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Namaskar (I greet the divinity in you)

Namaskar (I greet the divinity in you)

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Namaskara (or Namaskar and Namaste) is a way of giving respect by folding your hands and gently bowing your head whereas Pranaam is showing submission with respect, as to a Deity or a Guru. This may involve prostrating or putting your head on someone else's feet.There are various ways in which one can do “Namaskar” (I greet the divinity in you). The various mudras or positions and methods along with the intention with which one must do each form of “Namaskara” are made clear here.The value of the age-old service of Blessing needs to be reaffirmed. It is a conscious and deliberate use of radiation and is one of the greatest contributions we can make to the well-being of our fellow men.
Blessing is therefore a service which is based on the laws that govern energy and radiation, and to bless effectively we should have some understanding of radiation, its nature and its laws.

Namaskara (or Namaskar and Namaste) is a way of giving respect by folding your hands and gently bowing your head whereas Pranaam is showing submission with respect, as to a Deity or a Guru. This may involve prostrating or putting your head on someone else's feet.There are various ways in which one can do “Namaskar” (I greet the divinity in you). The various mudras or positions and methods along with the intention with which one must do each form of “Namaskara” are made clear here.The value of the age-old service of Blessing needs to be reaffirmed. It is a conscious and deliberate use of radiation and is one of the greatest contributions we can make to the well-being of our fellow men.
Blessing is therefore a service which is based on the laws that govern energy and radiation, and to bless effectively we should have some understanding of radiation, its nature and its laws.

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Categories:Types, Research
Published by: Philippe L. De Coster on Dec 07, 2012
Copyright:Attribution Non-commercial

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Gita Society of Belgium
Branch of International Gita Society (IGS/USA)© 2001-2012
Namaskara (I greet the Divinity in You)
By Philippe L. De Coster, B.Th., D.D
.
The Science and Service of Blessing
by Dr. Roberto Assagioli, M.D.Source: Sundial House, Tunbridge Wells, Kent, UK, 1968Gita Satsang Ghent, Belgium© December 2012
 – 
Philippe L. De Coster, B.Th., D.D., Ghent, Belgium(Non commercial)
 
2
Foreword from the Editor on the
Self 
 
Bhagavan Sri Ramana Maharshi teaches us that a deeper level of reflection isrequired from us. We must get to know ourselves better, and ask us the question
Who Am I?
(Nan Yar?), and as such locating ourselves to our own centre, the
Self 
,
Higher Self Within
. In the breakthrough, where I stand free of mypersonal will and of the will of the Supreme and His works, there the
Self 
 finds Itself eternally, and beyond the human death.It is true of all spiritual paths or religions that when I walk them with spiritualintelligence, without fanaticism, I do so in contact with the deepest centre of the
Self 
. From that centre
I am an immovable cause that moves all things
,because I and all my actions initiate from the centre of existence itself.Further on, the mystics of every great tradition as in Hinduism have spoken of this place within, the
Self 
. It is the pure light, the fire, that shines or burnswithin us, the source of all that the
Self 
(soul) brings into the world. Spoken of in such terms, the centre sounds awe-inspiring, attractive and holy, but maybetoo abstract for many of us to grasp. Yet each of us lives it and experiences itwhen we live our day by day life in a spiritual intelligent way. It is the feeling of holiness in everyday objects and events, the sense of the sacred in an act of loving, the almost unbearable ecstasy we feel when understanding somethingdeeply for the first time, the sense of delight when we bring something new inour ordinary world, the sense of deep satisfaction when we see the
right
done,the deep sense of peace when we know that that which we serve, serves the LordShiva, the Lord Krishna, a World Deity, as an aspect of the Supreme, theAbsolute.Speaking of his experience of oneness with the centre, the
Self 
, where hebecomes an unmovable cause that moves all things, Meister Eckhart call this hiscondition of being
unborn
. Therefore, you and I are
unborn
having aphysical body to move about on earth from birth to death. Beside the humanbody which we have to leave one day, we are unborn (unmanifest), the beingthat never dies.The Psychologist Carl Gustav Jung often thought the
Self 
becoming onlyaccessible to the humans after the mid-life crisis. At that point, in conjunctionwith his
transcendent function
, the
Self 
archetype synthesized opposites inthe personality, such as in thinking and feeling.The
Self 
archetype as part of the collective consciousness, and its transcendentfunctions were the symbol and process of self-transformation, the working outof 
Who Am I?
(Nan Yar?) Carl Gustav Jung thought self-transformation mostappropriate to later life, while one can think of self-transformation at any time.
 
3The
Self 
is our fuller life, our only life, and this is leading us to a deeper senseof engagement and responsibility in this world. It has also a sense of humilityand gratitude before the Source from which it and all other things arise. Itrecognises that the individual cannot be whole without affirming the larger
Whole
of each of us.© December 2012
 – 
Philippe L. De Coster, B.Th.,D.D., Gent, Belgium.
Om Obeissance to the Lord ShivaOm Namah Shivah

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