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Influence of western culture in india essay
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Influence of western culture in india essay
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The third main spiritual path that can lead to enlightenment was established by the Indian sage Ramana Maharshi. Ramana Maharshi lived in Southern India during the first half of the 20th century. Because of the need to have guidance or a guru in many of the above spiritual paths, it is great that there is this spiritual path that can lead to enlightenment without the guidance of an enlightened teacher. The core of his teaching is that we can start asking the most fundamental question of a human being: who am I in my deepest identity? (Ramana 1902; Ramana 1995; Osborne 2000). We are not our bodies, minds, thoughts or emotions. Our soul is the witness of those things. However, we are not even our soul in the deepest sense, because our soul receives its power from an even deeper source. So, who then are we? This is the final question of all other questions we may face. This is the question he put to us; but he also showed by his own life that there is an answer to this question. He asked this question of himself at the very young age of sixteen and was given the Grace of enlightenment. He didn’t need a guru or any spiritual tradition to become enlightened. At the tender age of sixteen he found his Spiritual Self and …show more content…
However, this spiritual path includes the sacrifice that we must surrender fully to the Spiritual Self. Although Ramana himself received the Grace of Enlightenment at an exceptionally young age, we must not think that this path is very easy. Enlightenment is a mystical phenomenon that cannot be known in advance. All we can say is that it will not happen until we are spiritually mature for it. This usually requires a long time filled with meditation and the spiritually focused lifestyle described
To live in a world without human connection, is to live an empty and meaningless life. Both Karen Armstrong, and Robert Thurman, highlight the necessity of human contact throughout their essays. In his text “Wisdom,” Robert Thurman shows us the path to discover the selflessness of what we believe is our true and actual self. He claims that no matter how hard one might try to find themselves, they will only find a rigid, fixated self. But when we finally accept our selflessness and turn away from our egos, we can become compassionate and experience the void, which he defines as a free and boundless self. Additionally, Karen Armstrong debates that the universe is driven by concepts such as “Being,” and “Brahman,” which both represent the ultimate
In the first part of the book, Siddhartha is consumed by his thirst for knowledge. He joined the samanas and listened to the teachings of the Buddha in attempt to discern the true way to Nirvana. Though he perfected the arts of meditation and self-denial, he realized that no teachings could show him the way to inner peace. While with the ascetics only a third of his quest was accomplished. Siddhartha said, "You have learned nothing through teachings, and so I think, O Illustrious One, that nobody finds salvation through teachings" (27). His experiences with the samanas and Gotama were essential to his inner journey because they teach him that he cannot be taught, however this knowledge alone would not deliver him to enlightenment. Siddhartha had taken the first step in his quest but without the discovery of the body and spirit, his knowledge was useless in attaining Nirvana.
This enlightenment actually came when he described, to Govina on page 143, what he thought life actually was. It was not Samsara or Nirvana, but it was the realization that life is only illusion, a person just does what he can. Siddartha, on page 34, did not believe that a person could gain “salvation through teachings,” but that a person needed to find his salvation through himself and no words could ever describe one’s enlightenment when he found it.
While the idea of attaining enlightenment can be taught, the method or path of attaining that enlightenment cannot be taught or passed along. For most of his life, Siddhartha tries to achieve enlightenment through the rejection of his desires, thus becoming a Samana. Soon enough, however, Siddhartha realizes that the path of the Samana is not the right one for him, and soon after he starts to study the doctrine of the Buddha. Yet Siddhartha soon starts to see flaws within the Buddha’s doctrine:
The second step of Siddhartha's journey is realizing that although he has knowledge, knowledge is not enough without experience. Experience can be gained through practicing knowledge. Also he realizes that thought and sense must be used together to find the way. He meets with Kamala whose beauty and intellegence overwhelms him. Kamala's observation and sensitiveness help Siddhartha to develop his sense of love. To paid for her lectur, he has his "think, wait, and fast"(chapter 5, page 46). With Kamala's help in another lecture, he gains the combination of the simplicity and intelegence.
...e notion of interbeing provides a full picture of understanding connecting different Buddhist ideas such as emptiness, no-self and impermanence together using just one simple word. As Mahayana Buddhism emphasizes the role of Buddhism as a liberating vehicle for the mass of its practitioners, the “heart” of the understanding of the Prajnaparamita Heart Sutra is emancipation from fear. Through the eyes of interbeing and skillful practice of penetration can one attain the “heart of the understanding.”
...ies the path of the Buddha, but this path also fails to lead him to the secret of inner peace. In one last attempt to reach the third level and achieve peace, Siddhartha goes to the river to learn its secrets. By learning the secrets that the river holds within its depths, Siddhartha finally reaches the level of totality (Ziolkowski 58).
At some time during life, everyone must face Siddhartha's challenge. Everyone spends their life trying to attain self fulfillment and true contentment. And during that time, one must remember the importance of the journey itself, not only the actual achievement. Although not everyone reaches that goal, it is that goal which motivates people to strive to be their very best, knowing that lasting happiness sits shining atop the pyramid.
Bercholz, Samuel, and Shearb Chödzin Kohn, eds. Entering the Stream: An Introduction to the Buddha and His Teachings. Boston: Shambhala Publications, Inc., 1993.
... comprehendible in our reality. Therefore, we should develop our consciousness based on humanistic attitude in order to evolve and be guided spiritually to become whole (filling internal void by adopting religion).
The founder of Buddhism was a man called Siddhartha Gautama, born to a wealthy family and destined for greatness; Siddhartha, however, left his family and the palace in search for religious truth and an end to suffering. Siddhartha tried many ways of reaching an enlightened stage; wandering the forest, joining the beggars, fasting, debating with religious leaders, but when none of these methods brought him a greater understanding of the world, Siddhartha sat himself down under a fig tree, and meditated. After forty-nine days of meditation Siddhartha was said to have achieved an understanding of the cause of suffering, he then became known as the Buddha, enlightened one.
Individual consciousness is the basis of collective consciousness of the nation which influences governmental functioning. Hence, Maharishi mainly focused on enhancing the quality of individual consciousness in order to create a coherence in collective consciousness. He introduces a simple and effortless technique to unfold the full potential of the individual consciousness which is called Transcendental Meditation. When we practice Transcendental Meditation we allow our consciousness to experience its fundamental level.
Eastern enlightenment religions have been gaining popularity throughout the western world for the past few decades, with many people attracted to a "different" way of experiencing religion. As with many other enlightenment religions, Buddhism requires disciples to understand concepts that are not readily explainable: one such concept is that of no-self. In this essay I shall discuss the no-self from a number of modern perspectives; however, as no-self is difficult to describe I shall focus on both the self and no-self. Beginning with psychological aspects, and neurophysiological research on transcendental meditation, I shall discuss the impact of modern brain science on our understanding of the self and transcendence. Next I will outline the relationship between quantum physics and non-locality, as this gives a western scientific explanation for no-self. Returning to the original source of Buddhism, I will briefly outline the discussion between Siddhartha and Vaccha regarding atman, then discuss the mind and no-self and their relationship to liberation. Finally I will summarize a few issues that the western mindset may face approaching this topic.
All the six orthodox schools of Indian philosophy admit in thinking of the soul as not only immortal but also as endless. The reasoning of the materialists like Charvakas amount to this that, however consciousness is unseen in external objects, it develops i...
...can see that to nourish the soul is not a difficult task. There is no need to make a trip to a Buddhist temple, drown yourself with the calming mediation music found on YouTube or convert into a particular religion. It’s all about engaging and releasing, but of course if you wanted to do these things, you are more than welcome.