Many Native American religious and spiritual practices are colored with Vedic hues. The Native Indian's spirituality is based on naturalistic religion. The fundamental tenants of his naturalistic religion seem to have arisin as a direct outcome of self-realization in the Vedantic meaning of self-realization -- a self-realization while still in the body. Born of yogic practices peculiarly American, he shares with the Vedantist and Tibetan spiritual values based on direct experience rather than mere belief. The Native American, like the Eastern mystic, is taught to be wary of dogma and conventional non-secular nostrums, but to rely on the "Self" whence all spiritual experience emanates. He experiences his spirituality in the solitude of the wilderness or on sacred high places where visions are inspired by holy songs. His naturalistic religion is a direct method of exploring the arcane realm of the unconscious wherein lies the storehouse of memories of this lifetime and of myriads of lifetimes. In this book, the spiritual life and experiences of America's indigenous people and some of those throughout the hemisphere will be explored in conjunction with the estimable words and teachings of Swami Vivekananda, the great prophet of modern Vedanta.

Walking In Beauty

Politics & Social Sciences

EPSTEIN, RICHARD F.

Philosophy

Temple Universal Publishing

<p>So far as we know this is the first book to present the rock bottom connection between science and religion. And the interesting thing about it is that it is done from the basis of Einstein's equations of physics and geometry. For thousands of years we have been faced with the problem of understanding the relation between our physics and what underlies it. So far as we know this is the first time the solution has been in print. And it is simple and readable. We don't have two worlds one for the scientists and one for the mystics. There's only one of it. And if the mystics are right in their descriptions, and if the scientists are right in theirs, we need only a translator and a dictionary of both languages. Fortunately for us, John Dobson has lived and worked in both camps, and knows both languages, so he undertook the task of translating. But to succeed in joining the descriptions by the physicists and the mystics he had to start far below the scientist's descriptions and he got there through Einstein's 1905 equations, his physics and his geometry.</p>

Beyond Space and Time

Religion & Spirituality

Dobson, John Lowry

Religious Studies

<p>There has always been an ongoing dispute between the realists and the idealists as to what is ultimate and fundamental. The realists see matter as absolute, whereas the idealists see mind as absolute. Swami Vivekananda sees both mind and matter as aspects of a larger reality. The human soul is not separate from other souls, but is an expression of one singular, spiritual Ocean out of which the whole of creation arises. Our problem is that we are clinging to the waves rather than opening out and resting in the Ocean or Source Itself. This is all explained in the ancient Sankhyan model of perception and evolution, which Swami Vivekananda empowers with the philosophy of non-dualism. Among other things, Vivekananda puts the traditional Sankhyan idea of the gunas into a familiar psychological context: tamas being attraction, rajas being aversion, and sattva being balance. Almost a century earlier, Georg Wilhelm Friedrich Hegel, the German philosopher framed this dynamic as thesis or status quo (tamas), antithesis or breaking free, (rajas), and synthesis or ongoing levels of integration (sattva). In light of Swami Vivekananda's message, the Vedic position gives this process a higher evolutionary direction, that direction being an experience of a spiritual Reality that is omnipresent and ever-free.</p>

Seeing Beyond the Circle (Western Works of Swami Vivekananda)

Brahmavidyananda, Swami

Vivekananda, Swami /. Brahmavidyananda

Swami Vivekananda, Vivekananda

Hinduism

The Mother of Songs

Christian Books & Bibles

The reader is taken on a mystical odyssey whereby the ordinary human consciousness realizes the Divine. Based on the personal experiences of such acknowledged saints: St. Teresa of Avila, St. John of the Cross, Jeanne Guyon and others from both East and West, the seeker is guided through the four stages of the Mystic Path. For most individuals in the beginning it is a minefield of the self, or as some would have it, "As sharp as a razor's edge."     The Buddha proclaimed that pain on this earth is as copious as rain. But by no means is our story fixated on pain; the spiritual joys and ecstasies experienced by our saints with a first-hand knowledge of them, provide an undeniable inspiration for most people with a spiritual interest. Both pleasure and pain are inextricably linked they tell us, and the object of spiritual practice is to realize our own Divinity by transcending them     As the modern sage, Ramakrishna, a major contributor to our story once remarked, "We need one thorn to remove the thorn in the finger and when the thorn is removed both can be thrown away."     Swami Vivekananda, Ramakrishna's renowned disciple and his messenger to the West, provides us with the highest non-dual Vedic philosophy to broaden the dualism of the Western mystics without invalidating their message, but empowering it, because his goal was to prove that all religions stem from a single root.     Succinctly, the Swami puts the human spiritual dilemma in a nutshell. "The soul or Self must gain through experience its godly nature of perfection. The Atman does not love; it is love itself, It doesn't exist, it is existence itself. By identifying itself with the mind and the world, it thinks itself miserable."

The Sandalwood Tree

Other Religions, Practices & Sacred Texts

Fragments of the story which I am about to tell lie scattered far and wide across this world. Like bits of paper strewn upon the wind they have been carried across the Old World land mass from Greece to India and back again. They have been carried by the feet of men, by boat, by camel, by elephant, by horse. Fragments of this story may be read in the Catacombs of Rome, in the history of Egypt, in the cuneiform tablets of Asia Minor. They may be read in the rock carvings of Asia Minor and of India and in the art work of Egypt and of Greece. In a sense it is a tale of two countries, India and Greece, and great heaps of fragments lie scattered through the epics of those lands. It is a tale of the long ago. The people of the old Stonehenge had come and gone but Troy was yet to rise and fall. Even the geography of Europe and of Asia were not then what they are now. A great volcanic mountain still stood on an island north of Crete and Vakshu, the Crooked River, still flowed into the Caspian Sea.

The Songs of Orpheus

History

Ancient Civilizations

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