By Swami Muktananda of Rishikesh
Raised as a Catholic and informed within the West, then educated as a monk in India because the Eighties, Canadian writer Swami Muktananda of Rishikesh is uniquely located to deliver the japanese culture of Vedanta to Western religious seekers. In Awakening to the Infinite, he solutions the everlasting query posed by means of philosophical seekers, "Who am I?" with undemanding simplicity. in response to the traditional teachings of advaita or nonduality—the realizing that, at a primary point, there's no department among ourselves and others—the solutions within the ebook are drawn from the numerous conversations Swami has had through the years with members from varied backgrounds, cultures, and walks of existence. masking more than a few topics from the religious route to daily difficulties at paintings and in relationships, sexuality, parenting, actual disorder, and social injustice, Muktananda communicates at once and compassionately, from the perspective of somebody who's anchored within the countless yet totally in contact with the realm.
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Extra resources for Awakening to the Infinite: Essential Answers for Spiritual Seekers from the Perspective of Nonduality
The Maitri is held as the most recent among the earlier Upaniçads. Some of its sections (those to which we shall now refer, the sixth and seventh prapâfhakas) are probably much later than the other Vedic Upaniçads and were presumably composed at a time when yoga was being systematized and perhaps even included 59. Cf. chap. 7, p. 399ff. Breath is also regarded, as early as Vedic times, as having a ritualistic significance, which will emerge again later. The Kau$Up. 5) describes the inner agnihotra, which consists of offering breath as an oblation in speech (when one is speaking) and speech in breath (when one falls silent, for "as long as a person is breathing, he is not able to speak; then he is sacrificing speech in breath"); that is to say that it considers both functions as ongoing oblations.
It is this union58 of speech and breath that explains why om can fullill all desires. Now, we shall see further on that in Tantrism any practice designed to empower the mantra will consist in V>. As seen above (supra, p. 16), according to the JaiUpBr. 1), breath is the essence (rasa) of om (this could, however, also simply refer to the presence of the anusvära in om). V. Hauer (Der Yoga, p. 26) ascribes the origin of yogicpränäyäma to breathing exercises, to which Vedic poets would have been submitted.
It is often asserted that one cannot be initiated in two different Tantric traditions, Tantric affiliation on the other hand being no obstacle lo the observance of non-Tantric Hindu rules and practices. M. IT. infra, p. 73. )A. For the sädhaka, see H. < CCLX11I, 1975, pp. 411-443. 40 Väc Even though in certain texts the latter class of adepts are held as superior, since their airri is the highest, they still tend to be considered, if not as secondary to others, at least as the unmarked category of adepts, and this is, I believe, something very typically Tantric.