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The Upanishad describes three types of Self : the Bahya-atma or external self (body), the Antar-atma or inner self (individual soul) and the Param-atma or highest self (the Brahman, Purusha). [ 2 ] [ 6 ] The text asserts that one must meditate, during Yoga , on the highest self as one's self that is partless, spotless, changeless, desireless ...
The body is equated to a chariot where the horses are the senses, the mind is the reins, and the driver or charioteer is the intellect. [2] The passenger of the chariot is the Self (Atman). Through this analogy, it is explained that the Atman is separate from the physical body, just as the passenger of a chariot is separate from the chariot.
With the help of this divine melody, the soul ascends to higher regions and ultimately reaches the feet of the Lord. [3] Surat Shabda Yoga is also known as Sehaj Yoga – the path leading to Sehaj or equipoise, The Path of Light and Sound, The Path of the Sants or 'Saints', The Journey of Soul, and The Yoga of the Sound Current.
The path to extrasensory experience of soul is termed as Bhed Vigyān in scriptures like Samayasāra, Gyaansaar and works of Shrimad Rajchandra. Bhed Nasti refers to the initial step in spiritual awareness where one distinguishes between the self (soul) and non-self (body, mind, soul's transient paryāys, instincts, etc). In this stage, the ...
Katha Upanishad, in Book 1, hymns 3.3-3.4, describes the widely cited proto-Samkhya analogy of chariot for the relation of "Soul, Self" to body, mind and senses. [33] Stephen Kaplan [34] translates these hymns as, "Know the Self as the rider in a chariot, and the body as simply the chariot. Know the intellect as the charioteer, and the mind as ...
Acts 8:7 “With loud shrieks, unclean spirits came out of many people, and many who were paralyzed or crippled were healed.” The Good News: Though the healing journey may be difficult, it is ...
Together with the causal body it is the transmigrating soul or jiva, separating from the gross body upon death. The subtle body is composed of the five subtle elements, the elements before they have undergone panchikarana, [citation needed] and contains: sravanadipanchakam – the five organs of perception: eyes, ears, skin, tongue and nose [2]
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