Guru

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Highlighting what he sees as the difficulty in understanding the guru from Eastern tradition in Western society, Dr. Georg Feuerstein, a well-known German-American Indologist, writes in the article Understanding the Guru [ dead link] from his book The Deeper Dimension of Yoga: Theory and practice: "The traditional role of the guru, or spiritual teacher, is not widely understood in the West, even by those professing to practice Yoga or some other Eastern tradition entailing discipleship. [...] Spiritual teachers, by their very nature, swim against the stream of conventional values and pursuits. They are not interested in acquiring and accumulating material wealth or in competing in the marketplace, or in pleasing egos. They are not even about morality. Typically, their message is of a radical nature, asking that we live consciously, inspect our motives, transcend our egoic passions, overcome our intellectual blindness, live peacefully with our fellow humans, and, finally, realize the deepest core of human nature, the Spirit. For those wishing to devote their time and energy to the pursuit of conventional life, this kind of message is revolutionary, subversive, and profoundly disturbing". [113] In his Encyclopedic Dictionary of Yoga (1990), Dr. Feuerstein writes that the importation of yoga to the West has raised questions as to the appropriateness of spiritual discipleship and the legitimacy of spiritual authority. [77] The Guru Ganth Sahib Ji is kept in the Sikh place of worship, the Gurdwara. You can read more about the Gurdwara in the next chapter. If you think this book is just about 'doing drag', you are sorely mistaken because for RuPaul, drag is merely a device to deactivate the identity-based ego and allow space for the unlimited. Author The guru is revered in Jainism ritually with Guru-vandan or Guru-upashti, where respect and offerings are made to the guru, and the guru sprinkles a small amount of vaskep (a scented powder mixture of sandalwood, saffron, and camphor) on the devotee's head with a mantra or blessings. [95] In Sikhism [ edit ] Part of a series on

The second volume of the series titled “Management of Life”, aims to help one manage their interiority and to thereby also succeed in managing the exterior environment more effectively. This selection of gems by Sadhguru is something every reader will want to return to time and time again. Nugteren, Albertina (Tineke) Dr. (Associate professor in the phenomenology and history of Indian religions at the faculty of theology at the university of Tilburg) Tantric Influences in Western Esotericism, article that appeared at a 1997 CESNUR conference and that was published in the book New Religions in a Postmodern World edited by Mikael Rothstein and Reender Kranenborg RENNER Studies in New religions Aarhus University press, (2003) ISBN 87-7288-748-6 English Translation 2: Śaṅkarācārya; Sengaku Mayeda (2006). A Thousand Teachings: The Upadeśasāhasrī of Śaṅkara. SUNY Press. ISBN 978-8120827714.

Tirtha Goswami Maharaj, A Taste of Transcendence, (2002) p. 161, Mandala Press. ISBN 1-886069-71-9. The psychiatrist Alexander Deutsch performed a long-term observation of a small cult, called The Family (not to be confused with Family International), founded by an American guru called Baba or Jeff in New York in 1972, who showed increasingly schizophrenic behavior. Deutsch observed that this man's mostly Jewish followers interpreted the guru's pathological mood swings as expressions of different Hindu deities and interpreted his behavior as holy madness, and his cruel deeds as punishments that they had earned. After the guru dissolved the cult in 1976, his mental condition was confirmed by Jeff's retrospective accounts to an author. [117] [118] Description: Human beings constantly make and break relationships. Unfortunately, relationships can make and break human beings too. Why are relationships such a circus for most of us? What is this primal urge within us that demands a bond – physical, mental, or emotional – with another? And how do we keep this bond from turning into bondage? These are the fundamental questions that Sadhguru looks at as he shares the keys to forming lasting and joyful relationships, whether they are with husband or wife, family and friends, with colleagues at work or with the very existence itself.

Simmer-Brown, Judith (2002). Dakini's Warm Breath: The Feminine Principle in Tibetan Buddhism. Boston, Massachusetts: Shambhala Publications. p.169. ISBN 978-1-57062-920-4. The fourth view builds upon this third view and is supported by scholars such as Jeevan Deol. According to this view, there were independent textual traditions in Sikhism before Guru Arjan decided to edit and redact them into the Adi Granth. [41] These textual traditions developed in different parts of the Indian subcontinent, greatly influenced by the popularity of regional bhagats and their Bhakti movement ideas about nirguna and saguna forms of the divine, with Guru Arjan favoring the nirgun versions. The Adi Granth reflects the review, editing and compilation of complex and diverse textual traditions before him. [41] 3The oldest references to the concept of guru are found in the earliest Vedic texts of Hinduism. [2] The guru, and gurukula – a school run by guru, were an established tradition in India by the 1st millennium BCE, and these helped compose and transmit the various Vedas, the Upanishads, texts of various schools of Hindu philosophy, and post-Vedic Shastras ranging from spiritual knowledge to various arts. [2] [5] [6] By about mid 1st millennium CE, archaeological and epigraphical evidence suggest numerous larger institutions of gurus existed in India, some near Hindu temples, where guru-shishya tradition helped preserve, create and transmit various fields of knowledge. [6] These gurus led broad ranges of studies including Hindu scriptures, Buddhist texts, grammar, philosophy, martial arts, music and painting. [6] [7]