The secrets of the Bible and the Bhagavad Gita are revealed. Read one book and know both the Gita and the Bible. Study: the science of eternal life, the science of our true identity, our true self, the science of the mahatatva "Aham brahma asmi," or the words of the Bible "I am that I am" are the profound teachings of the Srimad Bhagavad Gita and the holy Bible for only the learned. Now all who can read can know both of these holy texts with ease. Study the universal forces and the universal truth of life and living. Understand the purpose of your life. Learn about our true and false selves. Discover the divine name and the divine identity. Discover man, and discover God. Learn about the origins of man. Read and understand why we are born and why we have to die. Understand the meaning and purpose of the major world religions. Discover your destiny. Discover your identity. Discover yourself.

This wonderfully readable book explains the five major mechanisms of the unconscious that condition present behavior and block the full realization of real potential. Real examples illustrate the concrete impact of these systems in daily life.

More than 100,000 copies sold! Millions of Americans know yoga as a superb form of exercise and as a potent source of calm in the midst of our stress-filled lives. Far fewer are aware of the full promise of yoga as "the way of the fully alive human being"--a 4,000-year-old practical path of liberation that fits the needs of modern Western seekers with startling precision. Now one of America's leading scholars of yoga psychology--who is also a Western-trained psychotherapist--offers this marvelously lively and personal account of an ancient tradition that promises "the soul awake in this lifetime." Drawing on the vivid stories of practitioners at the largest yoga center in America, where he has lived and taught for more than ten years, Stephen Cope describes the philosophy, psychology, and practice of yoga--a practical science of development that urges us not to transcend or dissolve the self, but rather to encounter it more deeply. In this irreverent modern-day Pilgrim's Progress, Cope introduces us to an unforgettable cast of contemporary seekers--on the road to enlightenment carrying all the baggage of the human condition: confusion, loss, disappointment, addiction, and the eternal conflicts around sex and relationship. As he describes the subtle shifts of energy and consciousness that happen at each stage of the path, we discover that in yoga, "liberation" does not require us to leave life in the world for some transcendent spiritual plane. Life itself is the path. Above all, Cope shows how yoga can heal the suffering of self-estrangement that pervades our society, leading us to a new sense of purpose and to a deeper, more satisfying life in the world.

This book is about finding your true self or God while living in the world. You don't have to leave your job, your house or go to a mountain because God is closer to you than you think. He is inside you. You are one with God. I share my journey and invite you to join me In discovering your true self to live the life of your dreams and achieve infinite joy, happiness, love and abundance.

In easy-to-understand language, a 20th-century Zen master explains profound teachings from Zen Buddhism, offering an essential resource for anyone interested in Zen meditation. “You can’t see your true Self. [But] you can become it. Becoming your true Self is zazen.” Having come of age as an orphan in the slums of Tsu City, Japan, Kodo Sawaki had to fight his way to adulthood, and became one of the most respected Zen masters of the 20th century. He had a great understanding of Dogen Zenji’s teaching and he knew how to express Dogen’s philosophy in clear, easily–understood language. Sawaki’s primary mission was to bring all people to an awareness of the Self, which he believed came through Zen meditation. His humor and straightforward talk garnered Sawaki followers from all walks of life. Though he remained poor by choice, he was rich in spirit. Two of his students who became known in America as well as in Japan were Kosho Uchiyama, abbot of Antaiji Temple and author of Opening The Hand of Thought, and Gudo Nishijima, Zen teacher and translator of Dogen’s Shobogenzo. A student of Kosho Uchiyama, Arthur Braverman has compiled an anthology of Sawaki’s writings and a garland of sayings gathered from throughout his lifetime. One of a few collections of Sawaki’s teachings published in English, his life and work bracket the most intriguing and influential period of modern Zen practice in Japan and America.

This translation of a 1982 volume published in Bern (Paul Haupt Verlag) by a Swiss theologian with a longstanding interest in dialogue between Buddhism and Christianity features an examination of the Kyoto school of Japanese philosophers who attempted to engage with both Christianity and secular Wes

Dreams are images of hopes and fears. Somnambulism, premonitions, and second sight are a disposition, energised by the power of the imagination, to perceive and guess by intuition reflections from the Astral Light. In sense dreams the mind is always asleep. The sensual tendencies of the dreamer are readily impressed by pictures from the Astral Light, and thus the direction of such dreams is always towards the animal plane. We should therefore train ourselves to wake up when a sense dream occurs; and the instantaneous rejection of impure thoughts during the period of waking consciousness will tend to set up a habit of rejection, which will act automatically in sleep. There is no simple answer to the question “what is it that dreams?” for it depends entirely on each individual, what principle will be the chief motor in dreams, and whether they will be remembered or forgotten. When the material man dreams, all he sees with his eyes shut, and in or through his mind, is of course subjective. But the Inner Man, who is the silent spectator of the life of the dreamer, all he sees is as objective as he is himself to himself. The dream state is common not only to all men, but also to all animals, from the highest mammalia to the smallest birds, and even insects. Every being endowed with a physical brain, or organs approximating thereto, must dream. Human dreams do not differ much from those of the animals. But that which is entirely terra incognita for science is the real dreams and experiences of the immortal Ego overshadowing mortal man, which thinks and acts independently of the physical body. What we often regard as dreams or idle fancies may be stray pages torn out from the life and experiences of the Inner Man, the dim recollection of which at the moment of awakening becomes more or less distorted by our physical memory. Every night, when the Inner Man is freed from the trammels of matter, he lives a separate life within his prison of clay. But the outer man cannot be conscious of the Inner Man, for his brain and thinking apparatus are paralyzed more or less completely. Ordinary dreams are caused by sensuously desirous consciousness awakened into chaotic activity by the slumbering reminiscences of the lower mind. The combined action of desires and animal soul is purely mechanical. It is instinct, not reason, which is active in them. But, as a rule, our memory registers only the fugitive and distorted impressions which the brain receives at the moment of awakening. Among the vast number of meaningless dreams there are some in which presages are given of coming events. When such dreams come true, they may be termed prophetic. In the case of individuals who have truly prophetic dreams, it is because their physical brains and memory are in closer relation and sympathy with their Higher Ego than in the generality of men. The Adept, however, does not dream, he just paralyzes his lower self during sleep, and becomes perfectly free. Dreams are illusions and the Adept is beyond illusion. Imagination is the best guide of our blind senses. We see through our imagination, and that is the natural aspect of the miracle. But we also see actual and true things, and it is in this that lies the marvel of the natural phenomenon. Those of a nervous temperament, whose sight is weak and imagination vivid, are the fittest persons for this kind of divination. The stronger the spirituality of the dreamer, the easier it will be for the Higher Ego to impress on the brain a vivid picture of the dream. In the materialistic man, in one whose proclivities and passions have severed his astral soul from her spiritual counterpart and master, in him whose labour has so worn out the body as to render him temporarily insensible to the voice of his soul — such persons rarely, if ever, will have any dreams at all. On the other hand, highly spiritual people will see visions and dreams when asleep, and even in their hours of wakefulness. Messages sent by one soul to another are perceived as premonitions, dreams, and visions. Facts are generally inverted in dreams, and this can be explained by the law of introverted mental vision. The Higher Ego does not think as its evanescent personality does. Its thoughts are vivid pictures and visions of past and future scenes, of wonderful living acts and heroic deeds, which are all present in the eternal now — even as they were when speech expressed in sounds did not exist, when thoughts were things, and men did not need to express them in speeches, for they instantly realised themselves in action by the power of Kriyashakti, that mysterious power which transforms instantaneously ideas into visible forms. In persons of a very materialistic mind, because the Ego is so trammelled by matter, it can hardly give all its attention to one’s actions, even though the latter may commit sins for which that Ego will have to suffer conjointly in future. True dreams, being actions of the Higher Ego, they produce effects which are recorded on their own plane. Ordinary dreams, by and large, are the waking and hazy recollections of such actions. Between the inner man and the physical brain there is a kind of conscious telegraphic communication going on incessantly, day and night. When the brain is asleep, the physical memory and imagination are also asleep, and all cognitive functions are at rest. Our mundane life is a “dream” to the Higher Ego, while the inner life, or what we call the “dream plane,” is the real life for it. The will of the common man is dormant in dreams and therefore inactive. A sick person, especially just before death, is very likely to see in dream, or vision, those whom he loves and is continually thinking of; and so also is a person awake, but intensely thinking of a person who is asleep at the time. In cases of consumption, or other emaciating diseases, dreams become pleasant because the astral soul of the patient has begun detaching from the physical body, and therefore becomes more clairvoyant in proportion. As death approaches, the body wastes away and ceases to be an impediment or barrier between the brain of the ailing man and his Higher Ego. In Black Magic it is no rare thing to evoke the “spirit” of a sleeping person. Thus the sorcerer may learn from the apparition any secret he chooses, while the sleeper remains ignorant of what is going on. A nightmare arises from oppression and difficulty in breathing; and the latter will always create a feeling of oppression and a sensation of impending calamity. By cultivating the power of dreaming, clairvoyance is developed. But only one’s clairvoyant faculty, aided by spiritual intuition, can interpret one’s dreams. The only one who profits from a dream book is its author. If you could remember your dreams in deep sleep, when the spiritual consciousness is active, you would be able to remember all your past incarnations. That exalted state of remembrance is the “Memory of the Heart”; and the capacity to impress itself on the brain, so that it becomes part of its consciousness, marks the opening of the Third Eye.

The Science of Religion, Spirituality, and Existentialism presents in-depth analysis of the core issues in existential psychology, their connections to religion and spirituality (e.g., religious concepts, beliefs, identities, and practices), and their diverse outcomes (e.g., psychological, social, cultural, and health). Leading scholars from around the world cover research exploring how fundamental existential issues are both cause and consequence of religion and spirituality, informed by research data spanning multiple levels of analysis, such as: evolution; cognition and neuroscience; emotion and motivation; personality and individual differences; social and cultural forces; physical and mental health; among many others. The Science of Religion, Spirituality, and Existentialism explores known contours and emerging frontiers, addressing the big question of why religious belief remains such a central feature of the human experience. - Discusses both abstract concepts of mortality and concrete near-death experiences - Covers the struggles and triumphs associated with freedom, self-regulation, and authenticity - Examines the roles of social exclusion, experiential isolation, attachment, and the construction of social identity - Considers the problems of uncertainty, the effort to discern truth and reality, and the challenge to find meaning in life - Discusses how the mind developed to handle existential topics, how the brain and mind implement the relevant processes, and the many variations and individual differences that alter those processes - Delves into the psychological functions of religion and science; the influence on pro- and antisocial behavior, politics, and public policy; and looks at the role of spiritual concerns in understanding the human body and maintaining physical health