Jesus Lived in India Holger Kersten: "It is simply of vital importance to find again the path to the sources, to the eternal and central truths of Christ's message, which has been shaken almost beyond recognition by the profane ambitions of more or less secular institutions arrogating to themselves a religious authority. This is an attempt to open a way to a new future, firmly founded in the true spiritual and religious sources of the past". The Russian scholar, Nicolai Notovich, was the first to suggest that Christ may have gone to India. In 1887, Notovich, a Russian scholar and Orientalist, arrived in Kashmir during one of several journeys to the Orient. For about sixteen years, Christ travelled through Turkey, Persia, Western Europe and possibly England. The first step in Christ's trail after the Crucifixion is found in the Persian scholar F. Kersten also suggests that prior to Christ's mission in the Middle East, he may have been exposed to Buddhist teachings in Egypt. Back to the KOR Hompage
Philippians 2:6 Not thievary for a man to be God "Have this attitude that also was in Christ Jesus, who, being in the form of God, did not regard it robbery to be equal with God, but made himself of no reputation." (KJV) The Trinitarian translation and subsequent intepretation of this passage is devised contrivance, pure and simple. Their object here is to try and make out that Christ didn't reckon it was thievery to be in the form of God and enjoy that equal status with God and thereby keep his divine nature when he decided to take the form of a man. For let this mind be in you, which was also in Christ Jesus: Who being in the form of God, thought it not robbery to be equal with God: But emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man. Now let us look at what the passage really says. Now as we shall see there is a big difference here. The Context Let us look at the whole passage. Now what this passage says is quite simple. The Mind of Christ
Neuroscience and Zen Brain - Upaya Zen Center Roshi Halifax speaking at TED Women 2010 In recent years, philosophy, psychology, and neuroscience have contributed new observations and insights into the brain and bodily processes involved in those states we call emotions and their relationships to our perceptions and actions. These observations support the conclusion that bodily changes and the experience of the body are inextricable aspects of emotions, and of most other aspects of mind. These disciplines have also provided frameworks for understanding how emotions are initiated and regulated in the mind/brain/body that are resonant with Buddhist perspectives and practices. Upcoming Zen Brain Programs
One Time, One Meeting | The Practice of Zen Meditation What Is Sufism | Rifai Sufi Order Web Site Sufism, tasawwuf, is a way of life. Through this way of life, a deeper identity is discovered and comes into being. This deeper identity, beyond the already known personality, is in harmony with everything that exists in the universe. This deeper identity, or the essential self, has abilities of awareness, action, creativity and love that are far beyond the abilities of the superficial personality. Sufism is a living teaching. Sufism is a tradition of enlightenment that carries the haqiqah (essential truth) forward through time. Sufism, as we know it, developed within the cultural matrix of Islam. Historically, Sufism was not conceived separately from the essence of Islam. Beginning from its roots at the time of Hz. If Sufism recognizes one central truth, it is the unity of being; we are not separate from the Divine. At the time of the Prophet Hz.
155. O great mystery | One Time, One Meeting Cortical ColumnsGreg A. Dunn It’s no great mystery, my friend used to say. He was a gifted mechanic and a natural handyman. How do you replace and properly gap the spark plugs on a ’63 Ford pickup? It’s no great mystery. In practical terms, my friend may have been right, but in ultimate terms, he was wide of the mark. Stopping to buy a few fruits and vegetables at a roadside family farm, I linger to chat with the co-owner. Yet what could be more mysterious, once you look into it–this capacity for thought, speech, and conversation, made possible by the human brain? And as with the brain, so with the body. Beyond the mysteries of mind and body, there is the profound mystery of death and its aftermath. * James Gorman, “Learning How Little We Know About the Brain,” New York Times, November 10, 2014. ** Shunryu Suzuki, Zen Mind, Beginner’s Mind (Weatherhill, 1970), 116. The painter and printmaker Greg Dunn holds a doctorate in neuroscience. Like this: Like Loading...
The Sufi Paradigm of Peace-Making "O soul at Peace, Come back unto thy Lord, well — pleased, well-pleasing! Enter thou, then, among My Servants! Yea enter thou My Heaven." (Holy Quran, Chapter 89, Verses 27-30) There are three stations of peace in Sufism and the traveller on the spiritual path enters one of these stations according to his spiritual state. Of course the dweller at a lower stage has no access to the upper stations, and due to differences in rank, a single criterion is not to be applied to the dwellers of each station. These three stations consist of peace at the stage of Islam (submission, abandonment to the Divine will), peace at the stage of Iman (the Divine peace that enters the believer’s heart), and peace at the stage of Ihsan (the Sanctifying Virtue through which the sovereignty of evil comes to an end). The word ‘peace’ comes from the Latin pax, which is derived from pak, meaning ‘fasten’. Political peace is related to social stability. On the other hand, the Arabic word for heart is qalb. Those who:
Sufism, Sufis, and Sufi Orders: Sufism's Many Paths Sufism's Many PathsDr. Alan Godlas, University of Georgia Sufism or tasawwuf, as it is called in Arabic, is generally understood by scholars and Sufis to be the inner, mystical, or psycho-spiritual dimension of Islam. Today, however, many Muslims and non-Muslims believe that Sufism is outside the sphere of Islam. Nevertheless, Seyyed Hossein Nasr, one of the foremost scholars of Islam, in his article The Interior Life in Islam contends that Sufism is simply the name for the inner or esoteric dimension of Islam. After nearly 30 years of the study of Sufism, I would say that in spite of its many variations and voluminous expressions, the essence of Sufi practice is quite simple. Workshop on Sufi-Islamic meditation with Dr.