Podcasts about Chandogya Upanishad

In this episode of Impressions, we delve into the profound teachings of the Chandogya Upanishad and explore the ancient wisdom behind "Yatha Pinde Tatha Brahmande"—as within, so without. We examine the fundamental ground that gives rise to all material reality, revealing how matter emerges from the immaterial, and how consciousness, in its purest form, shapes the fabric of existence.Join us as we explore the subtler dimensions of being, beyond time and space, where the material and intelligent causes of reality merge. This episode addresses the timeless question of the origin of God and the cyclical nature of cause and effect in time. We also reflect on the immense power of the mind, the significance of our thoughts, and the creative potential of consciousness itself.Discover how the reality we experience mirrors the reality within, and how the power of your attention shapes both your inner and outer world. Tune in to explore the subtle truths of reality and unlock the creative agency that lies at the heart of existence.To experience and dive deep into the whole Chandogya course visit Sattva Connect at the flowing link : www.sattvaconnect.comor for further wisdom and knowledge visit : www.sattvayogaacademy.com www.instagram.com/theanandmehrotra#AnandMehrotra #meditation #here #self-realisation #awakening   #upanishad #wisdom #consciousness #mind #intelligence #growth #unity #sattvayogaacademy #sattvaconnect #knowledge #yoga #chandogya 

Today is a very sacred day: Nāga Panchami, the Day of the Serpents! Vishnu reposes on a serpent couch named Ananta. Ananta means "un-ending", i.e Infinite. In the Taittīriya Upanishad, Brahman, the Absolute Reality is described as सत्यम् ज्ञानम् अनन्तम् ब्रह्म  "satyam jñānam anantam Brahma": that which is Existence, Consciousness and Infinity. Now you might have heard a different formulation of Brahman: Sat-Cid-Ānanda, Existence-Consciousness-Bliss. Notice how Infinity is synonymous with Bliss? As we learn in the Chandogya Upanishad, यो वै भूमा तत्सुखं नाल्पे सुखमस्ति "yo vai bhūmi tat sukham, nalpe sukham asti!": Joy is vast-nes, joy is Infinity!! There is no joy in limitation!Now, taking all of this from the perspective of Shaiva Tantra: this Infinitely Free Awareness which is Innately Blissful is Śiva! God is Vimarśa-Śakti, Śiva's self-reflexivivity, i.e Awareness Reposing in Itself. This is why Vishnu (i.e, God, I.e Vimarśa) "reposes" in his serpent couch, who is called the Infinite (Consciousness). In a Shaiva sense, he is in a state of svātmaviśrantih: self-respose. This is liberation!Patañjali, the founder of Yoga philosophy is considered by our tradition to be the incarnation of the Ananta, Vishnu's serpent couch and so he is the perfect yogi, reposing in his svabhāva, his essence nature and from that arises his profound teachings on Yoga, Grammar and Medicine. Abhinavaguptapada, is known as the "new" (abhinava) serpent (guptapada) because building upon the foundations of Yoga and Samkhya, he takes the Shaiva tradition to whole new heights with his unique presentation of the Trika doctrine! Lakshmana, Rāma's brother and Rāmanūja, the founder of Viśishtadvaita Vada are also both seen as incarnations of Ananta, this Great Serpent. On a personal note, my kula devi on my Mother's side is Nageshwarī, a form of Mariamman (Kālī) to whom my grandfather was deeply devoted. He was a lifelong practitioner of Shakta Tantra who took mahāsamādhi (i.e kicked the bucket!) in the sanctum sanctorum of our family snake temple. योगेन चित्तस्य पदेन वाचां । मलं शरीरस्य च वैद्यकेन ॥ योऽपाकरोत्तमं प्रवरं मुनीनां । पतञ्जलिं प्राञ्जलिरानतोऽस्मि ॥ आबहु पुरुषाकारं। शङ्खचक्रासि धारिणं॥ सहस्र शीरसं श्वेतं। प्रनमामि पतञ्जलिम्॥ yogena cittasya padena vācāṁ । malaṁ śarīrasya ca vaidyakena ॥ yo'pākarottamaṁ pravaraṁ munīnāṁ । patañjaliṁ prāñjalirānato'smi ॥ ābahu puruṣākāraṁ śaṅkha cakrāsi dhāriṇaṁ sahasra śīrasaṁ śvetaṁ pranamāmi patañjalim Yoga, for the mind Grammar, for the speech, Medicine for the impurities of the body, I bow to that great sage Patañjali who has given all these! Pure spirit incarnate in form, Holding the conch, discuss and sword I bow to Patanjali, that thousand headed white (cobra)!अनंतं वासुकीं शेषं पद्मनाभं च कंबलम् शंखपालं धृतराष्ट्रं च तक्षकं कालियं तथा एतानि नव नामानि नागानाम् च महात्मन: सायंकाले पठेन्नित्यं प्रात:काले विशेषत: तस्य विषभयं नास्ति सर्वत्र विजयी भवेत् anaṃtaṃ vāsukīṃ śeṣaṃ padmanābhaṃ ca kaṃbalam śaṃkhapālaṃ dhṛtarāṣṭraṃ ca takṣakaṃ kāliyaṃ tathā etāni nava nāmāni nāgānām ca mahātmanah: sāyaṃkāle paṭhennityaṃ prātakāle viśeṣatah: tasya viṣabhayaṃ nāsti sarvatra vijayī bhavet Ananta, Vāsukī, Śesha, Padmanābha and Kambala Śankhapāla, Drstarāshtra, Takshaka and Kāliya: These are the 9 great Serpents: I bow to them all! If (this mantra) is recited always, especially at dusk and at dawn, all poisons and fear will be destroyed and one becomes victorious everywhere!Support the Show.

Entrevista en Castellano. En el programa de hoy contamos como invitado a Markus Witte. La base de toda vida, de todo el universo, es la energía vital sutil que los yoguis llaman prana. No puedes verlo, tocarlo ni saborearlo, pero la mayoría de los yoguis han tenido una experiencia de prana, la energía sutil que fluye a través de nuestros cuerpos. Esta energía mística se mueve a través de nuestros cuerpos y anima cada una de nuestras acciones, desde grandes movimientos físicos hasta diminutos procesos bioquímicos. Crear comprensión y conciencia del prana es importante para que los yoguis comprendan el propósito de muchos ejercicios de hatha yoga. La palabra sánscrita prana fue mencionada por primera vez en el texto Chandogya Upanishad de 3000 años de antigüedad y fue refinada y descrita en Upanishads posteriores . Los textos tradicionales de Ayurveda , Tantra Yoga y Hatha Yoga desarrollaron y elaboraron aún más el prana y la anatomía energética que lo sustenta. Revista digital La tortuga Avui. www.latortugaavui.com Redes: Instagram: area-hermetica-radio. Facebook grupo Secrets del Pirineu Telegram: [https://t.me/.../FSW-COI...//t.me/joinchat/FSW-COI-ZiUtQ0Aj) Ràdio Caldes 107.8 fm, Radio Granollers a la carta, por TDT para las comarcas del Vallès canal 515 y por internet: www.radiocaldes.cat y Ràdio Granollers a la carta. areahermeticaradio@gmail

Lecture by Swami Tyagananda, given on April 14, 2024, at the Ramakrishna Vedanta Society, Boston, MA.

Cub Kuker Supernatural Podcast EP391 I've encountered trouble repeatedly for saying "I Am God." Many people misinterpret my meaning when I say this. Throughout different times, many individuals have made similar claims. However, rather than asserting themselves as the only incarnation of God, they often simply realized a profound truth about themselves and others. Personally, I even believe that this is what Jesus himself was claiming, rather than asserting singular divinity or identifying as the Messiah. Drawing from the wisdom of Eastern mystic scriptures, the teachings of spiritual luminaries like Yogananda and even Jesus himself, and even contemporary concepts like the Matrix theory, we embark on a journey to understand and embrace non-dualism—the realization that we are not separate from the divine, but rather an integral part of it. The following are some beautiful quotes from eastern mystic philosophers, and gurus to help guide us each towards a more non-dualistic lifestyle. Bhagavad Gita: In Chapter 10, Verse 20, Lord Krishna says, "I am the Self, O Gudakesha, seated in the hearts of all creatures. I am the beginning, the middle, and the end of all beings." Upanishads: From the Chandogya Upanishad (6.8.7), "Tat Tvam Asi," which translates to "Thou art That." This implies the identity of the individual self (Atman) with the Ultimate Reality (Brahman), indicating that the individual is God. Yogananda's "Autobiography of a Yogi": Yogananda often emphasized the concept of the divine essence within oneself, stating, "God is within you," suggesting the recognition of the divine presence within each individual. Jesus Christ in the New Testament: In John 10:30, Jesus says, "I and the Father are one." This verse is often interpreted to imply the unity of Jesus with God, suggesting the divinity within oneself. Simulation Theory: Drawing from modern concepts, the idea of being "Player One" in the simulation can be likened to the Eastern concept of realizing one's true nature as God or the divine. Just as in a simulation, where the player realizes their inherent power and control within the game, realizing oneself as God suggests recognizing one's inherent divinity and connection to the Ultimate Reality.  Understanding non-dualism (Advaita Vedanta) deeply involves transcending the illusion of separation between oneself and the divine. By integrating these practices and perspectives, one can deepen their understanding of non-dualism and realize the inherent divinity within oneself, transcending the illusion of separation and recognizing the unity of all existence. Note: Always do your own research in regard to any theory. These notes represent my research alone, and not necessarily mainstream theories. ___________________________ Your Guide To The Rabbit-Hole Awaken Your Supernatural Power Become A Member ⤵️ Membership, Merch, Socials: https://www.CubKuker.com/ Support Me With Tips:  ⭐️ Stars (FB),

As long as you can feel,  "God, (Y)our Silence is enough, (Y)our Grace is my sufficiency." Then It is. And It will be. Everything is better.  Everything is better.  Accept It now, understand it later.*  I Love You I Am You nik  Support the show: ▶▶https://www.patreon.com/goodmornings __________________________________________ Today's Quotes:    "Love said to me there is nothing. that is not me. Be silent." - Rumi "Sarva khalvidam brahma" [Chandogya Upanishad 3:14] "Indeed, all this manifested universe is Brahman' - look with that feeling. - Brahmanda Saraswati  "Peace I leave with you; my peace I you I do give you. I do not give to you as the world Rather, gives. Do not let your hearts be troubled is doing and do not be afraid." - John 14:27 "Keep in mind three laws while meditating - I am nothing, I need nothing, I am going to do nothing. If you have these three principles, you will be able to meditate." -Gurudev Sri Sri Ravi Shankar *2 Corinthians 12:9 *Qadr, @strivingsouls 

Listen to this 10 part episode from Chandogya Upanishad chapter 7, where Swaminiji explains the meaning of Shokam Taratyatmavit. Narada says to Sanatkumāra  ‘True, I have learned much, but I know only the word meaning. I do not know the Self. Sir, I have heard from great persons like you that only those who know the Self are able to overcome sorrow. I am suffering from sorrow. Please take me across the ocean of sorrow.' 

Our temperaments are determined by a combination of the three gunas – sattva guna, rajo guna and tamo guna. Sattva guna is the highest and most sublime. It manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo guna manifests itself as laziness and delusion.7th verse: “The food that we eat is linked to the three gunas. The way we practice rituals, austerity and charity is also linked to the three gunas.”The Chandogya Upanishad contains the first important discussion on the effect of what we eat and the true meaning of food. Shankaracharya has also written commentaries on the broader meaning of food. Food is not just hat we eat with mouth – our mind also eats food. It is all the ideas and associations that we imbibe and that impact our emotions and feelings. The five senses of perception and the sense objects – they all bring food to the mind.The verse in Chandogya Upanishad is:आहार शुद्धौ सत्त्व शुद्धिः सत्त्व शुद्धौ स्मृतिः ध्रुवा स्मृति लम्भे सर्व ग्रन्थीनां विप्र मोक्षः || [7.26.2] It means: “From purity of food comes purity of mind. From purity of mind comes constant remembrance of higher spiritual ideas. From constant remembrance of higher spiritual ideas comes liberation from bondage.”We remember what we are interested in. What are we are interested in depends on the structure of the mind. Whatever the mind has in its system, it wants more of it. If the mind is pure, it remembers and imbibes higher spiritual ideas.In a broader sense, mind refers to Antahkarana, which is made up of four compartments (mind, intellect, memory system, ego sense). In darkness, we may speculate whether something is a pillar or a human – this comes from mind, which is the speculative faculty. When we conclusively determine that it is a pillar, it comes from the intellect which is the determining faculty. We may remember that we had seen a similar pillar elsewhere – that comes from chittam, which is the memory system. And then we may think “I am the one who saw it” – that comes from ahamkara, which is the ego sense.8th verse: “Foods that enrich vitality, energy, strength, health, cheerfulness, mental equilibrium, appetite, contentment, and which are nourishing and agreeable, are liked by those endowed with Sattva guna.”Bhagavata Purana emphasizes that we should only eat what we need for our health and sustenance. It says: “One should only eat what the system permits to eat. Those who eat more, fall sick and become a liability to themselves.” In a broader sense it also means: “Those who are greedy and keep things which they do not need and which belong to others, such people are thieves.”There is an ancient ayurvedic verse from Sushruta Samhita, which defines health in a universal sense.“sama dosha sama agnischa sama dhatu mala kriyaaha| Prasanna atma indriya manaha swastha iti abhidheeyate”It means that a man is in perfect health when he is physically, mentally, spiritually and emotionally healthy. In particular, this verse emphasizes that physical health needs to be complemented with a pleasantly disposed and contented mind, senses and spirit. They should not remind us of their existence.Manu Smriti defines what is the wrong type of food. It says:ANAROGYAM ANAYUSYAM ASVARGYAM CA ATIBHOJANAM APUNYAM LOKA VID VISTAM TASMAT TAT PARIVARJAYET (MANU SMRITI 2/57)It means: “One should avoid the following: (1) Food that is not good for health (2) Food that reduces the duration of life (3) Food does not guarantee good health in next life (4) Eating too much (5) Food that makes us do sinful deeds (6) Food that causes people to ridicule you.”Food has both a gross and subtle dimension. At a gross level, the food needs to be hygienically pure. At a subtle level, it means food that is prepared and served by people with good temperament and with affection.The 24th verse of the 4th chapter of Gita is the Brahma-Yajna-Mantra. It is uttered with a deep sense of reverence before people eat food, so the food is purified. With the imagery of a Vedic ritual (Yajna), this verse says: “the process of offering, what we offer, the one who offers, into what it is offered, the act of performing the ritual, the goal to be reached – everything is Brahman.”There is nothing in this world, but Brahman. With this strong conviction, when we utter this mantra before eating food, then whatever we eat becomes purified. Whatever we eat, we should eat with a prayerful attitude.We should be moderate when it comes to eating food. Our body should not complain after we eat food. Extreme fanatical fasting and extreme gluttony are both non-spiritual.9th verse: “Foods that are bitter, sour, saline, hot, pungent, dry and burning are liked by those endowed with Rajo guna.”Food that creates temporary emotional excitement, violent tendencies, and disturb the balance of the mind are of the rajasika type.Gita has no reference to vegetarianism. There is no indication that ancient vedic culture was a vegetarian culture. The discussion of sattvik, rajasik and tamasik food goes beyond the concepts of vegetarian and non-vegetarian. Lord Krishna is addressing food in the context of the entire humanity.

In this episode continuing the 4-part mini-series of the Mahavakyas, Anand explores the jewel that comes from the Chandogya Upanishad, Tat Tvam Asi - Thou art that. This piece of wisdom dives into the fundamental questions we ask ourselves, who am I and why. In our search for self-realisation, this simple but potent declaration leads the seeker into the experience of discovering the very greatness of being and the truth of our essential nature.To dive deeper into the Chandogya Upanishad visit www.sattvaconnect.com/course-details/chandogya-upanishad to experience an in-depth exploration of this Upanishad with Anand Mehrotra Or For more wisdom, knowledge and integrative teachings visit : www.sattvaconnect.com www.instagram.com/theanandmehrotra/sattvayogaacademy.com #AnandMehrotra #chandogya #upanishads #vedas #self-realisation #awakening   #wisdom #consciousness #mind #intelligence #growth #sattvayogaacademy #sattvaconnect #knowledge #yoga  

The Subal Upnishad is structured into sixteen chapters and deals a range of topics, including cosmology, physiology, psychology, and metaphysics. The text opens as a conversation between Vedic sage Raikva (Subala) and Prajapati, the former is credited in the Chandogya Upanishad for Samvargavidya. Raikva asks about the origin of universe, with the question "What was at first?" Listen to this episode of  "What is soul and ascension? (Subal Upnishad)" of the podcast Upnishad Simplified by Dr. Shisham Aggarwal. For more such information check out the book - https://www.amazon.in/s?i=stripbooks&rh=p_27%3ADr.+Shisham+Bansal&ref=dp_byline_sr_book_1See omnystudio.com/listener for privacy information.

Sri Ramakrishna, like the Buddha before him, often held that what the Absolute Reality, Brahman is cannot be described. It is "ucchishta", meaning, undefiled by the tongue. As such, it is beyond the Vedas, the Puranas, the Tantra or any sacred book. Further, because the ultimate Reality is "one without a second", that is, non-dual, It cannot be compared to any other thing, It being all there is. What does ghee taste like? Well, Sri Ramakrishna would say, it "tastes like ghee!". In saying this though, the Master points out that there is a "rasa", a taste or a qualia, a subjective experience that comes with being absorbed in that Absolute Brahman. And he often compares that feeling to the feeling of a fish let loose into the ocean or the feeling of a bird soaring high in the sky. In this video, we take up Sri Ramakrishna's descriptions of what it feels like to be absorbed in Brahman, compare them to Chandogya Upanishad 7.23.1 (yo vai bhūma tat sukam, nalpa sukham asti = there is no joy in the limited, only the vast is joyful) and then come up with a few analogs from our day to day lives to give you a taste of what enlightenment feels like.Lectures happen live on zoom every Monday at 7pm PST and Friday at 6pm PST.  There's Q&A right after the lecture. It is free and open to the public. All are welcome!Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrMSupport the show

For additional notes and resources check out Douglas' website.Hinduism has taught reincarnation for many thousands of years. Sikhism, which derives from Hinduism and Islam, also accepts reincarnation (many passages in the Granth teach this doctrine).The Chandogya Upanishad 5.10.8 reads, “... those who are of pleasant conduct here—the prospect is, indeed, that they will enter a pleasant womb, either the womb of a Brahman, or the womb of a Kshatriya, or the womb of a Vaisya. But those who are of a stinking conduct here—the prospect is, indeed, that they will enter a stinking womb of a dog, or the womb of a swine, or the womb of an outcast.”Kaushitaki Upanishad 12 teaches reincarnation "... either as a worm, or as a moth, or as a fish, or as a bird, or as a lion, or as a wild boar, or as a snake, or as a tiger, or as a person, or as some other in this or that condition, he is born again here according to his deeds, according to his knowledge."Status and the body you inhabit in the next life (canine, porcine, or “untouchable”) depend on your conduct in the present life. Karma (actions) determine the level at which you are reborn.Eventually all souls “graduate” until atman (soul) becomes one with paramatman (the world soul).Individual existence then disappears.And that means communal existence disappears, too. But we were created for community. Reincarnation ultimately negates the social dimension of humanity.John the Baptist reincarnated?In Matthew 17 Jesus says John the Baptist was the Elijah to come, yet in John 1:21 the Baptist denies it. Is this because Malachi only speaks of a prophet to come "in the spirit of Elijah," not Elijah himself?Was John's denial a way to steer his disciples away from the idea of an actual reincarnation? Yes, I think so. Many expected Elijah to return to the earth literally, and this notion persists in Jewish tradition even today, with the empty seat left for him at the Seder Supper. John does come in the spirit (and clothing) of Elijah, his ninth century BC counterpart (Malachi 3-4; Matthew 11, 16; see also 1 Kings 17-19), though he wasn't literally Elijah (John 1:21).Elijah appeared along with Moses at the Transfiguration (Matthew 17, Mark 9, Luke 9), so how could he have he been "reincarnated" as John the Baptist? Worse for those advocating reincarnation, the classic belief requires the rebirth of a dead person, yetElijah never died (2 Kings 2:1-11).Thus there is no biblical basis for importing the popular eastern idea of reincarnation into Christianity, at least not based on the case of John the Baptist.ConclusionThe scriptures do not allow reincarnation. See Hebrews 9:27, Job 7:9-10.Reincarnation does not take seriously the biblical view of humanity as "spirit, soul, and body" (1 Thessalonians 5:23).Eastern reincarnation is something to be escaped, not desired. In contrast, in the West, where it has become fashionable to espouse reincarnation, this is viewed as something positive: a chance to start over. Probably few westerners have any idea about the real source of the idea, or why no one would desire the doleful cycles of reincarnation who really comprehended the doctrine.Reincarnation it is ultimately part of an impersonal worldview.To be fair, "Contrary to the popular stereotype of past lives fostered by the tabloid press, the vast majority of past lives are not those of Egyptian princesses or wives of Henry VIII. Most of the lives that are reported are barely identifiable within the known framework of history. We encounter African tribesmen, nomadic hunters, nameless slaves, Middle Easter traders, anonymous medieval peasants, and so on, from all times and places; often they can barely name their chieftain or lord, let alone place themselves upon some totally irrelevant time map of European or ancient history." (Roger J. Woolger, Other Lives, Other Selves: A Jungian Psychotherapist Discovers Past Lives [New York: Doubleday, 1987], 37-38)

Mriga Trishna - the illusory world Shri Kṛṣṇa starts answering Arjuna's question on how to identify someone who is Sthitaprajna. Kṛṣṇa says that when one discards all selfish desires and cravings of the senses that torment the mind, and becomes satisfied in the realization of the higher self, such a person is said to be Sthitaprajna. We need to restrain our senses otherwise they will make us run behind illusions all our lives. We need to stop our mind from keeping on saying “I want this, I want that, I will be happy if I have that, I will be happy if I enjoy that, etc.,”.  Sage Vasishtha is one of the Saptarishis, seven original Rishis of our planet and He was also a Manasputra  of Lord Brahma (given birth by the mind of Brahma). The word Vasishtha denotes unparalleled brightness. According to his name, he had conquered all the negative qualities like desire, anger, miserliness, jealousy, and pride.  Lord Rama had accepted him as His guru. There was once a long dialogue between Sage Vasistha and Lord Rama, discussing the nature of existence, reality, and the path to self-realization. This is documented by Sage Valmiki (author of the Ramayana) in the Yoga Vasistha, also known as Vasistha's Yoga. This scripture is considered to be one of the foundational works of Advaita Vedanta (non-dualistic philosophy). It contains the following verse:  असद्वैव स वै लोको जीवनं दुःखमुच्यते। भ्रमत्वेनैव भूतेषु यथा भाल्येषु भीतितः॥ asat-vai-eva sa vai loko jivanam duhkhamucyate bhramatvenaiva bhuteshu yatha bhalyesu bhītitah असद्वैव (asad-vai-eva) = unreal-only-indeed स (sa) = that वै (vai) = indeed लोको (loka) = world जीवनं (jivanam) = life दुःखमुच्यते (duhkhamucyate) = suffering is said to be भ्रमत्वेनैव (bhramatvenaiva) = due to delusion only भूतेषु (bhuteshu) = in beings यथा (yatha) = just as भाल्येषु (bhalyesu) = in children भीतितः (bhītitah) = afraid This world, though unreal, appears to exist and is the cause of life-long suffering to an ignorant person, just as a (non-existent) ghost (is the cause of fear) to a boy. This world has been called mṛiga tṛiṣhṇā in the scriptures, meaning “like the mirage seen by the deer.” In a hot desert, the deer thinks it sees water in the distance and starts running towards it. However the mirage or illusion of water keeps appearing only at a distance and the deer can never reach it. The deer eventually dies thirsty and exhausted. That is exactly how most humans live. We spend all their lives running behind illusions created by maya in this illusory world and die unsatisfied and unfulfilled. It is very important to realize that we can never get true happiness through any material pursuits. Let us look at our own lives, since childhood we have all had so many desires, thinking that we will be happy if only we get that one thing, but as soon as we get that one thing, we are busy desiring for the next thing.  There is a story in the Chandogya Upanishad where a wise sage named Uddalaka shares this wisdom with his son, Svetaketu, who had just completed his formal education. Uddalaka wanted to teach Svetaketu about the nature of reality and how everything in the universe is interconnected. To help Svetaketu understand this profound truth, Uddalaka asked his son to bring a fruit from a nearby banyan tree. Svetaketu brought the fruit, and Uddalaka told him to cut it open. Inside the fruit, Svetaketu found many small seeds. Uddalaka asked him to cut one of the seeds and tell him what he saw. Svetaketu replied that there was nothing inside the seed. Isn't that amazing? The Banyan tree is one of the largest trees in existence and yet, the seed from which it grows has ‘nothing' inside it.

Extracto del Chandogya Upanishad 29-3-22.

This episode begins by examining the relationship between music and nature. It then explores the Chandogya Upanishad and Hindustani Classical Music for insights into nature, humankind, and music. The final segment turns to the U.S. reception of the music of Ravi Shankar and discusses how that reception over the course of the 50s and 60s reflected a growing concern with spirituality and the search for a shortcut to transcendence.

Episode Topics Why are we talking about the Upanishads? The value of the Upanishads today Continuing with the Chandogya Upanishad A major application of the first main principle of the Chandogya Upanishad The etymology of "astrology" Astrology then and now Ancient Babylonia, Mathematics, Astronomy and Astrology A major application of the second main principle of the Chandogya Upanishad https://amzn.to/3lZloae (Real Astrology) by John Frawley https://amzn.to/3fVkMPj (The Upanishads) by Eknath Easwaran Email us your feedback and any questions you may have at: ask.tim.and.vie@gmail.com You can help support our Podcast by giving as little as $1 per episode, our PayPal account is here: https://www.paypal.com/cgi-bin/webscr?cmd=_s-xclick&hosted_button_id=7FDYKCGSKL3NL&source=url (https://www.paypal.com/cgi-bin/webscr?cmd=_s-xclick&hosted_button_id=7FDYKCGSKL3NL&source=url ) May we all be well, adapt and thrive! - Tim and Vie Other Resources This series is brought to you by Yoga Energy School. It can be found at http://YogaEnergy.com (http://YogaEnergy.com ) Yoga Energy School is offering Private Online Yoga Alliance registered 200-hr and 300-hr teacher trainings and continuing education.  They can be found at http://YogaEnergy.com (http://YogaEnergy.com) Did you subscribe to the podcast? Did you share this episode with all your friends? Email us your feedback at: ask.tim.and.vie@gmail.com May we all be well, adapt and thrive! - Tim and Vie For YA Registered Instructors Earn CEUs here: http://YogaEnergy.com Disclaimer All information provided here is for informational and educational purposes only, and is not to be construed as medical advice or instruction. No action should be taken solely on the contents of this Podcast. Please consult your physician or a qualified health professional on any matters regarding your health and well being or on any opinions expressed within this Podcast. You assume all responsibilities and obligations with respect to any decisions, advice, conclusions or recommendations made or given as a result of the use of this Podcast. Audio Transcript Support this podcast

Sage Uddalaka asks his son Svetaketu: What is that knowledge by which we hear the unhearable, perceive what cannot be perceived and know what cannot be known? Inspired from this story from the Chandogya Upanishad, Swami Sarvapriyananda teaches the great saying (mahavakya) - Tat Tvam Asi (That Thou Art). This discourse is also inspired from a verse from the Brihadharanyaka Upanishad (Mantra 4.4.12) as taught in the book, Pancadasi by Vidyaranya: "If a man knows the Self as ‘I am this,' then desiring what and for whose sake will he suffer in the wake of the body?" Mantra 4.4.12: आत्मानं चेद्विजानीयादयमस्मीति पूरुषः । किमिच्छन्कस्य कामाय शरीरमनुसंज्वरेत् ॥ १२

-8th chapter: verses 20, 21, 22, 23, 24, 25, 26, 27-The lecture was given by Swami Tattwamayananda on May 21, 2021.-20th and 21st verse: “Beyond this Avyakta (unmanifested) and Vyakta (manifested), which belong to the realm of the relative, there is the one Absolute Reality which is different from the unmanifested state of the relative – it is Aksharam (imperishable) and it is Sanatana (eternal). Those who realize their spiritual identity with this Supreme Reality, they get liberation from this cyclic rotation”-22nd verse: “This Supreme Reality is the source of everything. It is our true nature and is attainable through pure devotion.”-One method of developing this devotion is to give a spiritual orientation to our natural human impulses, such as our love for friends and parents. Under Navadha Bhakti, one follows nine disciplines: Sravanam (Hearing about God ), Kirtanam (Chanting His Name and Glory), Vishnu smaranam (Remembering Him), Pada sevanam (Serving His Lotus Feet), Archanam (Worshipping Him), Vandanam (Prostrating before Him), Dasyam (Being His Servant), Sakhyam (Befriending Him), and Atma Nivedanam (Offering Oneself to Him).-Prapatti is the highest state of a devotee of God. Prapatti means complete surrender and is composed of the following characteristics. (1) Always having a positive outlook in life, full of sattvic qualities such as serenity, wisdom, compassion, and broad mindedness. (2) Rejecting all the opposing qualities such as skepticism and self-doubt. (3) Strong faith that God will protect me. (4) Total self-surrender.-23rd verse: “I am going to tell you about the two spiritual paths that Yogis take upon departing from this body, and attain non-return or return.”-24th verse: “Yogis of the highest type follow the bright path of Shuklagati or Devayana. It is the path of fire, flame, daytime, the bright fortnight, and the six months of the northern passage of the sun - departing by this path the knowers of Brahman attain Brahman.-The Yogis who follow the path of Shuklagati are devoted to a higher spiritual ideal. They lead a pure life and are free from selfish desires. To them every action is a spiritual offering. They have dedicated their life to the realization of Brahman, and they practice seeing the same divine principle everywhere. Taking this path, they gradually realize Brahman and do not come back again to Samsara.-The Yogis taking the path of Shuklagati are less evolved compared to the Jivan-muktas, who are liberated while living in this world.-Such a Yogi is able to leave the body with full awareness. His focus is between the eyebrows, from where a light comes and lights up the path that takes him through different stages, which are guarded by different deities and who take care of him. The whole journey is lighted up by the power of his spiritual sadhana until he merges with Brahman.-25th verse: “Yogis whose spiritual practices are driven by a motive, follow the dark path of Krishnagati or Pitrayana. It is the path of smoke, nighttime, dark fortnight, and the six months of the southern passage of the sun – departing by this path, the Yogi reaches a higher abode, but returns to Samsara.”-The message of the 24th and 25th verses is twofold. First, it inspires us to lead a good life. Second, it tells us that we are independent travelers. We came alone and will go back alone.-Chandogya Upanishad describes the scenario of a dying person. First, the function of speech becomes quiet and merges in the mind. Next, other sense faculties merge in the mind. Next, mind merges in mukhya prana. Next, mukhya prana merges in the jeeva. Then, the individual self merges into the five elements. Samskaras that are accumulated in the Antahkarana, constitute the subtle body - they are preserved and transmigrate, as the subtle body takes a long journey. When we are born again, we are born with these accumulated samskaras.-There is a third category of spiritual seekers who do not have a higher spiritual ideal and keep on doing wrong things. They take a descent and come down the ladder of evolution. They may be born in the animal or insect world.-26th verse: “These are two paths - one bright and the other dark. One takes the Yogi beyond the transmigratory cycle. The other keeps him confined to the transmigratory cycle.”-27th verse: “A Yogi who knows the secrets of these two paths, is not deluded. Therefore, we should always be steadfast in Yoga, staying linked to a higher spiritual ideal.”-Even if the Yogi is not in the path of Shuklagati, he does not feel lost. He feels secure. He knows that he will be reborn in a family where he can continue his spiritual journey.-One should not expect to reach the highest spiritual goal immediately. Even if noble deeds are done with desires, they produce results that are deposited as a spiritual bank balance. These results are Adhrishtam (not visible) and Apoorvam (did not exist before the activity). These results are never lost.-Spiritual qualities are not inseparably connected to family. One of the greatest devotees, Prahlada, was born to a demon, Hiranyakashipu.

When their people are in danger, good men and women will find a way to help, even if it means sacrificing themselves. According to Pliny the Elder, human sacrifice in Ancient Rome was abolished by a senatorial decree in 97 BCE, although by this time the practice had already become so rare that the decree was mostly a symbolic act. The Vedic Purushamedha (“human sacrifice”) is already a purely symbolic act in its earliest records. This was then followed by a period of embarrassment about violence in rituals of this sort as this period corresponds to the rise of Buddhism and Jainism, both of which place emphasis on ahimsa (“non-violence”). This period also corresponds to the composition of the Chandogya Upanishad (c. 8 – 6 BCE) which lists non-violence as a virtue. The Yasiitomi-ki, a diary of the fifteenth century CE, contains an old tradition called Hitobashira (“human pillar”) in which maidens were buried alive at the base or near some constructions to protect the buildings against disasters or enemy attacks. Therefore, apparently for a time, a very very long time ago, virgin sacrifice could be done for a number of widely accepted reasons – from winning a war, appeasing an angry deity, to architecture. This episode is also available as a blog post: http://martinifisher.com/2021/02/08/the-virgin-sacrifice/

Listen to Complete Chandogya Upanishad Audiobook Translated by Max Muller Read by Jothi The Chandogya Upanishad (Sanskrit: छान्दोग्योपनिषद्, IAST: Chāndogyopaniṣad) is a Sanskrit text embedded in the Chandogya Brahmana of the Sama Veda of Hinduism. It is one of the oldest Upanishads. It lists as number 9 in the Muktika canon of 108 Upanishads. The Upanishad belongs to the Tandya school of the Samaveda. Like Brhadaranyaka Upanishad, the Chandogya Upanishad is an anthology of texts that must have pre-existed as separate texts, and were edited into a larger text by one or more ancient Indian scholars. The precise chronology of Chandogya Upanishad is uncertain, and it is variously dated to have been composed by the 8th to 6th century century BCE in India. It is one of the largest Upanishadic compilations, and has eight Prapathakas (literally lectures, chapters), each with many volumes, and each volume contains many verses. The volumes are a motley collection of stories and themes. As part of the poetic and chants-focussed Samaveda, the broad unifying theme of the Upanishad is the importance of speech, language, song and chants to man's quest for knowledge and salvation, to metaphysical premises and questions, as well as to rituals. The Chandogya Upanishad is notable for its lilting metric structure, its mention of ancient cultural elements such as musical instruments, and embedded philosophical premises that later served as foundation for Vedanta school of Hinduism. It is one of the most cited texts in later Bhasyas (reviews and commentaries) by scholars from the diverse schools of Hinduism. Adi Shankara, for example, cited Chandogya Upanishad 810 times in his Vedanta Sutra Bhasya, more than any other ancient text. Complete Mukhya Upanishad Books and Audiobook in English on Sagesutr

Listen to Brihad Aranyaka Upanishad Translated by Max Muller. Read By Jothi The Brihadaranyaka Upanishad (Sanskrit: बृहदारण्यक उपनिषद्, Bṛhadāraṇyaka Upaniṣad) is one of the Principal Upanishads and one of the first Upanishadic scriptures of Hinduism. A key scripture to various schools of Hinduism, the Brihadaranyaka Upanisad is tenth in the Muktikā or "canon of 108 Upanishads". The Brihadaranyaka Upanishad is estimated to have been composed about 700 BCE, excluding some parts estimated to have been composed after the Chandogya Upanishad. The Sanskrit language text is contained within the Shatapatha Brahmana, which is itself a part of the Shukla Yajur Veda. The Brihadaranyaka Upanishad is a treatise on Ātman (Soul, Self), includes passages on metaphysics, ethics and a yearning for knowledge that influenced various Indian religions, ancient and medieval scholars, and attracted secondary works such as those by Adi Shankara and Madhvacharya . Upanishad Audiobooks on Sagesutr Get in Touch https://facebook.com/sagesutr https://twitter.com/sagesutr https://pinterest.com/sagesutr https://instagram.com/sagesutr

The Sanskrit expression “Neti Neti”, which can be found in ancient scriptures such as the Brihadaaranyaka Upanishad, the Chandogya Upanishad, and the Avadhuta Gita, means “Not this, not that”, “Neither this nor that”, or simply, “Not this, not this.” The perception of people who are brainwashed and converted into foreign cults, changes overnight and they suddenly start treating their own people as miserable sinners. The love they had for their family members and close friends suddenly turns into hatred merely because they have begun to PERCEIVE things differently and therefore see them as transgressors and infidels. https://youtu.be/xZiPyM3NL6Y

This is a story from the Chandogya Upanishad about a boy named Sathyakaman and his mother Jabala. The boy later becomes a Vedic sage, who first appears in Chapter IV of the ancient Vedic text. As a boy, he enquires about his father's Gotra from his mother and what happens next is the remainder of the story. Please listen to it fully and share it with all your friends.

Parashu – Axe. Hasta – hands. One who holds an axe in his hands. The axe is the symbol of truth and wisdom. Lord Shiva cuts off the big tree of ignorance and falsehood with his axe ( truth and wisdom ). The Lord holding the axe of truth shows us that he is very fond of truth and true people. An axe represents Truth - Satyanishtha. An axe is heated red hot and a man is asked to touch it to find out whether he is truthful or lying. So says the Chandogya Upanishad chapter 6. One who loves Truth is Lord Shiva. Satyam eva jayate na anritam says the Mundakopanishad. What is the Truth? How to know what is Truth? Fake news, falsehood, pretention etc. one must discriminate clearly. Presently, people are more interested in topics like Practical Vedānta, Vedānta – the Means to Personality Development, Vedānta and Business Management, Vedānta for Better Relationships, Vedāntic Tips for Better Health, Vedānta – The Key to Success and so on. They are willing to know or learn about Vedānta only if assured of being better professionals, having better relationships and acquiring more wealth, power and fame. We are completely absorbed in the rat race. But let us be warned that ‘in this rat race, even if you succeed, you still remain a rat!’ We are somehow more interested in the utility of Truth than the Truth itself. This is because we have more value for material achievements than for the Truth. Empirical Truth - Truth has a very important role to play in our day-to-day life. It is a fundamental value and its adherence is considered the common duty (sāmānya dharma) for all of mankind, all through life. Following the principles of truth makes us strong within, integrates our personality, endows us with peace of mind, confidence, fearlessness and gives us credibility and respect from others. It spreads goodness in society and helps to integrate it. A truly honest man has the strength to make mighty powers bow before him. Satvichar, Satbhav, Satvani, Satyavrata, Satvyavahar, Satkarma are various ways to practice Truth at the Empirical level. Absolute Truth - That which does not change in 3 periods of time. Truth should be known for the very joy of discovering It, experiencing It and living It. When the Truth is not known, untruth is mistaken for the Truth, unreal for the Real and the not-Self for the Self. We remain immersed in illusions, false notions, the unreal and the untruth. Such ignorance is not bliss. It is the root cause of all our misery. When the Absolute Truth is known, it removes our misery forever (ātyantika dukkha nivṛtti) and we gain supreme Bliss (paramānanda prāpti). Let us love the Truth and live the Truth. Then Lord Shiva will love us too. Please support this channel by pressing the subscribe button or the bell and support Chinmaya Mission Mumbai projects taken up by Swami Swatmananda, through generous donations. Contribution by Indians in INR can be made online using this link: https://www.payumoney.com/events/#/buyTickets/Gurudakshina For Foreign contributions please send a mail to sswatmananda@gmail.com Subscribe/Follow the Audio Podcasts @Chinmaya Shivam Available on Spotify, Apple iTunes, Apple Podcasts, Podomatic, Amazon music and Google Podcast FB page: https://www.facebook.com/ChinmayaShivampage Insta: https://instagram.com/chinmayashivam?igshid=1twbki0v3vomt Twitter: https://twitter.com/chinmayashivam Blog: https://notesnmusings.blogspot.com LinkedIN: www.linkedin.com/in/swatmananda Copyright of all images are with the respective owners. We thank them for their efforts which has helped our cause of sharing knowledge selflessly with maximum people.

This lecture was given by Swami Tattwamayananda on October 4, 2020. It was hosted by the Stanford Hindu Students Association.

Shvetaketu also spelt Svetaketu, is a character from the Chandogya Upanishad. He was the son of sage Uddalaka, the grandson of sage Aruni, and represents the quintessential seeker of knowledge. The Upanishads entail the journey of Shvetaketu from ignorance to knowledge of the self and truth (sat). In the Mahabharata, Shvetaketu is credited for creating the practice of the "wife being loyal to one husband for life" after observing a brahmana catching his mother's hand (unintentionally) in front of his father.

In this weeks satsang, Swami Shankarananda shared from the teachings of The Upanishads, a collection of ancient sacred texts. In this talk, Swamiji explored teachings on the levels of knowledge, oneness, and several other classic aphorisms. Swamiji also read the story of Narada and Sanat Kumar from The Chandogya Upanishad. This podcast was recorded live at The Ashram in Mount Eliza on the 7th of March, 2020. Celebrate Swamiji's Birthday with a weekend retreat at The Ashram! Join Swamiji and Devi Ma for a weekend filled with kirtan, hatha yoga, morning workshops, a special ritual, chanting of the Guru Gita text, and satsang. Click here for more information and to book.

The Chandogya Upanishad has some thematic parallels to the Gospel of John. Both speak, “In the beginning...” You can hear themes of loving one another. I also seem to like saying “certainly” this morning. Call it “end-of-semester” brain clog.

Verses: II.1, I.9. This discourse was given on August 1, 2019 at the Lake Tahoe Retreat run by the Vedanta Society of Northern California by Swami Tattwamayananda.-There are direct and indirect approaches to explaining Brahman. In the direct approach, Brahman is explained from the highest perspective. In the direct approach, the highest is explained in connection with what is already known. Both approaches can only give an approximate explanation.-In Verse II.1, Brahman is described as satyam, existence, jnanam, knowledge, and anantam, infinity. It is existence. The description jnanam, means it is conscious so it rules out the possibility of a mere material reality. The description anantam means infinity which rules out the possibility of a limited perception. Rather, it is the essence of all perception.-The method of Via Negativa of Meister Eckhart, and the seventh verse of the Mandukya Upanishad removes all possible adjectives for Brahman, what is left out is the Reality. -Brahman is beyond the five methods of verbalization.-Brahman is not something manufactured, attained, refined, or as a result of change.-A man is told to count 10 people. He can only count 9 because he is concentrated on the process of counting. He always forgets to count himself. In the same way, we often fail to recognize our true nature and instead identify with the external world.-Maya does not exist Absolutely but what we know intellectually may not be accepted by our mind. -Maya functions through the power of Avarana Shakti, concealment, and Vikshepa Shakti, projection of the false.-The 7 disciplines for realization of Brahman are (1) Viveka – discrimination between the unchanging and the changing, artha and kama must be practiced with dharma with an eye towards moksha (2) Vairagya – re-prioritization towards the longer lasting, real success means realizing the limitations of material success (3) 6 virtues of restraining the senses (4) mumukshuttvam – higher transcendental goal (5) shravana’ (श्रवण), feeding the mind with healthy food (6) `manana’ (मनन), recollection and thought (7) `nididhyasana’ (निदिध्यासन), internalization.-The story of Satyakama and Gautama from the Chandogya Upanishad is narrated to explain how the mind evolves and becomes our own spiritual guide.-When we work with a sense of sanctity and sense (rtam, dharma, satyam), our mind becomes refined and nature because an open book and we evolve.-Many ordinary people are able to work with great Shraddha and become spiritually evolved. It is the quality of the mind that matters most in work. Perfectionism is only a small part of the sense of sanctity.-Three kinds of karma (prarabdha, sanchita, agami) are explained and the dynamics of reincarnation is explained. -Your best friend is happy to help you when you are in trouble, but is also happy when you are happy.-Creative geniuses can get a glimpse of transcendental reality, but yogis are able to stay at that level.-Radical change is possible when we surrender to God.

Verses: II.7, II.8, II.6. This discourse was given on August 2, 2019 at the Lake Tahoe Retreat run by the Vedanta Society of Northern California by Swami Tattwamayananda.-asat in the context of Verse II.7 means avyakrta, the state before differentiation into name and form. -Four forms of abhava, non-existence, from Nyaya philosophy are explained.-Spiritual life is a journey from many to one. When we no longer feel difference, there is no fear and we experience Ananda in the cave of the heart.-Three examples of saints who had experienced this oneness from the Gospel of Sri Ramakrishna are given. Some saints keep some ego of the teacher in order to teach mankind.-Without this Ananda, our life is driven by fear. -Shankaracharya says that those who take diversity to be the ultimate principle fight with each other but the Advaitin does not have a quarrel with anybody. -Verse II.8 explains that there is an invisible regulator, sakshi, that is aware and not involved but regulates the whole universe’s mutual coherence.-Verse II.6 explains creation in terms of a creator that has no desire to create because he is already perfect. After creation, he entered into creation and became one with it. -At the experience level, advaitins experience that Brahman exists in everything, and everything exists in Brahman. -The highest devotee, according to the Bhagavatam and the Bhagavad Gita Verse 12.8 sees God in everything and everything in God. -It is this experience of Ananda that grants Abhayam, complete fearlessness. Without it, our life is often driven by the fear of the loss of things that are inherently impermanent and changing.-Fear and anxiety can inspire us to work with a higher motive, this is not a negative feeling of wretchedness but there is joy in a higher pursuit. Buddha’s life is an example.-Asat as referred to in the Chandogya Upanishad should be understood in a different way than in Verse II.7, as it is brought up only to be refuted.-There is an inherent system in the universe which goes beyond himsa and ahimsa. The Bhagavad Gita gives a balanced picture of spirituality. -Vedanta does not propose that the world can be made perfect. A reply is given to a question from an agnostic.

The lecture was given on December 5, 2015, at the Vedanta Society of Northern California by Swami Tattwamayananda.-Bird's eye view of the four Mahavakyas in the Upanishad is provided, with deep dive on first Mahavakya: "Tat Tvam Asi"-Four Mahavakyas are: (1)Tat Tvam Asi, from Chandogya Upanishad in Sama Veda (2)Prajnanam Brahma, from Aitareya Upanishad in Rig Veda (3)Ayam Atma Brahma, from Mandukya Upanishad in Atharva Veda (4)Aham Brahma Asmi, from Brihadaranyaka Upanishad in Yajur Veda-The statements tell us who we are and what the universal truth is. The four represent the four stages of evolution in the spiritual evolution of the seeker, starting with Tat Tvam Asi and culminating in Aham Brahma Asmi, which represent complete union with the whole spiritual universe.-Tat Tvam Asi is updesa-vakya and Aham Brahma Asi is anubhuti-vakya.-Story of Uddalaka and Shvetaketu is discussed. True learning makes one wise and humble. Information + knowledge = wisdom. In the process of teaching Shvetaketu, Uddalaka utters: "Tat Tvam Asi" and repeats it eight more times during his instructions-Meaning of Tat Tvam Asi: "The essence of the whole creation, the one supreme reality, the Atman - resides in all of us. It is omnipresent, all-pervading and is our own inner Self. It is not far away". God is not a person who creates the world and sits outside – the whole of humanity is one spiritual family.-Discussion on why Swami Vivekananda only taught from the Upanishads. In those days, there were fanatic beliefs and people were looking for a universal spiritual paradigm. Swamiji realized that every religion had some level of universal truth. By teaching them Vedanta, he could help people realize the essence of their religion.-True religion has two elements: (1) it teaches universal, spiritual humanism and (2) it presents a scientific analysis of who we are-Belief is not the foundation of true religion. Experience is.-Discussion on how to interpret Mahavakyas. We cannot take the meaning literally. Rather the implied meaning has to be understood. "That thou art" - thou refers to the Atman within.-What a student should do after listening to "Tat Tvam Asi" - contemplate on the meaning, meditate, begin to lead a pure life, do unselfish deeds. The student should go through a spiritual preparation, which makes him fit for the knowledge. Theoretical knowledge should culminate in experience, and this evolution is represented by the four Mahavakyas.-Four stages of a spiritual seeker's evolution: (1) Rituals and prayers (2) Conviction in the truth (3) Glimpse of the higher truth (4) Experience of the truth

Breathe Through Your Heels “Now, take this huge tree here, son.  If someone were to hack it at the bottom, its living sap would flow.  Likewise, if someone were to hack it in the middle, its living sap would flow; and if someone were to hack it at the top, its living sap would flow.  Pervaded by the living essence…, this tree stands here ceaselessly drinking water and flourishing…  The finest essence here – that constitutes the self of this whole world; that is the truth; that is the self…).  And that’s how you are….” (Chandogya-Upanishad 6.11.1-3, c. 500 BCE). Today, we reflect on how to “breathe through the heals”. Perhaps my favourite tree passage is from “The Yellow Emperor’s Classic of Internal Medicine”, dated approximately 2000 BCE.  It is the earliest known reference to the Chinese practice of “standing like a tree”, “standing still without changing”, a form of chi kung practice.  The meridians, or internal energy pathways of the body identified by traditional Chinese medicine, are here compared to the branches and limbs of a tree which is the means by which humans connect – and are connected by – the heavens and the earth.  The vital essence, or chi, is said to flow through the body as sap flows through a tree.  The passage reads: “I have heard that in ancient times there were the so-called Spiritual Beings: They stood between Heaven and Earth, connecting the Universe; They understood and were able to control both Yin and Yang, the two fundamental principles of nature; They inhaled the vital essence of life; They remained unmoving in their spirit; Their muscles and flesh were as one – This is the Tao, the Way you are looking for.” One of the key themes of my research in the oldest Sanskrit text of the Indian subcontinent is “rasa”, or “sapfulness”. It names the vibrant and vital “juiciness”, the essence of life itself, which is the whole of which we are a part. You taste it when you encounter “juicy” people, ones who know how to feel the heartbeat of the earth, the pulsing of the heavens, and somehow move in rhythm in that space in between.  This ability to feel the pulse of the earth beneath the feet, and move in the flow with it, is called – in the writings of the Taoist master Chuang Tzu – the ability “to breathe through the heals”. The true human, the authentic human, breathes through the heals. Says Chuang Tzu: “….How do we know that what we call the Heavenly (in us) is not the Human? and that what we call the Human is not the Heavenly? There must be the True (hu)man (the “authentic” human), and then there is the True knowledge. What is meant by 'the True (Hu)Man?' The True (humans).. of old did not reject (the views of) the few; they did not seek to accomplish (their ends) like heroes (before others); they did not lay plans to attain those ends. Being such, though they might make mistakes, they had no occasion for repentance; though they might succeed, they had no self-complacency. Being such, they could ascend the loftiest heights without fear; they could pass through water without being made wet by it; they could go into fire without being burnt; so it was that by their knowledge they ascended to and reached the Tao. The True (humans) of old did not dream when they slept, had no anxiety when they awoke, and did not care that their food should be pleasant. Their breathing came deep and silently. The breathing of the true (humans) comes (even) from (their) heels, while (humans) generally breathe (only) from their throats. When (humans) are defeated in argument, their words come from their gullets as if they were vomiting. Where lusts and desires are deep, the springs of the Heavenly are shallow. The True (authentic humans) of old knew nothing of the love of life or of the hatred of death. Entrance into life occasioned them no joy; the exit from it awakened no resistance. Composedly they went and came. They did not forget what their beginning had been, and they did not inquire into what their end would be. They accepted (their life) and rejoiced in it; they forgot (all fear of death), and returned (to their state before life). Thus there was in them what is called the want of any mind to resist the Tao…. Such were they who are called the True (authentic humans).” (from “The Writings of Chuang Tzu, Book 6:  “The Great and Most Honoured Master”, translation by Stephen R. McIntyre) The truly human breathe through their heels. If you can where you are, take off your socks and put your feet on the ground. If you can be outside, put your feet on the ground outside.  If you can be outside beside trees, stand outside beside the trees. If you are driving, or in a bathtub, or otherwise cannot put your feet on the ground, it doesn't really matter, because you know what it feels like to feel your feet on the ground.  Feel your feet on the ground.  Bring your attention to the feeling of your feet on the earth. Feel that connection with the earth. Can you breathe from the place of that feeling? Can you feel the strength, the vigour, the vital sap of the earth come up into you? These days, I am teaching a class about the body.  Part of what I am inviting the students to consider is to ask: what is the difference between your body and the earth? The carbon in your body, the carbon in the earth:  what is the difference? The water in your body, the water in the earth:  what is the difference? The body and the earth:  how could we ever have imagined there might be a difference? The body and the earth are one.  Can you feel the earth breathe? Can you feel the pulse and the rhythm of that breath, that heartbeat, like the flow of the sap, like the pulse and the rhythm of the tide? Can you feel the strength of the earth come up through you as you breathe through your heels? The strength of the earth and the strength inside of you:  what is the difference? You are stronger than your fear. Feel the connection between the feet and the earth, and breathe. Feel that connection and no matter where you are - with the business client, in the job interview, in the difficult conversation at the difficult meeting – pause and feel the strength of the Earth pulled up through your feet, through your heels.  Wherever you are, observe that you can no more be pushed around than the tree that digs deep with its heels and drinks from deep inside the earth. What is the difference between the body and the earth? Oh, this is the great and glorious thing of the human experience! For, can you breathe through the heels and then observe:  what is the difference between your breath and the sky? What is the difference between your breath and the wind? The breath inside of you, the space outside of you:  what is the difference? That is the human experience. Like the tree, we stand with the earth. We reach up into space, and we breathe through our heels the life that connects the two the way the sap flows up through a tree. We know the practical, the concrete, the physical, the embodied. We know the vision, the potential, the dream, the possibility, the perspective of the eagle’s view high around us, and we stand in that space in-between, joining heaven and earth, and breathing it together, making our dreams, and our visions, and our possibilities possible. Space, breath - embodied -  makes dreams come true. Breathe with the heels. Can you feel that current that flows through your whole being from Earth to Heaven? Inhale and exhale. Can you breathe with that current, feeling the rhythm and the pulse of that vital sap, that essence of existence? That you are. The quality of the relationship that you have with the outside world directly relates to the quality of relationship you have with yourself.  Come see us at “justbreatheyouareenough.com” and join the JBYAE community. I'm Adela, and you've been listening to Just Breathe....You Are Enough™.  You can follow us on Instagram, Facebook and Twitter. If you haven't yet, please subscribe, rate and review this podcast. Join us next time, and thank you for listening.  Copyright © 2019, Adela Sandness

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Om Apyayantu Shanti Mantra langsame Rezitation 3x – zum Mitrezitieren und Üben Das Om Apyayantu Mamangani Shanti Mantra ist das dritte der vier bei Yoga Vidya gerne rezitierten Shanti Mantras und auch eines der 10 im Sivananda Ashram Rishikesh rezitierten Shanti Mantras. Hier wird das Apyayantu Mangangani Vak Pranas Chakshuh Shrotram Mantra sehr langsam rezitiert, drei Mal. Das ist ideal zum Lernen, ideal zum Mitrezitieren, ideal auch zum Auswendiglernen. Dieses Mantra ist eine Einfügung vor der Chandogya Upanishad und der Kena Upanishad. Es ist ein Mantra für den Frieden mit all deinen Körperteilen und mit den Teilen deiner Persönlichkeit und deiner Seele. Du findest den Text auf http://mein.yoga-vidya.de/profiles/blogs/shanti-mantras-shanti-mantras. Hier der Text: om / āpyāyantu mamāṅgāni vāk prāṇaś cakṣuḥ śrotram / atho balam indriyāṇi ca sarvāṇi / sarvaṃ brahmaupaniṣadam / māhaṃ brahma nirākuryāṃ mā mā brahma nirākarod / anirākaraṇam astv anirākaraṇaṃ me 'stu / tadātmani nirate / ya upaniṣatsu dharmāḥ te mayi santu te mayi santu / oṃ śāntiḥ śāntiḥ śāntiḥ. // Du findest das Mantra auch unter der Nummer 670 im Yoga Vidya Kirtanheft http://mein.yoga-vidya.de/profile/YogaVidyaKirtanheft . Mehr Mantra Rezitationen und Kirtans auf http://www.yoga-vidya.de/de/service/blog/category/podcast/mantra/ und http://mein.yoga-vidya.de/video/video/listTagged?tag=vidya-mantras . Rezitation: Sukadev Bretz. Dies ist die Tonspur einer Video Aufnahme im Yoga Vidya Ashram Bad Meinberg. Die neue kostenlose Yoga Vidya App ist da! Gestalte deine eigene Yogapraxis individuell, unverbindlich und unkompliziert! Mit dieser App kannst du: – Hatha Yoga Stunden mitmachen – Pranayama oder Meditation üben – neue Mantras lernen – das nächste Yoga Vidya Center vor Ort finden Die App, samt weiteren Informationen, ist im Yoga Vidya Blog erreichbar – sowohl für Android als auch für iOS. Klicken, runterladen, und das Yoga deiner Wahl praktizieren.

Sukadev erzählt eine Geschichte aus der Chandogya Upanishad. Indra, der König der Götter, und Virochana, der König der Asuras, gingen zu Brahma in die Lehre um ihr Höheres Selbst zu erfahren. Anhand dieser Geschichte führt dich Sukadev zu der Frage: Wer bin ich? Alle Yoga Geschichten Mehr zu Vedanta in Seminaren zum Thema Jnana Yoga Vedanta Seminare Vedanta systematisch lernen Vedanta Kurs in 20 Lektionen Der Beitrag Der Götterkönig und der Dämonenkönig beim Guru – Vedanta Yoga Geschichte von Indra und Virochana erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Sukadev erzählt eine Geschichte aus der Chandogya Upanishad. Indra, der König der Götter, und Virochana, der König der Asuras, gingen zu Brahma in die Lehre um ihr Höheres Selbst zu erfahren. Anhand dieser Geschichte führt dich Sukadev zu der Frage: wer bin ich? Alle Yoga Geschichten Mehr zu Vedanta in Seminaren zum Thema Jnana Yoga Vedanta Seminare Vedanta systematisch lernen Vedanta Kurs in 20 Lektionen

Sukadev erzählt eine Geschichte aus der Chandogya Upanishad. Indra, der König der Götter, und Virochana, der König der Asuras, gingen zu Brahma in die Lehre um ihr Höheres Selbst zu erfahren. Anhand dieser Geschichte führt dich Sukadev zu der Frage: wer bin ich? Alle Yoga Geschichten Mehr zu Vedanta in Seminaren zum Thema Jnana Yoga Vedanta Seminare Vedanta systematisch lernen Vedanta Kurs in 20 Lektionen Der Beitrag Der Götterkönig und der Dämonenkönig beim Guru – Vedanta Yoga Geschichte von Indra und Virochana erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Swamiji continues a series of lectures on Chandogya Upanishad. Among the ten major Upanishads, the Chandogya and the Brihadaranyaka stand above others in their grand stature and majesty, these two texts being viewed by scholars as representing the cosmic and the acosmic aspect of Reality. These lectures are offered online at no charge. Donations are gratefully accepted. Please go to www.yrf.org for more information. Thank you for your support.

Swamiji continues a series of lectures on Chandogya Upanishad. Among the ten major Upanishads, the Chandogya and the Brihadaranyaka stand above others in their grand stature and majesty, these two texts being viewed by scholars as representing the cosmic and the acosmic aspect of Reality. These lectures are offered online at no charge. Donations are gratefully accepted. Please go to www.yrf.org for more information. Thank you for your support.