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Archive for 25/05/11

Los ángeles, ¿existen?

Sábado 4  de Junio de 2011 en Santo Tomé Corrientes Argentina

Horario: 15 a 18 hs Vacantes limitadas Cierre de inscripción miércoles 2 de  Junio

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Meditación Camino a lo Sagrado Nivel I

Domingo 5  de Junio de 2011;  en Santo Tomé Corrientes Argentina

Horario: 10 a 14 hs Vacantes limitadas Cierre de 3 de junio

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Meditación para niños

Sábado 11 de Junio 2011, en Santo Tomé Corrientes Argentina

Horario: 15 a 17 hs Vacantes limitadas. Cierre de inscripción, el día 8 de junio.

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Reiki Crístico Iniciación – Primer nivel

Domingo 12 de Junio 2011, en Santo Tomé Corrientes Argentina

Horario: 10 a 19 hs Vacantes limitadas. Cierre de matrícula: 9 de junio

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Encuentros en la Ruta Jesuita

Sábado día 25 de junio, en Santo Tomé Corrientes Argentina

Horario: 10 a 16 hs  Vacantes limitadas Cierre de inscripción: 22 de junio

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Perfeccionamiento de Reiki Crístico

Domingo 26 de Junio 2011, en Santo Tomé Corrientes Argentina

Horario: 10 a 14 hs Vacantes limitadas Cierre de inscripción 23 de junio de 2011

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Para mayor información escríbanos a: 

estudios.misticos.gicem@gmail.com

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Some Observations

 By Br. John Martin Sahajananda

It’s this writer’s contention that prophetic monotheism reduces us to mere creatures of God, and thus, closes the door to our realizing ourselves as sons or daughters of God and as being essentially one with God. The theory of creation out of nothing isn’t a very liberating theory as it seems to disallow the spiritual evolution of human consciousness.

Shankara opened to us the possibility of realizing ourselves as being one with God. He focused on our divinity, but this was done at the cost of discounting our humanity. Human existence and relationships seem to have had little or no significance in the light of his teachings.

Ramanuja tried to correct this extreme position and give some meaning and purpose to creation and human relationships. He accorded us the dignity of being divine manifestations and of having divine kinship, but it was done at the cost of denying our oneness with God … the All.

Madhva tried to bring God to the level of human beings with all their characteristics and limitations, but it was done at the cost of denying our essential divinity and thus our innate kinship with God.

The position of Shankara on the nature of the world is very ambiguous. If he really meant that the manifest universe is an illusion, then it could be said that we live a purposeless existence. If he meant that the material world, in the sense of names and forms, is not eternal then there is some meaning to the world and human existence. The names and forms aren’t eternal, but what is within the names and forms is eternal. In that sense the world is also divine in its essence just as human beings are essentially one with the divine in their essence.

Shankara gave some meaning and purpose to the world at the functional level which he called vyavaharika. Only in the ultimate level, paramarthika, is the world seen to be illusory. This position doesn’t give any positive role to the universe and human beings in the world of time and space. The entire focus seems to be on realizing our divinity and then everything comes to an end.

Ramanuja holds that Brahman is the material cause of the universe and human souls. In that sense they’re essentially one with Brahman though functionally they may be different like water and ice. If this is so, what then would prevent us from being merged with Brahman, just as melting ice is finally merged with the water in which it floats? It seems that there’s some contradiction in his proposition.

Madhva holds that creation is completely different from God. He also holds that the manifest world has no beginning as if it also is eternal. How can there be two eternal realities? Does this imply that there are two ‘Gods’?

These three Hindu monotheistic systems seem to have something to integrate just as the prophetic monotheistic religions need to open themselves to the higher divine-human relationship. There have been many great Hindu mystics, like Sri Ramakrishna, his disciple, Swami Vivekananda, and Swami Shivananda, who’ve tried to integrate these three systems. So also there’ve been many mystics in the prophetic religions who opened human consciousness to the higher level of divine-human relationship even though they had to face many difficulties.

Br. John Martin Sahajananda

Continued next week

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