My Spiritual Queston Dr. Shriniwas Kashalikar
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The document discusses forgetting oneself during namasmāran (remembrance of a divine name). It explains that forgetting oneself in this context does not mean becoming oblivious, but rather forgetting individual doubts and focusing on remedying situations from their root cause. By engaging in namasmāran, one can focus on and work with the unchanging controlling center or Paramātmā, as opposed to the ever-changing illusions of maya. Feedback from other namasmāran practitioners is welcome.
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The document discusses the history of chocolate, describing how it originated from cacao beans grown by the Olmecs and Mayans in Mexico and Central America. It then explains how Spanish conquistadors brought cacao back to Europe in the 16th century, where it eventually became popular as a drink among the elite. Over time, chocolate became widely consumed in powder and solid forms across Europe and North America.
C O R R U P T P E R S P E C T I V E D R
The document discusses the corruption of perspective and how it occurs. It states that as the space of one's consciousness becomes more restricted, one's perspective becomes more deteriorated and separated from nature, religions, and even family. This corruption of perspective is subtle and often goes unnoticed. It can make one's thoughts, feelings, and actions increasingly mean, lonely, weak, and selfish, which harms both oneself and society. Namasmaran, or remembrance of the divine name, can break open the shackles restricting one's consciousness and effectively treat the corruption of perspective, which is the root of all misery in the universe.
P H Y S I O L O G Y O F N A M A S M A R A N D R
1) Meru refers to the brain or vertebral column, which supports consciousness and life.
2) Meru-mani refers to a large bead used in rosaries for counting repetitions of a mantra during namasmaran (remembrance of God's name).
3) It is recommended not to pass over the meru-mani bead when counting repetitions, in order to replicate the flow of impulses between the left and right hemispheres of the brain during meditation and prayer.
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Dr. Shriniwas Kashalikar discusses the benefits of head massage with coconut oil. He used to dislike oiling the head due to stickiness and stains, but now massages his head daily with coconut oil. The massage exercises his arms and reduces dryness in his palms. He believes traditional massage techniques should be respected in mainstream medicine, as head massage provides refreshing and rejuvenating benefits, especially when combined with meditation.
P U N I S H M E N T A N D P R A Y A S H C H I T T A D R
Punishment is judgmental and can involve contempt, but not all punishments are legal. Sins stem from incorrect perceptions, feelings, and intentions, and can be errors, mistakes, misdeeds or crimes that harm oneself or others, making one unaware of the Truth. Not all sins are illegal. Prayashchitta is any action that leads one to realize the Truth, which is a state of unity, connectivity, benevolence beyond words. Remembering God's name helps one realize the Truth.
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Zero is an important mathematical concept that gives meaning and structure but its existence is complex. Zero represents nothingness or absence, but nothingness cannot truly exist on its own - zero only has meaning in relation to other entities like time, space, and an observer. The concept of zero has paradoxically led to ideas of endings and death, though its origins and nature remain uncertain and indeterminate. This document raises philosophical questions about the nature and existence of zero.
Understanding Namasmarandr Shriniwas Janardan Kashalikar
The document discusses the concept of NAMASMARAN, which refers to the remembrance or chanting of a divine name. It states that understanding and experience of NAMASMARAN becomes deeper over time, gradually becoming the core of one's personality. While NAMASMARAN may initially be practiced with expectations, it leads one to go beyond selfishness and experience an eternal relationship with one's Guru. The document also asserts that NAMASMARAN is not about individual activity but is an opportunity provided by cosmic consciousness to merge with it. NAMASMARAN should be practiced simply for its own sake without expectations of results.
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The document discusses the corruption of perspective and how it occurs. It states that as the space of one's consciousness becomes more restricted, one's perspective becomes more deteriorated and separated from nature, religions, and even family. This corruption of perspective is subtle and often goes unnoticed. It can make one's thoughts, feelings, and actions increasingly mean, lonely, weak, and selfish, which harms both oneself and society. Namasmaran, or remembrance of the divine name, can break open the shackles restricting one's consciousness and effectively treat the corruption of perspective, which is the root of all misery in the universe.
P H Y S I O L O G Y O F N A M A S M A R A N D R
1) Meru refers to the brain or vertebral column, which supports consciousness and life.
2) Meru-mani refers to a large bead used in rosaries for counting repetitions of a mantra during namasmaran (remembrance of God's name).
3) It is recommended not to pass over the meru-mani bead when counting repetitions, in order to replicate the flow of impulses between the left and right hemispheres of the brain during meditation and prayer.
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Punishment is judgmental and can involve contempt, but not all punishments are legal. Sins stem from incorrect perceptions, feelings, and intentions, and can be errors, mistakes, misdeeds or crimes that harm oneself or others, making one unaware of the Truth. Not all sins are illegal. Prayashchitta is any action that leads one to realize the Truth, which is a state of unity, connectivity, benevolence beyond words. Remembering God's name helps one realize the Truth.
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Zero is an important mathematical concept that gives meaning and structure but its existence is complex. Zero represents nothingness or absence, but nothingness cannot truly exist on its own - zero only has meaning in relation to other entities like time, space, and an observer. The concept of zero has paradoxically led to ideas of endings and death, though its origins and nature remain uncertain and indeterminate. This document raises philosophical questions about the nature and existence of zero.
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The document discusses the concept of Namasmaran and how it relates to everyday life and romance. It was initially thought that Namasmaran was something only for people who had resigned from active life, but it is becoming clear that it is actually a process of conscious evolution that makes individuals more objective, considerate, and able to react understandingly. Namasmaran can play a pivotal role in enriching everyday life and blossoming and immortalizing romance throughout one's life if embraced from a young age.
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- 2. How to (and also why) forget myself in NAMASMARAN? Isn’t it frightening to forget myself? Moreover, isn’t it true that remembering can be difficult at times; but can be possible with efforts; but forgetting voluntarily is almost impossible? I never liked this; which I felt a defeatist state then; because it appeared to be complete submission to circumstances and signified utter cowardice! It appears; that forgetting myself in NAMASMARAN is not the same as being oblivious about; myself; as such without NAMSMARAN. That is a state of unconsciousness or ignorance. Alternatively getting excited, elated, disturbed, agitated or unhappy in a variety of situations in absence of NAMASMARAN;
- 3. is reacting subjectively; and hence not working to remedy the root cause. I have experienced both of these responses and still keep on experiencing. I do not think it is objectionable if any one else also experiences these; though I feel these are stages of transition. Now a days; I seem to understand that forgetting myself; in NAMASMARAN is forgetting all individual and subjective doubts and suspicions; while I am engaged in remedying the situation from the root cause! It appears to be most satisfactory. In this state of being I am probably focused on as well as active with the controlling center (which is beyond the concept of change and often referred to as BHAGAVANT or PARAMATMA) of all
- 4. situations; which are ever-changing and illusive (and hence often referred to as MAYA in Indian literature). The practitioners of NAMSMARAN are most welcome to make candidly critical comment!