生長の家とは何だったのか？

Meaning of American Pie by Don McLean

Meaning of American Pie by Don McLean

Don McLean at the BBC - American Pie in 1972 - Newsnight

Don McLean at the BBC - American Pie in 1972 - Newsnight

American Pie - performed at the BBC in 1972. As Don McLean auctions off the original annotated lyric sheet to American Pie, we dug this live performance out of the BBC archive. It came from 'Sounds For Saturday' in 1972. 

The Secrets of Belief - By Ernest Holmes (Law Of Attraction)

The Secrets of Belief - By Ernest Holmes (Law Of Attraction)

http://youarecreators.org/ We (YouAreCreators) created this channel to share one of the greatest secrets of the universe, and the secret is, we literally create our reality! (Quantum Physics now proves this) We are all governed by a set of Universal Laws, and these laws were created by GOD, to aid us in creating the life we desire. One of these laws is known as the "Law Of Attraction", or the law of "Reaping and Sowing". This law simply states, whatever you give out in Thought, Word, Feeling, and Action is returned to you. Whether the return is negative, or positive, failure or success, is all up to what you give out. Many authors and celebrities such as, Wayne Dyer, Oprah Winfrey, Will Smith, Jim Carrey, Steve Harvey, Rhonda Byrne, and many others has testified to this amazing Law Of Attraction. Its time you learn this wonderful secret...

Dr. Holmes developed a universal philosophy and tools for spiritual living that profoundly resonate to this day. His work provides us with a personal spiritual path, an understanding of our relationship with the Universe, and a connected and joyful approach to daily living.

Dr. Holmes wrote his seminal book The Science of Mind in 1926 and revised the text in 1938 to create an edition that has since been published in several languages. Dr. Holmes is also the author of numerous other books on metaphysics and originated the international Science of Mind magazine, which has been in continuous publication since 1927.

今日の言葉

What Is New Thought? - The first 15 minutes

Affirmation

Saturday, April 11, 2015

http://www.dailyword.com/dailyword/affirmation-saturday-april-11-2015


I affirm and give thanks for the goodness of God in my life.


Affirmations focus my thoughts in a positive way. They train my mind to envision positive outcomes. As I use affirmations, I create an inner experience that manifests in the outer. I envision good coming to me and through me, and I am strengthened and empowered.

I create affirmations based on what is important to me. If I feel less than healthy, I affirm: I am strong and whole through the power of God’s healing love. If I desire greater abundance, I declare: The prospering power of God is at work in my life. In the midst of a challenge, I repeat: I am peaceful and calm.

As I create and use affirmations, I manifest perfect health, wisdom, and abundance.

My mouth shall speak wisdom; the meditation of my heart shall be understanding.—Psalm 49:3

Advaita

'Who Am I' (1/5)- Documentary on Sri Ramana and the Advaita Tradition

Advaita, ( Sanskrit: “Nondualism”) one of the most influential schools of Vedanta, which is one of the six orthodox philosophical systems (darshans) of Indian philosophy. While its followers find its main tenets already fully expressed in the Upanishads and systematized by the Brahma-sutras (also known as the Vedanta-sutras), it has its historical beginning with the 7th-century-ce thinker Gaudapada, author of the Mandukya-karika, a commentary in verse form on the Mandukya Upanishad.
  
Gaudapada builds further on the Mahayana Buddhist concept of shunyata (“emptiness”). He argues that there is no duality; the mind, awake or dreaming, moves through maya (“illusion”); and nonduality (advaita) is the only final truth. That truth is concealed by the ignorance of illusion. There is no becoming, either of a thing by itself or of a thing out of some other thing. There is ultimately no individual self or soul (jiva), only the atman (universal soul), in which individuals may be temporarily delineated, just as the space in a jar delineates a part of the larger space around it: when the jar is broken, the individual space becomes once more part of the larger space.

The medieval Indian philosopher Shankara, or Shankaracharya (“Master Shankara”; c. 700–750), builds further on Gaudapada’s foundation, principally in his commentary on the Brahma-sutras, the Shari-raka-mimamsa-bhashya (“Commentary on the Study of the Self”). Shankara in his philosophy starts not with logical analysis from the empirical world but rather directly with the Absolute (brahman). If interpreted correctly, he argues, the Upanishads teach the nature of brahman. In making that argument, he develops a complete epistemology to account for the human error in taking the phenomenal world for the real one. Fundamental for Shankara is the tenet that brahman is real and the world is unreal. Any change, duality, or plurality is an illusion. The self is nothing but brahman. Insight into that identity results in spiritual release (moksha). Brahman is outside time, space, and causality, which are simply forms of empirical experience. No distinction in brahman or from brahman is possible.

Shankara points to scriptural texts, either stating identity (“Thou art that”) or denying difference (“There is no duality here”), as declaring the true meaning of brahman without qualities (nirguna). Other texts that ascribe qualities (saguna) to brahman refer not to the true nature of brahman but to its personality as God (Ishvara). Human perception of the unitary and infinite brahman as the plural and finite is due to human beings’ innate habit of superimposition (adhyasa), by which a thou is ascribed to the I (I am tired; I am happy; I am perceiving). The habit stems from human ignorance (ajnana or avidya), which can be avoided only by the realization of the identity of brahman. Nevertheless, the empirical world is not totally unreal, for it is a misapprehension of the real brahman. A rope is mistaken for a snake; there is only a rope and no snake, but, as long as it is thought of as a snake, it is one.

Shankara had many followers who continued and elaborated his work, notably the 9th-century philosopher Vachaspati Mishra. Advaita literature is extremely extensive, and its influence is still felt in modern Hindu thought.