2003, ISBN: 9780520234550

APH Publishing Corporation, 2003. Hardcover. New. 18 x 24 cm. Searchuls of Bengal, widely known for their Music which constitutes an important tool on the path of self-realization, can … More...

APH Publishing Corporation, 2003. Hardcover. New. 18 x 24 cm. Searchuls of Bengal, widely known for their Music which constitutes an important tool on the path of self-realization, can be regarded as the representatives of the Religion of man-of the religion of humanity whose highest divinity is the human being. Baul Philosophy embraces the Positive streams of numerous faiths and philosophies, recognizing the ultimate unity of the Supreme Being whose eternal abode rests within man, at the core of the human heart. The Bauls therefore strive for attainment to the supreme divinity within their own inner being, referring to the divine Truth as the man of the heart who sits enshrined in the Temple which is the human body. Through their songs the Bauls articulate the matters pertaining to their Spiritual quest, outlining the path of accomplishment in simple yet deeply meaningful words. The Baul thus is much more than the skillful singer-dancer for whom the public takes him at a superficial glance: the Baul is an ardent striver for the ultimate truth, a great thinker, a philosopher whose immense and profound Knowledge has been attested on the touchstone of human spiritual experience. The present book offers for the first time an Insight into the spiritual aspect of Baul culture in which the tenets of the Baul`s spiritual Search are revealed from the insider`s point of view. From the basic level to increasingly intricate stages, the procedures and methods of questing as well as their inner signification are introduced one after the other in systematic progression. The essentials of sadhana, of the journey towards realization are explained in easy Language so as to make them comprehensible to anyone interested in the processes of human spiritual emancipation. Baul philosophy as such represents an open-minded spiritual tradition, an Ocean of human spiritual thinking in which the many Rivers embodying diverse Religions are brought to confluence in perfect harmony in one single Faith called the religion of man. It is this intrinsic integrity of a philosophy that elevates man to the highest seat, realizing that the sought-after treasure rests in each and every human being, which makes Baul Sadhana a spiritual approach of universal relevance. The tenets of Baul philosophy, if settled in the minds of all humans, are capable of extending exceedingly beneficial effects upon mankind as a whole, guiding man towards fulfillment of his utmost quest and bestowing upon humanity the gift of peace, of joy, of bliss and all-encompassing harmony. Printed Pages: 540., APH Publishing Corporation, 2003, APH Publishing Corporation, 2002. Hardcover. New. Of late it has become the custom of most people to identify the word Vedanta with the Advaitic system of the Vedanta philosophy. Advaitism is only one branch of the various philosophic systems that have been founded on the Upanishads. Vedanta covers the ground of dualism, of qualified monism and advaitism. In an age repelled by the excesses of ritualism, casteism, there was the rise of Gautama, the Buddha decrying the Vedic tradition, questioning the existence of a personal god, emphasising the Nirakara, the nirguna reality. Well, it gave a certain twist to the Indian tradition. Spirituality fled from life to the forests, the viharas. Asceticism raised its head. Till then. asceticism on such a large Scale was not there in India. It had its inevitable reaction and ultimately life asserted itself and there was a revival Beginning with the great Acharya Shankara. He had to adopt the Language of the Buddha but he gave it a new turn. He said, yes, the world as it is, as we experience it, is not true. The reality is Brahman alone. So he started by positing the reality of brahman, the reality of God which the Buddha had denied. He started with that and he said this world may be an appearance but its basic substance is Brahman and the individual man also is told that he is none other than Brahman. Shankara arrested the spread of the Buddhist movement. The moral codes of most Religious are enforced by a Deity form outside but the Buddhist takes the moral discipline of Buddhism upon himself. Because an External deity is lacking, conviction of the Truth of the precepts must be generated from within the trainee; thus the conviction-stimulating koans. When the Teacher sees that the pupil has made the moral code his Natural way of life he knows that the latter was finally taken the Buddha, Dharma and Sangha for refuge in the true meaning of the words and is, therefore, just as enlightened as was Sakyamuni Buddha and the patriachs. One has to live Buddhism, be Buddhism, and to do this the precepts must flow through one`s veins as they very life-blood. Just as we do not notice the coursing of our blood but permit it to flow unhindered, so the Buddhist lives the moral code of the precepts, unhindered by them and unhindering them. The flashes of understanding that come at various times, the kensho-the Satori, as a result of Meditation either on a Koan or simply by sitting quietly without one, deepen the character of the person and enable him to take the precepts more deeply to himself, but it is the example of the teacher, above all else, in living the Buddhist life, which brings the trainee to the final state when the character is so purged of all greed, hate and delusion that he is the walking embodiment of Nirvana. However, once it is second Nature to be constantly exemplifying the Precepts, one is not conscious of doing so and so is not conscious of doing so and so is not conscious of being Buddha. Therefore Buddha recognises Buddha when the trainee sees that the master is himself living Buddhism and the master recognises the pupil as Buddha when the latter keeps the precepts with no smell of holiness and no taint of evil for Buddha then walks, sleep, sits, eats and works in him without any Knowledge of Buddha and no attachment thereto. He is spiritually autonomous. Printed Pages: 810., APH Publishing Corporation, 2002, APH Publishing Corporation, 2002. Hardcover. New. Of late it has become the custom of most people to identify the word Vedanta with the Advaitic system of the Vedanta philosophy. Advaitism is only one branch of the various philosophic systems that have been founded on the Upanishads. Vedanta covers the ground of dualism, of qualified monism and advaitism. In an age repelled by the excesses of ritualism, casteism, there was the rise of Gautama, the Buddha decrying the Vedic tradition, questioning the existence of a personal god, emphasising the Nirakara, the nirguna reality. Well, it gave a certain twist to the Indian tradition. Spirituality fled from life to the forests, the viharas. Asceticism raised its head. Till then. asceticism on such a large Scale was not there in India. It had its inevitable reaction and ultimately life asserted itself and there was a revival Beginning with the great Acharya Shankara. He had to adopt the Language of the Buddha but he gave it a new turn. He said, yes, the world as it is, as we experience it, is not true. The reality is Brahman alone. So he started by positing the reality of brahman, the reality of God which the Buddha had denied. He started with that and he said this world may be an appearance but its basic substance is Brahman and the individual man also is told that he is none other than Brahman. Shankara arrested the spread of the Buddhist movement. The moral codes of most Religious are enforced by a Deity form outside but the Buddhist takes the moral discipline of Buddhism upon himself. Because an External deity is lacking, conviction of the Truth of the precepts must be generated from within the trainee; thus the conviction-stimulating koans. When the Teacher sees that the pupil has made the moral code his Natural way of life he knows that the latter was finally taken the Buddha, Dharma and Sangha for refuge in the true meaning of the words and is, therefore, just as enlightened as was Sakyamuni Buddha and the patriachs. One has to live Buddhism, be Buddhism, and to do this the precepts must flow through one`s veins as they very life-blood. Just as we do not notice the coursing of our blood but permit it to flow unhindered, so the Buddhist lives the moral code of the precepts, unhindered by them and unhindering them. The flashes of understanding that come at various times, the kensho-the Satori, as a result of Meditation either on a Koan or simply by sitting quietly without one, deepen the character of the person and enable him to take the precepts more deeply to himself, but it is the example of the teacher, above all else, in living the Buddhist life, which brings the trainee to the final state when the character is so purged of all greed, hate and delusion that he is the walking embodiment of Nirvana. However, once it is second Nature to be constantly exemplifying the Precepts, one is not conscious of doing so and so is not conscious of doing so and so is not conscious of being Buddha. Therefore Buddha recognises Buddha when the trainee sees that the master is himself living Buddhism and the master recognises the pupil as Buddha when the latter keeps the precepts with no smell of holiness and no taint of evil for Buddha then walks, sleep, sits, eats and works in him without any Knowledge of Buddha and no attachment thereto. He is spiritually autonomous. Printed Pages: 810., APH Publishing Corporation, 2002, Hardback. Good.<

2003, ISBN: 0520234553

[SR: 6036390], Hardcover, [EAN: 9780520234550], University of California Press, University of California Press, Book, [PU: University of California Press], 2003-01-24, University of Calif… More...

[SR: 6036390], Hardcover, [EAN: 9780520234550], University of California Press, University of California Press, Book, [PU: University of California Press], 2003-01-24, University of California Press, 276348, Psychology & Psychiatry, 496516, Applied Psychology, 276355, Cognition & Cognitive Psychology, 276371, Experimental Psychology, 496512, History & Philosophy, 276397, Methodology, 276394, Neuropsychology, 276388, Pathological Psychology, 496510, Popular Psychology, 270948, Psychiatry, 276377, Reference, 496514, Schools of Thought, 496518, Social & Developmental Psychology, 496522, Specific Topics, 74, Health, Family & Lifestyle, 1025612, Subjects, 266239, Books, 271173, Africa, 271192, Algeria, 271208, Angola, 271220, Benin, 271209, Botswana, 271178, Central, 271179, Eastern, 271194, Egypt, 271182, Eritrea, 271183, Ethiopia, 271225, Ghana, 271226, Guinea, 271185, Kenya, 271229, Liberia, 271200, Libya, 271212, Malawi, 271230, Mali, 271201, Morocco, 271213, Mozambique, 271214, Namibia, 271232, Niger, 271233, Nigeria, 271191, Northern, 271186, Rwanda, 271234, Senegal, 271235, Sierra Leone, 271187, Somalia, 12447483031, South Africa, 271207, Southern, 271203, Sudan, 271188, Tanzania, 271204, Tunisia, 271189, Uganda, 271219, Western, 271217, Zambia, 271218, Zimbabwe, 65, History, 1025612, Subjects, 266239, Books, 4119261, Academic Sociology, 60, Society, Politics & Philosophy, 1025612, Subjects, 266239, Books, 276446, Customs, 496628, Customs & Folklore, 276412, Anthropology, 276411, Social Sciences, 60, Society, Politics & Philosophy, 1025612, Subjects, 266239, Books, 276413, Social & Cultural, 276412, Anthropology, 276411, Social Sciences, 60, Society, Politics & Philosophy, 1025612, Subjects, 266239, Books, 276534, Black Studies, 276533, Multicultural Studies, 276411, Social Sciences, 60, Society, Politics & Philosophy, 1025612, Subjects, 266239, Books, 276538, Indigenous Peoples, 276533, Multicultural Studies, 276411, Social Sciences, 60, Society, Politics & Philosophy, 1025612, Subjects, 266239, Books, 276522, Sociology, 496634, Family & Social Groups, 276303, Law & Disorder, 496644, Methodology & Research, 276447, Population & Demography, 276482, Social Issues, 276530, Sociological Theories, 496640, Sociology of Work, 276411, Social Sciences, 60, Society, Politics & Philosophy, 1025612, Subjects, 266239, Books<