Podcasts about ishwara

Hey guys before you listen to this one, do realize this is part 3 on a series about General Kanji Ishiwara, so if you have not already done so I would recommend listening to Part 1 & 2.    This episode is General Kanji Ishiwara part 3: The gradual fall into War with China   I tried so hard this time to finish this up neatly in part 3 and utterly failed. I wrote pages and even deleted them to keep squeezing, but theres simply too much to the story. Part 3 will be focusing on the insane politics of the 1930's and how Ishiwara tried to prevent war with China.   Its rather ironic that the man who was the chief instigator that ushering in the conquest of Manchuria was unable to impose his will when it came to molding Manchukuo. Now while Ishiwara Kanji was the operations officer given official responsibility over the planning and conduct of military operations to seize Manchuria, the arrangements for that new state, being political in nature, were not in his sphere of influence. Regardless, Ishiwara was extremely vocal about his opinions on how Manchukuo should develop and he heavily emphasized racial harmony. He continuously hammered his colleagues that the economic development of Manchukuo should reflect the spirit of racial cooperation. Ishiwara assumed the economic interests of Manchukuo would simply coincide with that of the Kwantung army, by definition both's ultimate goals would be unity of Asia against the west. He was very wrong. Ishiwara was consumed by his theory of final war, everything he did was to prepare for it, thus his obsession of racial harmony was another part of the plan.    In 1932 the self government guidance board was abolished in march, leaving its functions and regional organizations to be tossed into brand new bureaus of the new government of Manchukuo. An organization emerged in April called the (Kyowakai / Concordia Association). It was brought together by Yamaguchi Juji and Ozawa Kaisaku, and its purpose was to promote racial harmony and it was backed by members of the Kwantung army, notably Ishiwara, Itagaki and Katakura. The Kwantung army flooded money into the organization and it grew rapidly…well amongst the Japanese anyways. General Honjo was a bit weary about how much the organization might have in the political sphere of Manchukuo, he did not want to see it become an official political party, he preferred it remain in a educative role. By educative role, I of course mean, to be a propaganda arm of the Kwantung army to exert influence over Manchukuo without having real skin in the game.    But to Ishiwara the Concordia Association was the logical means to unify the new nation, guiding its political destiny, to be blunt Ishiwara really saw it should have much more authority than his colleagues believed it should. Ishiwara complained in August of 1932, that Manchuria was a conglomerate of conflicting power centers such as the Kwantung army, the new Manchukuo government, the Kwantung government, the Mantetsu, consular office and so on. Under so many hats he believed Manchukuo would never become a truly unified modern state, and of course he was one of the few people that actually wanted it to be so. He began arguing the Kwantung army should turn over its political authority as soon as possible so “Japanese of high resolve should hasten to the great work of the Manchurian Concordia Association, for I am sure that we Japanese will be its leaders. In this way Manchukuo will not depend on political control from Japan, but will be an independent state, based on Japanese Manchurian cooperation. Guided by Japanese, it will be a mode of Sino-Japanese friendship, an indicator of the present trends of world civilization” Needless to say the Concordia Association made little headway with the Chinese and it began to annoy Japanese leaders. The association gradually was bent into a spiritless propaganda and intelligence arm of the IJA, staffed largely by elite Japanese working in the Manchukuo government.    Ishiwara began using the Concordia Association to promote things such as: returning leased territories like the Railway zone, abolition of extraterritoriality, equalizing payment between the races working in Manchukuo, the kind of stuff that would promote racial harmony. Such advocacy as you can imagine deviated heavily with the Japanese military, and Ishiwara's reputation would be hurt by this. The Kwantung Army staff began shifting dramatically, seeing Ishiwara isolated, aside from Itagaki and a few other followers being around. The upper brass as they say had had enough of the nuisance Concordia Association's and gradually took control of it and made sure to stop the talk of concessions. In August of 1932 Ishiwara received a new assignment and it seems he was only too happy to leave Manchuria.   Ishiwara returned to Japan, disgusted with the turn of direction Manchuria was going, and believing he would be blamed for its future failures he submitted his resignation. But the IJA knew how popular Ishiwara was and how dangerous he could become so they rejected his resignation. Instead they gave him a military decoration. He was in a very strange spot now, for the youthful officers of the Kodoha faction loved Ishiwara, but the senior top brass of the IJA were extremely suspicious of him and lets just say he was kept under close watch.   Now with Ishiwara back in Japan he would get himself involved in a bit of a war between two factions. As many of you probably already know, the Japanese military of the late 1920s and early 1930's saw the emergence of two factions: the Kodoha “imperial way” and Tosei “control” factions. The Kodoha sought what they called a “showa restoration” to give the emperor absolute power like the good olds days as they say. They were willing to even form a coup if necessary to make this happen. Another thing they believed was in the Hokushin-ron “northern strike” war plan. The idea behind this was that the USSR and communism as a whole was Japans largest threat and the IJA needed to invade the USSR. Now the Tosei faction believed in most of what the Kodoha did, but they differed on some issues. Number 1) they were not willing to perform a coup to usher in a showa restoration, no they thought they could work with the existing Zaibatsu elites and politicians to get things done. THe Kodoha hated the politicians and Zaibatsu to the point they wanted to murder them, so differing opinions. The Tosei also believed the next world war would require a total war strategy, to build up Japan to fight the USSR, but probably the US as well. They favored Nanshin-ron “the southern strike” policy, to target the resources of south east asia necessary to give Japan what it needed to be self sufficient. Another thing that separated these two factions, the Kodoha typically were younger officers.   Despite their differences, everyone in the Japanese military understood forceful expansion into Asia was going to happen and this meant collison with the USSR, America and Britain. Ishiwara's first assignment back in Japan was a temporary duty with the foreign ministry, he was a member of the Japanese legation to the league of nations under Matsuoka Yosuke. The league of nations at this time was performing the Lytton Commission which was investigating the Macnhurian problem, ie: Japan invading Manchuria. Upon returning to Japan in summer of 1933, Ishiwara sought a regimental command, but found it difficult to acquire because of his troublemaker like history. Then General Prince Higashikuni Naruhiko who commanded the 2nd sendai division gave him command over the 4th infantry regiment. Ishiwara went to work training the men under him to counter the latest soviet infantry tactics and of course he lectured extensively about his final war theories. During this time rumors emerged that Ishiwara supported the Nanshin-ron strategy. Many of his old colleagues who supported Hokushin-ron demanded he explain himself and Ishiwara did. These rumors were actually false, it was not that Ishiwara favored the Nanshin-ron strategy, it was simply that he did not back all aspects of the Hokushin-ron strategy.   Ishiwara believed to challenge the USSR, first Japan needed an Asian union, which he thought would take probably 30 years to create. But to usher such an Asian union, first Manchukuo needed to be hammered out properly, something Ishiwara thought Japan was failing to do. Also Japan's military strength was insufficient to overwhelm the multiple enemies before her, the war she would enter would be a protracted one. To win such a war she needed resources and allies, notably Manchukuo and China. To confront the USSR, Japan would need to subvert outer mongolia, but to confront the USA and Britain she would have to seize the Philippines, Singapore, Hong Kong and Guam. It was going to be a global clash.   Ishiwara was gravely concerned with how powerful the USSR was becoming in the early 1930s. In the 3 years since he had left Manchuria, the Soviet divisions in east asia had jumped from 8 to 14 by the end of 1935, while Japanese divisions in Manchuria were only 3. For aircraft the Soviets had 950 vs 220 for Japan. On top of that the Soviets had TB-5 long range bombers, capable of hitting Japan, but the Japanese had no comparable aircraft. A large reason for such build up's were literally because Kodoha leaders were publicly threatening the Soviets such as Generals Sadao Araki. The Kodoha faction faced a lot of challenges as to how they could hope to face off against the USSR. They figured out three main principles needed to be overcome: 1) Japan had to prevent the USSR from being able to defeat its enemies to the west and east one at a time, Japan should seek diplomatic aims in this like allying with Germany. 2) A devastating blow was necessary to the USSR far east, perhaps against the Trans-siberian railway and air bases in the maritime provinces. 3) If Japan was able to demolish Soviet resistance in the far east, Japan would need to take forward positions on the Manchurian border for a protracted war. Ishiwara tried to figure out ways to get by these principles. First he advocated for Japanese troops strength in Manchuria and Korea to be 80% equivalent to that of the Soviets east of Lake Baikal at the offset of hostilities. He also urged cooperation with Germany and to preserve friendly neutral relations with Britain and the US, that is until the soviets were dealt with of course. Ishiwara vigorously felt the Nanshin ron strategy to push into southeast asia and the pacific was far too ambitious for the time being and that all efforts should be made to consolidate Manchuria for resources. Ishiwara tried to win over some Naval support for his plans, but none would be found. When Ishiwara showed his formal plans for Asia to the war ministry, they told him his projections in Manchuria would cost at least 1 billion 300 million yen. They also notified Ishiwara the navy were asking for about the same amount for their programs. Now while Ishiwara spent years trying to produce a 6 year plan to build up Manchuria, other significant things were going on in Japan.   The Kodoha faction as I said had a lot of younger officer support and a lot of these were men who came from rural parts of Japan. A lot of these men came from poor families suffering, and it looked to them that Japan was a nation full of social injustice and spiritual disintegration. These young officers were becoming more and more vocal in the early 1930's about wanting a showa restoration. They thought Japan would be better off as a military state with the emperor on top. Ishiwara empathized with the desire for a showa restoration, and many of the young officers calling for it claimed he was one of their champions. He made some fiery speeches in 1935 linking the evils of capitalism to the destitution of rural japan. He argued farmers were bearing crushing burdens because of economic privation. In his words “if the clash between the exploiters (landlords and capitalists) and the exploited continues much longer the exploited will be ground to bits. The present system of free economic competition has produced a situation where there is a small number of fabulously rich and limitless number of desperately poor. The national has indeed reached a national crisis. Liberal capitalism must inevitably give way to a newer system". What that “newer system was” however differed from what the youthful officers saw as their Showa restoration. Ishiwara wanted the Japanese government to create plans and policy, the Kodoha hardliners wanted to form a violent coup.    Kodoha officers began to push Ishiwara to champion their cause more and more. However by late 1935 Ishiwara's name would actually begin to be connected to the Tosei faction. While Ishiwara supported much of the Kodoha ideology, he simply did not share their beliefs in the same Showa restoration, he was more akin to the Tosei in that regard. Now after the manchurian incident the two factions kind of went to war with another to dominate the military. The Kodoha faction was early on the most powerful, but in 1934 their leader Araki resigned from the army due to failing health and he was replaced by General Senjuro Hayashi who favored the Tosei. In November of 1934, a plot was discovered that involved Kodoha officers seeking to murder some top ranking politicians. The result of this saw the Tosei faction force the resignation of the Kodoha leader General Jinzaburo Masaki, who was serving as the inspector general of military education. In retaliation to this, the Kodoha officer Saburo Aizawa murdered the Toseiha leader General Tetsuzen Nagata. This caused a frenzy, things began to really escalate, and many looked at Ishiwara Kanji to prove which side he favored. While in prison awaiting trial, Aizawa asked Ishiwara to be his defense counsel, to which he promised he would consider it. At the same time other Kodoha officers began pressing Ishiwara to support their cause openly. It is really hard to see where exactly Ishiwara was in all of this as all of his speeches prior were purposely ambiguous. He looked like a fence sitter and after what will be the February coup of 1936, there was testimony that Ishiwara was a middle-echelon member involved in the coup, other testimony literally had him on the list of people to be assassinated. A few weeks before Aizawa's trial, Ishiwara refused his request.   On February 26th, Ishiwara was awakened at his Tokyo home by a telephone call from Colonel Suzuki Teiichi informing him a rebellion was underway. Ishiwara, though ill at the time rushed over to the Military police HQ in Kudan. There he was informed of what was going on and how the officers were now taking the side of the showa restorationists or to quell the rebellion. From there he rushed to meet War Minister Kawashima Yoshiyuki where he demanded a proclamation of martial law to cope with the rebellion. He then urged Vice Chief of staff Sugiyama to order units from garrisons around Tokyo to overwhelm the rebels. Within 24 hours of the event, Ishiwara was then named operations officer of the Martial Law headquarters and he began coordinating plans to deal with the crisis. Thus Ishiwara occupied a crucial position in quelling the coup. On the night of the 27th a bunch of officers who sympathized with the rebels came to the HQ to argue for delaying actions against them. To this Ishiwara rose up and announced “we shall immediately carry forward plans for an assault. All units will assemble for that purpose. The army will wait until noon of the 28th; then it will begin its assault and crush the rebellion”. The next day,  Ishiwara went to the main entrance of the War Ministers office, where a large number of the rebels occupied and he demanded to talk to their leaders face to face. He hoped the youthful officers who looked up to him would see reason. They let him in, after they had shot Captain Katakura Tadashi for trying to do the same thing. Ishiwara then told them he shared many of their goals, but condemned their use of force. With a pistol pointed at him Ishiwara declared this “If you don't listen to reason you will be crushed by the severest measures”. He delivered his ultimatum and just walked out the door.    By the 28th the tides turned on the rebels. Emperor Hirohito put his foot down, demanding an end to the mutiny, many of the top Kodoha leaders walked away because of this. The Navy brought all of its power to Tokyo bay including its SNLF marines, all guns were on the rebels. Some of the rebels held out, still hoping the Emperor would change his mind and order a showa restoration, but by the 29th it fell apart. The rebels surrendered, aided by Colonel Tomoyuki Yamashita (one of my favorite generals of WW2, fascinating character). In the words of Matsumura Shuitsu a member of the Martial law HQ “In the midst of all the confusion and commotion, Ishiwara never lost sight of his objective and dealt with the criss with cool efficiency. If ever there was a case of the right man in the right place it was Ishiwara at that time. No doubt, what brought about the ultimate surrender of the rebel forces, was, of course, the Imperial command. But I believe that in a large part the collapse of the rebellion was due to the decisiveness of Ishwara, who never swerved, never hesitated. In short, Tokyo was saved by Ishiwara's courage”. It is rather ironic, many would point out it was Ishiwara who instigated the insurrection, but when it came time for it, he was the largest one to stamp down upon it. One could argue, by suppressing the rebellion, Ishawara had exploited the crisis in order to earn the political power necessary to bring about his version of a Showa Restoration.   During the mutiny, after meeting the rebels, Ishiwara actually had a secret meeting with two Kodoha officers at the Imperial Hotel. They were Colonel Hashimoto Kingoro and Colonel Mitsui Sakichi. He spoke to them about the possibility of forming a new government. The 3 of them came to these conclusions to actually perform a real Showa restoration. The rebels needed to go back to their barracks; the emperor needed to endorse the showa restoration; and members of the cabinet and top military leaders had to support it. Ishiwara then went to the Martial Law HQ and demanded Army vice chief of staff Sugiyama that he submit to the emperor a petition “to establish a restoration which would make clear the spirit of the nation, realize the national defense, and stabilize the peoples livelihood”. Sugiyama wanted nothing to do with this and told him “its simply impossible to relay such a request from the army” Ishiwara knew Sugiyama's position was too strong to challenge directly so he backed off, this was his last attempt to alter the nation's course through confrontation. Because of his actions during the quelling of the rebellion, this little scene was forgotten, his reputation was not tarnished…well it was amongst the Kodoha hardliners who saw him as a traitor, but other than that. Yet again he seems to be a man of many contradictions.  After the February coup the Kodoha faction ceased to exist and the Toseiha's ideology grabbed most of the military, though they also faded heavily.     Ishiwara went back to planning and lecturing taking a heavy notice of how Germany and Italy's totalitarian models were looking like the most efficient ones that Japan should emulate. He pushed heavily for a national defense state. He kept advocating for a 5 year plan he had to push Japan into a total war economy, but the industrialists and economists kept telling him it was far too much. I could write pages on all the ideas he had, he covered every aspect of Japanese society. He wanted the whole of Japan to devote itself to becoming the hegemonic power in Asia and this required self-sufficiency, more territory, alliances, an overhaul of Japan's politics, economy, etc etc he worked on this for years. One thing I find amusing to note, Ishiwara's plans had the national defense state not run directly by the military. No instead the military would only focus on military affairs to maximize their efficiency, thus civilians would lead the government. In his words “the tactics and strategy of national defense in the narrow sense are unquestionably the responsibility of the military. But national defense in the widest sense, industry, economy, transportation, communications are clearly related to the field of politics. Of course, the military can naturally express their opinion on these matters in order to counsel some minister whose duties are political, but to go before the general public and discuss the detailed industrial and economic is an arrogation of authority”. So ye, Ishiwara actually sought to remove military officers from political positions.    In 1937 Ishiwara was promoted to the rank of major general and his duties were of the operations division of the general staff. Because of his popularity and now his rank, some began to see him almost as that of a rising dictator. In January of 1937, the government of Hirota Koki who had come to power largely because of the february coup were having problems. Politicians were unable to deal with the rising military budgets. Ishiwara was eager to press forward his national defense state idea. Alongside this Captain Fukutome Shigeru, his naval counterpart was angry at the cabinet for hindering funding and called for their dissolution. In one meeting Ishiwara blurted out “if there's any disturbance the military should proclaim martial law throughout the country until things were straightened out”. Well within days the cabinet fell on its own and now everyone looked to a successor.    The Army and Navy fought for their candidate. The Nazi favored Ugaki Kazushige, but the Army held grudges against him. Ishiwara also did not like his appointment stating he had a bad political past, by bad that meant he had advocated for military budget cuts. Ugaki refused the job because of the pressure and made a note about Ishiwara's remarks towards him. Seeing Ugaki pushed aside, Ishiwara and his followers pushed for 3 other candidates; Hayashi Senjuro, House President Konoe Fumumaro and President of the privy council Hiranuma Kiichiro. Ishiwara sent to each man his 5 year plan to test their enthusiasm for it. Hiranuma didn't like it, Konoe was neutral and Hayashi liked it. So Ishiwara backed Hayashi go figure. All of his Manchurian oriented followers pushed to get him into office. When Hayashi was given Imperial command to head a new government, Ishiwara met with his Manchurian faction friends to draw a list of people to put in the cabinet. Itagaki Seishiro was chosen as war minister; Admiral Suetsugu Nobumasa known to have radical reformist leanings for navy minister; Matsuoka Yosuke or SHiratori Toshio for foreign minister, industrialist Ikeda Seihin for finance, Tsuda Shingo for commerce and industry, Sogo Shinji as chief cabinet secretary and Miyazaki as chairman. Ishiwara himself stayed carefully in the background to make it seem like he was only attending military duties.    But rivals to Ishiwara began working against him, especially some of those Kodoha hardliners who felt he betrayed them. They pressed Hayashi to not accept many of Ishiwara's cabinet candidates such as Itagaki and Hayashi backed off the majority of them as a result. The effort to form a Macnhurian cabal failed and this further led to a lack of enthusiasm for Ishiwara's national defense plans. Hayashi's government which Ishiwara had placed his hopes upon became antagonistic towards him and his followers.    Now over in Manchuria, the Kwantung army was looking to seize territory in northern China and inner mongolia. This was something Ishiwara was flip floppy about. At first he began speaking about the need to simply develop Manchukuo so that China and Inner mongolia would follow suite, but gradually he began to warm up to schemes to invade. Though when he heard his former Kwantun colleagues were basically going to perform the exact same plan he had done with the Mukden incident he traveled back to Manchuria to dissuade them. Ishiwara landed at Dairen and within days of his arrival he learned that 15,000 troops under Prince Demchugdongrub, known also as Prince Teh of Mongolia, backed by Kwantung arms and aircraft were launching a full scale invasion of Suiyuan province. Ishiwara was furious and he screamed at the General staff “the next time I visit the Kwantung Army I'm going to piss on the floor of the commanders office!”    Within a month, the Warlord Yan Xishan, now fighting for the NRA turned back Prince Teh's forces. This angered the Kwantung army, fueling what Ishiwara always feared, a war between China and Japan. Ishiwara began lecturing left right and center about how Japan needed to curb her imperialist aggression against China. He advocated as always racial harmonization, about the East Asian League idea, cooperation between China and Japan. He thought perhaps China could be induced by joined a federation with Japan and to do all of this Japan should help develop Manchukuo as a positive model. Ishiwara warned any aggressive actions against China would waste valuable resources needed dearly to be directed against the USSR. In his words “China was an endless bog that would swallow men and materiel without prospect of victory and it would cripple the possibility of East Asian Union” Prophetic words to be sure.   Ishiwara was still influential and many in Hayashi's cabinet headed him, trying to push for more diplomacy with China. But by spring of 1937 Tokyo HQ had split over the issue. On one side were Ishiwara and those seeking to obtain a sort of treaty with China to form an alliance against the USSR. On the other hand the Nationalists and Communists were on the verge of forming a united front allied to the USSR, thus the invading China faction was gaining steam. This faction simply sought to get China out of the way, then focus on the USSR. As much as Ishiwara fought it, the China War would come nonetheless.   In June of 1937, a report from a Japanese civilian visiting China reached Colonel Kawabe Torashiro. The report stated that the China Garrison Army in the Peking area were planning an incident similar to what had occurred in Mukden in 1931. Kawabe took the report to Ishiwara who said he would investigate the matter. Ishiwara pressed the war ministry to send Colonel Okamoto Kiyotomi to the military administration section to north china to warn Generals Hashimoto Gun of the China Garrison Army and Kwabe Msakazu commander the brigade station in the Peking area that Tokyo would not tolerate provocation actions. Okamoto came back and stated they reassured him it was just rumors and nothing was occurring.   Two weeks later on July 7th, the infamous Marco Polo Bridge incident began WW2. When it began, Tokyo took it as a minor incident, just some skirmishes between minor forces, but the fighting grew and grew. The two factions in Tokyo who we can call the “expansionists and non expansionists” began arguing on what to do. The expansionists argued this was the time to deliver a quick and decisive blow, which meant mobilizing and dispatching divisions into northern China to overwhelm them. The non expansionists argued they needed to terminate hostilities immediately and seek diplomacy before the conflict got out of hand. From the offset of the conflict, Ishiwara led the doomed non expansionists. Ishiwara tried to localize the conflict to prevent more Japanese from getting involved. To do this he urged Prince Kan'in to send a cable on July 8th to the local Japanese forces to settle the issue locally. But they reported back that the Nanjing government was tossing 4 divisions of reinforcements to the area, prompting the Japanese to mobilize 3 divisions in response. For 3 days Ishiwara tried to halt the reinforcements, but the Nanjing report came true, the Chinese reinforcements arrived to the scene, pushing the Japanese to do the same. General Kawabe Masakazu argued 12,000 Japanese civilians were in the area and now under threat, thus Ishiwara had to stand down.   The conflict at the Marco Polo Bridge quickly got out of hand. Ishiwara was very indecisive, he tried to thwart the spread of the conflict, but he was continuously forced to stand down when reports false or true poured in about Chinese offensives. In fact, Ishiwara's efforts were getting him in a ton of trouble as his colleagues began to point out they were hindering the military operations which at the time were trying to end the conflict quickly. Ishiwara did not go down without a fight tossing one last attempt to stop the conflict. He urged Prime Minister Konoe to fly to Nanjing to speak directly with Chiang Kai Shek, it was a last ditch effort before the Japanese reinforcements arrived. When Konoe received requests to do this from multiple Japanese military leaders on urged on by Ishiwara, he was initially favorable to the idea and had a plane prepared for the trip. But within hours of the idea leaked out raising a storm of protests from the expansionists. Sugiyama then told Konoe it was Ishiwara pushing the idea and that his views represented a small minority in the military. Konoe ultimately back down and chose not to do it. Ishiwara was outraged when he found out screaming “tell the Prime minister that in 2000 years of our history no man will have done more to destroy Japan than he has by his indecisiveness in this crisis”.   Ishiwara began fighting with his colleagues as the situation worsened. He tabled a motion to press Nanjing to support Manchukuo in order for the Japanese to withdraw, but his colleagues blocked it. By August the conflict had spread as far as Shanghai and now even the IJN were getting involved. To this Ishiwara argued they should just evacuate Japanese civilians in Shanghai and pay them several hundred million yen in compensation as it would be cheaper than a war. He was quickly overruled. Thus the North China Incident simply became the China incident. In early september Ishiwara tried one last attempt to negotiate a settlement, trying to get Germany to mediate, but by mid september Ishiwara's influence had dropped considerably. By late september Ishiwara was removed from the General staff by General Tada. The remnants of Ishiwara's followers in the central army were defeated, particularly when Konoe declared in January of 1938 that Japan would not treat with Chiang Kai-shek. Ironically Konoe would quickly come around to believe Japan had made a grave mistake. By 1938 24 IJA divisions were tossed into China, the next year this became 34. 

Shambho Mahadeva Chandrachuda Shambho Mahadeva Chandra Chuda ist ein sehr populärer Shiva Kirtan gesungen von Ishwara in einem Satsang bei Yoga Vidya in Bad Meinberg. Er beginnt typischerweise sehr ruhig und meditativ und kann dann mit jeder Wiederholung schneller und dynamischer gesungen werden. Obgleich Shambho Mahadeva Chandrachuda viele verschiedene Wörter hat, ist er dennoch leicht zu erlernen. Er enthält alle populären Namen bzw. Beinamen von Shiva, die Melodie ist sehr eingängig. Der Kirtan Shambho Mahadeva ChandrachudaShambho Mahadeva Chandrachuda Gangadhara Hara KailasavasaPahi Mam Parvati Ramana Spirituelle Übersetzung Oh Shiva, ich nehme Zuflucht bei dir. Oh Shiva, du schenkst mir Der Beitrag Shambho Mahadeva Chandrachuda mit Ishwara erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Shambho Mahadeva Chandrachuda Shambho Mahadeva Chandra Chuda ist ein sehr populärer Shiva Kirtan gesungen von Ishwara in einem Satsang bei Yoga Vidya in Bad Meinberg. Er beginnt typischerweise sehr ruhig und meditativ und kann dann mit jeder Wiederholung schneller und dynamischer gesungen werden. Obgleich Shambho Mahadeva Chandrachuda viele verschiedene Wörter hat, ist er dennoch leicht zu erlernen. Er enthält alle populären Namen bzw. Beinamen von Shiva, die Melodie ist sehr eingängig. Der Kirtan Shambho Mahadeva ChandrachudaShambho Mahadeva Chandrachuda Gangadhara Hara KailasavasaPahi Mam Parvati Ramana Spirituelle Übersetzung Oh Shiva, ich nehme Zuflucht bei dir. Oh Shiva, du schenkst mir Der Beitrag Shambho Mahadeva Chandrachuda mit Ishwara erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

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6th May 2024 In this Satsang, Sanjay discussed various philosophical concepts, focusing on the nature of the self and the universe. Sanjay explained the idea of the Jiva, or individual self, and its perceived separation from the cosmos. He also discussed the concept of Ishwara, the Creator, and its five functions, emphasizing the importance of Creating the solution and removing the illusion of the self. Sanjay spoke about the obstacles in self-inquiry and the role of grace in revealing the truth. He suggested that the intense longing for the truth is none other than grace. These are teachings and pointers from ongoing NDA(Non-duality awareness)/Advaitic Satsangs held at Bhagavan Ramana Maharshi Centre in Melbourne, Australia. Om Namo Bhagavate Sri Arunachala Ramanaya !

 In life we have many ups and downs. Why do we feel moments of happiness and other times moments of sadness or anger? What can we do to always have this feeling of completeness no matter the situation? In this episode Vivekji talks about how our sense of individuality (jiva) leads to attachment or incompleteness and how this cycle continues because of our relationship with the multiverse (jagat) and creator (Ishwara).On this season of Live Vedanta, entitled Stairway to Serenity, we'll be exploring 100 words at the heart of our self-development. The more we understand these words, the more we can live by them. Want to catch up? Start from the beginning or listen to the last episode.For those on the journey of self-development, Chinmaya Mission Niagara provides a community forum to listen, reflect, and contemplate. Follow us on Instagram and Facebook for more updates about upcoming live workshops, courses, and more!Chinmaya Mission is an international non-profit organization working to transform individuals through the knowledge of Vedanta. Live Vedanta is produced by Nina Bhattacharya, Deepal Shanmugam, and Sudarshan Atmavilas.

Tom and Joe welcome Ishwara Glassman Chrein, Former President of the Chicago Fire and Current Lectuer at Columbia University. Ishwara introduces her career journey, the Yahoo sports emergence and the interaction with Verizon. She also talks about the transition to the Chicago Fire, the experience of being a president. Lastly, she talks about her excitement around teaching her first class at Columbia, and the past learnings that will apply to this position. The CUSP Show is a production by the faculty of Sports Management at Columbia University. You can get in touch with the program on Twitter @CU_SPS_Sports and Instagram @cu_sps_sportsmanagement. The CUSP Show is hosted by Joe Favorito (@Joefav) and Tom Richardson (@ConvergenceTR). The show is produced by Mike Schretter'25 (@mikeschrett1), LJ Holmgren (@LJ_Holmgren), and Danny Hagenlocher (@DhColumbiaSPS), with Pablo Aycart ‘24 (@pablo_aycart),  Hernan Gonzalez Ramirez ‘24 (@hdgonzalezr28), Jessica Potter'25 and Felipe Velez'25​​ managing social media efforts.  

This episode the next 8 paragraphs of the chapter 2 from:  “Fourteen months after Mother's passing...”  to...  "...impels my deathbed message.”  Perhaps the most intriguing section of the whole book is covered in this episode, Paramanansa Yogananda receives blessings (in his infancy) from his param guru Lahiri Mahasaya, who also provides a moving prophesy that proved to be true for all of us.   0:00 Preamble; 1:36 Summary; 2:53 Worldly ambitions; 7:31 Priyank's absence and Vlogs; 8:14 Why did Yogananda's mum wait?; 22:40 Why did she pick Ananta?; 27:12 Spiritual Baptism; 1:08:07 Ishwara and the Light, a shared vision; 1:25:00 Karmic debt and relief; 1:35:06 Ask us anything. Homework for next episode— Read, absorb and make notes on the 9 paragraphs of the chapter 2 from:  “It was an interview with a sage...”  to...  "... far on the wings of his amulet.”  #autobiographyofayogi #autobiographylinebyline #paramahansayogananda Autobiography of a Yogi awake.minute Self-Realization Fellowship #SRF

In this episode, we talk about the festival of Mahashivarathri.We converse with Sheela, a Shiva bhakta and a working mother and have a freewheeling discussion on not just Maha Shivarathri but a lot more.General InformationSubscribers are requested to look for The Hindu Parenting notification emails for new podcasts/posts in their email promotions/spam tab and personally move these into the main inbox. Thereafter all posts will be delivered to their main inbox. Thank you!For questions that you'd like us to address, please use the form below:Hindu Parenting QuestionsFor comments and suggestions, please use the comments tab or write to us at contact@hinduparenting.orgPlease note that questions will not be answered on email.Do subscribe to our substack and follow us on our social media handlesTwitter: hinduparentingInstagram: hinduparentingTelegram: t.me/hinduparentingFacebook: facebook.com/groups/hinduparentingTranscriptRekhaNamaste!Welcome to the Hindu Parenting podcast. As we pointed out in the previous episode, ours is a celebratory culture. Almost every day in our calendar is filled with a celebration of nature or episodes from our rich itihasas and puranas. Our ways of celebration are equally rich and diverse. Today, we will be talking about the festival of Maha Shivaratri. So, when does Shivaratri occur according to the Indian calendar, traditionally known as the Panchangam? The 14th day or chaturdashi of Krishna paksha just before the new moon marks Shivaratri every month, making it 12 Shivaratris in all, but the Shivaratri that falls on Krishna paksha chaturdashi in the month of Magha, or Phalgun, depending on the specific panchang is called the Maha Shivratri. To discuss this festival, we have Sheela, a Shivabhakta, and a working mother. Shalini and I will be talking to her about the festival and how she celebrates it as a person from the Lingayat community. Namaskara and welcome, Sheela.Sheela: Namaskara Rekha, Shalini. Thank you so much for having me on your podcast.Rekha: It's a pleasure to have you on our podcast. Shall we dive right in? First, can you help us understand the significance of the festival? And what are the stories behind Shivaratri?Sheela: Sure. As we all know, the Shivaratri is celebrated every month or there is a Shivaratri every month, or day before the amavasya is considered Shivaratri every month. But in the Magha maasa, we celebrate Maha Shivratri. It is believed that when the samudra manthana happened, there was amrita and visha that came out of the samudra manthan, after the churning of the sea. So when the poison had generated, it caused a lot of problems even to the God. So Shiva offered to consume this haalahala is what they call it. So it so happened that when he consumed it…Shalini: Sorry, what is called haalahala?Sheela: The poison or visha, what we say. Vish, that is called haalahala. Okay, so amrita and haalahala, is what it's called. Shiva is the Lord of the world, is what we call Jagaddodharaka. So for the uddhara of pruthvi or this sampoorna loka, he came forward and said that he would consume that and dissolve that so it doesn't affect the whole world. So when he consumes this haalahala, when it's flowing down his throat, Parvati comes and holds his throat so it doesn't enter his body system. So that's how his throat has turned blue. So if you if you see the picture of Lord Shiva, it is always shown that his neck is blue in color, that's the reason he's also got the name Neelakantha. We can relate this to a story like how in the villages, if a person is bitten by a poisonous snake, he is kept awake for 24 hours. So that is what happened when Shiva consumed the haalahala, all the devas and devatas and the devis kept him awake by singing and dancing and performing different activities. This kept Lord Shiva awake. So that is a reason that we perform pujas on Shivaratri. So in the same way they did not eat anything. It's it's also…you can think this way; like if the head of the family, okay is unwell, can we eat anything? We won't be in a mood to eat because he's unwell. So that was one of the reasons they did upavaasa. Upavaasa also has an explanation for the word. “Upa” was, it said that, “at the threshold of God”. Vaasa means “living”, right. So at the footsteps or at the threshold of God's presence is what is upavaasa, they say. So, that was one of the reasons why they do upavaasa. And why they do jaagarane. They stay awake with the Lord, to help him overcome this, this reaction of the poison, okay by keeping him awake, because once a person sleeps, it may damage the whole system. And that was one of the reason why they keep the person who consumes or who has been bit by sneak awake for 24 hours.Shalini: I think you should come again on that upavaasa bit. Because vaasa, as you said, That's understood that you're talking about the abode of somebody, or where somebody stays, what does upa mean?Sheela: Upa means near and vaasa means to stay.Shalini: Okay, you're staying near the God who has consumed this haalahala. And you're keeping vigil for that person, with him. Right?Sheela: Along with him. Yeah, any fasting is called upavaasa. So you're close to God, it means that you're close to God.Rekha: Okay, so the purpose of fasting is to be close to God, not just to simply abstain from food. The whole purpose behind any kind of fasting upavaasa that we observed for many of our rituals and festivals is to not eat and thereby stay close to God think thinking of our devi or devata? Whichever occasion.Shalini: Right. This is very interesting, what we use the term upavaasa is to denote fasting, but the word itself does not have that meaning at all. Actually, I think it's an interesting word. It just occurred to me when you said it.Rekha: Yeah, I'm thinking it may have something to do with the proliferation of two meanings. You know, Sanskrit is a language that, that has different meanings for every word. So when you say, yeah, so in some way, I think what we are referring to by using the word upavaasa must be its underlying meaning, not the on the surface meaning of just staying away from food, but the underlying reason for it. So that has become coming into usage.Sheela: I would like to add something to this is when you're doing something that you want to achieve, or something that you like to do, or enjoy doing it, you're focused on it. When you're focused on something; imagine a child that likes to play, okay, doesn't think of food or anything, who's enjoying doing the whole act of playing, will not think of food or anything to drink. The game. Shalini: Very interesting point that you know, because when all focus is on some activity, you really are not concerned about food, drink anything. You're concerned only about what you're doing. So I think that's a great point.Rekha: Especially all of us definitely know how hard it is to drag a screaming child away from play to eat.Shalini: That's, that's absolutely true. Yeah. Sheela: So all of us become children when it is the creator that the supreme energy, soShalini: That's very, very nice way to put it. Yeah. So, Sheela, Shiva is worshipped in many forms, okay. I mean, you see a picture of Shiva on on his vaahana which is Nandi. Sometimes you just see a picture of Shiva with Parvati and their children, but the most common one is the form in which he is worshipped as a linga. So, why do you think that Shiva is represented as a linga?Sheela: Okay. Like, we all know energy does not have a shape. So, Shiva himself has no shape is what they say.Shalini: Yeah, I mean, Linga also actually means just a representation no in Sanskrit? Linga is the sign,Rekha: Yeah, the representation of Shiva linga. Linga is the word in Sanskrit word for a sign. So Shiva is represented as a linga and a linga is column of light with no beginning and no end. And when you worship Shiva as a linga, it just means you worship him as this unending, infinite source of light and fire. It's supposed to be a column of fire with no beginning and end. And interestingly the Jyotirlingas are well known to all practitioners of Hinduism. So the Jyotirlingas are supposed to be manifestations of this column or pillar of light, it's also called as sthambh. So the manifestation of the stambh in 12 different locations across India is the story behind Jyotirlingas. And some of the Jyotirlingas, where Bhagwan is represented as a column of light is places like Kedarnath, Mahakal temple in Ujjain.Shalini: There is Trimbakeshwar in Maharashtra, also Bhimashankar in Maharashtra too, I think, yeah, then I think Somnath is also one of the Jyotirlingas right?Rekha: They say that these are all swayambhu forms of Bhagwan because the Jyotirlingas are swayambhus which means that they have manifested by themselves without installing. So that is the significance of the 12 Jyotirlingas.Shalini: So Sheela, Rekha has been saying that, you know, a column of light, fire. Actually, Shiva is always represented in this fiery form. There's always a kind of very intense energy associated with him, you know, why is that?Sheela: Yes, as I mentioned, in the beginning, Jagaddhodharaka. So, he is believed to take away all the negatives from the creatures of his own creation, right. So he has created this world is what we believe. So in this world, whatever negatives that are there and that's the reason we go to any temple, okay? To gain energy from them, we don't go there to ask for something, we just try to, it's like, we are recharging our energies, okay. So, every time when we talk, we always say, think positive be positive, okay. So, it is believed that Eeshwara or Jagadeeshwara or Jagadoddharaka draws all the negatives. So, when he is taking all of the negatives, like how he consumed the haalahala, he is considered to be you know, his system is they say that he's very hot. So, any shaivaite if you ask them… He is believed to be abhisheka priya is what they say. If you go to any Shiva temple, you will see that there are drops of water falling on the Shivalinga that is there in the sanctum. It is said that the Shivalinga always needs to be cooled down like, you said Agni or fire that he's holding in his system has to always… you have to cool it so, that's one of the reasons why these water drops keep falling on the Shivalinga. And even if you can connect that to your family as such, it is believed that eeshanya moole in vaastu is what they say, in a house where the north and east coincide is called the eeshanya corner Okay. So, in that corner, even now in certain houses, they follow this ritual of or custom of keeping a vessel of copper or any vessel that has water and so, it is believed that when you keep this water which has to be changed every day, and the vessel has to be clean, and you refill the water, this signifies that like every house has an owner, so to keep them calm or the whole setup of the house to be calm, it is believed that when you keep water there it keeps the whole house in a positive energy or positive environment.Shalini: So that vessel is supposed to absorb all the negativities that arise in that space and imparts the positivity. Sheela: Yes, because that corner is believed that is where Shiva is residing and that is one of the reasons they especially that corner if any house as that corner of it is good to make use of the space to keep at least a small vessel of water.Shalini: So what are what are the abhishekams that Shiva basically likes?SheelaShiva is as I mentioned is abhisheka priya and like how they say Vishnu is alankaara priya. So Shiva is abhisheka priya and you can just do abhisheka with water, nothing else. The least could be water otherwise, just panchamruta abhisheka is what they do normally. Or as we all know, he puts vibhuti, the ashes. So, since he's fond of vibhuti, so vibhuti is another thing but otherwise just by water. Me being a Lingayat, there were times when I used to not get flowers when I used to live in certain places. Even now when I do puja, since we have to do puja to our linga that we wear, every day it is said that we have to do thrice a day but with all the lifestyle that we have, I ensure that at least once in the morning, soon after my bath, I do the puja. I just apply vibhuti and the sandal paste and I just pour little bit of water and that is what is sufficient to keep him happy.Shalini: It's very interesting. All the things that you mentioned, they're all coolants also. Water is a coolant, vibhuti is a coolant, sandalwood paste is a coolant, panchamruta is a coolant. So, I mean it's very consistent. Okay, if they say that he absorbs all the negative energies and so gets heated up and needs to be cooled. All the things that you're using to do abhisheka with for him are also coolants you know, so there is really no inconsistency in our practices. It's really beautiful to see this.Rekha: Just as Sheela pointed out, abhisheka priya and alankaara priya! What are these two? You know, Bhagwan Shiva is known as abhisheka priya and Vishnu, any Avatar of Vishnu is supposed to like decoration, flowers, all the beautiful and aesthetic things. Whereas Shiva is more from an ascetic tradition. So Shalini, do you remember the discussion we were having when we discussed what it means to be a Hindu? And choosing one's ishtadevata?Shalini: Yes, absolutely.Rekha: What Sheela has just said, ties into our devis and devatas having different personalities, you know, one liking the decoration aspect, one being more ascetically inclined, and how beautiful, how naturally diverse the tradition is and how we can choose an ishtadevata, depending on what resonates with our personality..just wanted to point that out.Shalini: Exactly, exactly. That's what I'm saying. It's very consistent, you know, the theories, the practice, everything is consistent. It's for us to discover and appreciate it. It's really, every conversation that we have makes me more and more appreciative of the depth and profundity of our traditions. It's simply amazing. Okay, Sheela, while you were growing up, what was a typical festival day like? How did you celebrate the occasion of Maha Shivaratri?Sheela: Alright. And as a child, what I can remember is, we wouldn't get to eat anything that's made with rice or we wouldn't eat any cooked form of the rice. And my parents used to fast without having any grain. Okay, if we felt hungry, the food that we used to get would be fruits or anything that is made with wheat, and we would try our best to cooperate with our parents by not asking for any food because they are fasting themselves. So it wouldn't be right asking, demanding for something but then it was always a treat to have chapati because that was that is I'm sure even now, like my children, they like to eat chapati. It's not rice. And the whole day from morning till evening, they wouldn't eat anything. And again, they would have bath in the evening and all of us would have bath. And then they would do the abhisheka at home by chanting Rudra or simple Om Namah Shivaya is what we could chant. And then once the puja is done in the evening, around 6:30 or seven o'clock, I'm sure they used to even check for the right time when they will do the puja. And then once that is done, followed by phalahaara is what it's called. Any upavaasa they say phalahaara, it's phala, ahaara; you can have fruits if you want to break your fast or you can have a snack which is made of wheat. Normally in our house, my mom used to always make something with wheat, that would be upma. That was the common thing that would be made. And then we used to get to eat dry fruits and all with which we could eat any fruit if we feel hungry after we break the past. But there are some people who will not have anything at all. They may just have juice sometime, tender coconut is considered to be cooling. So they consumed a coconut and there are certain temples, like there's a temple near our house where I live. There on Shivaratri they have the tender coconut abhisheka. Elaneeru abhisheka is what they call it. So, they will be there they perform this on Shivaratri. And on that day, any temple that you go, a Shiva temple, they will serve you with prasada which will either be dates or it will be some snack which is made of wheat, like upma, is what they give in that temple also. So, there are a lot of devotees who contribute, they volunteer to sponsor the prasada on that day. So it is from morning till the next day morning that they keep, like, you know, puja keeps happening. But this elaneeru abhisheka happens till the evening, then there is another puja again, then there is a different alankaara of vibhuti that they do. And then it is followed by the bhajan and all that that they do.Shalini: Yeah, so you you stay up all night? Or that was the practice, maybe it's not so anymore, but people would stay up all night, right? Yes. And what what would you do? I think you mentioned why we stay up. Because we are also keeping vigil along with the Lord so that, you know, he doesn't fall asleep and swallow that poison, which could affect him. So I think that's why we stay awake. But what would you do staying awake?Sheela: So once you break the fast at home, when we used to break our fast, the next custom was to take us to the temple. So in those days, we had to walk a lot to go to a particular temple that my parents used to visit. So they used to be two, three Shiva temples that they used to take us to. So we used to walk after this, go visit… the farthest temple would be the first place that we would visit. So on our way back, we would go to another temple and then a temple that is much closer to where we used to stay then. Once we visit the temple, the next thing that would happen is to keep us awake for some time, they used to play a movie. So it was a standard movie. I remember two, three years, it would be the same movie. It used to be Shiva Purana story where, like Parvati is dreaming of being married to Lord Shiva, like all of us know the story, right? So the parvata raja story. And this was a movie that used to be played there. And that would go on for probably till midnight, till one o'clock, we used to stay in the temple. And then we used to walk back home. And you will see people all around that community moving around, so it wouldn't be like it is night. So we would come back and we would sleep. I really don't remember if my parents used to stay awake, but when we get up, they're awake again. So in the morning, that's how it used to be.Rekha: This also shows the importance of community right? But for having a community it would be much harder to motivate children to stay awake or to take part in these festivities. But having a connectivity makes it so easy.Shalini: Yeah, and you're right because there are plenty of families also who are taking advantage of big community celebrations in places like Sadguru's Isha plus, I think there is Sri Sri Ravi Shankar's Art of Living, they also have a whole night program for Shivaratri. So, I think there are opportunities to do things as a community. And then of course, there are the temples also, which always I think do full night programs on Shivaratri, yeah,Rekha: Yeah, there are so many temples that have all night programs. So, you know, even the littlest ones can be taken to these programs, there are cultural events. And I have noticed the very little ones who come to see, like a music performance or a dance performance done by the older children and they get fascinated and they they beg to they ask their parents, can I also start learning so you know, these kinds of things are facilitated when you start having them participate. In India it is actually quite easy to find a local Shiva temple that has all night programs.Sheela: In villages, normally they follow this jaagarane ritual very devotedly. There are plenty of temples which will have singing, there'll be some people who will be telling stories and be narrating stories. So they ensure that they are awake and there will be small children, they are the ones who will be the most energetic because it is believed on this day. They say that you can gain a lot of energy, especially for saadhaks who are looking forward to achieve something or to do some saadhana. They say that this is an ideal day to do your upavaasa and your jaagarane. So small children definitely enjoy the celebration, especially the jaagarane because it's, it's something unusual, they let them stay awake the whole night.Rekha: Speaking of all night activities, and jaagarane, we can see how the performing arts play a major role in the life of a practicing Hindu. Shiva in his form of Nataraja, the king of natya is just so relatable for kids, don't you think? It is just such an active beautiful, aesthetic image and that's one easy way for kids to connect this whole thing of performing arts and Shivaratri. And then performing in a festival, staying awake at night and performing in a festival..Shalini: dancing the night away with some rules and we cannot have any sort of dancing. ButRekha: That's true. Terminology is so important. Coming back to terminology which we touched in the very first or second podcast. So, dance is not simply dance for us. It is natya. Music is not simply music. It is sangeeta. Practitioners of classical dance, the gurus who make it a point to mention this. I remember meeting one of the renowned gurus and he had specifically said what is dance? Don't use the term dance. It is natya.Shalini: yeah, I think that's that's something that we have to consciously do every day, you know, shed a little bit of the English, start using our own words, then the associated meanings also will come to us. And I think we'll all be better for that.Rekha: Maybe we can also stop saying gods and goddesses and say devatas and devis, and..Shalini: yeah, devatas and devisSheela: I would like to add something to this devi and devatas, devatas and devis. When you're referring to a couple they will always say Srimati and Shri, they will never say Shri and Srimathi. Unlike in English, they'll say Mr. and Mrs, no?Shalini: Wow! That is something that's a very, very interesting point that you brought up.Sheela: Even if you see, when you see an invitation, a wedding invitation, it will always be Srimati and Shri. So, the importance of a woman or the respect that is given for a woman is shown from not now, but from the ancient days. So they always give a lot of respect for a woman in Indian culture. Everywhere.Shalini: Little things no, that we have not actually paid attention to but it makes a world of difference. You always write Srimathi and Shri. You will never write Shri and Srimathi. It even sounds wrong, you know.Rekha: That's because we've grown up hearing it said - Shrimathi and Shri, Devi and Devatha, it just flows so well. You notice that Shri itself means Lakshmi, right? Shalini: Correct. Correct. I was going to raise that too! Good, you raised that Rekha.Rekha: Can this word ‘Mr.' ever mean “Goddess"? Think of how preposterous that sounds!Shalini: ‘Mr.' can never have a feminine element in it, no? Rekha: Just like how Eve was fashioned out of a rib of Adam!Shalini: Correct! Very very interesting point. Things that we generally tend to not notice. Ok Sheela, as a Shiva Bhakta or a family of Shiva Bhaktas, how do you initiate a child into the practice?Sheela: In our community, we have a custom that we follow. Its a part of community rituals, when a child is born, we do a ritual called Linga dharna, which we do on the 11th day after he or she is born. And we call the pandit of our community to come and perform this ritual, where a child is tied a linga. In our house, my daughter also got this linga dharana done when she was born. As a child she used to always ask - you know children are curious, they like to always do and be a part of every ritual and later on it fades off.. but my daughter just a couple of years ago also used to ask, whenever she saw us doing puja. She used to ask, “even I want to do linga puja”. Even we as children were supposed to wear it every day, but because of our lifestyles and we move out and go to different places, we aren't allowed to wear this as there is a ritual that you need to follow and do puja everyday to the shiva linga. Shalini: Meaning that if you wear the linga you have to do the puja everyday. So if you are not able to do it, you should not even wear it - that's what you are saying, right?Sheela: I wouldn't say to not even wear it but you need two do justice right? It's called atma linga, it's close to your heart, so it's almost like the god within you. You are worshipping the god within you in the form of linga so you keep it close to your heart and that's how you wear it in the Lingayat community also. Not everybody wears it, but if you do, you should keep it close to your chest, and you have to perform the puja thrice a day - morning, afternoon and evening also. We used to get an opportunity to do the puja for this linga whenever we used to do rudrabhisheka for Shiva on Shivarathri day, so we used to also get to do the puja, apply the bhasma and the gandha and all that. So we tried the same thing with my daughter when she wanted to do the puja. We got her to hold her linga and we taught het to do the puja and she used to like do it even after Shivaratri for some days. Since she used to ho to school, I used to give her an option that she could do it on her holidays, so she would consciously ask for the Shivalinga to do the puja. That is what we do over here. Normally on Shivaratri as we keep chanting Om Namah Shivaya as we are reading the shloka or the Rudra or the different Stotrams that they read for Shiva. Each house follows each way of doing puja. We make her sit with us and put the bilva patra on the Ishwara. All the lingas are kept in a plate after the abhisheka is done and we start chanting Om Namah Shivaya and we get her also to put the bilva patra on the linga.Shalini: Bilva patra is the leaves of the bilva tree no? which is also something that Shiva likes very much.Sheela: Yes yes. Its called bilva patra or bilpatre or bel in Hindi so that's how we get to be a part of the puja. Somewhere even when they say, “I don't believe in all this”, slowly as they grow up, as the transformation happens, children will get drawn to it when it is inculcated in them as young, small children or even as teenagers. Children need to be told why this is done so once you get a justifying explanation you start believing.Rekha: Sheela, so if a child cannot do the ashtotram by himself or herself, they can chant Om Namah Shivaya 108 times right? As a way of worshipping the linga, isn't it?Sheela: Right, right. If you can chant 108 times, good. If you can't, you can keep telling how many ever times you can chant. So there's nothing that you have to count for 108 times. If you can chant when you are doing the shiv puja every day for how many ever times, good for you, because all of us have time constraints, right?Rekha: And this mantra is incidentally called the Shiva panchakshari mantra, right?Sheela: Yes.Shalini: I think we've had a very, very enlightening, interesting, enjoyable conversation and we have talked about more than just Shivaratri. I think our listeners would enjoy this podcast as much as we enjoyed putting it together, so with this we come to the end of this episode. Thank you Sheela. Thank you for joining us and sharing so many experiences, and thank you Rekha, and we will meet our listeners once again in a fortnight's time. It's going to be yet another festival, the festival of Holi and we will be speaking to another guest about Holi. Until then namaste. Keep well. 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Capítulo 29 de Un Espacio de Encuentro. Ishwara nació en Colombia. Es facilitador, editor, autor y meditador. Director de Proyectos de la organización New Future Society. Licenciado en Comunicación Social. Formación de posgrado en edición, educación, cambio sistémico y neurociencias aplicadas. Ha sido profesor universitario en Colombia y Argentina; ha ofrecido conferencias en diversos países de Latinoamérica, y ha sido consultor para organizaciones. Es instructor de meditación e investigador de tradiciones orientales. Ha recibido entrenamiento en este ámbito durante más de una década, en Colombia, Argentina, EE.UU., India y Japón. Profesor del Instituto Latinoamericano de Neurociencias Aplicadas (ILNA) en Argentina. Conferencista Tedx: “Una travesía a las fuentes de la creatividad”. Cocreador de la iniciativa de entrevistas Orilla Futuro y del movimiento internacional #MEME Mejor Medita: Maratón de la Calma. Temas de interés: Creatividad, pensamiento sistémico, prácticas contemplativas, neurociencias aplicadas, innovación social, filosofía del lenguaje, ciencias cognitivas, geopolítica. Páginas web: https://hojasdeinspiracion.com/ http://newfuturesociety.org/ Instagram: @ishwara.peregrino

Ishwara Glassman Chrein, President of Business Operations for the Chicago Fire joins “Wait…What” to talk about things going on both off and on the pitch. Among other topics, Ishwara discusses the future of soccer at Chicago's Soldier Field, the new Apple+ media deal with MLS, working for fans, and the importance of culture to an organization's success. DP & McGhee start off the episode with yet another conversation about the soap opera that is the world of professional golf before talking in admiring tones about the recently announced Big Ten media rights deal, the biggest in collegiate sports history. In closing, the co-hosts pay tribute to Jamey Rootes, a sports industry titan who recently passed away. The best way to honor his memory is to continue to shine a light on mental health issues and the importance of taking care of your own, while being aware of others around you.

Anuvaka 3 presents an extremely sophisticated understanding of Bhagavan. It is a treatise on all the belligerent elements in the universe and it explains the machinations of the law of karma from the standpoint of Ishwara. This Anuvaka when assimilated correctly is a lesson on vairagya (freedom from attachment) and viveka (discrimination between the real and unreal) required for spiritual growth.

The devotee marvels at the beauty of this whole universe seeing everything as Ishwara, including one's own karma phala. He/She revels in seeing Bhagavans presence all around . In this seeing, the seen and the seer soon resolves and there is no duality, no distortion or separation. Listen to learn more!

All in 24 Minutes or less… In Season 3 Episode 10, Travis sits down with Ishwara Glassman Chrein, President of Chicago Fire FC.  Ishwara has held roles both in and out of sports including with McKinsey & Company as well as WME IMG before leading the charge with the MLS club.  Tune in to hear how her experience working across the world has helped solidify her as a leader. 3 Hot Topics: ✅ MLS Growth ✅ Overseeing Multiple Areas of the Business ✅ Supporter Groups www.52weeksofhustle.com Book Available - https://www.amazon.com/dp/1735610801 Learn more about your ad choices. Visit podcastchoices.com/adchoices

Ishwara singt in einem Samstagabend Satsang den Kirtan Tumi Bhaja. Du findest diesen Kirtan im Yoga Vidya Kirtanheft unter der Nummer 208 bzw. direkt hier: Tumi Bhaja Re Mana, Tumi Japa Re Mana Om Shri Ram Jaya Ram, Japa Re Mana Tumi Bhaja ist ein Rama Kirtan. „Tumi Bhaja Re Mana“ ist eigentlich eine Aufforderung an alle, die zusammen singen, oder auch eine Aufforderung an den eigenen Geist. Er sagt, „Tumi Bhaja Re Mana“, das heißt: Tumi – „du“. Bhaja – „gib dich hin“, „verehre.“ Re – „Oh“. Mana – „Geist“. Das heißt also: „Oh Geist, Oh Denken, gib Der Beitrag Ishwara singt Tumi Bhaja erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Ishwara singt in einem Samstagabend Satsang den Kirtan Shambho Mahadeva Chandrachuda. Du findest diesen Kirtan im Yoga Vidya Kirtanheft unter der Nummer 253 bzw. direkt hier: Shambho Mahadeva Chandrachuda Shambho Mahadeva Chandrachuda Gangadhara Hara Kailasavasa Pahi Mam Parvati Ramana Shambho Mahadeva Chandra Chuda ist ein sehr populärer Shiva Kirtan. Er beginnt typischerweise sehr ruhig und meditativ und kann dann mit jeder Wiederholung schneller und dynamischer gesungen werden. Dies ist eine Live-Aufnahme von Yoga Vidya. Wenn du dich für Seminare mit Musik interessierst, findest du hier Seminare zum Thema Mantra und Musik. Für weitere Kirtan- und Mantra Gesangsaufnahmen klicke Der Beitrag Shambho Mahadeva Chandrachuda mit Ishwara erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Lyrics:Raghupathi Raghava Raja Ram Patita Pavana Sita RamEshwara Allah Tero Naam Sab Ko Sanmati Do BhagawanSita Ram Jaya Sita Ram Bhaj Pyaare Man Sita RamRaghupathi Raghava Raja Ram Patita Pavana Sita RamRama Rama Jaya Raja Ram Rama Rama Jaya Sita Ram (3)Meaning:Victory to You, Lord Rama, king of the Raghu dynasty, and the Lord of Sita, the protector of the poor and helpless. Sing praises to our beloved Lord Sita Ram, known also as Ishwara and Allah. O Lord, please endow us with intelligence.

Sukadev spricht über den 77. Vers der Hatha Yoga Pradipika, 4. Kapitel, als Inspiration des Tages. Essenz: Wird der Geist eins (mit dem Objekt der Konzentration), wird dies Raja-Yoga genannt. Der Yogi, Meister der Schöpfung und Zerstörung, wird ebenbürtig mit Ishwara. Die Bedeutung ist, dass er Meister der Auflösung und Wiederzusammensetzung von Materie ist und […]

Sukadev spricht über den 76. Vers der Hatha Yoga Pradipika, 4. Kapitel, als Inspiration des Tages. Essenz: Das Prana, welches Rudra Granthi (im Ajna Chakra) bezwungen hat, fließt zum Sitz von Ishwara. Dann setzt das vierte Stadium (Nishpatti) ein, in dem Flöten und Klänge der Veena gehört werden.Der Nishpatti-Zustand tritt ein, wenn das Prana zum […]

Temples of India never cease to astonish me. Apart from being sources of Spiritual strength, they are also architectural wonders. Many temples are astronomically aligned. Some are connected to celestial events.Some temples are aligned in the same longitude.Twelve Jyotirlinga temples form Fibanocchi Spiral. There are temples where sun's rays fall at a specific place at a specific time. There are temples where Siva linga changes colors five times a day….the list goes on. Now another addition to these amazing temples. At Gabbur, Raichur District, Karnataka,It is the Lakshmi Venkateswara Temple . This temple is atleast 800 years old. It was built by Kalyana Chakukyas.This temple has Hanuman , apart from Sri Venkateswara.Here, Abhishek is performed with hot water and it becomes cold when it reaches the feet of the idol. One can see water vapour rising.However, the hot water is poured at the feet ,it remains hot! Gabbur,Raichur Dist. Karnataka. Gabburu is called the Temple town of Raichur District. There are as many as 30 temples and 28 rock edicts in the town. In ancient times, Gabbur was also known as Garbhapura and Gopuragrama.. Many of these temples were built during the reign of the Kalyani Chalukyas. Some of the prominent temples of Gabbur are the Hanuman, the Ishwara, the Venkateshwara, the Male Shankara, the Bangara Basappa, the Mahanandeeshwara, the Elu Bhaavi Basavanna and the Boodi Basaveshwara temple; there are several other temples in ruins .How to reach. Nearest Airport.Bangalore. Railway station.Raichur.Buses to Raichur available from Bangalore.To Gabbur Local buses , limited in number, are available.Taxis are available.more at Ramanisblog --- Send in a voice message: https://anchor.fm/ramanispodcast/message

Themes in this talk• Ishwara and Shakti: seeing both aspects• The Impersonal and the divine Person• Soul: the presence of the divine Person• Going to other worlds; exteriorisation; dreams• Telling stories to oneself• Creative power in world of vital formsAbout the projectMirra Alfassa, known as the Mother of the Sri Aurobindo Ashram, was Sri Aurobindo's partner and counterpart in every way. They had the same spiritual realisations and they worked for the same goal; to bring the New Consciousness for mankind. Mother was a true Guru, and a Universal Guru in every way. Her teaching has something for everyone because she taught for human progress on all levels and in all parts of the human being. The clarity and simplicity of her expression communicates something to everyone who reads her books. Her inner work included changing those who came to her; both those who were able to meet her physically and those who could come only in their inner being. Her consciousness was active on the universal subtle planes of creation, and she worked to enlighten thought and life impulse on a universal scale for all of mankind.Mother established the Sri Aurobindo Ashram after November 24, 1926, when Sri Aurobindo retired to devote all his time to bringing the New Consciousness. She established the Ashram School in 1943, and taught the students French. From 1950 through 1958, in French, she taught them the highest, deepest, most complex spiritual and yogic philosophy and practice in a simple and easily understandable manner. She gave a realistic and practical view of Sri Aurobindo's philosophy and the practice of his Yoga. These classes were transcribed and published as “Mother's Questions and Answers”. The present series of Auroville Radio talks on Mother's Questions and Answers begins on the date of July 12, 1955, because it is the first date of the available sound recordings of Mother teaching the class. The original recording of Mother's class is part of the Radio Talk. It can be heard at the end of each talk. It is well worth listening to even of one does not understand French, because it imparts something of Mother's consciousness to the listener.

Ishwara deva raja

Sukadev spricht über den 129. Vers der Hatha Yoga Pradipika, 3. Kapitel, als Inspiration des Tages. Essenz: Der, welcher das Geheimnis dieser Mudras, wie sie von Guru zu Guru überliefert wurden, lehrt, ist der wahre Guru, und kann Ishwara in menschlicher Gestalt genannt werden. Mehr zur Hatha Yoga Pradipika findest du im Hatha Yoga Pradipika […]

I am pleased to present an audio recording of the Yoga Sutra workshop that I presented on Friday, November 12, 2021 to the students undergoing the Yoga Teachers Training program at the Yoga Garden yoga studio in Apex, NC. Brief summary of what we covered: Overview of the Yoga Sutras text Definition of yoga Brief overview of Samkhya philosophy Five vrittis Abhyasa (practice) and vairagya (non-attachment) Brief intro to the eight limbs of yoga You can listen to the podcast as well as subscribe to it on itunes here. Below are links to the powerpoint presentations used for these discussions: Yoga defined Ashtanga yoga (eight limbs) Kriya, Klesha, Karma Concept of Ishwara Dharana, dhyana, samadhi (samyama) I would love to get your feedback.

Ishwara sings the Mantra Shambho Mahadeva Chandrachuda in a Saturday evening satsang at Yoga Vidya in Bad Meinberg, Germany. You can find this mantra in the Yoga Vidya Kirtan booklet under No. 253. Further explanations of this Kirtan can be found online in the Yoga Vidya Kirtan booklet Blog at Shambho Mahadeva Chandrachuda. Here is the text to sing along: Shambho Mahadeva Chandrachuda Gangadhara Hara Kailasavasa Pahi Mam Parvati Ramana If you are interested in seminars with music, you can find here seminars on mantra and music. For more kirtan and Mantra vocal recordings click here. More information on yoga, meditation and ayurveda can be found on the internet pages of Yoga Vidya. Folge direkt herunterladen

Ishwara sings the Mantra Shambho Mahadeva Chandrachuda in a Saturday evening satsang at Yoga Vidya in Bad Meinberg, Germany. You can find this mantra in the Yoga Vidya Kirtan booklet under No. 253. Further explanations of this Kirtan can be found online in the Yoga Vidya Kirtan booklet Blog at Shambho Mahadeva Chandrachuda. Here is the text to sing along: Shambho Mahadeva Chandrachuda Gangadhara Hara Kailasavasa Pahi Mam Parvati Ramana If you are interested in seminars with music, you can find here seminars on mantra and music. For more kirtan and Mantra vocal recordings click here. More information on yoga, meditation and ayurveda can be found on the internet pages of Yoga Vidya.

Ishwara Glassman Chrein - President of Chicago Fire FC - met up with AJ Maestas at the SBJ Thought Leaders retreat in Lake Tahoe. They discuss her strategies for content creation and monetization and how behind-the-scenes access can improve fan engagement.    They also talk about Ishwara's résumé before joining the Fire, and how her background outside of sports has prepared her for her current role.    Details:  2:00 - Ishwara's Background  2:45 - Creating and monetizing content  7:20 - Chicago Fire  13:05 - Women in professional sports  22:00 - The future of MLS 26:35 - Sponsorship and The Fire's Success  30:00 - Rapid Fire Questions  For more insights, visit our LinkedIn page and learn more about Navigate at https://nvgt.com/

Episode Topics Sanskrit origin of the name Jyotish Jyotish and the Vedas Yajur Veda and rituals https://amzn.to/3z1h2mz (Brihat Parashara Hora Shastra) Jyotish and Ayurveda Jyotish today The ancient origins of astrology Ancient Chaldeans, Sumarians and Babylonians The purpose of astrology according to Ayurveda The etymology of the word "horoscope" Tim's experience with Vedic astrologers Vie's experience with Vedic astrologers Should Jyotish be practiced as part of an Ayurvedic lifestyle? https://amzn.to/3z1h2mz (Brihat Parasara Hora Sastra) https://amzn.to/2W7J81b (Vedic Astrology Simply Put )by William Levacy Find us on YouTube at: https://www.youtube.com/c/AskTimAndVie (https://www.youtube.com/c/AskTimAndVie) 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) Find us on YouTube at: https://www.youtube.com/c/AskTimAndVie (https://www.youtube.com/c/AskTimAndVie) 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 Yoga Alliance Registered Instructors Earn CEUs here: http://YogaEnergy.com (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 Hello, this is Tim and this is Vie. And we welcome you to another episode of the Spartan Mind Strength podcast. Today is going to be about Jyotish in relation to the Upanishads. Stay tuned. We'll be right back. Jyotish! It's a Sanskrit word, go figure. It's not Greek? Well, I can make it be Greek, but I'm not gonna push it.  Ok, Sanskrit word, meaning what? It comes from Jyoti, which means light and Ish, which is short for Ishwara, which means God. So light of God. Light of God or the will of God. Very nice, I like it, very nice name.  So, what's it supposed to be about today? Well, the word, the term Jyotish, which is translated today as Vedic astrology is not actually what the Vedic astrologers of today say it is. Ok, so today, they consider it almost like Yeah, they tell you your horoscope, they do your chart, they talk about your life and It's like a horoscope thing, and they use the term horoscope, which is Greek.  Yes. Yeah. So basically, what Vedic astrologers do today is they do your natal chart, when you were born, they look at when you were born and the big picture. In general, they look at when you were born, what planets were in what houses and all that stuff and what that means to you. But in the old days, when the Vedic books, the scriptures were written, it was what? So Jyotish appears in the Yajur Veda, which is one of the four Vedas, one  of the ancient scriptures. There is a section referred to as Jyotish.... Support this podcast

Only guided meditations are included in these podcasts. For entire lessons, please watch the Course in Meditation videos here. The post Exercise 8.1 (for Lesson 8.1) – Meditation on Ishwara appeared first on Arsha Bodha Center.

Listen to the singing and harmonium playing of Ishwara as he sings the mantra Tumi Bhaja Re Mana on a Saturday evening Satsang at Yoga Vidya in Bad Meinberg, Germany. Here is the text to sing along: Tumi Bhaja Re Mana, Tumi Japa Re Mana Om Shri Ram Jaya Ram, Japa Re Mana Tumi Bhaja Re Mana - Oh spirit, praise Rama, praise Rama, connect with Rama, this is how this kirtan begins. The lyrics of the Tumi Bhaja Re Mana Kirtan most likely come from Tulsidas, probably also the melody. Further explanations of this Kirtan can be found online in the Yoga Vidya Kirtan Booklet Blog at

Lausche dem Gesang und Harmoniumspiel von Ishwara wie er in einem Samstagabend Satsang bei Yoga Vidya in Bad Meinberg das Mantra Tumi Bhaja Re Mana singt. Hier ist der Text zum Mitsingen: Tumi Bhaja Re Mana, Tumi Japa Re Mana Om Shri Ram Jaya Ram, Japa Re Mana Tumi Bhaja Re Mana – Oh Geist, lobsinge Rama, preise Rama, verbinde dich mit Rama, so beginnt dieser Kirtan. Der Text des Tumi Bhaja Re Mana Kirtans kommt höchstwahrscheinlich von Tulsidas, vermutlich auch die Melodie. Weitere Erläuterungen zu diesem Kirtan sind online im  Yoga Vidya Kirtanheft Blog unter Tumi Bhaja Re Mana Der Beitrag Tumi Bhaja Re Mana mit Ishwara erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Listen to the singing and harmonium playing of Ishwara as he sings the mantra Tumi Bhaja Re Mana on a Saturday evening Satsang at Yoga Vidya in Bad Meinberg, Germany. Here is the text to sing along: Tumi Bhaja Re Mana, Tumi Japa Re Mana Om Shri Ram Jaya Ram, Japa Re Mana Tumi Bhaja Re Mana - Oh spirit, praise Rama, praise Rama, connect with Rama, this is how this kirtan begins. The lyrics of the Tumi Bhaja Re Mana Kirtan most likely come from Tulsidas, probably also the melody. Further explanations of this Kirtan can be found online in the Yoga Vidya Kirtan Booklet Blog at

Lausche dem Gesang und Harmoniumspiel von Ishwara wie er in einem Samstagabend Satsang bei Yoga Vidya in Bad Meinberg das Mantra Tumi Bhaja Re Mana singt. Hier ist der Text zum Mitsingen: Tumi Bhaja Re Mana, Tumi Japa Re Mana Om Shri Ram Jaya Ram, Japa Re Mana Tumi Bhaja Re Mana – Oh Geist, lobsinge Rama, preise Rama, verbinde dich mit Rama, so beginnt dieser Kirtan. Der Text des Tumi Bhaja Re Mana Kirtans kommt höchstwahrscheinlich von Tulsidas, vermutlich auch die Melodie. Weitere Erläuterungen zu diesem Kirtan sind online im  Yoga Vidya Kirtanheft Blog unter Tumi Bhaja Re Mana Der Beitrag Tumi Bhaja Re Mana mit Ishwara erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

On our finale of season 2 we sit down with Ishwara Glassman Chrein. Ishwara is the Head of Sports Partnerships and Business Development at Yahoo Sports / Verizon Media, where she leads our gaming strategy as well as relationships and negotiations with the NFL, NBA, MLB, and NBC, as well as other sports leagues, broadcasters, statistical companies, and technology companies. She began her career at McKinsey & Company and Lehman Brothers, before spending nine years at WME IMG Sports, Entertainment, and Media, most recently as SVP and Global Head of Sales Operations and Strategic Planning. She graduated magna cum laude from Columbia with a degree in economics and political science and received her Master in International Affairs (International Finance) from the Columbia University School of International and Public Affairs. She is a recipient of the Sports Business Journal’s 40 under 40 award. This episode is sponsored by Anchor – the easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/laywill --- Send in a voice message: https://anchor.fm/laywill/message

Episode 32 African American Pioneers of Electronic Music Olly Wilson Playlist Olly Wilson, “Cetus” from Electronic Music IV (1967 Turnabout). Composer, electronic realization on tape, Olly Wilson. Realized in the studio for Experimental Music of the University of Illinois. Wilson was the winner of the First International Electronic Music Competition, Dartmouth College, April 5, 1968. The competition was judged by composers Milton Babbitt, Vladimir Ussachevsky, and George Balch Wilson. The winner was awarded a $500 prize. 9:15. Olly Wilson, “Piano Piece for Piano And Electronic Sound” from Natalie Hinderas Plays Music By Black Composers (1971 Desto). Composer, electronic realization on tape, Olly Wilson; piano, Natalie Hinderas. Electronic sound realized at the Electronic Music Studio of the University of California at Berkeley. No apologetic electronics here. Wilson deftly blends a full range of electronic sounds, from loud and rumbling to delicately wavering, with a piano piece that moves through many of the dynamics of the piano. 10:56. Olly Wilson, “Akwan, For Piano, Electric Piano, Amplified Strings and Orchestra” from Black Composer's Series, Akwan/Squares/Visions of Ishwara (1975 Columbia Masterworks). Composer, electronic realization on tape, Olly Wilson; Piano, Electric Piano, Richard Bunger; Baltimore Symphony Orchestra conducted by Paul Freeman. Electronic sound realized at the Electronic Music Studio of the University of California at Berkeley. The word “akwan” comes fromt the Akwan language of West Africa. It means “roads, pathways, opportunities, or directions” (from the liner notes). This large-scale work serves as a kind of conversation between the soloist/orchestra and the electronic sounds. 16.26. Olly Wilson, “Echoes” from American Contemporary, Fantasy/4 Preludes/Echoes/Automobile (1977 CRI). Composer, electronic realization on tape, Olly Wilson; clarinet, Phillip Rehfeldt. Electronic sound realized at the Electronic Music Studio of the University of California at Berkeley. Close integration and interplay of clarinet and tape sounds. This was a performance piece for which the clarinet was amplified, and the tape sounds were projected on a 4-channel speaker system. 10:37. Olly Wilson, “Sometimes” from Other Voices (1977 CRI). Composer, electronic realization on tape, Olly Wilson; tenor, William A Brown. Electronic sound realized at the Electronic Music Studio of the University of California at Berkeley. Based on the Black spiritual “Sometimes I Feel Like a Motherless Child,” this work evolves through a variety of roles for the voice and tape. Opening with highly modified sounds and distorted electronics (yes, those are beautiful and purposeful distortions you hear as part of the original tape!) the tenor is next featured as a soloist, then the elements are combined and mixed in various combinations for the rest of the work. 17.24. Opening and background music is excerpted from Olly Wilson, “Expansion III,” William Grant Still, Olly Wilson, Afro American Symphony, Kaintuck,' Dismal Swamp, Expansions III (1997 Centaur Records). Cincinnati Philharmonia Orchestra. Recorded October 29, 1995 at the Great Hall, University of Cincinnati. Opening and closing sequences voiced by Anne Benkovitz.    

Ishwara and Parashakti are singing an traditional lithuanian song: "Uz giriu ugnele dega". Here you can find: Free Online Kirtan Book English Seminars Intensive 4-weeks International Yoga Teachers‘ Training

Ishwara and Parashakti are singing an traditional lithuanian song: "Uz giriu ugnele dega". Here you can find: Free Online Kirtan Book English Seminars Intensive 4-weeks International Yoga Teachers‘ Training

Hagit Noam und Ishwara singen „I’m One with the Love“ in einem Samstagabend Satsang bei Yoga Vidya in Bad Meinberg. I’m One with the Love ist eines der besonders beliebten Lieder bei Yoga Vidya, ein Lied, das sehr tief zu Herzen geht. Hier ist der Text zum Mitsingen: I’m one with the love of the mother I’m one with the love of God I’m one with the love of the father I’m one with the love of God Ave Maria … Kyrie Eleison … Für weitere Kirtan- und Mantra Gesangsaufnahmen klicke hier. Alle Seminare zum Der Beitrag I’m One with the Love – Hagit Noam & Ishwara erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

I am pleased to present an audio recording of the monthly workshop on the Yoga Sutras of Patanjali held on Saturday, 1/16/21. Sutras covered: Sutra 2.45: samādhi siddhiḥ-īśvarapraṇidhānāt ॥45॥“By total surrender to God, samadhi is attained.” Sutra 2.46: sthira-sukham-āsanam ॥46॥“Asana is a steady, comfortable posture.” You can listen to the podcast as well as subscribe [...] The post YSP Workshop, Sutras 2.45 - 2.46 (1/16/21) first appeared on Yoga With Subhash. Related posts: YSP Workshop, Sutras 2.25 thru 2.27 (7/18/20) I am pleased to present an audio recording of the... YSP workshop, sutras 2.20 thru 2.24 (6/20/20) I am pleased to present an audio recording of the... YSP Workshop, Sutras 2.36 thru 2.37 (9/19/20) I am pleased to present an audio recording of the... Powered by YARPP.

Sukadev erläutert die wichtigsten Vedanta Begriffe, damit du tiefer in die Erkenntnis der Wahrheit kommen kannst. Wichtige Begriffe sind Brahman, Maya, Ishwara, Jagad, Atman, Upadhi, Avidya, Guna, Sattwa, Rajas, Tamas. Sukadev erläutert dir diese Begriffe - und hilft dir, diese als wichtige Konzepte für den Alltag zu begreifen. Im zweiten Teil dieser 9. Lektion des Vedanta Meditation und Jnana Yoga Kurses leitet dich Sukadev an zur Neti Neti Meditation, eine Meditation zum Auflösen von Identifikationen. Dieses Video "Vedanta Terminologie und Neti Neti Meditation" ist die neunte Lektion des Vedanta Meditation und Jnana Yoga Kurses in 20 Lektionen. Weitere Informationen über Jnana Yoga und Vedanta: Brahman Neti Neti Meditation Alle Lektionen des Kurses Vedanta Meditation und Jnana Yoga Vedanta Jnana Yoga Meditation Yogalehrer Ausbildung Seminare zu Vedanta Autor/Sprecher: Sukadev Bretz https://www.yoga-vidya.de. Kamera/Schnitt: Nanda. 9. Lektion - alle Videos: 9A Wichtigste Vedanta Begriffe und Neti Neti Meditation - Lektion 9 Vedanta Meditation und Jnana Yoga 9B Neti Neti Meditation: Nicht dies, nicht dies - Meditationsanleitung mit Erläuterung 9C Neti Neti Meditation: Nicht dies, nicht dies - ohne Erläuterung Yoga Vidya erleben: Unsere Seminare & Ausbildungen Unsere Online Seminare Spende für Yoga Vidya und helfe, den Verein am Leben zu erhalten.

Sukadev erläutert die wichtigsten Vedanta Begriffe, damit du tiefer in die Erkenntnis der Wahrheit kommen kannst. Wichtige Begriffe sind Brahman, Maya, Ishwara, Jagad, Atman, Upadhi, Avidya, Guna, Sattwa, Rajas, Tamas. Sukadev erläutert dir diese Begriffe - und hilft dir, diese als wichtige Konzepte für den Alltag zu begreifen. Im zweiten Teil dieser 9. Lektion des Vedanta Meditation und Jnana Yoga Kurses leitet dich Sukadev an zur Neti Neti Meditation, eine Meditation zum Auflösen von Identifikationen. Dieses Video "Vedanta Terminologie und Neti Neti Meditation" ist die neunte Lektion des Vedanta Meditation und Jnana Yoga Kurses in 20 Lektionen. Weitere Informationen über Jnana Yoga und Vedanta: Brahman Neti Neti Meditation Alle Lektionen des Kurses Vedanta Meditation und Jnana Yoga Vedanta Jnana Yoga Meditation Yogalehrer Ausbildung Seminare zu Vedanta Autor/Sprecher: Sukadev Bretz https://www.yoga-vidya.de. Kamera/Schnitt: Nanda. 9. Lektion - alle Videos: 9A Wichtigste Vedanta Begriffe und Neti Neti Meditation - Lektion 9 Vedanta Meditation und Jnana Yoga 9B Neti Neti Meditation: Nicht dies, nicht dies - Meditationsanleitung mit Erläuterung 9C Neti Neti Meditation: Nicht dies, nicht dies - ohne Erläuterung Yoga Vidya erleben: Unsere Seminare & Ausbildungen Unsere Online Seminare Spende für Yoga Vidya und helfe, den Verein am Leben zu erhalten.

Talk 73 - Verses 241- 243 In this talk, the famous Mahavakya ‘Tat Twam Asi’ from the Upanishads is explained to us to indicate the identity of Jiva and Brahman as one. Shankaracharya ji brings out this distinction through 4 examples to establish the oneness of the essence of Jiva and Ishwara. 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/Guru_Dakshina For Foreign contributions please request an Indian National with Indian passport to use the above link and make the contribution. For any queries 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.

Paul gives us a lecture about ancient creation stories and mythologies at our day conference Ishwara in Oct 2020

I am pleased to present an audio recording of the monthly workshop on the Yoga Sutras of Patanjali held on Saturday, 11/21/20. Sutras covered: Sutra 2.41: sattva-śuddhiḥ saumanasya-ikāgry-endriyajaya-ātmadarśana yogyatvāni ca ॥41॥ Moreover, one gains purity of sattva (intellect), cheerfulness of mind, one-pointedness, mastery over the senses, and fitness for Self-realization. Sutra 2.42: saṁtoṣāt-anuttamas-sukhalābhaḥ ॥42॥ By contentment, supreme [...] The post YSP workshop, sutras 2.41-2.44 (11/21/20) first appeared on Yoga With Subhash. Related posts: YSP workshop, sutras 2.20 thru 2.24 (6/20/20) I am pleased to present an audio recording of the... YSP Workshop, Sutras 2.25 thru 2.27 (7/18/20) I am pleased to present an audio recording of the... YSP Workshop, Sutras 2.28 thru 2.35 (8/15/20) I am pleased to present an audio recording of the... Powered by YARPP.

Ein Beitrag zum Sanskritwort: Ishwara Hier findest du: Sanskrit Wörterbuch Seminare mit Sukadev Seminarübersicht Yoga Vidya YouTube Live Kanal Online Seminare Video Seminare Yoga Vidya kostenlose App Yoga Vidya Newsletter Yoga Vidya Online Shop Schon ein kleiner Beitrag kann viel bewegen... Spende an Yoga Vidya e.V.!

Ein Beitrag zum Sanskritwort: Ishwara Pranidhana. Hier findest du: Sanskrit Wörterbuch Seminare mit Sukadev Seminarübersicht Yoga Vidya YouTube Live Kanal Online Seminare Video Seminare Yoga Vidya kostenlose App Yoga Vidya Newsletter Yoga Vidya Online Shop Schon ein kleiner Beitrag kann viel bewegen... Spende an Yoga Vidya e.V.!

Paul tells us what he will be presenting at our upcoming day conference Ishwara on Oct 10th 2020 where we will be streaming 12 hours of information related to our past which has been suppressed or forgotten. The 12 hour event is featuring 9 presenters ranging in topics from Mars, Antarctica, Ancient Aliens, Consciousness just to note a few. Tickets are now available at https://www.eventbrite.com.au/e/ishwara-tickets-119304104789 To learn more about Paul Anthony Wallis please visit https://paulanthonywallis.com I invite you to join us at Ishwara on October 10/2020 in a day of learning, sharing and celebration of raising our awareness of our inner Ishwara. WatchersTalk welcomes Brad Olsen, Jeffrey Boyd Jr, Paul Anthony Wallis, Jerome Calvar, Steven & Evan Strong, Michael Feeley and John Shaughnessy. I hope to see you there, please share this with whom you think will benefit from this day of learning.

Ishwara is a journey a remedy to our human amnesia in which we will put together a jigsaw puzzle that spans hundreds of thousands of years --- Support this podcast: https://anchor.fm/leonard-oneill/support

Using meditation to turn to Ishwara for understanding, validation, and healing. The post Guided Meditation – Emotional Growth – Maha Validation – Introduction appeared first on Arsha Bodha Center.