See details and download book: Read Online La Filosofía De Los Sueños By Swami Sivananda Chm Descripción: Swami Sivananda Practice of Yoga SWAMI SIVANANDA-LA FILOSOFÍA DE LOS SUEÑOS · Home Remedies by Sri Swami Sivananda. Tantra Yoga Nada Yoga Kriya Yoga by Swami Sivananda. The system called Tantra has been always SWAMI SIVANANDA-LA FILOSOFÍA DE LOS SUEÑOS.

Author: Malajora Tegor
Country: Australia
Language: English (Spanish)
Genre: Literature
Published (Last): 17 July 2012
Pages: 130
PDF File Size: 20.88 Mb
ePub File Size: 3.32 Mb
ISBN: 426-9-96211-325-7
Downloads: 77740
Price: Free* [*Free Regsitration Required]
Uploader: Mar

Swami Sivananda Practice of Yoga A book of spiritual essays on the ols purpose of human life and the means to its achievement. By Sri Swami Sivananda. Sivananda – Senda Divina. Puterea Gandului-swami Sivananda Full description. The purpose of the yoga way of…Full description. Daily Meditations by Swami Sivananda. This booklet is cal Its core and essence is the fundamental belief that the attainment of perfection is…Full description.

It appeared many years back in two volu mes and has been out of print for a long time. It i s now being released agai n in a single, complete vol u me. The contents of the book wi II show that it covers varied fields and can, thus, form an excel lent introduction to the spiritual way of l i vi ng.

Read Online La Filosofía De Los Sueños By Swami Sivananda Chm | Online eBooks center

The force and the compelling expressions of the Swamij i are a novel feature especial ly in his writi ngs which he intended to be a general directive to everyone.

All his earlier writi ngs were characterised particularly by an enthusing admonition on the necessity of leading a life of the quest of the Spirit, with which the book commences. This rousing preface is usual ly followed by the phi losophy, ethics and practical i nstructions which al ways fi nd a prominent place in every one of his writings.

Here is an outstanding example of a sai nt speaking from experience with a direct address to people who hunger and thirst for a permanent remedy and solace in a world of dreary expectations and hopes that offer l i ttle satisfaction.

Man has to gird up his loins to do something rather than merely expect a miracle to happen i n the course of Nature’s evolution. This doing is an outcome of one’s wholesome being, the reconstruction of which on a sound and rational basis is the phi losophy of spiritual l i fe and the Leaching of al l adepts in Yoga. We are confident that this edition will be a source of inspiration to begi nners and remain as a general guide even to advanced seekers of Truth.

Unless the aspirants know i n unmistakable terms this exact science a s understood and practised by the sages and saints of yore, it wil l be extremely difficult if not impossible for them to attain peace, joy, bliss, i mmortality and God-consciousness.


This book will doubtless help the aspirants i n the path of Jnana to enjoy the supreme bliss of i ntense meditation. Followers of Raja Yoga of Patanjali Maharshi will find in this book equal ly interesting and valuable lessons for the attai nment of perfect concentration and the blissfu l state Nirvi kalpa Samadhi.

Again it serves as a divine l i ght to all Bhaktas to fix their minds on the effulgent glory of their lshta Devata. Students of Karma Yoga and Hatha Yoga will fi nd a wealth of i nformation and knowledge which will be of inestimable use to them. To the spiritual aspirants this book wi ll be a gift from the land of gods. If a si ngle i ndi vidual is really profited by the use of this book, my!

But owi ng to the force of Avidya ignorance the i ndividual soul identifies itself with the body and thinks that it l i ves only for the life-term of the physical body. Carried away by the pleasures of the senses it whirls about i n the midst of them as though they constituted the real bliss. When it wakes up from the dream of l ower things of the body and looks upwards to the higher world of Spirit, it discovers i ts del usions Vll and finds itself identi cal with Brahman.

This discovery has to be made by each soul i n the human body in which it is functioni ng through the three mai n gates of head, heart and Muladhara. How can one who has realised his oneness of Atman remain without serving the world which is only Atman i n manifestation?

B hakti is not at all di vorced from Jnana but is rather exceedingly helpful for i ts perfect attainment. Bhakti is not antagon i stic to Jnana. There is mutual dependence between the two. B oth lead to the same desti nation.

B hakti and Jnana are not i ncompatibles l ike acids and al kal i s. One can combine B hakti Yoga with Jnana Yoga. The fruit of Bhakti i s Jnana.

Sri Swami Sivananda – Yoga de la – PDF Free Download

Para B hakti and Jnana are one. Perfect knowledge is l ove. Perfect l ove is lls. Sri Gauranga was a refined Advaita Vedantic scholar and yet he danced in the streets singing Hari ‘s name.

B hakti can, therefore, be combined along with Jnana w ith much advantage. Open your eyes now. Do not waste your whole lifetime in studying the ocean of scriptures. I am your well-wisher. I am a cosmic friend. I can help you in your object. Assi mi l ate what you have learnt. Put them into practice. Ascend the Yogic l adder step by step and attai n the supreme God-conscious state. Never, never forget the last word of the Vedas: Tat Tvam A s i m y dear brothers, Thou art That.

Om Santih, Santih, Santih! The Goal of Life. Selection of Aspirants Faith in Scriptures. Lack of B rahmacharya. Ethical Trai ni ng. Medical Aid for Chitta-Suddhi Trataka. What i s Bhakti?


Characteri stics of a B hakta Japa. Paschi mottanasana Sukhapurvaka Pranayama B hastri ka Pranayama. S i tal i Pranayama. Evolution of M i nd. Pure and I mpure Mind.

Mind i n a Jnani. Residuum of Ignorance The Five Sheaths. Nature of Moksha Cosm i c Consciousness. Savi kalpa and Nirvi kalpa Samadhi. Feeling of Separation Materialisati. Lights in Medi tation Dazzl ing Lights. Added to this was an inborn eagerness to serve all and an innate feeling of unity with all mankind.

Sri Swami Sivananda – Yoga de la Kundalini.pdf

He had earlier been editing a health journal and wrote extensively on health problems. He discovered that people needed right knowledge most of all; dissemination of that knowledge he espoused as his own mission. It was divine dispensation and the blessing of God upon mankind that the doctor of body and mind renounced his career and took to a life of renunciation to qualify for ministering to the soul of man.

He settled down at Rishikesh inpractised intense austerities and shone as a great Yogi, saint, sage andJivanmukta. In Swami Sivananda started the Sivanandashram.

In was born The Divine Life Society. In the Yoga-Vedanta Forest Academy was organised. Dissemination of spiritual knowledge and training of people in Yoga and Vedanta were their aim and object. In Swamiji undertook a lightning tour of India and Ceylon. In Swamiji convened a ‘World Parliament of Religions’. Swamiji is the author of over volumes and has disciples all over the world, belonging to all nationalities, religions and creeds.

To read Swamiji’s works is to drink at the Fountain of Wisdom Supreme. On 14thJuly, Swamiji enteredMahasamadhi. Yoga means union with the Lord.

This i s the goal o f human life. Yoga is the Adhyatmic science that teaches the method of joini ng human spirit with God. Yoga is the divine science which disentangles the Jiva from the phenomenal world of sense-objects and li nks him with the Absolute. Yoga is oneness with Brahman. Yoga is union with Brahman. Dwelling i n B rahman i s Yoga.

Yoga is unity, homogeneity, sameness with Brahman. In Patanjali ‘s Yoga S utras it is stated: A Yogi is one who has reached the highest Samadhi. The point of starting is se hearing of Vedanta texts from a profound and sympathetic teacher. The proper hearing from beginning to end will convince the hearer that the ulti mate i mport of all the holy texts is i n establishing the identity of individual soul with B rahman.

The doubt as regards the vali dity of the Vedanta texts, the recognised source of B rahma Jnana, is removed by hearing. The second step is ratiocination of what is heard.