Affidavit Name Change India

VISIONE E PROMESSA DELL'AMORE NELLA BHAGAVAD-GITA di Caterina Carloni.

Any attempt to synthesize the findings from numerous studies in the study of the effectiveness of different psychotherapeutic techniques that can not commit the sin of partiality and lack objectivity because of the angle from which to view inevitably observes this huge mass of data, but clear and indisputable in a recurring role certain of the quality of the relationship , in spite of the techniques used in determining the success of the therapeutic process. This has led to better redefine the object of investigation of psychotherapy research and review the very concept of health and illness, its meaning and its functions. Paradoxically, the success of research in psicoterapia, dopo l’intensa proliferazione di strumenti di misurazione, sembra essere il ritorno ad una riflessione su sé stessa, sulla sua ragione d’essere e sui suoi obiettivi. Indagare e scoprire nuove potenzialità all’interno delle relazioni umane potrebbe aprire scenari luminosi per restituire alla psicologia tutto il suo patrimonio culturale e spirituale di scienza dell’anima (Psicologia è un termine che deriva dal greco ed è formato da logos, che significa “studio, scienza”, e da psyché, che significa appunto “spirito, anima”).  La tradizione indovedica, con la sua mole di letteratura sull’argomento - Inexplicably ignored by Western universities - provides valuable and necessary contributions to the understanding of the dynamics of emotional and relational aspects of emotions and feelings that underlie them, providing theories, tools and methods of psychological and spiritual growth. A monument to the science of psychology as the Bhagavad-gita, for example, using the language of myth and story, reveals the five fundamental truths about the condition of the living God (Ishvara), the individual (jiva), the nature (prakriti), time (kala) and action (karma) and through a fascinating dialogue between higher consciousness (Krishna) and conditioned consciousness (Arjuna), gradually reveals the secrets knowledge of confidential, intimate and spiritual, full of joyful passages that speak directly to the heart of the reader. spoken by God himself, the words in the sloka of the Bhagavad-gita contains a revelatory power that illuminates fundamental concepts of psychological science. For example, the role of will and sense of responsibility with respect to actions that man takes on the guilt that accompanies them, the nature of individual identity, the third chapter offers a variety of subjects for discussion, such as relationship between ego (false self) and spiritual soul, the influence of the gunas (attributes of matter) on behavior, the existential condition di chi agisce lasciandosi guidare da una coscienza materiale:  

“Sviata per l'influenza del falso ego, l'anima spirituale, crede di essere l'autrice delle proprie azioni,
che in realtà sono compiute dalle tre influenze della natura materiale.”
(Bhagavad-gita III.27)

In merito all’esercizio della libertà nel rispetto di un ordine etico superiore (il dharma) e alla necessità per l’individuo di mantenere e coltivare il collegamento con il mondo dello spirito e con la sua vera natura, are diverse and articulate explanations.

"It is better to do their duty, even if imperfectly, to do exactly what someone else.
is better to fail in fulfilling its duty to engage in the duties of others to follow the path of others is dangerous. "
(Bhagavad-Gita III.35)

regard to the topic relations, the whole work is a constant reminder of the happiness that comes from solid, high union with all creatures:

“Chi vede in ogni essere l'Anima Suprema, ovunque la stessa, non si lascia trascinare dalla mente alla degradazione.

Si avvicina così alla destinazione spirituale.”

(Bhagavad-gita XIII.29)

E anche:  

“Il vero yogi vede Me in tutti gli esseri viventi e vede tutti gli esseri viventi in Me.

In verità, la persona realizzata vede Me, il Signore Supremo, in every place. "

(Bhagavad-gita VI.29)

The dialogue between Arjuna and Krishna have the echo of a perfect psychotherapy, made the timing (initial reassurance and comfort, followed by fast-paced and exhortations in a general climate of acceptance and understanding) that concludes:

"I have revealed that the most confidential knowledge.

Think deeply and then act according to your desire. "

(Bhagavad-gita XVIII.63)

His Divine Grace AC Bhaktivedanta Swami Prabhupada writes in his Introduction to the Bhagavad-gita As It Is: "The Bhagavad-Gita (also known as Gitopanishad ) is considered one of the major Upanishads and is the essence of Vedic knowledge. [....] What we propose the Bhagavad-Gita? Its aim is to liberate men from ignorance which has forced them material existence. Every day the man is faced with many difficulties. Arjuna, for example, is facing a civil war, should or should not fight? Locked deep inside dilemma, they seek a solution addressing Krishna, who then presents the Bhagavad-gita. Like Arjuna, we are immersed in anguish because of material existence, which we consider as the only reality. But we are not made to suffer, because we and our eternal life in this illusory world (asat) is only temporary. All human beings are suffering, but few investigate the true nature or reason for the suffering. No one will really be perfect if you do not ask why of suffering, if it chooses to reject it and remedy it. We can consider this question only when men come to our mind. " a psychotherapist who does not question the quality dell’anima e sul vero scopo dell’esistenza umana rischia evidentemente di rimanere impantanata in questioni di statistica e di calcoli delle probabilità, allontanandosi dal suo vero senso e dalla sua funzione. Il sistema di pensiero bhaktivedantico, basato su una tradizione millenaria e sostenuto da teorie e da tecniche collaudate nel corso dei secoli, da grandi rishi, offre la certezza di una conoscenza pura ed eterna, fonte d'ispirazione e di gioia per la conquista di una salute fondata sull’Amore.

“Le vostre cure non serviranno a niente se non ci metterete amore”.

  (St. Pius)

"No medicine can cure what happiness can not cure " .

(Gabriel Garcia Marquez)

"The best medicine for man is man himself. The highest level of medicine is love. "

(Paracelsus)

Who Is Mysterio In South Park

L'ARTE DELL'AZIONE: PROGRAMMARE LA VITA CON CONSAPEVOLEZZA di Marco Ferrini (Matsyavatara Das).

Karman and death: everyone trova a subire le conseguenze di azioni compiute in precedenza. Lei ha parlato di "programmazione" della vita: le chiedo qualche commento su questo tema.

Programmare vuol dire agire con consapevolezza, farsi carico in modo responsabile di come "muoviamo" cose e persone intorno a noi. Possiamo farlo secondo tre dinamiche: col pensiero, con le parole e con le azioni. L'azione nasce dal desiderio (kama), si sviluppa nel verbo (vac) e si conclude generalmente nell'atto fisico (karman). Nei Testi Sacri di ritualistica karman sta solitamente ad indicare l'atto per eccellenza, quello sacrificale, l'azione che, se perfettamente eseguita, contiene già in sé il risultato desiderato. Quando invece l'agire è accompagnato da insufficiente consapevolezza, da bassa coscienza, il risultato può prodursi ugualmente ma distorto, imprevisto, non nella direzione desiderata, bensì, magari, in quella opposta. Per progettare il futuro si deve dunque conoscere molto bene la scienza dell'azione, che include la conoscenza delle reazioni. La dottrina del karman assicura a chi la segue il raggiungimento degli obiettivi desiderati; essa viene esposta in maniera accurata nei capitoli quarto e quinto della Bhagavad-gita. La vita incarnata condiziona l'essere a soffrire, ad invecchiare, ad ammalarsi, a morire e a nascere di nuovo. I saggi dell'antichità si sono dunque chiesti: "Ma qual is the action par excellence, able to cleanse the consequences that usually follow from it? ". This act is perfect magnificently represented by the Act out of love for God (bhakti). Action separate, motivated by love for God, not is comparable to that generated by love the world, which has features such as lust, lust, insecurity, ego, and the intense desire to enjoy the ephemeral. For the love that feeling usually means that allows you to take pleasure in giving pleasure to others, but in the Vedic literature the word Bhakti refers exclusively to God and guru and consists of a high and deep sense of faith placed in them love and devotion in equal measure. In this regard Shvetashvatara in the Upanishads (1) we read that spiritual knowledge is revealed to the great soul who puts the same love supreme faith (parabhakti) in God and Master. The art of the action is therefore an act in full but detached from the worldly passions, and at the higher level of consciousness, inspired by a sort of love of God, the Creator, the supreme friends and lovers. Someone can call Harmony Universal Consciousness, Well, but we always talk about the same magnitude, which has infinitely many names, such as Brahman, Paramatman, Bhagavan, Ishvara. The God of grace and mercy, the God of love is Bhagavan, the Supreme Person. The tense action done out of duty and the satisfaction of the Supreme not only allows you to redesign your life in a positive and bright, but means that its author should no longer be reborn in the world of conditioned existence. Those who consider the physical plane as the only existential afraid to leave, but those who perceive higher dimensions, they are not morbidly clinging to the material world, they have a phobic behavior when they sense that must leave. So materialists do not care about: not wanting to leave could the phenomenal universe, it will remain here until all the promises have not been maintained and all debts totally extinct, until then no one can escape from the prison of the material world. In the state of lunacy Prisoners sometimes if they enjoy it carelessly, but the worldly pleasures are short-lived and invariably end up to become distressed. The human body is a work of art, a gem of an instrument of high technological value, which potentially allows you to make exceptional cognitive experiences, but it is fragile and short-lived. Aware of what the smart people are devoted to the science of spiritual realization and transferred to safer levels of consciousness before it reaches the storm, which presents itself, always on time, in the form of sickness, old age and death. Can anyone hope to avoid disease, is more problematic to escape old age, death is inevitable. My challenge in to you is being able to put you in the game, to inspire, lead you to rethink your future, but then it is you who must do it, you have to think with your head and act on their own, I can only give you the guidelines. Normally the physical needs are met easily. Instances of psychological and intellectual progress must be resolved on the higher floors. Where do the tastes, trends, attachments? Not on the physical plane. When the person goes away from the body, that body no longer has any attachment to the contrary, is already underway by the time its dissolution. Attachments instead reside in the mind as anartha (2). In the Upanishads is often said that to be born to life spiritual and material worlds is to die and die and be reborn this does not cause any pain. Take an old band that no longer has anything to do with us, is not painful. It is when the wounds are still open, bleeding, pus, which is painful even the simplest of operations. With the weapon of knowledge, with the virtue of detachment and with a qualified spiritual guide, the fact that the band is even enjoyable. The Bhagavad-Gita (3) states that the discipline of yoga is practiced with joy and produces the greatest happiness (susukham).

(1) Shvetashvatara Upanishad VI.23.
(2) An-artha: obstacles to the achievement of purpose (artha). The main ones are the lust or greed in general (kama), anger (krodha), greed (lobha), delusion (moha) and envy (matsara).
(3) Bhagavad-gita IX.2.

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THE ART OF LIFE: A NEW UNDERSTANDING OF DEATH Marco Ferrini (Matsyavatara Dasa).

During the same life we \u200b\u200bcan experience moments of transition that look like death, such as when a certain phase ends and another begins, or when you change your level of consciousness. Can you say something about it?

is the typical question of a spiritual seeker, who is moving in this direction and has already made the experiences. One question reads as follows expresses a level of knowledge that is already beyond doubt. The world, life is not black and white, are not only joy or pain, this is the view preferred by children, the typical expression of their conscience in children. But adults know that between the joy and pain, there are infinite shades, as well as between white and black. In the same way between death and birth, or vice versa, there are many intermediate steps that relate mainly to changes in consciousness over a long evolutionary path. Consider the body of a child. I have children, I saw them born, grow and are now adults: where are they now their bodies to infants? There are more, those wearing at the time have little in common with the previous ones, with those with whom we were born and raised, while they, as individuals, as individuals, are unmistakably the same. It is not difficult to think back to our childhood, I have memories that go by when I was a few days of life, a few weeks, a few months, a few years, until today. It's subjective knowledge and objective evidence that the bodies are gone. Not that I'm grown up, as some say, are gone forever, in the form of excrement. The body is consumed continuously and simultaneously regenerates itself through food, while we're talking about hundreds, thousands, millions of cells are dying and are continually reproduced and replaced, until the death of the organism. As I said at the beginning, means death for that last moment of life embodied that coincides with the departure of the soul from the body, but in a broader sense this term can also be used to indicate an important, decisive point turn: a cut to certain friends, certain habits or inclinations, represents, to some extent, something similar to death. Eliminate behavior that degrades a little 'how to do die, but instead activate a revived is a bit' like being reborn. There are many nuances to consider, therefore, to understand fully the implications and the whole dynamic of the phenomenon of death. Even life can be compared to a polyhedron: its understanding depends on which and how many facets and we examine the quality of the light it sheds on them. When all the countless faces, large and small, are adequately illuminated by a renewed spiritual awareness, then it acquires the full knowledge that polyhedron and that was opaque, dark and disturbing, it becomes crystal clear. When a person looks at God, to recall in virtue of His holy names, forms or qualities, the mind no longer blind spots, mysterious, unconscious, together with the divine light of consciousness the fear disappears. Who is wise and how do you recognize? One of its most striking features is to not be disturbed or despair in the face of morte1. But of course that the test is not only the moment of death, such person shows their quality of life in all circumstances. The fatigue, which when excessive results in a sort of dizziness, is a litmus test for the individual. It can also be stunned by hunger, infirmity or misfortune in general. It is especially in these times that occur as our background, for better or for worse. Often these behavioral characteristics are very different from those exhibited in normal force, rest, good nutrition, when you do not suffer neither hot nor cold, nor sleep. Thus, for determine the balance and wisdom of someone, we should see how to face life and do not wait, as the only test, the time of death. This is the specific task of all educators, particularly the guru, who imparts knowledge to the student continuously being checked. Socrates was familiar with his disciples. When he came on the day of hemlock they said, "Master, you're going and talk about things every day. Why not give us other lessons?". Socrates said: "You have been with me for a long time, if I have understood so far, what you see at the last moment?". To know what a person is not enough to simply attending, along with the live passively, it must be piuttosto investire del tempo con intelligenza e sensibilità, testimoniare i suoi vari passaggi di umore aiutandola a superare i propri limiti, permettendole di passare dalla conoscenza virtuale a quella reale. È questa l'arte della vita.

Tratto da Vita, Morte e Immortalità.