Thursday, February 29, 2024

Christian Science Hinduism - Table of Contents

 

Vincent Bruno
Vincent.Bruno.1229@gmail.com


This blog has been established to compare and contrast Christian Science and Hinduism so as to learn the inner workings of both philosophies for the purpose of criticizing and negating them. Christian Science, by denying the existence of material and medicine, has led to both death and insanity in persons.  Hinduism, while not as extreme in its denial of reality, still holds reality to be an illusion and in many teachings, one can cure oneself through the mind like in Christian Science, and even be raised from the dead.  While there has been much effort to debunk Christian Science, less has been done to question more sophisticated Vedanta. Where they are similar, the same criticism can be used against both Christian Science and Hinduism, where different, new criticisms must be developed for Vedanta. A defense of science and the position that matter is real must be put forth. Mary Baker Eddy's life will also be examined as in many ways she represents the stereotypical Hindu guru, corrupt!  The deception that Vedanta and Christian Science are the same as quantum physics is refuted.

The link between Eddy's Christian Science and Hinduism per Hindu gurus

Mary Baker Eddy is the epitome of your typical Hindu guru - corrupt! Read Mrs. Eddy by Edwin Franden Dankin (pdf within)

The insanity of Eddy's "Science and Health" and the Upanishads

Illogical Vedanta (like Christian Science) negates cause and effect, espouses free will, and suggests the finite universe lives inside infinite humans

































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Why I started this blog against Christian Science and Hinduism - a conclusion

   Table of Contents

I am a former convert to Hinduism, a non-Hindu who became Hindu, and then left.  There are many problems in Hinduism I will not get into, but basically, I left over the majority opinion being that Hinduism is either monotheism or soft polytheism, and I am a hard polytheist. The Hindus were becoming very political about monotheism/soft polytheism and I find monotheism/soft polytheism dangerous and could no longer associate with them, the Hindus were moving ahead using monotheism as their selling point to the world.  I know there are small pockets of hard polytheism in Hinduism, but they are too marginal to matter and so I lump all Hinduism into a problem basically. I was particularly angry with the fact that the Hindus were trying to be defined as Noahides (here), officially monotheistic and "non-idolatrous"; they also don't care about Noahide conversions going on in India (here). I've left Hinduism for many more reasons than this, and now I am looking to destroy it.  But this blog is not about defending polytheism, it's about dissecting Hindu philosophy, and I use this by comparing it to Mary Baker Eddy's Christian Science. 

The seeds for this project were planted almost twenty years ago, before I converted to Hinduism, when I was walking home from work one day in Manhattan.  I came across a large impressive Christian Science Church along Central Park West.  I had heard of Christian Science, the sect that does not use medicine and which allows their children to die of medical neglect.  However, I knew nothing about Christian Science and decided to go in.  I entered just as their meeting was starting, the church was almost totally empty, it was large with maybe 10 people there. I wish I could explain the lesson I learned that day... it was not very complicated because I picked up on it right away, it was basically a way of thinking about matter.  I wish I could retell what I learned that day, because it would help this project so much, because as I walked home after the service something happened.  I was pondering over what I had learned and for a moment allowed myself to believe it.  All of a sudden a strange conscious sensation took over my mind, I felt odd, like a channel was changing.  It was an altered state of consciousness that almost felt like drugs.  I remember then, at that very moment, thinking I could walk through a wall at my side on the street.  Something about the teachings I learned that day made me think that.  But then I caught myself and snapped out of it and realized that that was some sort of temporary insanity induced by the way I was thinking.  I wish I could recall what I learned that day, but it was short and powerful, it must have been the sum of Christian Science teachings, because it had an immediate effect, even though I was not a believer, for a second I fell for it in what felt like something that was totally out of my control. Years later I would read in a biography on Mary Baker Eddy (here) that I was not alone in thinking about walking through walls on Christian Science teaching, even if the church does not officially teach this doctrine, people naturally find that conclusion. 

Later, after converting to Hinduism, things were not that simple... you really can't sit down for one lecture and really learn Hinduism, it is so vast and broad and deep and difficult that it takes a while to pick it up.  Some of the hardest parts of Hinduism to understand are Vedanta and metaphysics of Yoga.  These subjects were very complicated and I struggled to grasp them.  But then I left Hinduism and turned against it.  I started looking for anything I could use against my former faith to help topple it.  I am very interested in cults of all kinds and research them deeply, and one of the cults I picked up researching again was Christian Science.  I remember being on Facebook one day and someone posted about Christian Science and Vedanta.  I immediately became interested and started researching.  It was then that I came across two pamphlets, "Christian Science and Vedanta" by Swami Abhedananda and "Christian Science and Hindu Philosophy" by Swami Yogananda (both here).  Christian Science teaches that matter is error and not real; Vedanta teaches matter is an illusion and is conditional.  According to this Vedanta teacher and Yogi, Vedanta can lead to healing the sick, raising the dead, not eating for years, and materializing and dematerializing matter with your mind.  I thought to myself that if this is what Vedanta teaches then there is something wrong here. Another Swami who said Vedanta leads to mystical powers was Adi Shankaracharya (here). 

When I started exposing what the gurus had said about Vedanta leading to magic powers, I was immediately attacked by Hindus.  They told me that Siddhis (magic powers in Hinduism) were only learned through Yoga and not Vedanta.  I came to see that this was a trick Hindus were using to protect Vedanta because Yoga comes out of Vedanta (here, here, and here) and Siddhi powers are mentioned in the Upanishads (here). There is actually a term used by some yogis called Vedanta-Yoga, you cannot get to the metaphysical conclusions of Yoga and Siddhi powers without Vedanta. 

There was also my fear of the perversion of science to meet both Christian Science and Hindu presuppositions. Both Christian Scientists and Hindus use quantum mechanics to try and prove their version of Vedanta.  The relationship between Christian Science and quantum mechanics was easily debunked (here and here), but it took forever to find anyone who had tried to separate quantum mechanics from Vedanta, but I did eventually find it (here and here). There must be a pushback against Hinduism as an anti-science religion.  

There was also a question as to how the logic of Vedanta-Yoga leads to the belief you can gain Siddhi (magic) powers.  The question of the chain of thinking is important, because it was the chain of thinking of Christian Science which led me to believe it must be wrong, anything that leads to the belief in magic powers must be wrong.  I finally found a paper called "The metaphysical logic of the siddhis" by Rutgers University Religion Professor Edwin Bryant (here) which showed just how you get from the metaphysical recipe of Vedanta-Yoga to the claim that you can gain Siddhi powers through its practice.  This is important because people reject Christian Science for its logic and so they should reject Vedanta for the same.  The point is that neither Christian Science nor Vedanta leads to miracles, even though they both claim miracles are the end product of their philosophy. The proof of the pudding is in the tasting, and both Christian Science and Hinduism have no pudding to taste.  

Mathilde Ludendorff was a psychiatrist who believed that the Hindu belief that matter is an illusion was bad for people's mental health (here). I agree that both Christian Science and Hinduism are bad for your mental health and lead you to irrational conclusions about the world.  The difference between Christian Science and Hinduism is that Christian Science encourages you to use your mental powers while Hinduism discourages it (here), likely to hide the fact that they don't exist. People reject Christian Science because it does not lead to the healing of the sick but instead leads to death through medical neglect.  If Hindus would put their neck out on the line and ask followers to do magic feats, like levitating, they would look foolish too, but for now, they are too clever for that. But Vedanta-Yoga does not say that looking for these powers for their own sake won't get you them, indeed Hindu literature speaks of black magicians who gained these powers, so why hasn't anyone ever demonstrated any Siddhi powers from the beginning of history? Because they don't exist, even though under Vedanta-Yoga they are supposed to by its very logic. If we can get people to understand and reject Christian Science, maybe we can get them to reject Hinduism too. 




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Wednesday, February 28, 2024

Paper shows that Siddhi (magic) powers are a logical conclusion of the metaphysics of Yoga, this would make Christian Science look false so why not Hinduism?

  Table of Contents

The paper "The metaphysical logic of the siddhis" by Rutgers University Religion Professor Edwin Bryant (linked below) shows that Siddhi (magic) powers are a direct conclusion that are made by Yoga metaphysical philosophy.  When I learned about Christian Science, I thought to myself, if this is true, I can walk throug walls, and so did others, it was a logical conclusion of what I was learning. Hindus work very hard to distance Siddhi powers from Yoga and Vedanta because they don't want it to look foolish, but if you believe in Yoga philosophy you will eventually get to the conclusion that you can do things like move matter or change size.  Why did I and many others dismiss Christian Science?  Because people cannot walk through walls or heal the sick with their mind or raise the dead.  Why should people reject Hinduism?  Because Vedanta-Yoga does not lead to magic powers at all, which it should if the philosophy were true. 


"The metaphysical logic of the siddhis" by Rutgers University Religion Professor Edwin Bryant

https://sites.rutgers.edu/edwin-bryant/wp-content/uploads/sites/169/2023/12/s42240-020-00073-z.pdf

PDF Available Here: https://drive.google.com/file/d/1QTWM3bBieESxguiWusfcPLyq9WXQjbeo/view?usp=sharing

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Another article by Dr. Davied Frawley on how Vedanta and Yoga are one - there is a reason why this information is so rare

  Table of Contents

Below is a second article by Dr. David Fawley on how Vedanta and Yoga are actually in many ways one and the same, his first article on the subject is (here). I've been speaking to many Hindus who want to keep the two traditions apart because Yoga talks about gaining Siddhi (magic) powers and Hindus don't want Vedanta by extension to look foolish. As I already pondered (here) we must understand how both Eddy's Christian Science and Vedantic thinking lead to these conclusions, it must be some inherent function of the philosophy.  Vedanta is much more difficult to understand than Christian Science, but if you start out thinking about Christian Science and understand how it leads to magical thinking, you might be able to pick up on the same mechanism inherent in Vedanta-Yoga and Hinduism. 

https://www.vedanet.com/yoga-vedanta-the-highest-teaching-of-yoga/

YOGA-VEDANTA: THE HIGHEST TEACHING OF YOGA

Dr David Frawley

November 5, 2020

Yoga is defined as the unity of the individual Self or reincarnating consciousness, Jivatman, with the universal or transcendent Self, Paramatman. The nature of this unity is best explained in Vedantic texts like Upanishads, Bhagavad Gita and Mahabharata, as well as in later Vedanta Shastras.

 

To truly understand Yoga and what it means by unity with the higher Self one should study Vedanta.

 

Yoga-Vedanta Comes to the West

 

Yoga first came to the western world in the context of Yoga-Vedanta through the teachings of Swami Vivekananda, the great disciple of Paramahansa Ramakrishna, who visited the West at the turn of the twentieth century. Swami Rama Tirtha, who followed shortly after Vivekananda, emphasized Vedanta. Paramahansa Yoganananda, who settled in the United States in 1920, also gave importance to Vedanta in his teachings.

 

Swami Sivananda of Rishikesh, whose many disciples taught Yoga globally, emphasized Yoga-Vedanta, as did Swami Rama of the Himalayan Institute. Maharishi Mahesh Yogi highlighted Veda and Vedanta in his TM or Transcendental Meditation movement. Bhagavan Ramana Maharshi’s teachings set forth a direct path of Advaita Vedanta as part of Jnana Yoga, the Yoga of knowledge. Sri Aurobindo brought out his Integral Yoga based on Vedantic philosophy from his perspective.

 

Srila Prabhupada of ISKCON and Krishna Consciousness taught Bhakti Vedanta, a devotional approach to Vedanta. Krishnamacharya, guru of BKS Iyengar and Pattabhi Jois, was a teacher in the tradition in the Visishtadvaita tradition of Sri Ramanuja or qualified non-dualistic Vedanta.

 

Yet few disciples of these Yoga-Vedanta gurus, particularly those who emphasize Yoga as asana, note the Vedantic connections to their lineages. They rarely make Vedanta an essential component of their approach to Yoga, if they study it at all. Because of this neglect that has increased over time, deeper Vedantic approaches to Yoga, particularly through Self-inquiry, meditation and Samadhi are seldom understood or taught in the West, and the term Yoga-Vedanta has fallen into the background.

 

Vedic Basis of Yoga

 

The term Yoga arises from the Vedas, occurring first in the Rigveda and becoming common in later Vedic texts like the Upanishads. The Bhagavad Gita is the key yogic teaching of Sri Krishna, who is Yogeshvara and Yogavatara, the authority on Yoga and avatar of Yoga, who taught the original Yoga to Vivasvan and Manu himself, the founder of the Vedic line of teachings in this yuga or world-age.

 

Yoga is rooted in the Vedas and Vedic philosophy. The Yoga Sutras are a Vedic Darshana or philosophy and follow the authority of the Vedas, Upanishads and Bhagavad Gita. Traditional commentators on the Yoga Sutras refer to Vedic texts to explain the Sutras. Yoga, as noted in the Yoga Sutras, aims at the realization of the Purusha or Atman, the inner Self, Seer and Pure Consciousness beyond body and mind, time, space and Prakriti. This is Yoga as a Path of Self-Realization, a term commonly used today. While Vedic philosophies explain the nature of the Purusha/Atman in different ways, the core approach remains the same.

 

Yoga-Vedanta

 

The subject of Yoga is dealt with extensively in Vedantic texts. The numerous teachings of Adi Shankara on Advaita Vedanta address the eight limbs of Yoga, starting with carefully examining the Yamas and Niyamas for purifying the mind . He explains in depth the different types of Samadhi mentioned in the Yoga Sutras, including the highest state of yogic meditation of Nirvikalpa Samadhi in more detail perhaps than any other teacher. He delineates the Yoga practices of Jnana, Bhakti, Karma, Hatha and Raja Yoga. The famous text Yoga Vasishta similarly teaches Yoga and Vedanta together as a unitary teaching. Such explanations are not merely theoretical but deeply experiential.

 

Not all Vedantic teachers may embrace every aspect of Yoga Sutra or Samkhya philosophy, or afford the different practices of Yoga the same importance. Adi Shankara criticizes some concepts of Samkhya-Yoga, for example their view that Purushas are many, though he accepts most of the system. Yet Shankara never criticizes Yoga in the context of Sri Krishna and the Bhagavad Gita, or Upanishadic references.

 

To truly understand Yoga at a deep level, one must study and understand Vedanta, not just as an abstract philosophy but as a practical way of Self-realization. Just as there are several different approaches to Yoga, so too there are different approaches to Vedanta.

 

Our teachings emphasize the Yoga-Vedanta connection in our articles, books and courses going back nearly fifty years. We delineate a Vedantic connection with Ayurveda, Jyotish, and all Vedic knowledge systems. We teach Vedantic Ayurveda and Vedantic Jyotish, applying these systems as a way of Self-knowledge and Self-realization according to Vedanta. To understand anything yogic or Vedic you should learn Vedanta – and practice it in your daily meditation and ongoing awareness.

 

You are the Self of all beings, the Supreme Atman, as Vedanta teaches!

 

Vamadeva Shastri (David Frawley)

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Swami Sarvapriyananda compares Kundalini Yoga & Advaita Vedanta - Hindus usually try to keep the two separate so you can't test their religion

If you search Yoga and Vedanta, you will find very little information relating the two.  However, Hindu scholars have shown that the two are actually connected (here and here).  Below is an additional lecture by Swami Sarvapriyananda which shows that Kundalini Yoga and Advaita Vedanta are connected.  You will find that Hindus don't often like this connection being made because Yoga should lead to Siddhi (magic) powers and they don't want you wondering if Vedanta would lead you to believe you have magic powers like Eddy's Christian Science does (here), even though Siddhi powers are mentioned in the Upanishads (here). It's about protecting Hinduism from testing.  Christian Science looks bad because its thinking would lend to the idea that you can practice mystical powers when you really can't.  If Vedanta leads to similar conclusions, and you can't prove your magic powers, then Hinduism looks as foolish as Christian Science. 

Kundalini Yoga & Advaita Vedanta | Swami Sarvapriyananda

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What makes Vedantist-Yogis and Christian Scientists believe their philosophy leads to magic powers? Swami Gitananda Giri says Yoga leads to Siddhi powers, so why doesn't any Yogi (or Christain Scientist) have them?

 Table of Contents

Many years ago, in my early twenties, I was walking home from work one day when I came across a Christian Science Church in New York City. I had never been inside one and was curious.  It just so happened that I entered just as a meeting was starting in the nearly empty congregation. I can't remember what I learned that day but I remember after that thinking to myself that if Christian Science is right, I should be able to walk through walls.  Later, after reading a revealing biography on Mary Baker Eddy (PDF here) I came to see that I was not alone in my thoughts on walking through walls, many Christian Scientists were claiming this at the turn of the century.  Swami Gitananda Giri was a famous Yogi who taught worldwide.  In his book "Siddhis and Riddhis" (PDF BELOW) he says that Siddhi (magic) powers are an outcome of Hindu learning.  What is it in Christian Science and in Vedanta-Yoga Hinduism that leads someone to believe they will have mystical powers? What is the thought process there?  What is the structure of the thinking that makes people think these things?  What is the mental chain of causation that takes you from the principles of the faith to the conclusion you can obtain mystical powers? The point is that even though I thought I could walk through walls when learning Christian Science, I actually couldn't, it never happened, to me or anyone, so it seems pretty silly, and that is why Christian Science is dying. But millions are holding on to Hinduism even though it does not produce results either.  This is partially because Hindus are discouraged from using Siddhi powers, and so they are less likely to get disappointed.  Hindu Vedanta is more difficult to digest than Eddy's Christian Science, but both lead to the belief you can obtain magic powers... perhaps analyzing simpler Christian Science can help people see why Hinduism leads to similar mistaken thinking and reject both of them. 

SIDDHIS AND RIDDHIS by Dr. Swami Gitananda Giri

https://www.slideshare.net/anandabhavanani/siddhis-riddhis-ebook2013?from_action=download&slideshow_id=39195902

PDF Available Here: https://drive.google.com/file/d/1TY-OGF9FFTN9qcGwqEsjFELzK1S6OnIw/view?usp=sharing



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Tuesday, February 27, 2024

Claims of miraculous healing in the Hindu Puranas and in Christian Science

 Table of Contents

Vedantist Swami Vivekananda spoke on matters of Christian Science and stated he believed spiritual healing as it is done in Christian Science was possible, but he discouraged his followers from doing it (here).  Both Vedanta and Yoga admit Siddhi (magic) powers exist (here), but they are not to be sought and if a guru obtains them he is not to use them publicly.  Obviously, this is so Hinduism cannot be put to the test like Christian Science which promotes openly using the mystical powers that come with their radical form of Vedanta.  Hindus say that Siddhi powers are not the main objective of Vedanta and Yoga, but people obviously come to the conclusion that it would lead to that.  Are we supposed to believe no ill-intentioned person ever has ever acquired these Siddhis and openly used them to gain power?  Even if Hindus are not supposed to use their supposedly gained supernatural powers, there are recorded miracles, such as healings in Hindu literature, like in the Puranas below, which also talk about Siddhis (here).  Why are there no recorded healing miracles of incurable diseases in all of Hindu history?  Why don't we believe Christian Science?  Because not only does it not heal people but people die from medical neglect.  Why condemn Christian Science and give Hinduism a pass?

18 Major Puranas by International Gita Society

https://drive.google.com/file/d/0B8aETd3tQ69fWFgtZkhRN0s3VFU/view?resourcekey=0-_yjYPrBmypQHyuzMFE9I6Q


MIRACULOUS HEALINGS IN THE PURANAS


THE IMPORTANCE OF SURYA'S WORSHIP

Once, while describing about the importance of Surya's worship to Vaishampayan, Sage Vyasa

narrated the following tale ---

There lived a king named Bhadreshwar. He ruled over Madhyadesh. Once his left hand was

infected with leprosy. Bhadreshwar, fearing the prospect of dreadful leprosy spreading to his

whole body, decided to end his life. He expressed his desire to the head-priest. The head-priest

cautioned Bhadreshwar that if he went ahead with his decision, then the whole kingdom would

be destroyed. He said --- 'You will be cured of leprosy, if you worship Lord Surya.'

The head-priest then told the king about the appropriate rituals of Surya--worship. King

Bhadreshwar began his austerities and worshipped Lord Surya by chanting mantras and offering

articles like Naivedya, fruits, Ardhya, Akshat etc to the deity. King Bhadreshwar was cured of

his leprosy within a year by the virtue of his deep devotion towards Lord Surya.




Sri Krishna blessed that crooked woman as a result of which she was

cured of her physical--deformity.



Out of these twelve Jyotirlingas, Somnath Jyotirlinga is belived to destroy the sorrows of Moon.

A devotee who worships this Jyotirlinga gets cured from incurable diseases like leprosy etc.

enjoys all kinds of worldly pleasures and attains salvation.



One day, sage Narada arrived at Prithu's court. Wanting to grab the opportunity, he asked Narada

how his father could be liberated from his sins. Narada told him that his father was presently

living among the Mlechchas and was suffering from diseases like consumption and leprosy. "He

would be cured of his diseases if he is taken to Sthanu Tirtha and made to take a dip in the holy

Sanihitya Sarovar", said Narada.


Worshipping Lord Vishnu with tulsi leaves helps one in getting cured of

incurable diseases.



It is believed that anybody suffering

from tuberculosis gets cured after he worships in that temple.



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Siddhis (magic powers) are mentioned in the Upanishads, but Hindus don't want you to know this

Table of Contents

Hindus try to protect Vedanta from the accusation that it is associated with Siddhi (magic) powers because they don't want their beliefs put to the test, even though many Swamis taught that the acquirement of magic powers was possible through Vedanta (here and here).  The Upanishads are the heart of Vedanta, and even though most Hindus will tell you they are silent on Siddhi powers, they are not.  Below is a list of mentions of Siddhi powers, including things like being able to levitate and control animals found in the Upanishads.  Christian Science looks foolish because it makes similar claims to magic powers, lumping in Hinduism with it will help defeat the spread of both these cults.


108 Upanishads (Download Below)

https://drive.google.com/file/d/1dhiUvXMnxz3LstHweOYwPVgjSYkp2bR4/view


MENTION OF SIDDHI POWERS


Om Phaëkàra, the giver of eight siddhis, like atomic form, taking

capacity, the effulgent nature etc., be established in the 38th head !



The great Jyotis (light) is above the root of the palate. By seeing it, one

gets the Siddhis Anima, etc.


Kundalini Sakti, when it is up in the throat, makes the Yogi get

Siddhi.


Thou art the truth. Thou art one that has mastered the Siddhis and

thou art the ancient, the emancipated, emancipation, the nectar of

bliss, the God, the quiescent, the diseaseless, Brahman the full and

greater than the great.


26. O Lord of Munis, only he who has not Atma-Jnana and who is not

an emancipated person, longs after Siddhis. He attains such Siddhis

through medicine, (or wealth), Mantras, religious works, time and

skill. In the eyes of an Atma-Jnani, these Siddhis are of no importance.

One who has become an Atma-Jnani, one who has his sight solely on

Atman, and one who is content with Atman (the higher Self) through

(his) Atman (or the lower self), never follows (the dictates of) Avidya.


29. Though medicine, Mantras, religious work, time and skill (or

mystical expressions) lead to the development of Siddhis, yet they

cannot in any way help one to attain the seat of Paramatman.

30. How then can one who is an Atma-Jnani and who is without his

mind be said to long after Siddhis, while all the actions of his desires

are controlled ?”


39-40. Having, through Hatha-Yoga practice with the pain caused by

Yama, postures, etc., become liable to the ever recurring obstacles

caused by Anima and other (Siddhis) and having not obtained good

results, one is born again in a great family and practises Yoga through

his previous (Karmic) affinities.


40. He should try to go up by the union of Prana and Apana. This most

important Yoga brightens up in the body the path of Siddhis.


43. This Bandha of four feet serves as a check to the three paths. This

brightens up the path through which the Siddhas obtained (their

Siddhis).


69-70. So also its pronunciation in Apyayana or Pluta Svara (tone). He

is a knower of Veda, who through the above-mentioned three ways of

pronunciation knows the end of Pranava which is beyond the power of

speech, like the never ceasing flow of oil or the long-drawn bell-

sound.The short Svara goes to Bindu. The long Svara goes to

Brahmarandhra; the Pluta to Dvadasanta (twelfth centre). The Mantras

should be uttered on account of getting Mantra Siddhis.


8. When a Yogin gets this Melana from the mouth of his Guru, then he

obtains the Siddhis mentioned in the several books.


11. An ascetic should wander over the earth so long as he fails to get

this science and when this science is obtained, then he has got the

Siddhi in his hand (viz., mastered the psychical powers).


16-17. By means of this science, a person will attain the Siddhi of

Khechari. Joining with Khechari Sakti (viz., Kundalini Sakti) by

means of the (science) of Khechari which contains the Bija (seed of

letter) of Khechari, one becomes the lord of Khecharas (Devas) and

lives always amongst them. Khechari Bija (seed-letter) is spoken of as

Agni encircled with water and as the abode of Khecharas (Devas).


18. Through this Yoga, Siddhi is mastered. The ninth (Bija) letter of

Somamsa (Soma or moon part) should also be pronounced in the

reverse order.


25-26. If not, O Brahmana, he will suffer without getting any Siddhi in

the path of Khechari. If one does not get this nectar like science in this

practice, he should get it in the beginning of Melana and recite it

always; (else) one who is without it never gets Siddhi.


27. As soon as he gets this science, he should practise it; and then the

sage will soon get the Siddhi.


One should perform the six Angas (parts) of this Mantra by

pronouncing it in six different intonations. One should do this in order

to attain all the Siddhis;


Some intelligent men attain Siddhi even without Mathana. One

who is versed in Khechari Mantra accomplishes it without Mathana.


A Yogin should not revolve his tongue in the path. After doing this

for twelve years, Siddhi is surely obtained.


Then he gradually obtains wisdom along with the Siddhis, (such

as) Anima, etc. Persons of weak intellect who are the least qualified

for Yoga practise this.


With a still further practice, he acquires great strength by which

he attains Bhuchara Siddhi, which enables him to bring under his

control all the creatures that tread this earth; tigers, Sarabhas (an

animal with eight legs), elephants, with bulls or lions die on being

struck by the palm of the Yogin. He becomes as beautiful as the god of

love himself.


Then he should practise Dharana for a period of six Ghatikas

(2 hours, 24 minutes). Restraining the breath in (the region of) Akasa

and contemplating on the deity who grants his wishes – this is said to

be Saguna Dhyana capable of giving (the Siddhis) Anima, etc. One

who is engaged in Nirguna Dhyana attains the stage of Samadhi.


He will become absorbed in Parabrahman and does not

require Utkranti (going out or up). But if he does not so desire and if

his body is dear to him, he lives in all the worlds possessing the

Siddhis of Anima, etc.


He who practises only for a period of a Yama (twenty-four

minutes) every day conquers time. He who practises Vajroli becomes a

Yogin and the repository of all Siddhis.


If the Yoga Siddhis are ever to be attained, he only has them

within his reach. He knows the past and the future and certainly

moves in the air. He who drinks of the nectar thus is rendered

immortal day by day. He should daily practise Vajroli. Then it is called

Amaroli.


108 Upanishads (Gita Society version)
https://www.gita-society.com/wp-content/uploads/PDF/108upanishads.pdf

https://drive.google.com/file/d/15LH9vnOGRXDlm4ojdoJ4LewVAuX-fwLo/view


DEFINITIONS:


Anima: Little; minute; atomization; the capacity (siddhi) to become as small as one desires–even as

small as an atom.

Riddhi: Highest experiential delight; nine varieties of extraordinary exaltation and grandeur that come

to a yogi as he advances and progresses in Yoga, like the supernatural powers or siddhis. Increase;

growth; prosperity; success; wealth.


Siddhi: Spiritual perfection; psychic power.


Yoga Siddhi: Spiritual perfection or psychic power resulting from the practice of Yoga.


BHUTA-SIDDHI: A psychic power by which mastery is gained over the elements.


SIDDHI: Psychic power.



VERSES

Thou art the truth. Thou art one that has mastered the Siddhis and thou art the ancient, the

emancipated, emancipation, the nectar of bliss, the God, the quiescent, the diseaseless, Brahman the

full and greater than the great.



Thou hast the nature of Chit, thou art Chinmatra unchecked, thou stayest in Atman itself, thou

art void of everything and without Gunas, thou art bliss, the great, the one secondless, the state of Sat

and Asat, the knower, the known, the seer, the nature of Sachchidananda, the lord of Devas, the all-

pervading, the deathless, the moving, the motionless, the all and the non-all with quiescence and non-

quiescence, Sat alone, Sat commonly (found in all), of the form of Nitya-Siddha (the unconditioned

developed one) and yet devoid of all Siddhis.



Kundalini Sakti, when it is up in the throat, makes the Yogi get Siddhi. The union of Prana and

Apana has the extinction of urine and faeces.



Then he gradually obtains wisdom along with the Siddhis, (such as) Anima, etc. Persons of weak

intellect who are the least qualified for Yoga practise this.



With a still further practice, he acquires great strength by which he attains Bhuchara Siddhi,

which enables him to bring under his control all the creatures that tread this earth; tigers, Sarabhas (an

animal with eight legs), elephants, with bulls or lions die on being struck by the palm of the Yogin. He

becomes as beautiful as the god of love himself.



Then he should practise Dharana for a period of six Ghatikas (2 hours, 24 minutes).

Restraining the breath in (the region of) Akasa and contemplating on the deity who grants his wishes –

this is said to be Saguna Dhyana capable of giving (the Siddhis) Anima, etc. One who is engaged in

Nirguna Dhyana attains the stage of Samadhi.



He will become absorbed in Parabrahman and does not require Utkranti (going out or up).

But if he does not so desire and if his body is dear to him, he lives in all the worlds possessing the

Siddhis of Anima, etc.



He who practises only for a period of a Yama (twenty-four minutes) every day conquers time. He

who practises Vajroli becomes a Yogin and the repository of all Siddhis.

127-128. If the Yoga Siddhis are ever to be attained, he only has them within his reach. He knows the

past and the future and certainly moves in the air. He who drinks of the nectar thus is rendered

immortal day by day. He should daily practise Vajroli. Then it is called Amaroli.



69(b). Through the Samyama of Tara (Om), he knows all things. By retaining the mind at the tip of his

nose, he acquires a knowledge of Indra-world; below that, he acquires a knowledge of Agni (fire)

world. Through the Samyama of Chitta in the eye, he gets a knowledge of all worlds; in the ear, a

knowledge of Yama (the god of death) world); in the sides of the ear, a knowledge of Nrriti-world; in

the back of it (the ear), a knowledge of Varuna-world; in the left ear, a knowledge of Vayu-world; in the

throat, a knowledge of Soma (moon) world; in the left eye, a knowledge of Shiva-world; in the head, a

knowledge of Atala world; in the feet, a knowledge of Vitala world; in the ankles, a knowledge of

Nitala (rather Sutala) world; in the calves, a knowledge of Sutala (rather Talatala) world; in the knees, a

knowledge of Mahatala world; in the thighs, a knowledge of Rasatala world; in the loins, a knowledge

of Talatala (rather Patala) world; in the navel, a knowledge of Bhur (earth) world; in the stomach, a

knowledge of Bhuvar world; in the heart, a knowledge of Suvar world; in the place above the heart, a

knowledge of Mahar world; in the throat, a knowledge of Jana world; in the middle of the brows, a

knowledge of Tapa world; in the head, a knowledge of Satya world. By conquering Dharma and

Adharma, one knows the past and the future. By centring it on the sound of every creature, a

knowledge of the cry (or language) of the animal is produced. By centring it on the Sanchita-Karma

(past Karma yet to be enjoyed), a knowledge of one’s previous births arises in him. By centring it on

the mind of another, a knowledge of the mind (or thoughts) of others is induced. By centring it on the

Kaya-Rupa (or form of the body), other forms are seen. By fixing it on the Bala (strength). The strength

of persons like Hanuman is obtained. By fixing it on the sun, a knowledge of the worlds arises. By

fixing it on the moon, a knowledge of the constellation is produced. By fixing it on the Dhruva (Polar

star) a perception of its motion is induced. By fixing it on his own (Self), one acquires the knowledge

of Purusha; on the navel, he attains a knowledge of the Kaya-Vyuha (mystical arrangement of all the

particles of the body so as to enable a person to wear out his whole Karma in one life); on the well of

the throat, freedom from hunger and thirst arises; on the Kurma Nadi (which is situated in the well of

the throat), a firmness (of concentration) takes place. By fixing it on the Tara (pupil of the eye), he

obtains the sight of the Siddhas (spiritual personages). By conquering the Akasa in the body, he is able

to soar in the Akasa; (in short) by centring the mind in any place, he conquers the Siddhis appertaining

to that place. Then comes Pratyahara, which is of five kinds. It is the drawing away of the organs from

attaching themselves to the objects of senses. Contemplating upon everything that one sees as Atman is

Pratyahara. Renouncing the fruits of one’s daily actions is Pratyahara. Turning away from all objects of

sense is Pratyahara. Dharana in the eighteen important places (mentioned below) is Pratyahara, (viz.,)

the feet, the toes, the ankles, the calves, the knees, the thighs, the anus, the penis, the navel, the heart,

the well of the throat, the palate, the nose, the eyes, the middle of the brows, the forehead and the head

in ascending and descending orders.



Om Phaëkàra, the giver of eight siddhis, like atomic form, taking capacity, the effulgent nature etc., be

established in the 38th head !



When a Yogin gets this Melana from the mouth of his Guru, then he obtains the Siddhis mentioned in

the several books.



An ascetic should wander over the earth so long as he fails to get this science and when this science

is obtained, then he has got the Siddhi in his hand (viz., mastered the psychical powers).



By means of this science, a person will attain the Siddhi of Khechari. Joining with Khechari

Sakti (viz., Kundalini Sakti) by means of the (science) of Khechari which contains the Bija (seed of

letter) of Khechari, one becomes the lord of Khecharas (Devas) and lives always amongst them.

Khechari Bija (seed-letter) is spoken of as Agni encircled with water and as the abode of Khecharas

(Devas).



18. Through this Yoga, Siddhi is mastered. The ninth (Bija) letter of Somamsa (Soma or moon part)

should also be pronounced in the reverse order.



If not, O Brahmana, he will suffer without getting any Siddhi in the path of Khechari. If one

does not get this nectar like science in this practice, he should get it in the beginning of Melana and

recite it always; (else) one who is without it never gets Siddhi.



As soon as he gets this science, he should practise it; and then the sage will soon get the Siddhi.



One should perform the six Angas (parts) of this Mantra by pronouncing it in six different

intonations. One should do this in order to attain all the Siddhis;



Some intelligent men attain Siddhi even without Mathana. One who is versed in Khechari Mantra

accomplishes it without Mathana.



A Yogin should not revolve his tongue in the path. After doing this for twelve years, Siddhi is surely

obtained.



26. O Lord of Munis, only he who has not Atma-Jnana and who is not an emancipated person, longs

after Siddhis. He attains such Siddhis through medicine, (or wealth), Mantras, religious works, time

and skill.



27. In the eyes of an Atma-Jnani, these Siddhis are of no importance. One who has become an Atma-

Jnani, one who has his sight solely on Atman, and one who is content with Atman (the higher Self)

through (his) Atman (or the lower self), never follows (the dictates of) Avidya.

28. Whatever exists in this world, he knows to be of the nature of Avidya. How then will an Atma-Jnani

who has relinquished Avidya be immersed in (or affected by) it.

29. Though medicine, Mantras, religious work, time and skill (or mystical expressions) lead to the

development of Siddhis, yet they cannot in any way help one to attain the seat of Paramatman.

30. How then can one who is an Atma-Jnani and who is without his mind be said to long after Siddhis,

while all the actions of his desires are controlled ?”

Thus ends the third Chapter of Varaha Upanishad.



Having, through Hatha-Yoga practice with the pain caused by Yama, postures, etc., become

liable to the ever recurring obstacles caused by Anima and other (Siddhis) and having not obtained

good results, one is born again in a great family and practises Yoga through his previous (Karmic)

affinities.



He should try to go up by the union of Prana and Apana. This most important Yoga brightens up in

the body the path of Siddhis.



This Bandha of four feet serves as a check to the three paths. This brightens up the path through

which the Siddhas obtained (their Siddhis).



So also its pronunciation in Apyayana or Pluta Svara (tone). He is a knower of Veda, who

through the above-mentioned three ways of pronunciation knows the end of Pranava which is beyond

the power of speech, like the never ceasing flow of oil or the long-drawn bell-sound.The short Svara

goes to Bindu. The long Svara goes to Brahmarandhra; the Pluta to Dvadasanta (twelfth centre). The

Mantras should be uttered on account of getting Mantra Siddhis.













at 1 comment:

Hindu Puranas speak of the acquirement of Siddhi (magic) powers through penance and the healing of disease through temple visits. We can reject both Hinduism and Christian Science for their lies

  Table of Contents

Hindus are hesitant to talk about the magic (Siddhi) powers their religion offers.  Both  Swami Yogananda and Swami Abhedananda (Vedanta teacher) said that you can obtain supernatural powers like raising the dead through Vedanta (here), so did Adi Shankaracharya (here), but Hindus try to downplay this so that they don't look like snake oil salespersons. Hindus will try to tell you that Hinduism, neither in Vedanta nor Yoga, offers Siddhi powers.  But indeed we can find not only mention of Siddhi powers but also the ability to heal the sick (tuberculosis) through penance and temple visits.  Below is a paragraph from the Skanda Purana promising just this.  Eddy's Christian Science is no longer popular because no one is getting healed by her teachings, and no one is getting healed or acquiring magic powers in Hinduism either. Neither of these cults can prove their claims, and so we can assume they are both liars and frauds. 

https://drive.google.com/file/d/0B8aETd3tQ69fWFgtZkhRN0s3VFU/view?resourcekey=0-_yjYPrBmypQHyuzMFE9I6Q

Lord Shiva revealed to goddesses Parvati that Prabhas kshetra boasted of possessing many more

Shivalingas apart from the famous Somnath Shivalinga. He also gave names of some of the

prominent Shivalingas situated over there and said-- 'To the North-East of Somnath temple is

situated a grand temple of Lord Sarveshvar Deva, who is also famously known as Siddheshwar.

The reason behind this is that Shivalinga over there had been installed by the 'siddhas'

(accomplished ones) in ancient times. People who are desirous of acquiring siddhis throng this

holy place and engage themselves in austere penance. To the east of Siddheshwar temple is

situated one more temple called Kapileshwar. It has been named after Sage Kapil, who had

installed the Shivalinga over there. A Shivalinga named Gandharveshwar is also situated nearby.

This particular Shivalinga had been installed by a gandharva named Dhanvahan. To the east of

Gandharveshwar temple is situated Vimaleshwar temple. It is believed that anybody suffering

from tuberculosis gets cured after he worships in that temple. Dhandeshwar Linga was installed

by Kuber, who was bestowed with the lordship of wealth on account of his austere penance.'

( - SKANDA PURANA - PRABHAS -THE ABODE OF TRINITY GODDESSES - International Gita Society - PDF [here])

at 1 comment:

Adi Shankaracharya said it was possible to obtain supernatural powers through Vedanta

 Table of Contents

Hindus hate that Swami Yogananda and Swami Abhedananda (Vedanta teacher) said that you can obtain supernatural powers like raising the dead through Vedanta (here) because it allows for the discrediting of Hinduism just as the unsubstantiated claims of Eddy's Christian Science to heal the sick proves it is a fraud religion. Hindus will do anything to distance magic powers from Vedanta, including confusing you on whether or not magic powers (called Siddhis) come from Yoga, Siddhanta, or Vedanta, which are all interrelated systems (here, here, and here). However, as you will see below, Vedantist Adi Shankaracharya agreed that Vedanta could lead to Siddhi powers.  The question is not whether Vedanta gives magic powers but whether or not Yoga and Vedanta use the same methods to yield these magic powers. Adi Shankaracharya's exception to Siddhi powers is not their existence but whether or not they should come before or after knowledge of the Vedas, and to acquire them first and then use them to understand Vedas is the wrong way, Vedic study should come first, then magic powers. Christian Science proves itself false by offering magic powers that don't exist, Vedanta does the same thing and can be discredited just as easily. 

https://hinduism.stackexchange.com/questions/18595/why-does-adi-shankaracharya-say-magical-powers-can-only-be-obtained-through-the

Why does Adi Shankaracharya say magical powers can only be obtained through the Vedas?

6

As I discuss in this question, by far the most popular school of Hindu philosophy is the Vedanta school, which bases its tenets on the doctrines laid out in the Brahma Sutras, a work by the sage Vyasa that summarizes and systematizes the philosophical teachings of the Upanishads. You can read the Brahma Sutras here. In any case, the beginning of Adhyaya 2 Pada 1 of the Brahma Sutras, Vyasa says this:

  1. If it be argued (that from the acceptance of Brahman as the cause of the universe) arises the defect of the (Samkhya) Smritis being left without any scope, then not so, for otherwise will arise the defect of other Smritis losing their scope.
  2. And (Pradhana is not the cause) since the others are not met with (in the Vedas and common experience).

Most commentators agree that in these Sutras, Vyasa is refuting Kapila's Samkhya school. Now in this section of his Brahma Sutra Bhashya, the Advaita philosopher Adi Shankarachrya refutes the objection that the philosophical doctrines found in the Smritis of the Samkhya school should be accepted as valid, since Kapila had extra-sensory perception due to his magical powers:

Nor can we assume that some persons are able to perceive supersensuous matters without Sruti, as there exists no efficient cause for such perception. Nor, again, can it be said that such perception may be assumed in the case of Kapila and others who possessed supernatural powers, and consequently unobstructed power of cognition. For the possession of supernatural powers itself depends on the performance of religious duty, and religious duty is that which is characterised by injunction; hence the sense of injunctions (i.e. of the Veda) which is established first must not be fancifully interpreted in reference to the dicta of men 'established' (i.e. made perfect, and therefore possessing supernatural powers) afterwards only. (The Vedanta Sutras, commentary by Sankaracharya (SBE34), tr. by George Thibaut [1890]  - SECOND ADHYÂYA. FIRST PÂDA. REVERENCE TO THE HIGHEST SELF!)

What Adi Shankaracharya is saying is that magical powers can only be obtained through the injunctions found in the Vedas, so it's invalid to use information gleamed from those magical powers to devise a fanciful interpretation of the Vedas themselves. But my question is, why does Adi Shankaracharya say that magical powers can only be obtained through the injunctions of the Vedas? Are there Yagnas enjoined by the Vedas which yield magical powers?

Now Siddhis or magical powers are mainly discussed by Patanjali's Yoga school; here is what Adhyaya 4 Sutra 1 of Patanjali's Yoga Sutras says about the means of acquiring Siddhis:

janma-oṣadhi-mantra-tapas-samādhi-jāḥ siddhayaḥ

Supernatural powers (siddhis) arise from birth, drugs, mantras, austerity, or yoga (samadhi)

But it's possible that the Vedanta school disagrees with the Yoga school on how to obtain Siddhis. In any case, does anyone know of any references in the Brahmanas or Aranyakas of the Vedas of a Yagna which yields Siddhis?

at 1 comment:
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Christian Science Hinduism - Table of Contents

  Vincent Bruno Vincent.Bruno.1229@gmail.com This blog has been established to compare and contrast Christian Science and Hinduism so as to ...