Lower Lower Self or Two-Dimensional Life Form?
By 7M, Jan 2013
As I realized that my Higher Self operates in more dimensions than my lower self can sensibly register, I wondered if there is also an even lower self that is only two-dimensional. I decided on a little investigation. And the first site the search engine provided was a Star Trek inspired website.
“A two-dimensional life-form is unlike most typical lifeforms that exist in the galaxy. Generally, lifeforms exist in three dimensions, but these such lifeforms are known to exist in a single plane only (and as such have either no length, no height, or no width). Some of these beings make their homes in cosmic strings, objects a single proton wide but with lengths measuring in kilometers or more. These strings have a gravitational attraction like black holes or homing beacons for two-dimensional beings. Continue reading
Combinations of Power (Rahu and Ketu)
By Joni Patry, 2008
In Vedic astrology the lunar nodes, known as Rahu and Ketu, have special powers in a chart. Often referred to as our karmic destiny, they indicate our greatest gifts and our darkest issues. In prediction they are where the annual eclipses fall, and indicate the areas of our life that involve the most transformation for that year. When the lunar nodes are combined with another planet they take on the quality of that planet. Each combination will produce very different results.
Rahu and Ketu are described as shadowy planets because they are associated with the eclipses of the Sun and the Moon. These shadows developed the powerful myths and meanings bestowed on the nodes, myths of struggles with demons, serpents, and forces of darkness and light. Symbolically they may be seen as our own shadows. Continue reading
From Kundalini Yoga Practices
By Yogi Raja the Master
Yoga is to bring enlightenment in the darkness of the self. All practices described in this book aim at bringing light by self-realization. The lineation towards Yoga depends on one’s Sanskara. In fact parents, sisters and brothers, religious company and the grace of the Master, all depend on ‘Sanskars’. Those endowed with prime ‘Sanskaras’ get interested in Yoga from early childhood. The Masters of the path also accomplish the job of initiating the young ones. There are various ways to Continue reading
Karma is action, and Vipaka, fruit or result, is its reaction.
Just as every object is accompanied by a shadow, even so every volitional activity is inevitably accompanied by its due effect. Karma is like potential seed: Vipaka could be likened to the fruit arising from the tree – the effect or result. Anisamsa and Adinaya are the leaves, flowers and so forth that correspond to external differences such as health, sickness and poverty – these are inevitable consequences, which happen at the same time. Strictly speaking, both Karma and Vipaka pertain to the mind.
As Karma may be good or bad, so may Vipaka [be] good or bad. As Karma is mental, so Vipaka is mental (of the mind). It is experienced as happiness, bliss, unhappiness or misery, according to the nature of the Karma seed. Anisamsa are the concomitant advantages – material things such as prosperity, health and longevity. When Vipaka’s concomitant material things are disadvantageous, they are known as Adinaya, full of wretchedness, and appear as poverty, ugliness, disease, short life-span and so forth. Continue reading
In Buddhism, there are five orders or processes (niyama) which operate in the physical and mental realms.
- Utu Niyama – physical inorganic order, e.g. seasonal phenomena of winds and rains. The unerring order of seasons, characteristic seasonal changes and events, causes of winds and rains, nature of heat, etc., all belong to this group.
- Bija Niyama – order of germs and seeds (physical organic order), e.g. rice produced from rice-seed, sugary taste from sugar-cane or honey, peculiar characteristics of certain fruits, etc. The scientific theory of cells and genes and the physical similarity of twins may be ascribed to this order.
- Karma Niyama – order of act and result, e.g., desirable and undesirable acts produce corresponding good and bad results. As surely as water seeks its own level so does Karma, given opportunity, produce its inevitable result, not in the form of a reward or punishment but as an innate sequence. This sequence of deed and effect is as natural and necessary as the way of the sun and the moon. Continue reading
Karma is a Sanskrit word springing from the root Kri – ‘to do’ or ‘to make’, or more simply put ‘action’. Karma is the law of moral consequences – the law of cause and effect. Simply put, if you do something bad then you will pay for it at some point, and if you do some good then you will receive kindness and happiness in return. Until you pay off your karmic debts and expunge your karma, you will be stuck in samsara – to repeat life again and again, through reincarnation – instead of reaching nirvana.
There are three types of karma described in Hindu texts:
1. Sanchita (accumulated works):
Sanchita is the accumulated karma – all the good and bad actions – of the past incarnations that have followed through to the next (current) life. Sanchita is responsible for the body that you have in the current life, as well as the situations that you find yourself in. The karma can be modified by good deeds and pure thoughts. It is destroyed when enlightenment is Continue reading