"The “kingdom of God” is not a place but a state of consciousness. This insightful book reveals practical steps you can take to reach a greater awareness of your divine nature and who you really are. You will learn how to use the spiritual power you have and how to reconnect with angels and “ascended masters,” those from all races, religions and walks of life who have graduated from earth’s schoolroom and now guide and teach us from higher realms. You will also discover how to access your own spiritual power and use powerful tools for self-transformation to bring harmony, peace and positive change into your life and the world around you. "
How may it be possible for anyone, who has no independent means, to subsist upon entering Chelaship? Reply by H.P. Blavatsky. During the eleven years of the existence of the Theosophical Society I have known, out of the seventy-two regularly accepted chelas on probation and the hundreds of lay candidates — only three who have not hitherto failed, and one only who had a full success. Can the Mahatmas be selfish? True knowledge consists in getting at the root of all phenomena, and thus arriving at a correct understanding of the primal cause, the “rootless root,” which is not an effect in its turn but THAT, the ever incomprehensible Causeless Cause (Be-ness) of both spirit and matter, and the oldest dogma in Occultism. Is the desire to live selfish? The only difference between an ordinary man, who works along with Nature during the course of cosmic evolution, and an Occultist, is that the latter, by his superior knowledge, adopts such methods of training and discipline as to quicken the process of his evolution, and thus ascend in a comparatively short period of time to that apex of physical and spiritual perfection (a god on earth) towards which the ordinary man may take billions of years to reach. Beyond the Hall of Learning is the Great White Lodge, the magnificent hierarchy of Masters, Gurus and Chelas all over the world. Every aspirant to chelaship has a Guru, although he many not be aware of it. Guru is the chela’s benefactor. If we have reverenced our teacher, we will now revere our unknown Guru. We must place our hand in his hand with all love, and trust, and confidence, for it is to mighty Karma we have appealed, and the Guru is an agent of Karma. The faith and love between Guru and chela act as a stimulus to both, and as a purifier to the mind of the chela. The business of the Guru is to keep adjusting the chela’s progress, and not to submerge him with knowledge, or push him forward. The Guru–chela affinity is sacred and precious, not lightly taken up or lightly dropped.
This book provides a set of fresh and compelling interdisciplinary approaches to the enduring phenomenon of the guru in South Asia. Moving across different gurus and kinds of gurus, and between past and present, the chapters call attention to the extraordinary scope and richness of the social lives and roles of South Asian gurus. Prevailing scholarship has rightly considered the guru to be a source of religious and philosophical knowledge and mystical bodily practices. This book goes further and considers the social engagements and entanglements of these spiritual leaders, not just on their own (narrowly denominational) terms, but in terms of their diverse, complex, rapidly evolving engagements with 'society' broadly conceived. The book explores and illuminates the significance of female gurus, gurus from the perspective of Islam, imbrications of guru-ship and slavery in pre-modern India, connections between gurus and power, governance and economic liberalization in modern and contemporary India, vexed questions of sexuality and guru-ship, gurus' charitable endeavours, the cosmopolitanism of gurus in contexts of spiritual tourism, and the mediation of gurus via technologies of electronic communication. Bringing together internationally renowned scholars from religious studies, political science, history, sociology and anthropology, The Guru in South Asia provides exciting and original new insights into South Asian guru-ship. The Open Access version of this book, available at http: //www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.
Wisdom on the Path of Enlightenment Chela is Sanskrit for “disciple” of a spiritual teacher, or guru. The guru-chela relationship is far more than that of ordinary teacher and pupil, since it involves a profoundly spiritual interrelationship. Now, in this new volume, William Wilson Quinn has compiled and organized selections from several extraordinary gurus–primarily of India and Tibet–who were highly advanced and authentic spiritual teachers. Their advice focuses on chelaship–of how to become, and remain, a chela of one of their qualified successors. Distilled to its essence, and borrowing from their words, this handbook succinctly offers a guide to cultivating the chela’s inner qualities and virtues, as well as his or her outer behaviors. These inner qualities include, among others, open mindedness, purity of heart, an eager intellect, a sense of duty to the spiritual teacher, and a willing obedience to the behests of Truth. For the chela, these inner pursuits are effective only when matched with corresponding outer behaviors such as loving kindness toward others, selflessness, and a genuine compassion and charity for all who suffer. For seekers of spiritual truth and students of the perennial philosophy wanting to explore spiritual wisdom at depth, The Chela’s Handbook offers a guide for becoming and remaining a chela, and thereafter traversing the spiritual path toward the ultimate goals of enlightenment and liberation from the wheel of death and rebirth.
Over the past few years, the idea of transgender has evolved and entered the academic sphere. The society started to open up to queer identities and start accepting people for who they are. When these subjects were a part of the curriculum, we found children who were eager to learn more. Since each book about transgender concentrated on a different issue, there was no compact book that included the majority of the information on transgender. The main worries and problems of transgender people are attempted to be condensed in an introduction to queer studies. It gives a quick overview of transgender issues, gender identity, and sexual orientation. It covers transgender people's rights in India. It provides enough information on each bill and act to give the reader a solid starting point for future study. The main legal issues, particularly those relating to inheritance laws, are covered in the following section. The book raises significant concerns about anti-LGBTQ countries as well as transgender rights around the world. The book's conclusion introduces readers to stories and mythological figures associated with transgender people. It also includes details on ceremonies and the transgender community. A primer on queer studies is intended to provide students with the fundamentals of transgender people.
The main subjects of analysis in the present book are the stages of initiation in the grand scheme of Theosophical evolution. These initiatory steps are connected to an idea of evolutionary self-development by means of a set of virtues that are relative to the individual’s position on the path of evolution. The central thesis is that these stages were translated from the “Hindu” tradition to the “Theosophical” tradition through multifaceted “hybridization processes” in which several Indian members of the Theosophical Society partook. Starting with Annie Besant’s early Theosophy, the stages of initiation are traced through Blavatsky’s work to Manilal Dvivedi and T. Subba Row, both Indian members of the Theosophical Society, and then on to the Sanâtana Dharma Text Books. In 1898, the English Theosophist Annie Besant and the Indian Theosophist Bhagavan Das together founded the Central Hindu College, Benares, which became the nucleus around which the Benares Hindu University was instituted in 1915. In this context the Sanâtana Dharma Text Books were published. Mühlematter shows that the stages of initiation were the blueprint for Annie Besant’s pedagogy, which she implemented in the Central Hindu College in Benares. In doing so, he succeeds in making intelligible how “esoteric” knowledge was transferred to public institutions and how a broader public could be reached as a result. The dissertation has been awarded the ESSWE PhD Thesis prize 2022 by the European Society for the Study of Western Esotericism.