight, heuristics like means-end analysis, and analogy. Problem spaces and operators that move between problem states are discussed. Creative and divergent thinking are important for problem solving.
The document provides an overview of the Mandukya Upanishad. It discusses that the Upanishad contains 12 verses that describe the four states of consciousness - waking, dreaming, dreamless sleep, and a fourth transcendent state called Turiya. Each state is represented by a letter of the sacred syllable AUM. The waking state corresponds to A, the dreaming state to U, and dreamless sleep to M. Turiya, as the unmanifest absolute reality, corresponds to the whole of AUM. Realizing the oneness of individual consciousness and absolute consciousness in Turiya leads to liberation.
The document discusses psychological development in children and teenagers. It summarizes findings from the Harvard Grant Study, a longitudinal study of adult development, which found that early love facilitates later success and healthy coping styles. Other research found that emotional health in childhood is more important to adult satisfaction than academic success or wealth. Current education systems do not sufficiently focus on developing love, self-esteem, emotional intelligence, and creativity in students. This can negatively impact psychological development and resilience, as seen in high suicide rates in young people. The document argues for soul-centered education that better supports children's psychological needs.
Raja yoga, also known as Ashtanga yoga or Patanjali's yoga, is divided into two parts - Bahiranga yoga (indirect path to liberation) and Antaranga yoga (direct path to liberation). Antaranga yoga consists of eight limbs - yama (social discipline), niyama (self-discipline), asana (postures), pranayama (breath control), pratyahara (sense withdrawal), dharana (concentration), dhyana (meditation), and samadhi (absorption). The yamas include non-violence, truthfulness, non-stealing, chastity, and non-possessiveness. The niy
This PowerPoint Presentation includes the following:
- The Discipline of Psychology
- The Development of Psychology
- Important Personalities in Psychology
- Fields of Psychology
- Key Concepts in Psychology
- Research Methods in Psychology
- Current Applications of Psychology
The biological perspective views behavior as arising from physiological and genetic factors that interact with the environment. Key aspects of this perspective include Darwin's theory of evolution by natural selection, research on the brain and nervous system using methods like experiments and case studies, and theories about how genes and biological processes influence behavior. Studies have linked specific behaviors to brain regions and shown that splitting the brain's hemispheres can produce two separate streams of awareness, supporting the biological view that the brain determines behavior. Gender differences are also studied from this perspective in terms of both nature and nurture influences.
The ancient Indian culture that is a vibrant living culture to this day has a lot to offer us in every sphere of life. The spiritual, psychological and metaphysical concepts of the great Maharishis hold true even today and it is up to us to delve into them and reap the extraordinary benefits of psycho-physiological health, happiness as well as personal and social harmony. The Rishis were visionary seers who codified innumerable concepts that may be used to produce physically, emotionally and mentally healthy individuals who would be of value for the betterment of society at large. This paper takes a look at some of these concepts culled from our ancients that would be of great value to the development of the concepts of school psychology
The Indian culture is based on the understanding that each individual has different inherent potentialities that need to be cultivated for their ultimate manifest expression. This is found in both the educational and well as health systems as evidenced through the Shat Darshanas and the Chikitsa methods of Yoga and Ayurveda. There is no, “One size fits all” in the Indian approach to either education or health care.
Children are the future and it is important to help them manifest their inherent potential in a positive manner. In the Tamil language it is often said, “vilayum payir mulayileye theriyum” meaning thereby that the potential of the tree is seen in the tender shoots themselves. The educational process must create an environment in which the learning process blossoms from within by creating an environment furthering the positive educement of healthy values and character.
The Indian system of education was centered around the Guru Kula that literally means the, “Womb of the Master”. This was a mentor centric process similar to that seen in higher education with possibilities of one-to-one interaction on a regular basis. It was a 24-hour relationship based learning process where the Guru or mentor and the student lived in the same environment facilitating interaction at multiple levels that were not limited by time or place.
This was based on the principle of stimulating a yearning for the higher concepts of being, while learning the norms of natural living. The students developed themselves physically, emotionally, mentally and spiritually during this period of intense study at the feet of the Master.
The document discusses several aspects of Indian psychology from ancient Indian thought. It describes theories from Indian scriptures on perception, motivation, cognition and consciousness. It discusses four motives that are similar to Maslow's hierarchy of needs - Dharma, Artha, Kama, Moksha. Buddhism identified six personality types. It also discusses the Triguna theory from Samkya, the four methods of yoga psychology, and key concepts of Buddhism like the four noble truths and achieving Nirvana through desirelessness.
Alfred Adler Individual Psychology
Key Concepts of Individual Psychology
Adlerian counselling
Striving for Superiority (The Striving for Perfection, Striving for Self-Enhancement, Inferiority Feeling, Drive Satisfaction)
Styles of Life
Fictional Finalism
1. Nyaya philosophy was founded by Gautama and focuses on logic, methodology, and epistemology.
2. It identifies perception, inference, comparison, and testimony as valid means of knowledge and explores perception in depth through classifications such as ordinary, extraordinary, and different modes.
3. Nyaya philosophy makes important contributions to Indian philosophy through its systematic study of valid and invalid knowledge sources and the development of logic.
The document provides an overview of Buddha's life and teachings. It discusses how Buddha sought enlightenment from many teachers but found no satisfaction until looking within. It then summarizes the Four Noble Truths about suffering and the Eightfold Path to end suffering. The document also examines Buddhist philosophy, including dependent origination, karma, impermanence, and the lack of a soul. It outlines the major schools of Buddhist philosophy and how Buddhism spread and evolved, forming the Hinayana and Mahayana traditions with ideals like the Bodhisattva.
Purushartha: The way to live blissful life.rpmgt11
This document discusses the concept of Purushartha, which are the four aims of life in Hinduism - Dharma, Artha, Kama, and Moksha. It explains that fulfilling these four aims allows one to live a purposeful and blissful life. Dharma refers to righteous living and duties. Artha means acquiring wealth and resources. Kama is the satisfaction of desires. And Moksha is final liberation or release from the cycle of life and death. The document also notes that these four aims of life are hierarchical, with Dharma being the foremost aim to achieve fulfillment and sustain society.
The document provides a biography and overview of the existential psychotherapy theories and philosophy of Rollo May. It discusses May's life experiences and influences, including his education and work as a therapist. May's approach was influenced by existentialism and phenomenology and focused on individuals' subjective experiences and responsibility for their own freedom and existence. He saw anxiety and meaning as important concepts and believed therapy should help people engage with their freedom.
The Purva Mimamsa school of Indian philosophy focuses on investigating and understanding dharma based on the earliest parts of the Vedas. It believes that dharma can only be known through revelation in the infallible Vedas, not perception or reasoning. The school's goal is to provide enlightenment on dharma, understood as ritual obligations that maintain cosmic and personal harmony. It views the Vedas as eternal and authorless scripture. Perception and inference are valid means of knowledge, but the Vedas are the only source of knowledge regarding dharma. The school believes in karma, rebirth, and moksha as the cessation of pleasure and pain's cycle. While it
Triguna theory has its roots in the Bhagavad Gita and describes the three qualities or energies (gunas) that make up human personality - sattva (balanced), rajas (passionate), and tamas (dull). These gunas influence mental capacity and determine one's dominant personality type. The theory provides a framework for understanding an individual's psychological makeup and how the interplay of the gunas drives human behavior and tendencies. Studying the triguna theory can help with self-reflection on one's dominant qualities and improve how one deals with subjective problems.
The Nyaya philosophy was founded by the sage Gautama and is also known as the Akshapada system. It accepts 16 categories of knowledge including perception, inference, comparison, and testimony. Perception is considered a valid source of knowledge and is defined as the contact between a sense organ and object. Perception is classified as ordinary and extraordinary, with ordinary perception occurring through the 5 senses and mind. Ordinary perception is further classified into indeterminate, determinate, and recognition. Inference is also accepted as a valid source of knowledge in Nyaya.
Vedanta is one of the world's oldest spiritual philosophies based on the Vedic scriptures of Hinduism. It teaches that God is infinite existence, consciousness and bliss. It also teaches that the soul is divine and all religions teach the same basic truths. Vedanta outlines four paths or yogas to self-realization - the paths of devotion, knowledge, selfless work, and meditation. It teaches that the true self is eternal and identical with Brahman, the absolute reality, while the world is an illusion created by Maya. Liberation is achieved by cultivating virtues and discrimination to see past the illusion and realize the non-dual nature of the self and Brahman.
This document provides an overview of sensation and perception. It discusses the main senses - visual, auditory, touch, taste, smell, kinesthetic and vestibular. For each sense, it describes the relevant sensory receptors and neural pathways, as well as processes like sensation, perception, thresholds, attention, and constancy. Theories of color vision, hearing, depth perception, motion perception are also summarized.
The document discusses the role of performing art therapy in mental health science. It begins by providing background on mental health issues and the status of mental hospitals in India. It then discusses performing art therapy and some common myths about it. The document outlines several paradigms used in performing art therapy research, including the brain, neurological, vibration, psychoanalytic, and group dynamics paradigms. It also discusses how performing art therapy is learned and provides case studies of its effectiveness in treating psychiatric illnesses and specific disorders.
The document discusses problem solving skills and concepts. It defines problem solving as overcoming obstacles to accomplish a goal through thinking and selecting responses. It describes different types of problems like knowledge-lean, knowledge-rich, well-defined, and ill-defined problems. Problem solving approaches include trial and error, insight, heuristics like means-end analysis, and analogy. Problem spaces and operators that move between problem states are discussed. Creative and divergent thinking are important for problem solving.
The document provides an overview of the Mandukya Upanishad. It discusses that the Upanishad contains 12 verses that describe the four states of consciousness - waking, dreaming, dreamless sleep, and a fourth transcendent state called Turiya. Each state is represented by a letter of the sacred syllable AUM. The waking state corresponds to A, the dreaming state to U, and dreamless sleep to M. Turiya, as the unmanifest absolute reality, corresponds to the whole of AUM. Realizing the oneness of individual consciousness and absolute consciousness in Turiya leads to liberation.
The document discusses psychological development in children and teenagers. It summarizes findings from the Harvard Grant Study, a longitudinal study of adult development, which found that early love facilitates later success and healthy coping styles. Other research found that emotional health in childhood is more important to adult satisfaction than academic success or wealth. Current education systems do not sufficiently focus on developing love, self-esteem, emotional intelligence, and creativity in students. This can negatively impact psychological development and resilience, as seen in high suicide rates in young people. The document argues for soul-centered education that better supports children's psychological needs.
What is being called forth in business and politics is a global paradigm shift. It’s a shift from a world focused on self-interest to a world focused on the common good. It’s a shift from “what’s in it for me” to “what’s best for everyone.”
The document discusses Hindu concepts of the five koshas or sheaths - annamaya kosha, pranamaya kosha, manomaya kosha, vijnanamaya kosha, and anandamaya kosha - which make up human existence from the physical to the spiritual. The vijnanamaya kosha is described as the sheath of higher thought and cognition. Various yoga practices are mentioned as a means to realize the true self beyond these koshas.
The document summarizes the key aspects of the four Vedas - Rig, Yajur, Sama, and Atharva. It discusses how they were compiled by Vyasa into four groups from over 1,131 branches that were preserved orally. Each Veda is then briefly described in terms of its content, associated deities, number of hymns, as well as important Upanishads and traditions associated with them.
This document discusses creating a values-driven organizational culture. It begins by defining values and explaining that they reflect our individual and collective motivations. Values can be positive, like trust and honesty, or potentially limiting, like power-seeking. Our values stem from the needs of our current psychological development stage and any past unmet needs. The document then outlines seven stages of psychological development and the corresponding primary motivations and needs at each stage. It argues that a values-driven culture is most successful because it cares about meeting the needs of employees and all stakeholders. Building such a culture involves measuring an organization's current values, mapping its "cultural DNA", and transforming leadership consciousness.
The document discusses Richard Barrett's theory of human well-being which aims to integrate psychology, science and spirituality. It explores the difference between ego awareness, which is 3D and focused on the physical, and soul awareness, which is 4D and focused on the energetic. The ego develops out of the soul's experience of separation at a young age in order to protect itself, but its fears hold the soul back from its purpose of self-expression, connection and contribution. Psychological development occurs in seven stages as the ego lets go of its fears and the soul is reactivated.
The document provides an interpretation of the Mandukya Upanishad, which discusses the mantra "Om" and how it represents everything in the past, present and future. It is explained in three sentences:
1) "Om" represents all of reality, including what lies beyond past, present and future, and is the one unchanging syllable that signifies all of existence.
2) The self can be understood as having four aspects - waking, dreaming, dreamless sleep, and a fourth that is pure consciousness - which "Om" encompasses.
3) Dreamless sleep is described as a state of oneness filled with bliss, where the individual does not perceive dreams or desires and is absorbed in
The document summarizes key points from the Prasna Upanishad, including its meaning and structure as a series of questions asked by students to the sage Pippalada. It discusses concepts like brahmacharya, the five vital energies (pranas), and provides summaries of the sage's answers to each of the six questions, focusing on the nature of creation, consciousness, sleep, meditation, and the self.
Mandukya Upanishad does not talk about trust or belief in God; rather addresses one’s day to day experience of waking, dreaming and deep sleep and explains the truth based on an experience which is common to all. Thanks to its universal nature, anybody anywhere in the world can appreciate the beauty and the essence of this Upanishad. On the lighter side, since it comprises of only twelve shlokas, it is apt for modern day culture of instant gratification and can be called ‘Self-realization in twelve minutes’.
Through the explanation of the Omkara, this Upanishad bridges the gap between the known and the unknown states of consciousness.
It explains Omkara Upasana or the method of contemplating on Omkara.
Self and Consciousness in Buddhism and Neuroscience(FinalDraft)Jabez Zinabu
Thompson combines the latest neuroscience discoveries with Buddhist and Vedic philosophy to explore the relationship between the self and the brain. He examines consciousness across different states such as waking, dreaming, and deep sleep, as well as meditative states. Early Buddhist texts describe consciousness as being present even during deep sleep, analogous to the sun that cannot stop shining. Thompson distinguishes the Western cognitive science view of consciousness being absent in deep sleep, from the Indian yogic tradition which sees a subtle form of consciousness in deep sleep and meditation. The Mandukya Upanishad describes four states of consciousness - waking, dreaming, deep sleep, and a fourth pure awareness state - and their relationship to the sacred syllable OM.
The document discusses the significance of the mantra "Om" or "Aum" in Hinduism, Buddhism, Jainism, and other traditions. It is considered the most important and primordial mantra, representing the root sound of existence. Traditionally, it is believed that Om symbolizes the vibrational essence of the universe, and that all sounds, objects, and beings emanated from this original vibration. The document explores the meaning and vibration of each syllable - A, U, M - as well as scientific perspectives on Om representing the vibrational nature of all matter.
A bird\'s eye view of understanding how science is related to our human physiology from different sources. This has been presented in a workshop conducted by Sri sathy sai seva organization, scarborough, Toronto, on March 2007
The document discusses Ayurvedic and Yogic perspectives on the nature of self. It describes the self as having three parts - the visible self, invisible self, and soul. The invisible self is composed of the senses, prana life force, mind, and connects one to the greater universe and determines rebirth. The visible self is the physical body composed of the panchamahabhutas or five great elements. It explores how purush or consciousness interacts with prakriti or nature to form the universe and individual beings. The chakras and nadis are energy channels that connect the inner and outer selves and are regulated by the autonomous nervous system and endocrines. Upon death,
The document discusses the first four chakras located along the spine. The first chakra, called the Mooladhara, is located at the base of the spine and governs excretory and sexual functions. The second chakra, Swadisthan, is in the abdomen and relates to creativity. The third chakra, called the Nabhi, is behind the navel and deals with sustaining things internally. Surrounding the second and third chakras is a void that separates awareness from truth until the Kundalini fills this gap. The fourth chakra, Anahat, is behind the sternum bone and oversees the heart and lungs.
I. Radhakrishnan's concept of "integral experience" or whole-person knowing is a valid form of epistemology.
II. Radhakrishnan's four domains of epistemology - ordinary senses, emotive intuition, rational intuition, and spiritual intuition - closely correspond to Patanjali's four categories of human personality.
III. These domains of knowing can be strengthened over time through compatible yogic practices, such as karma yoga, bhakti yoga, jnana yoga, and raja yoga.
This document discusses Ayurvedic and Yogic perspectives on the nature of self. It describes the self as having three parts - the visible self, invisible self, and soul. The invisible self is composed of the five pranas, five senses, five organs of action, mind, intellect, ego and soul. It is linked to the universal macrocosm through energy channels called nadis. When the link between the invisible and visible self disintegrates at death, the soul is liberated. The document aims to answer the question "Who am I?" by exploring the relationship between the individual self and the universal whole according to ancient Indian philosophy.
Basic Spiritual Primer 9 (Path of Knowledge)Pardeep Sehgal
Is it possible to know something which can lead to the knowledge of all things at the same time Generally, such a thing is not possible. If you know one thing, you will know only that thing. It appears to be a supernatural question raised by sage Saunaka. But it turned out to be a simple question for sage Angiras, leading to an answer which is the entire Upanishad.
Sleep, Dream, and state of Wakefulness of the creatures and the creator---th...debkumar_lahiri
This document discusses sleep, dreams, and wakefulness from an Upanishadic perspective. It provides context on key concepts and terms from ancient Sanskrit texts regarding the three states of consciousness. The document explores how sleep, dreams, and wakefulness are described as the three dreams and abodes of the universal consciousness in Upanishads. It examines concepts like soul, self, observer, day, wakefulness, and their relationship to the sun and physical world. References are made to verses from Upanishads on these topics.
Vedas the universal eye of Consciousness, Indra and the Golden Motherdebkumar_lahiri
This is an article on the Vedas. The significance of the four Vedas, the revelation of Universal Consciousness as creation has been described following the knowledge preached by the Seers.In this context is described the king of the heaven Indra and his golden mother.The relation between the Creator, deities and the creatures, evolution to the supreme form has been described as told by the Seers.
In Kashmir Saivism, we find a wonderful description of the stages of liberation where a person ascends from the common stage called Sakala, to Pralayakala, Vijnanakala, Mantra, Mantresvara, Mantra Mahesvara ans Siva syate.
This document provides an introduction and overview to the book "Miracle of Witness Consciousness" which is based on the ancient Indian text "Shiva Sutras". It discusses that the book aims to help readers discover their true higher self through self-inquiry. It explains that humans have three bodies - gross physical body, subtle body which controls the physical body, and causal body which controls the subtle body. Beyond these is the fourth body of pure awareness or witness consciousness. The goal of self-inquiry is to discover this higher self or witness within. It asks the question "Who are you?" and discusses the concept of the spiritual heart as the center of one's sense of self.
Vedantic Framework For Past Life Regression Therapist From Amarantos VenuAmarantos
This document discusses the Vedantic framework for understanding existence through three main points:
1. It describes the human experience as occurring through the instruments of the body, mind, and intellect which perceive the world of objects, emotions, and thoughts.
2. It explains the concept of vasanas or latent impressions from past experiences that influence one's perceptions and behaviors.
3. It outlines that devotion, contemplation, and selfless service can help reduce the influence of vasanas and bring one closer to realizing the Supreme Reality or true Self.
The document provides an overview of the Upanishads and analyzes the Isha Upanishad mantras. Some key points:
- Upanishads represent a quest for truth and contain higher spiritual knowledge revealed to sages. The Isha Upanishad discusses attaining immortality by escaping rebirth.
- The mantras describe the nature of the eternal Self or Brahman as pervading all yet distinct from the mind and senses. Seeing one's own Self in all beings ends hatred.
- Interpretations of vidya and avidya, which are referenced in mantras about worship, differ. Vidya generally means spiritual knowledge while avidya means ignorance, but opinions vary on their precise definitions.
SS of Marriage - Part 8 - Hindu Marriage Nuptial Rounds 1 and 2Pardeep Sehgal
In Hindu Marriage Ceremony, both the bride and the groom make Seven Vows to each other also known as Saptapadi. These vows are in Sanskrit. The Vows with their exoteric and esoteric significance have been explained.
Vow One (Phera 1): Pray to Almighty for nourishing food and noble and respectful life.
The couple invoke the gods for plentitude of food and respectful life. This is a prayer and a promise, where survival needs (of self) are addressed earning by honest means. Artha through Dharma.
There is also an inner aspect to this. This inner step has got to do with the chakras in the body. The 1st step has got to do with the cleaning of the Muladhara chakra, which is associated with the basic instincts. It’s a prayer to the Lord to save us from the pitfalls of Patala. The phala or result of this is Sama.
Vow Two (Phera 2): Pray to Almighty for strength and for a peaceful and healthy life.
The couple pray to the gods to give them both mental and physical strength and a healthy life free from ailments. This step is associated with desire, Kama. But Kama through Dharma.
At a higher level the 2nd step is cleaning of Svadishthana chakra associated with desire. It is a prayer to the Lord, for iccha or desire of evolution, Kriya to do right action and wisdom to have clarity on the subject. One for themselves and helping others on the path. Dama is developed through this.
Kundakunda’s Samayasāra: Present-day applicability of the two-century-old tex...Life Coach Medhavi Jain
Samayasāra (The Nature of the Self) is a famous philosophical text composed by Digaṃbara Ācārya Kundakunda in the 1st Century BC.
It has 439 verses in ten chapters that discuss the nature of Jīva (pure self/soul), its false attachment to Karma and how it can attain Mokṣa.
Samayasāra expounds on universal concepts and their emphasis in the philosophy of Jainism, such as Karma, āsrava (influx of karmas), Bandha (Bondage), Saṃvara (stoppage), Nirjarā (shedding), and Mokṣa (complete annihilation of karmas).
Similar to Eastern perspectives of consciousness.ppt (20)
1) Dr. (Mrs.) Shamanthakamani Narendran has obtained several academic qualifications including an M.B.B.S, D.C.H., M.D. in Pediatrics, M.A. degrees in Kannada and Philosophy, a diploma in Journalism, and a Ph.D. in Yoga Science.
2) She has received several honors and awards for her work in fields like pediatrics, yoga therapy, and women's health.
3) Dr. Narendran has authored and published numerous books and articles on topics related to childcare, health, and yoga. She also regularly broadcasts radio and television programs on these topics
Children today face increased stress even at a young age, which can impact their personality development and later coping abilities. Yoga practices like pranayama (breathing exercises), asanas (postures), trataka (concentration), relaxation, and meditation can help children manage and reduce stress and tension. These yoga techniques calm the mind, improve focus and concentration, increase strength and flexibility, and promote relaxation and stress relief in children. Specific yoga poses, breathing exercises, and meditation techniques are described that are appropriate and beneficial for children.
Nadis are the channels in the subtle body that carry prana or vital energy. There are 101 main nadis that connect at points called chakras. The document discusses the five main pranas, types of nadis like ida, pingala and sushumna, how nadis are purified, functions like carrying life force energy, and diagnosis of diseases through nadi pulse reading. Nadi therapy involves massage and activating parts of the body to relieve pain and stimulate muscles and blood circulation.
Swara yoga is the science of understanding the union of breath vibrations. It deals with the interaction between cosmic rhythms and individual breath patterns. Breath links the individual body to the cosmic body. Swara yoga emphasizes how the first and last breaths activate certain elements that influence one's life and reincarnation. It differs from pranayama in that it manipulates breath rhythms rather than controlling breath. Practicing swara yoga can attune one to natural rhythms and achieve self-awareness.
Women today face many challenges as greater responsibilities and opportunities continue to emerge in society. While progress has been made, true equality remains an ongoing goal requiring open-mindedness and understanding between all people. With compassion and determination, further advances can be made toward a fair and just world for everyone.
This document discusses women's health issues and how yoga can help address them. It notes that women face significant health impacts from biological and gender-related differences. It then lists several common female disorders that are on the rise like menstrual disorders, arthritis, osteoporosis, and cancer. The document recommends lifestyle changes like a high protein diet and minimal processed foods. It advocates the three principles of yoga - relax the body, slow down the breath, and calm the mind. Specific yoga practices are suggested to strengthen the pelvic floor and support care of the unborn child.
The document discusses key concepts in child development including heredity, genes, temperament, environment, attachment theory, and motor/emotional milestones in infancy. It covers how physical and personality traits are transmitted from parents to children, the influence of nature and nurture, theories of attachment and emotional development in infants, and typical motor development milestones. Figures and studies are referenced to illustrate concepts like the Mozart effect, infant imitation, motor skill progression, and more.
The document discusses evidence from Vedic literature that suggests a fetus can hear and respond to external stimuli. It provides three examples: 1) Pigeon eggs in a cave that heard Shiva and became immortal. 2) Sage Ashtavakra, who learned the Vedas in the womb and corrected his father. 3) Abhimanyu, who learned to enter but not exit the Chakravyuha formation by overhearing his father in the womb. The document argues this supports the concept of a fetus's awareness before birth.
The document discusses anxiety in children and adolescents. It describes the differences between depressed mood versus a depressive episode, and lists the diagnostic criteria for a major depressive episode. It also discusses irritable mood and the various conditions it could indicate. The document provides information on generalized anxiety disorder, including prevalence, genetics, neurotransmitters involved, and treatment options. It covers specific phobias and social phobia, including diagnostic criteria, prevalence, etiology, and treatment.
Sravana shakthi hearing disorders in childrenShama
Hearing loss is one of the most prevalent chronic conditions, affecting over 19 million Americans. However, approximately three out of five older adults and six out of seven middle-aged adults with hearing loss do not use hearing aids. The document discusses the importance of hearing for development, various causes and types of hearing loss, methods for screening and assessing hearing loss, and treatment options such as hearing aids, cochlear implants, and assistive listening devices.
Cell phone use on child development and behaviorShama
The document discusses the effects of increased technology and cell phone use on child development. It notes that critical motor and sensory milestones are being missed in children, impacting academic performance. There is also an increasing incidence of childhood behavioral and psychological disorders. Research suggests cell phone radiation may increase risks of brain cancer and dementia. Studies show children absorb more radiation than adults from cell phones. Technology overuse is linked to developmental delays, attention issues, obesity, and sleep problems in children. Prescriptions of psychotropic drugs for children have also tripled in recent decades. The document calls for reducing children's screen time and increasing physical activity and human interaction to support healthy development.
The document provides information about yoga practices during pregnancy organized by trimester. The first trimester focuses on stress reduction and avoiding dynamic poses due to risk of abortion. The second trimester emphasizes establishing a steady yoga practice as the fetus' organs develop. The third trimester prepares the mother for labor by continuing asanas and adding relaxation poses. Practices include breathing, loosening, asanas, pranayama, meditation, and techniques for labor and postpartum.
Breathing problems are very common in children, usually due to viral infections like coughs, colds, wheezing and asthma. For mild to moderate issues, keeping the child comfortable with warmth, hydration and paracetamol is usually sufficient. More severe symptoms like rapid breathing, fever and not drinking require medical attention. Proper treatment depends on assessing the specific problem, age of the child and response to initial treatments like bronchodilators and steroids.
Insulin resistance occurs when cells become insensitive to insulin and the body produces more insulin to help cells use glucose. A diet high in carbohydrates can cause this over time. Insulin resistance leads the body to store sugar as fat rather than use it for energy, slowing metabolism. It also causes excessive insulin and glucose in the bloodstream, accelerating aging and increasing risks of diseases like heart disease. Symptoms include inability to lose weight despite dieting, fatigue, and health issues related to high blood sugar, cholesterol, or blood pressure.
GERD (gastroesophageal reflux disease) in childrenShama
Gastroesophageal reflux (GER) is common in infants and children and refers to the involuntary passage of gastric contents into the esophagus. GER becomes GERD when it causes symptoms or complications. Common symptoms in infants include frequent vomiting, irritability, and failure to thrive. Diagnosis is usually made based on symptoms and history, though tests like pH probes and endoscopy may be used in some cases. Treatment focuses on positioning, thickening feeds, medications, and rarely surgery to reinforce the antireflux barrier.
The document discusses common myths and barriers about breastfeeding. It asserts that nearly all mothers can produce enough breast milk as long as they breastfeed often, stay hydrated, and eat a nutritious diet. Breast milk alone provides all the nutrients babies need and does not cause illnesses like diarrhea. The barriers to breastfeeding mentioned include tiredness, concerns about passing on illness, lack of knowledge, and perceptions that it takes too much time away from work.
Myasthenia gravis is a chronic autoimmune neuromuscular disease that causes weakness in the skeletal muscles, which are responsible for breathing and moving parts of the body like the arms and legs. It is caused by antibodies that block or reduce acetylcholine receptors at the neuromuscular junction, which prevents the transmission of nerve impulses to muscles. Common symptoms include drooping eyelids, blurred or double vision, difficulty in chewing, swallowing, and speaking clearly, and weakness in the arms, legs, and neck.
1. /home/pptfactory/temp/20100429143424/eastern-perspectives-of-consciousnessdoc501.doc -1-
EASTERN PERSPECTIVES OF CONSCIOUSNESS
1. Consciousness & Upanishads
2. Consciousness according to Sankhya, Darshana & Yoga
3. Consciousness and Gita
The Upanishads talks about Brahman and Atman as one. All other things are mundane.
Brahman or Consciousness is ‘Self’ and does not need any proof for its existence.
All our thoughts are drawn from the ‘Universal mind’ and we are nothing but a spark of
the ‘Universal body.’
CONSCIOUSNESS IN KENA UPANISHAD
The Kena Upanishad has derived its name from the very first word ‘Kena’ (by whom)
with which it begins. In the Kena Upanishad, we get the notion of the Ultimate Reality as
the origin, ground and the goal of all manifestation. It opens with a fundamental question
‘who controls our sense organs ‘which also implies ‘who controls this world?’
This Upanishad contains the story of Uma Haimavathi imparting spiritual knowledge to
Gods who thought in a moment of Self-conceit and Self-forgetfulness that they are all
powerful. The Gods also understood that, they had no power of their own, all the powers,
they possess, come from one source and that is ‘Brahman’.
The Upanishad opens with a question, perhaps by an inquiring disciple, whether there is
any entity behind the sense organs like the ear or the organ of speech or even the mind
that makes them to work. The teacher – that there is, that he is the eye of the eye (power
behind the eye), speech of the speech, ‘präëasya präëaù’ àa[Sy àa[> (real
power behind the breath), mind of the mind. They are able to function because of the
presence and power of the CONSCIOUSNESS. It is almost impossible to impart the
knowledge concerning him to others since his characteristics are beyond comprehension
of the senses and mind (Aprameya).
Yadvachaanbhyuditham yena vaagbhyudhyathe
Tadeva Brahma tvam viddhi na idam yadidamupasate
The above verse defines Consciousness - Speech cannot reveal the Consciousness, but
by ‘that’, speech becomes a vehicle of expression. This phenomenal world becomes real
to us and by running after objects of this sense world, we, in fact worship it. Behind this
phenomenal world is the Consciousness, the reality and we are one with the reality.
Consciousness is that which sages say, makes the mind to function and beyond the
comprehension of mind or in other words mind has limitations and it fails to grasp ‘that’.
Without Consciousness the organs – eyes, ears nose are powerless. The power by which
these sense organs function is Consciousness. The world appears to be real, as it is
supported by Consciousness, independent of which the world does not exist.
CONSCIOUSNESS IN MANDUKYA UPANISHAD
2. /home/pptfactory/temp/20100429143424/eastern-perspectives-of-consciousnessdoc501.doc -2-
Mandukya Upanishad is the smallest of the ten Upanishads, but it has been considered as
Basis to the principles of Advaita Vedanta. An analysis of three states of Consciousness.
ie. Jagrat ( Wakefulness) , Swapna ( Dream) & Sushupti ( Deep Sleep) and relating them
to 3 syllables a, u, & m of Pranava or omkara and establishing in the state of turiya
(fourth state) as the highest reality is the specialty of the message.
The 4 are not like 4 legs of a
cow. 4 Dimensions
1 2
1
23
3 4 4
1. Jagrat
2. Svapna
3. Suúupti
4. Turiyá 279
THE THREE STATES OF OUR
LIVES
JAGRAT : WAKEFUL
CONSCIOUSNESS
SVAPNA: DREAM
SUSUPTI: DEEP SLEEP
THAT WHICH IS BEYOND
IS TURIYA 280
The fundamental truth, the Ultimate, Eternal, All pervading concept is OM or
Consciousness. Omkara is the bridge, which connects saguna Brahman & Nirguna
Brahman. Om stands for everything for the whole universe. Om also encompasses past,
present & future. Not only that, if there is something beyond these three times that also is
included in Om. ‘Trikalatvam’ is what is beyond the three times and absolute time.
Sarvam yetad brahma ayamatma brahma
Soyamatma chatushapat…
This entire phenomenal world is Brahman. This Atman is the individual ‘I,’ and is the
Universal ‘I’. It has four states chatushpat. The individual here does not change. It is the
same individual who is in the wakeful, dream, sleeping and Samadhi (the state one with
3. /home/pptfactory/temp/20100429143424/eastern-perspectives-of-consciousnessdoc501.doc -3-
the Brahman). We see all kinds of modification, but the reality is always the
CONSCIOUSNESS.
F se #jcd obe e
l³e o e eF m ¥
l J
“AUM” Aksara is all this
How can it be?
•Just as energy is to all matter and
physical world
•Water to all waves
•Gold to all golden ornaments
274
F se #jcd obe e
l³e o e eF m ¥
l J
So is OM to all the worlds
Living and the non living
Known and the unknown
Kinetic and Potential energies
Vyakta and Avyakta
275
YetleodYeJeled Fefle
‘
YeefJe
<³eled
meJe&ceeWkeÀej
SJe
Past present and future is verily that OM’
All that is in the realm of space time
-T-
causation (S C)
Annamaya PráïamayaManomaya,
–
VijnánamayaKoùas
Jágrat andSvapnacome under the 276
realm of (STC)
4. /home/pptfactory/temp/20100429143424/eastern-perspectives-of-consciousnessdoc501.doc -4-
The first state is when we are awake. In this state, we enjoy this gross physical world and
we are conscious of the external world. We enjoy the gross world through our body and
sense organs all together 19 faces. (pancha jnanendriyas, pancha karmendriyas, pancha
pranas, manas, Buddhi, chitta & Ahankara) – sthula bhuk’
The second state is the state of dreaming. It involves nothing outside the mind. It is only a
reflection of the desires & past impressions. It is also called as ‘svapna sthana’. In this
state the Consciousness is within the mind ( anthah prajna) . The dreams are reflections
of our experiencing waking state. We are enjoyers through memories & desires.
The next stage is Sushupti or deep sleep – Ekibhoota prajnaanaghana. There is only
Consciousness. There are no dreams, no desires, and no thoughts. The Consciousness
will be dormant. The agent, which provokes the Consciousness to action, is maya or
ignorance. This stage is called ‘ chetomukha’ – the door between the Self &
waking/dreaming state. We are ‘ Ananda bhuk’ ie. enjoyer of bliss. In sushupti causal
body is temporarily suppressed. Omkara envelopes all the three states of Consciousness
and is the ‘Chaturtha.’
In the state of ‘Turiya’ ignorance is completely eliminated through Samadhi. Free from
duality. Even if a person comes back to this ordinary plane of Consciousness, he is no
longer deluded by duality.
Samadhi is voluntarily going to sushupti.
Sushupti is involuntarily going to sushupti where we cannot stay for longer time – there
is is the seed of ignorance.
Esha sarveshwara Esha sarvajna …
This Consciousness is called sarveshwara, the lord of everything, the controller of
everything. It is the source of all knowledge. It is the indwelling spirit, essence of
everything, residing in the heart of everyone, cause of everything, responsible for the
origination & destruction. All beings come from the same source & they go back to the
same source, to the Self.
mee¿ee de eD³eelcey´ e
e & s ley´ e ce e e
Ji b l ï ï
eS celce e < e d
ms³e e e® gele
e leH
All this is Brahman
This self is Brahman
This Self is having 4 padas
278
5. /home/pptfactory/temp/20100429143424/eastern-perspectives-of-consciousnessdoc501.doc -5-
Big bang theory Vedanta
First came time and space Existence of Akasa
After three minutes explosion took place-
catastrophe hypotheses_ blast of massive Air comes out of space
matter into space (Akashadvayuh)
Then Neutrons, electrons and protons come
together and fiery masses took shape. That
is the fireball sun. Fire comes out of air
(Vayoragnih)
Fire became cold. Water came out of fire
(Agnerapah)
When water gets evaporated soil remains Earth came out of water
that is the earth. (adbyah Prithvi)
SUMMARY
In the unit we have come to know the essence of Kena Upanishad - Consciousness is not
an object to be understood. It is consciousness, which understands.
Senses are activated in the presence of Consciousness. In other words Consciousness is
the base of all senses.
Mandukya Upanishad says that Consciousness is a witness; Consciousness is awake all
the time Consciousness exists always in waking stage, dream stage and sleeping stage.
CONSCIOUSNESS ACCORDING TO SANKHYA, DARSHANA & YOGA
INTRODUCTION
We have six systems of philosophy called shatdarshanas.
1. Nyaya
2. Vaisheshika –
3. Uttara meemamsa
4. Poorva Meemamsa
5. Sankhya
6. Yoga
Sankhya Shastra deals with creation. Yoga Shastra deals with pratipasava – going back to
consciousness, which is the reverse process prasava and prathiprasava.
CONSCIOUSNESS ACCORDING TO SANKHYA
Prakriti is the Sanskrit expression for nature. It does not mean matter as we understand it
today, because the matter of the scientist is a late evolute of Prakriti. It is an expression.
The word säëkhya has been derived from ‘säëkhya’, which means jnäna or
knowledge.
6. /home/pptfactory/temp/20100429143424/eastern-perspectives-of-consciousnessdoc501.doc -6-
The säëkhya system accepts only puruça (the individual soul) and the pradäna or
prakåti (nature) as the fundamental realities and does not accept éçvara or God.
Hence it is called as ‘niréçvara säëkhya’. (säëkhya without éçvara). The Yoga
philosophy which accepts all the principles of the säëkhya and also éçvara or God in
addition has been designated as ‘saéçvara sänkhya’.
Sankhyan metaphysics has reduced all the realities in our experiences to two fundamental
and eternal substances; the prakriti (lifeless object) and the purusha ( the conscious self).
The basic argument behind this conclusion the principle that the effect pre existed in the
cause before manifestation. Every object is seen to possess three characters – pleasure,
pain and indifference – the sankhya comes to the conclusion that there be three basic
subtle substances from which these three characters are derived. It calls them as gunas –
sattvaguna (producing pleasure or happiness), rajoguna (producing pain and suffereing )
and tamoguna ( producing neither).
Each of these gunas stands for a distinct aspect of physical reality. Satva signifies
whatever is pure and fine and conduces to the production of knowledge as also happiness.
Rajas is ever active. It is also responsible for desires and ambitions, to fulfill which, one
has to actively work. Tamas is stolid and offers resistance. It tends to sleep and inactivity.
These three gunas always exist together and can never get seperated. When these
threewhich are ever in turmoil as it were – are in a perfectly balanced state not interfering
with one another, though ever active or in perpetual motion within themselves, constitute
the prakriti or pradhana. In other words prakriti is none other than these three gunas in a
state of perfect balance.
This prakriti is the basic material, primal matter from which the universe evoloves. It is
the jada it has no consciousness.
The purusha on the other hand is a conscious entity. Consciousness is his very essence.
He is eternal, ever pure, ever detached and allo pervading. There are innumerable
purushas or souls as many as the living beings.
In other words according to Sankhya shastra there is Prakruti & Purusha. Prakriti is Jada
or inert, Purusha is chetana. The whole Universe has come into existence with
combination of jada & chetana. Each one of us is Purusha or Consciousness within i.e.
Individualized Consciousness.
Purusha – Prakriti ( Satwa, Rajas, Tamas)
|
Mahat
|
Ahankara
|
Manas
|
__________________________________________________________
7. /home/pptfactory/temp/20100429143424/eastern-perspectives-of-consciousnessdoc501.doc -7-
| | | |
5 Tanmatras 5 Mahabhutas 5 Jnanendriyas 5 Karmendriyas
Shabda Akasha shrotru Vak
Sparsha Vayu Twak Pani
Rasa Apah Rasana upastha
Roopaa Agni chakshu pada
Gandha Prithvi GhraNa payu
The process of evolution from prakriti is as follows: as a result of the gunas mixing with
one another, the first evolute coming out of the prakriti is the mahat or the buddhi (the
cosmic intellect). From that emerges ahankara (cosmic ego). From the satvik part of
ahankara evolve manas (cosmic mind), the five jnanendriyas (cosmic organs of
knowledge like the eyes and the ears) and the five karmendriyas (cosmic organs of action
like the hands and feets). From the tamasik part of ahankara are produced the five
tanmatras (subtle elements of earth water etc.) and from them further evolve the five
mahabhutas or gross elements (of earth, water, fire , air, and ether).
In all , including the prakriti , there will now be 24 cosmic principles or elements. The
rest of creation takes place by their permutaion and combination, each purusha getting
involved with prakriti as per his karma.
CONSCIOUSNESS ACCORDING TO YOGA
The aim of yoga is pratiprasava (back to consciousness) to remove ignorance or avidya
and realize the real nature of Purusha.
Yogah Chittah Vritti nirodhah : Yoga is to get mastery over the Chitta.
Chitta = Mind + Ego + Intelligence + Memory
Mind = Gathering the information
Intelligence = Analyzing the information
Ego = Identifying experiences
Memory = Storing the information.
Purusha is in the cage of Prakriti, Mahat, Ahankara & Manas.
It is in the model of Box within a Box.
By Vitarka you can get out of the grossest box Jnanendriyas & Karmendriyas.
By Dharana you can remove subtlest box of Tanmatras, Mahabutas & the manas.
By Asmita Samadhi you can realize that you are the existence.
Keeping the body fit by äsana, pränyäma, baëdha & kriyäs are necessary for
pratyähära (withdrawing the senses).
8. /home/pptfactory/temp/20100429143424/eastern-perspectives-of-consciousnessdoc501.doc -8-
The object in yoga is harmonizing Rajas & Tamas into Satva. Manas or Ahankara does
not contaminate Satva. At that stage of Mahat, Purusha realizes and goes beyond the
Satva & becomes Gunathitha – the pratiprasava or going back to the consciousness.
When Purusha is attached to Prakriti, he is entangled with Sukha & Dukha. When
detached, it will be in its pristine purity, one with the Universal Consciousness.
a) Yoga takes the theory of Prakriti from Sankhya and explains how Purusha can be
released from Prakriti.
b) The aim of Yoga is Pratiprasava (back to consciousness) to remove the covers and
realizes the real nature of Purusa.
c) Lower Prakriti is Jada while higher Prakriti is charged with consciousness.
d) Consciousness which is trapped in Prakriti is Jiva.
e) According to Sankhya there is one Prakriti and Many Purusas, but Krishna
divides Prakriti in to lower and higher states.
f) Krishna speaks about three Purushas:
Lower Purusha associated with lower Prakriti.
Higher Purusha associated with higher Prakriti.
The supreme Purusha – The master of all is Purusottama.
g) Purusottama is the Universal self and He is the reflection of Nirguna Bharaman.
h) There are no different types of consciousness; these are only different levels and
states of consciousness. Consciousness is always singular.
i) As white colour appears in seven colours, consciousness also appear in different
states different levels.
SUMMARY
In this unit we have learnt the concept of consciousness (puruça or cetana) according to
sänkhya and yoga Philosophy. Yoga takes the theory of Prakriti from sänkhya and
explains how puruça can be released from Prakriti.
CONSCIOUSNESS AND GITA
Consciousness is that which does not undergo any modifications. Everything else other
than consciousness has six modifications as follows :
jäyate – comes to existence
asti – remains
vardhate – grows
viparinamate – changes
apakñéyate – decays
måyate – dies
9. /home/pptfactory/temp/20100429143424/eastern-perspectives-of-consciousnessdoc501.doc -9-
Shri Krishna in the following verses explains the evolution, but has condesed the 24
tatvas of Sankhya into eight.
ÉUimrapaenlae vayu>om! mnae buiÏrev c
AhNkar #tIym! me iÉÚ ài³itrÏ A:>qxa .
bhümiräponalo väyuùkham mano buddhireva ca
ahankära itéyam me bhinna prakritir añùöadhä (7.4)
My nature is divided into eight categories – earth, water, fire, air , sky , mind,
understanding & ‘ I’ sense.
Apreym! #ts! Tv! ANyam! àk«itm! iviÏ me pram!
jIv ÉUtam! mhabahae yyedm! xayRte jgt!
apareyam itas tv anyäm prakåtim viddhi me paräm
jéva bhütäm mahäbäho yayedam dhäryate jagat (7.5)
This , Oh mighty armed , is My lower Nature. Know that , as different from it , is My
Higher Nature forming the source of all Jivas and the support of the whole universe.
yetdÏ yaenIin ÉUtain svRm! Ty! %pxary
Ahm! k«TõSy jgt> àÉv> àlyStwa .
yetad yonéni bhütäni sarvam ty upadhäraya
aham kåtsnasya jagataù prabhavaù pralayastathä (7.6)
Know that all beings have these two natures of Mine as their source. I am the origin and
the dissolution of this entire Universe.
mÄ> prtrm! n ANy ikiNcdÏ AiSt xn{jy
miy svRm! #dm! àaewm! sUÇe mi[ g[a #v .
mattaù parataram na anya kincid asti dhanaëjaya
mayi sarvam idam protham sütre maëi gaëä iva (7.7)
Oh Arjuna! There is no being Higher than Me. As a row of pearls threaded on a string ,
all the worlds are held on Me.
The above verses set forth that in the creative process of the Lord’s power of
Manifestations functions as His two natures – The material i.e Unconsciousness Nature
or Prakriti and His spiritual Nature or the Jivas. Strangely enough, the Jiva , which should
be calle dpurusha is classified with prakriti here, there by obliterating the dicotamy
between the two terms familiar in the Sankhya.
10. /home/pptfactory/temp/20100429143424/eastern-perspectives-of-consciousnessdoc501.doc - 10 -
The material Nature is here treated in its Cosmic aspect and is spoken of as eight fold.
But that is done by counting only the effect category and leaving the causal categories as
implied . Fully stated , according to the analysis of the Sankya philosophy , the categories
of the Prakriti and its evolutes are 24. These are – Prakriti (with its three Gunas of Satva,
Rajas, Tamas) ; Mahatatva ; Ahankara ; Manas ; the five organs of knowledge; the five
organs of action; the five tanmatras; and the five gross elements of Sky , Air, Fire, Water
and Earth. From these categories the material Universe is evolved. Also the psycho -
physical organism of the Jiva , consisting of his subtle and gross bodies, evolves out of
these. The subtle body persist through all embodiments until ther Jiva gains liberation,
attaining to his natural state as purusha. This material Nature or Prakriti is infinite with
countless dimensions in which different world systems (Lokas) of different subtley
coexist without mutual intrusion and the Jiva finds embodiment in these different Lokas
accordiong to his Karma.
]eǶm! caip mam! iviÏ sv ]eÇezu Éart
]eÇ ]eǶyaerÏ Jnanm! yt! tt! Jnanm! mtm! mm .
kñetrajnam cäpi mäm viddhi sava kñetreçu bhärata
kñetra kñetrajnayor jnänam yat tat jnänam matam mama (13.2)
Know Me Oh Scion of Bharata race, to be the Kshetrajna (the spirit)
In all Kshetraas (bodies). The knowledge of the distinction between Kshetra and
Kshetrajna alsone is real knowledge according to Me.
In (13.2) Krishna says that there are 2 categories in the consciousness of man _ the object
and the subject, the ‘seen’ and the ‘seer’. The ‘seen’ is in the field, the body; the ‘seer’ is
the spirit, the Jiva. The body mind is its addition, the instrument through which the spirit
contacts objects. Still, it is only the ‘seen’, the ‘object’, because the seer the Jiva is not
part of it but distinct from it and master of it.
In a broader sense the field is not merely the individual body but Universal nature of
which the individual body is a part. This Universal nature of which individual body is a
part. This Universal Nature, the Field is constituted of the following : The egoity,
Intellect, the Un-manifested state, the eleven organs, the five objects of perception, will ,
aversion, joy, sorrow, combination, life, vitality. All the individual fields are made of the
combination of these and in all of them Seer is Myself (My part or reflection in them).
n Astae ivXyte Éavae nÉavae ivXyte st>
%Éyaerip ÔZqaeNtSTv Anyaes! tTv dizRiÉ> .
na asato vidhyate bhävo nabhävo vidhyate sataù
ubhayorapi draçöontastva anayos tatva darçibhiù (2.16)
The unreal can never come into existence, and the real can never cease to be.
The wise philosphers have known the truth about these categories. (of the real and the
unreal).
11. /home/pptfactory/temp/20100429143424/eastern-perspectives-of-consciousnessdoc501.doc - 11 -
Aivnaiz tu tdÏ iviÏ yen svRimdm! ttm!
ivnazmVyySyaSy n kiSct! ktuRm! AhRit .
avinäçi tu tad viddhi yeana sarvamidam tatam
vinäçamavyayasyäsya na kascit kartum arhati (2. 17)
Know that Reality, by which everything is pervaded, to be indestructible,
No one can cause the destruction of this immutable Being.
nEn< iDNdiNt zôai[ nEn< dhit pavk>
ncEn< ¬edy<Tyap> n zae;yit maét>.
nainaà chindanti çasträëi nainaà dahati pävakaù
nacainaà kledayantyäpaù na çoñayati märutaù (2.23)
Weapons do not cleave the Atman, fire burns it not, water wets it not, wind dries it not.
ACD*ae=ymdaýae=ym! A¬e*ae=zae:y yev c
inTy> svRgtSwa[u> Aclae=ym! snatn>.
acchaedyo'yamadähyo'yam akledyo'çoñya yeva ca
nityaù sarvagatasthäëuù acalo'yam sanätanaù (2.24)
This Self is uncleavable, incombustible and neither wetted nor dried. It is eternal, all-
pervading, stable, immovable and everlasting.
AVy´ae=ym! AicNtyae=ym! AivkayaeR=ym!
%Cyte
tSmadÏ @vm! ividTvEnm! n Anuzaeictum! AhRis .
avyakto'yam acintayo'yam avikäryo'yam ucyate
tasmäd evam viditvainam na anuçocitum arhasi (2.25)
Knowing Him (the Self ) to be unmanifest , inconceivable and unmodifyiable it is
improper to mourn for Him.
The truth is that man’s spirit or Atman is indestructible. Until man lives by this truth ,
there can be no abiding virtue in him. In order to convince this Arjuna, Krishna at the
very start of this discourse, expounds the high philosophy of Atman in the following
words: Your sorrow is for persons who are not in need of it. A wise man takes death as a
triffle. For he, knows that the essence in man is the Atman or the consciousness, the
birthless, the death less, the eternal spirit, whom weapons cannot cleave, fire cannot
burn or air cannot dry . Birth and Death are only of the body and not of the Atman, and
the body in relation to the Atman is like clothes one puts on and throws away; or like the
passing stages of life like childhood, boyhood, youth and old age. Pleasant and painful
experiences of life are passing episodes. A man who knows this and is never moved by
pleasure and pain, by life and death, is alone wise and fit for spiritual freedom.
12. /home/pptfactory/temp/20100429143424/eastern-perspectives-of-consciousnessdoc501.doc - 12 -
SUMMARY
a. Lower Prakrti is jada (inert) while the higher prakriti is charged with
consciousness.
b. Consciousness is trapped in Prakriti is Jiva.
c. According Sankhya there is one prakriti and many purushas. But Krishna divides
Prakriti into lower and higher.
d. Krishna speaks about three purushas
a. Lower Purusha associated with lower Prakriti.
b. Higher Purusha associated with higher Prakriti.
c. The suprme Purusha - the master of all is Purushottama
e. Purushottama is the Universal Self and He is the reflection of Nirguna Brahman.
f. Consciousness is always singular. As white color appears in seven colors.
Consciousness also appears in different states in different levels.
g. Krishna condenses 24 tatvas into 8.