CLINELL UNIVERSAL WIPES AND ME
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"Suacha means 'cleanliness and purity,' but it does not simply imply that one must bathe each day and keep one’s fingernails clean. Rather, it pertains to a deeper level of purity – purity on the inside, purity of thought and action. We must purify our thoughts through japa, meditation and the practice of positive thinking. We must purify our lives by ensuring that our actions are models of integrity, dharma and righteousness.
Suacha also pertains to that which we allow to enter our bodies and minds – what food we take through our mouths and also what food we take through our ears and eyes. True suacha means refraining from putting anything impure into our being. This includes everything ranging from drugs and cigarettes to negative gossip to violent music lyrics to pornography.
Practicing suacha is like taking perfect care of your brand new car. If you had a $100,000 new Mercedes, you would only put the most expensive, purest, best quality gasoline in the tank. You would never fill it up with cheap, bad quality gas and you certainly would never dump mud into the engine! Yet, our divine selves are more valuable than the most valuable car, and we continually fill them with low-quality, impure junk!
True purity is to treat our bodies, our minds, our hearts and our lives as divine temples in which God resides."
- H.H. Pujya Swami Chidanand Saraswatiji
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JUNGLE LAW- LYF DTH OR DINNER
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Anger may be caused by a wide variety of triggers, and though it has negative consequences on health and well-being, it is also crucial in motivating to take action and approach rather than avoid a confrontation. While anger is considered a survival response inherent in all living creatures, humans are endowed with the mental flexibility that enables them to control and regulate their anger, and adapt it to socially accepted norms. Indeed, a profound interpersonal nature is apparent in most events which evoke anger among humans. Since anger consists of physiological, cognitive, subjective, and behavioral components, it is a contextualized multidimensional construct that poses theoretical and operational difficulties in defining it as a single psychobiological phenomenon. Although most neuroimaging studies have neglected the multidimensionality of anger and thus resulted in brain activations dispersed across the entire brain, there seems to be several reoccurring neural circuits subserving the subjective experience of human anger. Nevertheless, to capture the large variety in the forms and fashions in which anger is experienced, expressed, and regulated, and thus to better portray the related underlying neural substrates, neurobehavioral investigations of human anger should aim to further embed realistic social interactions within their anger induction paradigms.
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Bhaktivedanta VedaBase: Bhagavad-gītā As It Is 16.21
SYNONYMS
tri-vidham — of three kinds; narakasya — of hell; idam — this; dvāram — gate; nāśanam — destructive; ātmanaḥ — of the self; kāmaḥ — lust; krodhaḥ — anger; tathā — as well as; lobhaḥ — greed; tasmāt — therefore; etat — these; trayam — three; tyajet — one must give up.
TRANSLATION
There are three gates leading to this hell — lust, anger and greed. Every sane man should give these up, for they lead to the degradation of the soul.
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people would probably not shout in the middle of a restaurant at a rude waiter, but rather restrain themselves and choose more accepted forms of rebuttal, such as minimizing the tip
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16.22 – Anger makes our response to a problem a bigger problem than the problem itself Posted: 01 Jul 2013 08:39 PM PDT When things go wrong, it is natural to feel angry. Yet just because it is natural doesn’t make it desirable. Of course, neither is it desirable to be passive amidst injustices; we need to be assertive and do what we can to set the situation right. But our response should alleviate the problem, not aggravate it. And anger almost always aggravates the problem. When we become angry, we frequently lose control of ourselves. Or more precisely anger takes control of us using a provocative situation as a front. And then anger makes us do things that we would never do normally. Things that may break others’ hearts. Things that may become lifelong wounds in our relationships. Things that we may regret for years. In addition to all these long-term fallouts, anger extracts a heavy cost in the short-term too. After giving us a fleeting feeling of control and power, anger abandons us, embarrassingly and distressingly ensnared in a predicament worse than the original problem. In fact, anger sometimes does worse than worsening the existing problem. Anger may create an entirely new problem – a problem that is bigger than the original problem. The original problem may might have been an unpleasant situation, but our angry response that starts off as a justified expression of displeasure (“I can’t tolerate such uncleanliness”) soon transmogrifies into a heart-breaking character attack (“You are a lousy fool, a shameless rogue, a wretched curse in my life”). No wonder the Bhagavad-gita (16.21) cautions that anger is one of the gates to hell – it propels us into hellish situations even in this world. Therefore the next verse (16.22) urges us to meticulously avoid the insidious influence of anger and thereby become free to act in our enlightened best interests. *** The man who has escaped these three gates of hell, O son of Kunti, performs acts conducive to self-realization and thus gradually attains the supreme destination. | |||
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Is destiny fixed at the macro level and changeable at the micro level? From Vinayak Raghuvamshi It is like boarding a train that goes to Delhi. We cannot change the fact that the train is going to take us to Delhi (Macro level). However, we certainly can decide whether we travel sleeping, reading a book, having pleasant conversations with passengers, fighting, etc (Micro level). I was initially upset to know that at Macro level my destiny is already fixed and there is not much I can do. However, I found it heartening to hear from and read the works of great Seers who teach that this destiny of ours is largely dependent on our Karma and God has given us tools to break away from Karmic cycles. The most powerful and relevant tool in Kalyug is that of Bhakti Yoga. A heard in few lectures that the ulitmate problems of life are birth, old age , disease and death . It is said in scripture (Garuda Puraan) , that when a man dies he suffers an unbearable pain of 42,000 scorpion bites . A Many neuroscientists want to do just that. But Vincent and I belong to a minority—nonmaterialist neuroscientists. Most scientists today are materialists who believe that the physical world is the only reality. Absolutely everything else—including thought, feeling, mind, and will—can be explained in terms of matter and physical phenomena, leaving no room for the possibility that religious and spiritual experiences are anything but illusions. Materialists are like Charles Dickens’s character Ebeneezer Scrooge who dismisses his experience of Marley’s ghost as merely “an undigested bit of beef, a blot of mustard, a crumb of cheese, a fragment of an underdone potato.” A  A  A  A We all have big changes in our lives that are more or less a second chance. - Harrison Ford A Plato- Man - a being in search of meaning." a euripedes
A patient suffered from Urbach-Wiethe disease , a rare genetic disorder, that resulted in bilateral calcification a nd atrophy of her amygdala. When asked to rate the intensity of various facial expressions, the patient judged faces showing fear expressions to be considerably less intense than ratings made by normal control subjects. Other facial expressions (smiling for instance) were also judged by the patient to be less intense than those repor ted by controls, but not to the degree made when viewing fear expressions. Bilateral amygdala damage appears to produce a profound insensitivity to the inte nsity of fear shown by faces . The patient, however, had no difficulty recognizing people by their faces and coul d rapidly learn the identity of new faces. A patient suffered from Urbach-Wiethe disease , a rare genetic disorder, that resulted in bilateral calcification a nd atrophy of her amygdala. When asked to rate the intensity of various facial expressions, the patient judged faces showing fear expressions to be considerably less intense than ratings made by normal control subjects. Other facial expressions (smiling for instance) were also judged by the patient to be less intense than those repor ted by controls, but not to the degree made when viewing fear expressions. Bilateral amygdala damage appears to produce a profound insensitivity to the inte nsity of fear shown by faces . The patient, however, had no difficulty recognizing people by their faces and coul d rapidly learn the identity of new faces. A patient suffered from Urbach-Wiethe disease , a rare genetic disorder, that resulted in bilateral calcification a nd atrophy of her amygdala. When asked to rate the intensity of various facial expressions, the patient judged faces showing fear expressions to be considerably less intense than ratings made by normal control subjects. Other facial expressions (smiling for instance) were also judged by the patient to be less intense than those repor ted by controls, but not to the degree made when viewing fear expressions. Bilateral amygdala damage appears to produce a profound insensitivity to the inte nsity of fear shown by faces . The patient, however, had no difficulty recognizing people by their faces and coul d rapidly learn the identity of new faces. |
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