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Post by krsnaraja on Jan 10, 2020 1:29:31 GMT -5
Pure Consciousness is the impersonal Brahman unconditioned spirit soul. While Param Brahman is Krsna, the Supreme Personality of God. This impersonal Brahman is the (Brahmajyoti) effulgence emanating from the Personal Form Param Brahman Krsna. The question of which came first the chicken or egg. Advaitists say its the egg. Dvaitists say its the chicken. Krsna the Param Brahma, infinite, cognizant, consciousness was already present prior to creation. His effulgence, the Brahmjyoti is the impersonal Brahman /Atma. This is what advaitist describe as the Source, Essence, Presence, and Awareness. Ego is the false self /mind - body. Pure Ego is the impersonal Brahman (effulgence) emanating from the transcendental body of Krsna, the Param Brahman. Attachments:
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Post by krsnaraja on Jan 10, 2020 14:36:00 GMT -5
The Eight Instructions of Lord Śrī Caitanya Mahāprabhu
Lord Caitanya Mahāprabhu (1486-1535) is the most recent incarnation of the Supreme Personality of Godhead Śrī Kṛṣṇa. He appeared 500 years ago in Navadvīpa, West-Bengal and started His worldwide Saṇkīrtan mission of propagating the chanting of the holy name of the Lord (the process of self-realization for this age - to meditate upon the sound of the maha-mantra: Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare / Hare Rāma Hare Rāma Rāma Rāma Hare Hare). Although Lord Caitanya was widely renowned as a scholar in His youth, He left only eight verses, called Śikṣāṣṭaka. These eight verses clearly reveal His mission and precepts. These supremely valuable prayers are translated herein.
Lord Chaitanya Mahaprabhu O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name? [Text 6]
From: "Teachings of Lord Caitanya" A.C. Bhaktivedānta Swāmī Prabhupāda Original version 1968
श्री शिक्षाष्टकम् Śrī Śikṣāṣṭakam
चेतो-दर्पण-मार्जनं भव-महा-दावाग्नि-निर्वापणं श्रेयः-कैरव-चन्द्रिका-वितरणं विद्या-वधू-जीवनम् आनन्दाम्बुधि-वर्धनं प्रति-पदं पूर्णामृतास्वादनं सर्वात्म-स्नपनं परं विजयते श्री-कृष्ण-सण्कीर्तनम् ॥१॥
ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṇkīrtanam ॥1॥
Glory to the śrī-kṛṣṇa-saṅkīrtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This saṅkīrtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious. (1)
नाम्नामकारि बहुधा निज-सर्व-शक्तिस् तत्रार्पिता नियमितः स्मरणे न कालः एतादृशी तव कृपा भगवन्ममापि दुर्दैवमीदृशमिहाजनि नानुरागः ॥२॥
nāmnām akāri bahudhā nija-sarva-śaktis tatrārpitā niyamitaḥ smaraṇe na kālaḥ etādṛśī tava kṛpā bhagavan mamāpi durdaivam īdṛśam ihājani nānurāgaḥ ॥2॥
O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names, like Kṛṣṇa and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by Your holy names, but I am so unfortunate that I have no attraction for them. (2)
तृणादऽपि सुनीचेन तरोरऽपि सहिष्णुना अमानिना मानदेन कीर्तनीयः सदा हरिः ॥३॥
tṛṇād api sunīcena taror api sahiṣṇunā amāninā mānadena kīrtanīyaḥ sadā hariḥ ॥3॥
One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly. (3)
न धनं न जनं न सुन्दरीं कवितां वा जगदीश कामये मम जन्मनि जन्मनीश्वरे भवताद् भक्तिर् अहैतुकी त्वयि ॥४॥
na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi ॥4॥
O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service, birth after birth. (4)
अयि नन्द-तनुज किङ्करं पतितं मां विषमे भवाम्बुधौ कृपया तव पाद-पङ्कज- स्थित-धूली-सदृशं विचिन्तय ॥५॥
ayi nanda-tanuja kiṅkaraṁ patitaṁ māṁ viṣame bhavāmbudhau kṛpayā tava pāda-paṅkaja- sthita-dhūlī-sadṛśaṁ vicintaya ॥5॥
O son of Mahārāja Nanda [Kṛṣṇa], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet. (5)
नयनं गलदश्रु-धारया वदनं गद्गद-रुद्धया गिरा पुलकैर्निचितं वपुः कदा तव-नाम-ग्रहणे भविष्यति ॥६॥
nayanaṁ galad-aśru-dhārayā vadanaṁ gadgada-ruddhayā girā pulakair nicitaṁ vapuḥ kadā tava-nāma-grahaṇe bhaviṣyati ॥6॥
O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name? (6)
युगायितं निमेषेण चक्षुषा प्रावृषायितम् शून्यायितं जगत्सर्वं गोविन्द-विरहेण मे ॥७॥
yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitam śūnyāyitaṁ jagat sarvaṁ govinda-viraheṇa me ॥7॥
O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence. (7)
आश्लिष्य वा पाद-रतां पिनष्टु माम् अदर्शनान्मर्म-हताम्-हतां करोतु वा यथा तथा वा विदधातु लम्पटो मत्प्राण-नाथस्तु स एव नापरः ॥८॥
āśliṣya vā pāda-ratāṁ pinaṣṭu mām adarśanān marma-hatām-hatāṁ karotu vā yathā tathā vā vidadhātu lampaṭo mat-prāṇa-nāthas tu sa eva nāparaḥ ॥8॥
I know no one but Kṛṣṇa as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord, unconditionally. (8)
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prabhura 'śikṣāṣṭaka'-śloka yei paḍe, śune kṛṣṇe prema-bhakti tāra bāḍe dine-dine |
If anyone recites or hears these eight verses of instruction by Śrī Caitanya Mahāprabhu, his ecstatic love and devotion for Kṛṣṇa increase day by day. (CC. Antya 20.65)
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Post by krsnaraja on Jan 10, 2020 15:05:54 GMT -5
The stage of perfection is called trance, or samadhi, when one’s mind is completely restrained from material mental activities by practice of yoga. This is characterized by one’s ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact. (Bhagavad-gita 6.20-23)
By practice of yoga one becomes gradually detached from material concepts. This is the primary characteristic of the yoga principle. And after this, one becomes situated in trance, or samadhi, which means that the yogi realizes the Supersoul through transcendental mind and intelligence, without any of the misgivings of identifying the self with the Superself. Yoga practice is more or less based on the principles of the Patanjali system. Some unauthorized commentators try to identify the individual soul with the Supersoul, and the monists think this to be liberation, but they do not understand the real purpose of the Patanjali system of yoga. There is an acceptance of transcendental pleasure in the Patanjali system, but the monists do not accept this transcendental pleasure, out of fear of jeopardizing the theory of oneness. The duality of knowledge and knower is not accepted by the nondualist, but in this verse transcendental pleasure–realized through transcendental senses–is accepted. And this is corroborated by the Patanjali Muni, the famous exponent of the yoga system. The great sage declares in his Yoga-sutras: purusartha-sunyanam gunanam pratiprasavah kaivalyam svarupa-pratistha va citi-saktir iti.
This citi-sakti, or internal potency, is transcendental. Purusartha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This “oneness with the Supreme” is called kaivalyam by the monist. But according to Patanjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position. In the words of Lord Caitanya, this state of affairs is called ceto-darpana-marjanam, or clearance of the impure mirror of the mind. This “clearance” is actually liberation, or bhava-maha-davagni-nirvapanam. The theory of nirvana–also preliminary–corresponds with this principle. In the Bhagavatam this is called svarupena vyavasthitih. The Bhagavad-gita also confirms this situation in this verse.
After nirvana, or material cessation, there is the manifestation of spiritual activities, or devotional service of the Lord, known as Krsna consciousness. In the words of the Bhagavatam, svarupena vyavasthitih: this is the “real life of the living entity.” Maya, or illusion, is the condition of spiritual life contaminated by material infection. Liberation from this material infection does not mean destruction of the original eternal position of the living entity. Patanjali also accepts this by his words kaivalyam svarupa-pratistha va citi-saktir iti. This citi-sakti, or transcendental pleasure, is real life. This is confirmed in the Vedanta-sutras as ananda-mayo ‘bhyasat. This natural transcendental pleasure is the ultimate goal of yoga and is easily achieved by execution of devotional service, or bhakti-yoga. Bhakti-yoga will be vividly described in the Seventh Chapter of Bhagavad-gita.
In the yoga system, as described in this chapter, there are two kinds of samadhi, called samprajnata-samadhi and asamprajnata-samadhi. When one becomes situated in the transcendental position by various philosophical researches, it is called samprajnata-samadhi. In the asamprajnata-samadhi there is no longer any connection with mundane pleasure, for one is then transcendental to all sorts of happiness derived from the senses. When the yogi is once situated in that transcendental position, he is never shaken from it. Unless the yogi is able to reach this position, he is unsuccessful. Today’s so-called yoga practice, which involves various sense pleasures, is contradictory. A yogi indulging in sex and intoxication is a mockery. Even those yogis who are attracted by the siddhis (perfections) in the process of yoga are not perfectly situated. If the yogis are attracted by the by-products of yoga, then they cannot attain the stage of perfection, as is stated in this verse. Persons, therefore, indulging in the make-show practice of gymnastic feats or siddhis should know that the aim of yoga is lost in that way.
The best practice of yoga in this age is Krsna consciousness, which is not baffling. A Krsna conscious person is so happy in his occupation that he does not aspire after any other happiness. There are many impediments, especially in this age of hypocrisy, to practicing hatha-yoga, dhyana-yoga and jnana-yoga, but there is no such problem in executing karma-yoga or bhakti-yoga.
As long as the material body exists, one has to meet the demands of the body, namely eating, sleeping, defending and mating. But a person who is in pure bhakti-yoga or in Krsna consciousness does not arouse the senses while meeting the demands of the body. Rather, he accepts the bare necessities of life, making the best use of a bad bargain, and enjoys transcendental happiness in Krsna consciousness. He is callous toward incidental occurrences–such as accidents, disease, scarcity and even the death of a most dear relative–but he is always alert to execute his duties in Krsna consciousness or bhakti-yoga. Accidents never deviate him from his duty. As stated in the Bhagavad-gita, agamapayino ‘nityas tams titiksasva bharata. He endures all such incidental occurrences because he knows that they come and go and do not affect his duties. In this way he achieves the highest perfection in yoga practice.
From Krishna.org
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Post by krsnaraja on Jan 11, 2020 10:12:44 GMT -5
The Symptoms of a Self-Realized Person
“A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, unbewildered, and who knows the science of God, is to be understood as already situated in Transcendence.” (Bhagavad Gita 5.20)
The first symptom of a self-realized soul is that he is not illusioned by the false identification of the body with his true self. He knows perfectly well that he is not this body, but is the fragmental portion of the Supreme Personality of Godhead. Therefore he is not joyful in achieving something nor does he lament in loosing anything which is related to his body.
We have all heard it, “You’re not this body, you’re the spirit soul.” And we know it, we may be preaching it to others also, “You’re not this body, you’re the spirit soul…” So intellectually we know this and believe it, but realizing it is another thing. The main quality of a self-realzed person is that he has realized that he is not the body but he is the spirit soul within the body. That is self-realization. Because we are under the misconception that the self is the body and under this misconception we are working very hard to try to satisfy the senses of the body under the mistaken presumption that if we can satisfy our senses then we will be happy. This misconception is only possible for one who is not self-realized, one who has not realized that he is not the body but spirit soul.
When we realize that we are not the body we will no longer have any desire to satisfy the senses of the body. The body is not ours actually, it is Krishna’s, it is given by Krishna, and like everything that belongs to Krishna it should be engaged in the service of Krishna. So we have to look after the body, maintain it, keep it clean, provide it with food, etc, so that we can use the body effectively in the service of Krishna. But if we find ourselves trying to satisfy the senses of our body by getting nice food to enjoy, by trying to find sex partners, by trying to get very comfortable arrangements for sleeping and a very strong defense system we can know it for sure that we are not self realized. The animals are working for these four things: eating, sleeping, mating and defending — these are the animal propensities. So if in our life we are very concerned with the same eating, sleeping, mating and defending then we are no more than two-legged animals.
Human life is not meant for improving the standard of eating, sleeping, mating and defending. No. We should live very simply and spend our time and energy for spiritual advancement. That is the special quality of the human form of life. We have the ability to question the purpose of our existence and also to discover the answers.
“The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].” (Bhagavad Gita 5.18)
A self-realized person is so much detached from the bodily concept of life that he does not make any distinction between species or castes. The brahmana and the outcaste may be different from the social point of view, or a dog, a cow or an elephant, may be different from the point of view of species, but these differences of body are meaningless from the viewpoint of a learned transcendentalist. He sees them all in their relationship to the Supreme Lord, for the Lord by His plenary portion as Paramatma is present in both the outcaste and the brahmana, although the body of a brahmana and that of an outcaste are not the same.
The bodies are material productions of different modes of material nature, but the soul and the Supersoul within the body are of the same spiritual quality. This similarity of the soul and the Supresoul, however, does not make them equal in quantity, for the individual soul is present only in that particular body, whereas the Paramatma is present in each and every body. A Krishna conscious person has full knowledge of this, and therefore he is truly learned and has equal vision.
As long as one identifies with the material body he is considered a conditioned soul but as soon as he actually realizes he is not the material body but the eternal spirit soul within the body he is liberated from conditional life, in other words he is no longer subject to take birth in the material world but can enter into the spiritual sky after death.
“Such a liberated person is not attracted to material sense pleasure or external objects but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.” (Bhagavad Gita 5.21)
Sri Yamunacarya, a great devotee in Krishna consciousness said: “Since I have been engaged in the transcendental loving service of Krishna, realizing ever-new pleasure in Him, whenever I think of sex pleasure, I spit at the thought, and my lips curl with distaste.” A person in Krishna consciousness is so absorbed in the loving service of the Lord that he looses his taste for material sense pleasure altogether. The highest pleasure in the material world in terms of matter is sex pleasure.
The whole world is moving under the spell of sex and a materialist can not work at all without this motivation. But a person engaged in Krishna consciousness can work with greater vigor without sex pleasure, which he avoids.
This is the test of spiritual realization. If we are still attached to sex life then we are not spiritually advanced. Spiritual realization and sex pleasure do not go together. A Krishna conscious person is not attracted to any kind of sense pleasure due to his being a liberated soul.
From Krishna.org
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Post by laughter on Jan 12, 2020 1:31:16 GMT -5
Oh, ok, not exactly what I had in mind, but thanks for the reply. Take for example Sahaja. Sahaja means spontaneous enlightenment in Indian and Tibetan Buddhist spirituality. Sahaja practices first arose in Bengal during the 8th century among Buddhist yogis called Sahajiya siddhas. (Wikipedia). Seriously, I find the practice laughable sa.. haja.. sa.. haja.. Like Hare Krsna Gurus laughing all the way to the bank. Haha Krsna Haha Krsna. Krsna Krsna. Haha Haha. My motto, " Never take other's word seriously. The guy you debated may only be fooling you around with play of words he's adept err abaft with." 😁 " .. ♪ lamb of God .. you take away the sins of the world ♫ .. "
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Post by krsnaraja on Jan 12, 2020 15:39:30 GMT -5
Bhagavad-gita As it is
BG Chapters 7 - 12
Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Nārada, Asita, Devala, and Vyāsa proclaim this of You, and now You Yourself are declaring it to me.
BG 10.12 (1972), Translation and Purport
Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Nārada, Asita, Devala, and Vyāsa proclaim this of You, and now You Yourself are declaring it to me.
In these two verses the Supreme Lord gives a chance to the modern philosopher, for here it is clear that the Supreme is different from the individual soul. Arjuna, after hearing the essential four verses of Bhagavad-gītā in this chapter, became completely free from all doubts and accepted Kṛṣṇa as the Supreme Personality of Godhead. He at once boldly declares, "You are Parambrahma, the Supreme Personality of Godhead." And previously Kṛṣṇa states that He is the originator of everything and everyone.
Every demigod and every human being is dependant on Him. Men and demigods, out of ignorance, think that they are absolute and independant of the Supreme Lord Kṛṣṇa. That ignorance is removed perfectly by the discharge of devotional service. This is already explained in the previous verse by the Lord. Now by His grace, Arjuna is accepting Him as the Supreme Truth, in concordance with the Vedic injunction. It is not because Kṛṣṇa is an intimate friend of Arjuna that he is flattering Him by calling Him the Supreme Personality of Godhead, the Absolute Truth.
Whatever Arjuna says in these two verses is confirmed by Vedic truth. Vedic injunctions affirm that only one who takes to devotional service to the Supreme Lord can understand Him, whereas others cannot. Each and every word of this verse spoken by Arjuna is confirmed by Vedic injunction. In the Kena Upaniṣad it is stated that the Supreme Brahman is the rest for everything, and Kṛṣṇa has already explained that everything is resting on Him. The Muṇḍaka Upaniṣad confirms that the Supreme Lord, in whom everything is resting, can be realized only by those who engage constantly in thinking of Him.
This constant thinking of Kṛṣṇa is smaraṇam, one of the methods of devotional service. It is only by devotional service to Kṛṣṇa that one can understand his position and get rid of this material body. In the Vedas the Supreme Lord is accepted as the purest of the pure. One who understands that Kṛṣṇa is the purest of the pure can become purified from all sinful activities. One cannot be disinfected from sinful activities unless he surrenders unto the Supreme Lord. Arjuna's acceptance of Kṛṣṇa as the supreme pure complies with the injunctions of Vedic literature. This is also confirmed by great personalities, of whom Nārada is the chief.
Kṛṣṇa is the Supreme Personality of Godhead, and one should always meditate upon Him and enjoy one's transcendental relationship with Him. He is the supreme existence. He is free from bodily needs, birth and death. Not only does Arjuna confirm this, but all the Vedic literatures. the Purāṇas and histories. In all Vedic literatures Kṛṣṇa is thus described, and the Supreme Lord Himself also says in the Fourth Chapter, "Although I am unborn, I appear on this earth to establish religious principles." He is the supreme origin; He has no cause, for He is the cause of all causes, and everything is emanating from Him. This perfect knowledge can be had by the grace of the Supreme Lord.
Here Arjuna expresses himself through the grace of Kṛṣṇa. If we want to understand Bhagavad-gītā, we should accept the statements in these two verses. This is called the paramparā system, acceptance of the disciplic succession. Unless one is in the disciplic succession, he cannot understand Bhagavad-gītā. It is not possible by so-called academic education. Unfortunately those proud of their academic education, despite so much evidence in Vedic literatures, stick to their obstinate conviction that Kṛṣṇa is an ordinary person.
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Post by krsnaraja on Jan 13, 2020 20:00:48 GMT -5
“Music is like a dream. One that I cannot hear.” ― Ludwig van Beethoven
“Without music, life would be a mistake” ― Friedrich Nietzsche
“I can chase you, and I can catch you, but there is nothing I can do to make you mine.” ― Morrissey
“Music gives a soul to the universe, wings to the mind, flight to the imagination and life to everything.” ― Plato
“How is it that music can, without words, evoke our laughter, our fears, our highest aspirations?” ― Jane Swan
“If I were not a physicist, I would probably be a musician. I often think in music. I live my daydreams in music. I see my life in terms of music.” ― Albert Einstein
“Music is a language that doesn’t speak in particular words. It speaks in emotions, and if it’s in the bones, it’s in the bones.” ― Keith Richards
“I think music in itself is healing. It’s an explosive expression of humanity. It’s something we are all touched by. No matter what culture we’re from, everyone loves music.” ― Billy Joel
“One good thing about music, when it hits you, you feel no pain.” ― Bob Marley
“The only truth is music.” ― Jack Kerouac
“There are two means of refuge from the miseries of life: music and cats.” ― Albert Schweitzer
“Music is the shorthand of emotion.” ― Leo Tolstoy
“Without music, life would be a blank to me.”― Jane Austen
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Post by krsnaraja on Jan 13, 2020 20:02:56 GMT -5
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Post by krsnaraja on Jan 13, 2020 21:33:12 GMT -5
The origin of music is unknown as it occurred prior to recorded history. Some suggest that the origin of music likely stems from naturally occurring sounds and rhythms. Human music may echo these phenomena using patterns, repetition and tonality.
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Post by krsnaraja on Jan 13, 2020 23:52:59 GMT -5
The Influence of Music on the Symptoms of Psychosis: A Meta-Analysis Michael J. Silverman, MM, MT-BC Journal of Music Therapy, Volume 40, Issue 1, Spring 2003 Published: 01 March 2003 Abstract The purpose of this study was to analyze the existing quantitative research evaluating the influence of music upon the symptoms of psychosis. A meta-analysis was conducted on 19 studies. Results indicated that music has proven to be significantly effective in suppressing and combating the symptoms of psychosis (d = +0.71). However, there were no differing effects between live versus recorded music and between structured music therapy groups versus passive listening. Nor were there differing effects between preferred versus therapist-selected music. Additionally, classical music did not prove as effective as nonclassical music in reducing psychotic symptoms. This supports the therapeutic potential of popular music while dispelling the theory that classical music provides the form and structure that can contribute to mental health and well-being. Further quantitative research is recommended and strongly warranted to refine unique aspects of music therapy interventions effective for those with psychotic symptoms.
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Post by krsnaraja on Jan 14, 2020 0:57:07 GMT -5
George was raised Catholic but converted to Hinduism later in life. His Hindu beliefs inform much of his work as a Beatle and as a solo artist. After he began to take an interest in Indian spirituality, three Hindu gurus – Sri Yukteswar Giri, Sri Paramahansa Yogananda, and Sri Mahavatar Babaji – were depicted on the cover of the Fab Four’s seminal album Sgt. Pepper’s Lonely Hearts Club Band. After the Beatles broke up, George recorded a version of the Hari Krishna Mantra and used images of the Hindu god Krishna in his album art.
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Post by krsnaraja on Jan 14, 2020 19:28:47 GMT -5
The greatest love of all Is easy to achieve Learning to love yourself It is the greatest love of all
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Post by krsnaraja on Jan 15, 2020 16:04:31 GMT -5
It's a life heard through a horn It all comes from the heart, you see All the ways you stay Together & a part of me
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Post by krsnaraja on Jan 16, 2020 7:37:57 GMT -5
Reading all the signs along the way Knowing where I am not what they say My destination's closer day by day So I can't concern With the other side of the road
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Post by krsnaraja on Jan 17, 2020 18:43:58 GMT -5
Krsna consciousness means an awareness of and affection for the Supreme Person, Krsna. It is the culmination of all forms of yoga, knowledge, meditation, and spirituality.
Krsna consciousness is the natural, original, and blissful condition of every individual. Only when we're covered by maya, illusion, do we forget who we are and who the Supreme Person is. We want happiness, but without Krsna consciousness, we don't know who we are or what we're supposed to do. We try to enjoy life through the body and mind, with hit-or-miss results. And we fear death since we don't know what happens afterwards.
The practices of Krsna consciousness, or bhakti-yoga, are meant to free us from the root cause of all anxiety by reawakening our normal, eternal spiritual happiness. The process is simple—meditation on the name, form, activities, and qualities of Krsna. Krsna is the Vedic name for the Supreme Person, the source of our existence and the source of all pleasure. He's known by different names in different cultures, but all genuine spiritual traditions agree that there's only one Supreme God. The goal of bhakti-yoga is to recover our natural sense of connectedness (yoga) with that one supreme God by serving Him with love.
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