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Devatma Shakti (Kundalini) Divine Power
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Devatma Shakti (Kundalini) Divine Power
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About the Book

Religion, Theology Scholasticism, Mysticism, Science, Metaphysics and Philosophy have all Ied the van on the path of human progress through the sands of time. But man's journey have been far from smooth. The whole race of humanity has suffered many a rude jolt Religion has been a dynamic incentive Religion means. "Love of God" leading to the search of the ultimate Truth. Religion be it Islam, Christianity of Hinduism, has been and still shall be a thing of strong appeal to mankind. This is because every man is by instinct a religious being. However places of worship are sometimes used as sermon halls for preaching hatred and bloodshed. Men in their quest for truth are running after the shadow leaving the substance behind.

Every religion has a philosophy behind it. The path of a spirirual aspirant needs a clear thinking and inspired vision. As such the way to "self-realisation" consists in raising one's egoistic consciousness centred on the physical plane to higherand finer planes of spiritual existence.

His Holiness Shree Swami Vishnu Tirtha gives a clear description in "Divine power" of how one can realise Atman-which means self realisation. A spiritual aspirant can accelerate the attainment of such realisation by the grace of Guru (spiritual adopt) and self-effort.

This treatise as "Devatma Shakti", i.e. Descent of Divine Power by kindling the "Kundalini" -(Divine energy concentrated in the solar plexus).

The book serves as a clear mirror for all those who aspire for spirituality.

Foreword

I have glanced through the pages of this work which consists of 14 chapters and deals with various phases of the spiritual evolution of man and with problems associated with them. The work is based on ancient traditions recorded in scriptures supplemented by the experiences of mystics and adepts who have had the advantage of direct realization. The philosophical outlook of the modern mind with its rationalising attitude has not been ignored, so that on frequent occasions we meet with attempts, though not always equally successful, at synthesis of the traditional wisdom with the general results of modern scientific thinking. Problems of spiritual life relating to Diksha, awakening of Kundalini or the dormant Divine Power in man, conservation of Sex-energy and its sublimation, process of true Upasana, illumination, will-power, Yoga or Divine Union and the ways leading to it and various allied questions have been discussed in an elaborate manner. The author's presentation is lucid, logical and informative and his style is elegant. It is to be hoped that the book will be appreciated by those for whom it is intended. Persons, who are in quest of Reality and wish to be familiar with the mysteries of the way to Realisation, will find it useful and instructive.

Introduction

Religion is an integral part of sociology. It has not yet become obsolete or a thing of the past but has still a firm hold on the teeming masses of humanity. Of recent years, there has been a sporadic rising of anti- religious movements, taking their initiative from the materialistic outlook of the Soviet Russia, but it is more certain than otherwise, that all such attempts are doomed to failure. The reason is not far to seek. A man is by instinct a religious being; there is a natural yearning in him for something that is not of his sensual or intellectual pleasure, but is for something beyond. Why then these anti-religious movements? Because most of us are sick of bloodshed, exploitation, and warfares in the name of religion. The followers of different religions have in the past freely made use of inquisitions and throat-cutting of those who differed from them in their mode of worship. India had a name for toleration and always had been extending a hospitable hand to all whosoever sought refuge on her land. Diverse faiths, some of them even atheistic, found here full opportunity to spring up, grow and develop side by side, scholars taking delight in their comparative studies and mutual exchange of thoughts. Votaries of each had full liberty to give an exposition of their views. They invited criticisms from others, and listened to them with toleration and dignity. Such was the India of the past, but much water has -since flown under the bridges and the episodes of the present-day communal tensions and religious intoleration are sufficient to make any sober-minded person to hang down his or her head in shame. Places of worship are sometimes used as sermon halls for preaching hatred and bloodshed. Coldblooded murders, stabbing of innocent persons and regular fightings with lathies, swords and daggers are of common occurrence. This has set many a brain at thinking to find out some via media for restoring harmony between different sects which is so essential for the common weal and prosperity of the whole country. Sometimes one is led to think that the day is remote for the consummation of that much sought for peace and tranquality, but a ray of light at times streams forth portending the birth of a universal religion based on sound principles preaching common brotherhood of mankind, letting every invidual live and let live his neighbours in peaceful communion with God in his or her own way. Under the present state of affairs the country is labouring in the throes of its birth. Hinduism with its multifarious branches affords the evolution of such a one, covering the ground of them all and having even catholicity enough to embrace within its fold Islam and Christianity. It does not imply that the different religions should die out to make room for the inception of the new one. They have developed into institutions built on the foundadtion of sound philosophical truths. Each religion was meant to meet the needs of the society of its brithplace and give rise to a culture most fitted to its surroundings enviching the civilisation of the whole mankind in general. The great teachers of the past have been serving to this date as torch-bearers to individuals in their march towards the goal of spiritual realisation and their pious memories play no small part in contributing to bulid up our civilisation and culture so precious to everyone of us. We owe the best of what we have those great souls of the past. And it is but natural that their revered names and pious memories are so dear to us. Humanity cannot suffer to forget Ram, Krishna, Budha, Christ, Or Mohammed. Our degradation in respect of our intolerance towards those who differ from us, is not of their heritage, but has crept in for dishonouring and defiling their holy names.-No teacher ever suggested splitting of human blood for the propagation of his mission or in commemorating his name.

Every religion has a philosophy behind it and in the beginning it started with that philosophy but as time rolled on, it accumulated on its surface much of superstitions, ceremonials and rituals often not warranted by it. Sometimes the beauties of a particular faith and its high ideas are eclipsed by crude and lifeless ceremonies, the blind observance of which is fondly adhered to by their followers and the least interference therein excites them to extravagant rashness bordering the extreme savage fanaticism. But the victim of such fanaticism is often ignorant to understand the very religion he professes, and probably like a brute he commits arson in the vain hope of attaining favours of the Merciful God or in the expectation of an uncertain heaven hereafter. He is often deluded by a false idea of serving his religion as a defender of faith. He little knows that he does disservice of a magnitude of the highest degree to the cause he loves dearest and harms the society of which he himself is a member by causing disturbances and creating disruptions.

Religion is a means for ennobling one's heart for the realisation of God within and to this end one's prayers are day after -day offered for His benedictions.

Contents

  Foreword  
  Preface to eight edition  
  Introduction 7-20
CHAPTER    
1 The divine aspect's 1-20
II Uchchishtha or the residual power 21-24
III Evolution 25-34
IV Idea of moksha 35-43
V Kundalini power 44-50
VI Brahmacharya and panchagni vidya 51-61
VII Prana-tattwa 62-81
VIII Eschatology (prana continued) 82-87
IX Signs of an awakened kundalini 88-90
X Shaktipat (prana continued) 91-122
Xl Superiority of mahayoga 123-127
XII Will-power and faith 128-131
XlII Raja yoga 132-142
XIV Panchopasana 143-149
XV Secret of upasana (worship) 150-154
XVI Guru tattawa and god 155-160
XVII Realisation of cod as knowledge 161-169
XVIII Retrospect and prospect 170-188
     

 

Sample Pages














Devatma Shakti (Kundalini) Divine Power

Item Code:
NAK224
Cover:
Hardcover
Edition:
2015
Language:
English
Size:
8.5 inch X 5.5 inch
Pages:
208
Other Details:
Weight of the Book: 335 gms
Price:
$25.00   Shipping Free
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About the Book

Religion, Theology Scholasticism, Mysticism, Science, Metaphysics and Philosophy have all Ied the van on the path of human progress through the sands of time. But man's journey have been far from smooth. The whole race of humanity has suffered many a rude jolt Religion has been a dynamic incentive Religion means. "Love of God" leading to the search of the ultimate Truth. Religion be it Islam, Christianity of Hinduism, has been and still shall be a thing of strong appeal to mankind. This is because every man is by instinct a religious being. However places of worship are sometimes used as sermon halls for preaching hatred and bloodshed. Men in their quest for truth are running after the shadow leaving the substance behind.

Every religion has a philosophy behind it. The path of a spirirual aspirant needs a clear thinking and inspired vision. As such the way to "self-realisation" consists in raising one's egoistic consciousness centred on the physical plane to higherand finer planes of spiritual existence.

His Holiness Shree Swami Vishnu Tirtha gives a clear description in "Divine power" of how one can realise Atman-which means self realisation. A spiritual aspirant can accelerate the attainment of such realisation by the grace of Guru (spiritual adopt) and self-effort.

This treatise as "Devatma Shakti", i.e. Descent of Divine Power by kindling the "Kundalini" -(Divine energy concentrated in the solar plexus).

The book serves as a clear mirror for all those who aspire for spirituality.

Foreword

I have glanced through the pages of this work which consists of 14 chapters and deals with various phases of the spiritual evolution of man and with problems associated with them. The work is based on ancient traditions recorded in scriptures supplemented by the experiences of mystics and adepts who have had the advantage of direct realization. The philosophical outlook of the modern mind with its rationalising attitude has not been ignored, so that on frequent occasions we meet with attempts, though not always equally successful, at synthesis of the traditional wisdom with the general results of modern scientific thinking. Problems of spiritual life relating to Diksha, awakening of Kundalini or the dormant Divine Power in man, conservation of Sex-energy and its sublimation, process of true Upasana, illumination, will-power, Yoga or Divine Union and the ways leading to it and various allied questions have been discussed in an elaborate manner. The author's presentation is lucid, logical and informative and his style is elegant. It is to be hoped that the book will be appreciated by those for whom it is intended. Persons, who are in quest of Reality and wish to be familiar with the mysteries of the way to Realisation, will find it useful and instructive.

Introduction

Religion is an integral part of sociology. It has not yet become obsolete or a thing of the past but has still a firm hold on the teeming masses of humanity. Of recent years, there has been a sporadic rising of anti- religious movements, taking their initiative from the materialistic outlook of the Soviet Russia, but it is more certain than otherwise, that all such attempts are doomed to failure. The reason is not far to seek. A man is by instinct a religious being; there is a natural yearning in him for something that is not of his sensual or intellectual pleasure, but is for something beyond. Why then these anti-religious movements? Because most of us are sick of bloodshed, exploitation, and warfares in the name of religion. The followers of different religions have in the past freely made use of inquisitions and throat-cutting of those who differed from them in their mode of worship. India had a name for toleration and always had been extending a hospitable hand to all whosoever sought refuge on her land. Diverse faiths, some of them even atheistic, found here full opportunity to spring up, grow and develop side by side, scholars taking delight in their comparative studies and mutual exchange of thoughts. Votaries of each had full liberty to give an exposition of their views. They invited criticisms from others, and listened to them with toleration and dignity. Such was the India of the past, but much water has -since flown under the bridges and the episodes of the present-day communal tensions and religious intoleration are sufficient to make any sober-minded person to hang down his or her head in shame. Places of worship are sometimes used as sermon halls for preaching hatred and bloodshed. Coldblooded murders, stabbing of innocent persons and regular fightings with lathies, swords and daggers are of common occurrence. This has set many a brain at thinking to find out some via media for restoring harmony between different sects which is so essential for the common weal and prosperity of the whole country. Sometimes one is led to think that the day is remote for the consummation of that much sought for peace and tranquality, but a ray of light at times streams forth portending the birth of a universal religion based on sound principles preaching common brotherhood of mankind, letting every invidual live and let live his neighbours in peaceful communion with God in his or her own way. Under the present state of affairs the country is labouring in the throes of its birth. Hinduism with its multifarious branches affords the evolution of such a one, covering the ground of them all and having even catholicity enough to embrace within its fold Islam and Christianity. It does not imply that the different religions should die out to make room for the inception of the new one. They have developed into institutions built on the foundadtion of sound philosophical truths. Each religion was meant to meet the needs of the society of its brithplace and give rise to a culture most fitted to its surroundings enviching the civilisation of the whole mankind in general. The great teachers of the past have been serving to this date as torch-bearers to individuals in their march towards the goal of spiritual realisation and their pious memories play no small part in contributing to bulid up our civilisation and culture so precious to everyone of us. We owe the best of what we have those great souls of the past. And it is but natural that their revered names and pious memories are so dear to us. Humanity cannot suffer to forget Ram, Krishna, Budha, Christ, Or Mohammed. Our degradation in respect of our intolerance towards those who differ from us, is not of their heritage, but has crept in for dishonouring and defiling their holy names.-No teacher ever suggested splitting of human blood for the propagation of his mission or in commemorating his name.

Every religion has a philosophy behind it and in the beginning it started with that philosophy but as time rolled on, it accumulated on its surface much of superstitions, ceremonials and rituals often not warranted by it. Sometimes the beauties of a particular faith and its high ideas are eclipsed by crude and lifeless ceremonies, the blind observance of which is fondly adhered to by their followers and the least interference therein excites them to extravagant rashness bordering the extreme savage fanaticism. But the victim of such fanaticism is often ignorant to understand the very religion he professes, and probably like a brute he commits arson in the vain hope of attaining favours of the Merciful God or in the expectation of an uncertain heaven hereafter. He is often deluded by a false idea of serving his religion as a defender of faith. He little knows that he does disservice of a magnitude of the highest degree to the cause he loves dearest and harms the society of which he himself is a member by causing disturbances and creating disruptions.

Religion is a means for ennobling one's heart for the realisation of God within and to this end one's prayers are day after -day offered for His benedictions.

Contents

  Foreword  
  Preface to eight edition  
  Introduction 7-20
CHAPTER    
1 The divine aspect's 1-20
II Uchchishtha or the residual power 21-24
III Evolution 25-34
IV Idea of moksha 35-43
V Kundalini power 44-50
VI Brahmacharya and panchagni vidya 51-61
VII Prana-tattwa 62-81
VIII Eschatology (prana continued) 82-87
IX Signs of an awakened kundalini 88-90
X Shaktipat (prana continued) 91-122
Xl Superiority of mahayoga 123-127
XII Will-power and faith 128-131
XlII Raja yoga 132-142
XIV Panchopasana 143-149
XV Secret of upasana (worship) 150-154
XVI Guru tattawa and god 155-160
XVII Realisation of cod as knowledge 161-169
XVIII Retrospect and prospect 170-188
     

 

Sample Pages














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