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HereNow4U Newsletter 07-31 (29.07.2007 - 04.08.2007)

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  • Editors HN4U
    HereNow4U : ThE week ... Calender News & Updates Calender Preview 2007
    Message 1 of 1 , Aug 3, 2007
      HereNow4U : ThE week
      < Living Jainism >

      Calender News & Updates

      Most Popular Articles - 2007- 29
      Most Popular Articles
      Top 10 - last week - by google analytics
      Webshots Photos & Videos Views
      Spreading 2007 07
      Monthly statistics - 2007 June
      by motigo webstats & google analytics

      14th Biennial JAINA Convention 2007
      14th Biennial JAINA Convention 2007 - Photographed by Thomas Dix (3)
      Photos become available a.s.a.p. Thomas Dix has to earn his living mainly - specially after his 2 week US tour including JAINA Convention - as a photographer you  are never really on holidays ...
      14th Biennial JAINA Convention 2007 - Photographed by Thomas Dix (4)
      The Main Expo Hall has been decorated with huge photographs of the Dilwara Temples on Mount Abu and the Dharna Vihara at Ranakpur.
      Added: Lokesh Muni, Amrender Muni, Gurudev Chitrabhanuji, Swami Ramdevji & Dr. Navin Metha; Swami Ramdevji and JAINA President Kirit C. Daftary.

       German Indologists (Jainism)
      MAX MUELLER - German Indologist 1823-1900
      Max Mueller is one of the best-known Indologists, partly because of his successful efforts to address the general public. He repeatedly drew attention to the uniqueness of the Veda and awakened interest in Indology among educated people. What he claimed to be the object and aim of philology was certainly his own aim too, "to learn what man is, by learning what man has been."
      JOHANNES HERTEL - German Indologist 1872-1955
      Hertel's inaugural lecture was on Shvetambara Jain literature from Gujarat. He maintained that Jain narrative literature was of a standard higher than that of the Buddhists. The Jains wrote for a wider audience not limited to the educated as did the Brahmins. They used easier languages like Prakrit, Apabhramsa, Hindi, Gujerati and Rajasthani in the fairy tales, parables, and fables.

      Press Review
      Beyond The Truth
      Acharya Mahaprajna
      Today the whole world is afflicted with problems. It looks as though a play was being staged. In it the seer has submerged and the scene has emerged on the surface. This is the state of deep sleep. The day man wakes up the problem will solve itself. The existence of the scene is eternal. It shall never vanish. No effort need be made to make it vanish. All we need to do is to define the relation between the seer and the scene.

      Science and Spirituality: Dimensions [1]
      Sampooran Singh
      Spirituality deals with exploring and understanding the fundamental whole-making characteristic of nature. It essentially deals with exploring and understanding the wholeness of nature. Understanding comes only through self-knowledge, which is awareness of one's total psychological process. Thus education, in the true sense, is the understanding of oneself, for it is within each one of us that the whole existence is gathered.
      Science and Spirituality: Dimensions [2]
      Sampooran Singh
      Spirituality begins with the awareness of the whole. It analyses the particular as organically related to the whole. One proceeds from the whole and with the awareness of the whole he observes the parts. The particular separated from the whole has really no meaning for the spiritual enquirer.

        4 books in progress

      new chapters this week:

      Thought at Sunrise - by  Acharya Mahaprajna
      To keep in mind for the current day

      Abstract Thinking - by  Acharya Mahaprajna
      Abstract Thinking [28.02] - Anupreksha of Simplicity - Straightforwardness - The Way to Purification
      Lord Mahavira said - "He alone is purified, who is straightforward and simple. In the Indian tradition is found the concept of penance for purification. The first condition of penance is that a person should become as simple as a child and acknowledge his faults before the guru without any reservation. This is self-criticism. To be simple as a child and to acquaint the guru with everything unreservedly is self-criticism. Now it is up to the guru to do what he will. You are free from care. If you hide anything, it will prick your heart like a thorn. Then there is no purification. He, who hides his defects and deficiencies, cannot be purified. And religion cannot bide in an impure soul. Only a straightforward and simple soul is pure, and only in a pure soul does religion abide.

      Abstract Thinking [29.01] - Anupreksha of Co-Existence
      The conflict arising out of difference of opinion can be ended through synthesis and coordination. Let there be many individuals and different opinions. This need not lead to a collision. On this basis, Lord Mahavira has given us the maxim of co-existence. It is possible for rival individuals, opinions and religions to co-exist. Generally, it is believed that two contrary religions cannot exist together. Lord Mahavira said, "Two contrary religions can exist together." In philosophical terms, the eternal and the transient, the general and the particular can co-exist. The eternal is the opposite of the transient; similarly, the general and the particular are opposed to each other. Yet they are found together. To be or not to be are contraries, yet they co-exist.

      Abstract Thinking [29.02] - Anupreksha of Co-Existence - Co-Existence and Coordination
      How long will a man strive against diversity? How long will he struggle? There is no end to conflict.
      Conflict will end only with the annihilation of the human race. When all are wiped out, war will come to an end of itself. But this is no solution to the problem. If mankind is to survive, if man has to live, some other alternative must be sought, a new way must be found. The only alternative is - the development of the spirit of co-existence and harmony. Only through the development of such a spirit, can intolerance be ended.

      Abstract Thinking [29.03] - Anupreksha of Co-Existence - Thesis and Antithesis
      The fundamental basis of anekanta is the acceptance of the existence of the opposite, the recognition that anekanta has evolved. Anekant says - "Do not look at truth from any single point-of-view. The theistic view must be supplemented with the atheistic one. Belief and non-belief, acceptance and rejection go together. Only one will not suffice."

      Anekant : The Third Eye - by  Acharya Mahaprajna
      Anekanta : The Third Eye 8.09 Balance - The Unique Gift Of Anekanta
      In the explanation of the universal laws anekanta has lent balance. Even in the world of conduct and thoughts, anekanta plays an important role. Restraint and equanimity are also results of anekanta. Without the anekanta view there would be no reason for restraint. Through anekanta we accept the coexistence of opposites as a fact. Nothing in this world is without limits. Everything has its limits.

      Anekanta : The Third Eye 8.10 Balance - Equanimity, Restraint And Balance
      Anekanta has a rule: equanimity and balance. If gain is desired then be ready for loss also. If praise is desired then be ready for insults also. If you desire, then accept both or reject both. To desire one of them is foolishness.

      Anekanta : The Third Eye 8.12 Balance - Third Perspective: Our Own Perspective
      When I am explaining anekanta and presenting it as a view for life, we should be able to look at it in both ways. We should be able to look at it not only in two ways but also in a third way. The third way is our own perspective.

      Anekanta : The Third Eye 8.11 Balance - Comprising Everything: Where Anekanta Is Not Valid
      All rules are relative. None of them are independent. Every rule has its limitations. No rule is all pervasive. There are limits to all of them. We give importance to religion and meditation and say problems will come under their control. This is a myth. Neither can religion contain all problems nor can they be contained by meditation.

      Lord Mahavira's Scripture Of Health - by  Acharya Mahaprajna
      Lord Mahavira's Scripture Of Health [11.12] Prekshadhyana And Health - The Great Therapeutic Formula
      This perception is the great formula for our mental therapy, emotional therapy and physical therapy. The formula applicable in all the three cases is to 'see' the body, 'see' the mind, 'see' the feeling and its points of origin.

      Lord Mahavira's Scripture Of Health [12.01] Kayotsarga and Health
      Many experiments have been invented in the field of spiritualism. Among them the kayotsarga has been of fundamental practice. When kayotsarga is practised, other practices prove to be easy. Without kayotsarga, no other practice can be completely successful. That is why the practice of kayotsarga has been called the very foundation of spiritual sadhana. All meditative practices begin with kayotsarga.

      Lord Mahavira's Scripture Of Health [12.02] Kayotsarga and Health - Alpha Rays can be Developed
      Bhagvan Mahavira has said a very important thing that kayotsarga frees a person from all sufferings. It is a small aphorism, but it is very difficult to define its fundamental meaning. How can kayotsarga bring freedom from all sufferings? If we try to understand this in the context of science, it is possible to understand the point to some extent.

      Lord Mahavira's Scripture Of Health [12.03] Kayotsarga and Health - Tension and Pain
      In the state of kayotsarga, every kind of pain is forgotten. In this context, Mahavira’s statement that kayotsarga brings relief from all sufferings appears very significant and valuable. Whenever there is tension, pain would grow. There is a close connection between tension and pain. As the tension decreases, pain would decrease too. As you relax the body, pain would disappear. Kayotsarga is the most important practice, which enables our body to produce the chemicals it is required to produce.

      Atoms In Jain Philosophy & Modern Science
      - by  J. S. Zaveri & Muni Mahendra Kumar
      Microcosmology [2.1.2] Atom In Jain Philosophy - Metaphysical View - Realism Of Jains Deserves More Attention
      Recently, however, a setback to Idealism has been observed, and staunch Idealists like Bradley are being openly challenged Idealism is now virtually condemned because it does not satisfy the philosophical curiosities. It is generally accepted that the mind, even with its active contribution is, after all, an instrument of discovery and not a creator of facts.  Vedanta appears to be the perfect philosophy from the Idealistic standpoint, and Jain Philosophy, being the complete anti-thesis of Vedanta, should be entitled to equally extensive study.

      Microcosmology [2.1.3] Atom In Jain Philosophy - Metaphysical View - Non-Absolutist Character Of Reality
      Jains assert that if philosophy is not to stultify itself in its mission to organize our thought and experience into an ordered whole, it must directly approach and study its character and behaviour free from preconceived bias. Dispassionate study reveals reality to be a synthesis of opposites - change and permanence, universal and particular - and we have no warrant to override the plain delivery of experience in deference to abstract considerations.

      Microcosmology [2.1.4] Atom In Jain Philosophy - Metaphysical View - Substance
      In the Jain metaphysical terminology, 'dravya' (substance) denoted a real existence, which is characterized by persistence-through-change.
      The Non-absolutist Realism of Jains is based on the doctrine of persistence-through-change.

      HereNow4U : DEUTSCH [German]

      B ü c h e r    O n l i n e
      Zur Harmonie im Inneren - Acharya Mahaprajna

      ... in Arbeit ...

      Geheimnisse des Geistes - Acharya Mahaprajna
      Geheimnisse des Geistes [15.2] Spirituelle Reise (2)
      Die Logik sagt uns, dass wir keine weitere Lampe brauchen, um eine Lampe erkennen zu können. Um ein leuchtendes Objekt zu sehen, brauchen wir kein anderes leuchtendes Objekt. Licht ist selbst-leuchtend.
      Die Seele, die wie die Sonne leuchtet, braucht kein materielles Medium, um gesehen zu werden. Es wäre töricht, eine Lampe anzuzünden, um die Sonne zu sehen.
      Unsere Schwierigkeit besteht darin, dass zwischen unserer inneren und der höchsten Seele ein Vorhang ist, den wir zerreißen müssen. Er besteht aus den täuschenden Leidenschaften, welche die Erkenntnisfähigkeit trüben. Es ist sehr schwer, diesen Vorhang zu zerreißen und das Höchste zu erkennen, denn zwischen der nach außen tendierenden Seele und dem Höchsten gibt es eine große Kluft voller phantastischer Blockierungen. Um sie zu überwinden braucht es die Kraft eines Herkules. Die Blockierungen sind nicht materiell, und wir können sie nicht sehen. Sie sind so subtil, dass es schon sehr schwierig ist, ihr Vorhandensein überhaupt zu fühlen. Das Subtile entzieht sich unserer Wahrnehmung. Deshalb sind wir uns der Existenz dieser Blockierungen auch nicht bewusst.

      Carla & Christian Geerdes
      (Karuna & Aparigraha Jain)
      Editors HereNow4U
      Online Magazine
      Berlin, Germany
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