Download Aghora II: Kundalini by Robert E. Svoboda PDF

By Robert E. Svoboda

E-book 2 of the trilogy explores the kundalini, the strength of forces. Tantra, mantra, the sacred fireplace, chakras and realization. Written within the personable kind of Vimalananda's storytelling and recounting of life's episodes we will actually input the invisible nation-states.

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Extra resources for Aghora II: Kundalini

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Focusing on structural frameworks for identity thus helps us to escape a dichotomous view of the “modern” and the “premodern,” and instead to see how structures of identity had long shifted in response to the shifting place of South Asia—and of forms of state authority—within a larger world. Second, and perhaps even more important, is the need to retain a vigilant eye on process, above all, the process of identity formation, for it is only through this process that we can see how identities were constructed not simply through the opposition and juxtaposition of fixed categories but also through the tensions generated by the simultaneous deployment of framing categories of commonality and the assertion of particularities of difference.

Stewart | 23 cused on the pragmatic generation of wealth (especially as a prerequisite for morality), his study has been viewed by many as having little connection to the “higher aims” of the religious “Great Traditions” in Bengal. This has further marginalized the study of Satya P•r, consigning him to the label “folk deity” and thus not legitimately part of the “proper” or high traditions. His study, however, may help us to gain new perspectives on the problems we face in constructing our religious categories.

The religious practices he proposes and the demands he makes are very much of this world. They do not promise futures in heaven, union with or annihilation in God, or escape from the cycle of life. They only promise basic prosperity, safety, and weal in this uneasy land. The authors of these narratives oriented toward a Vaißn$ava sensibility feel compelled to justify the decision made by Nåråyan$a to appropriate the image of the p•r to Vaißn$ava ends, for it is clear that the p•r’s form represents something other than what is traditionally acceptable to brahmanical culture.

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