”DOG TO GOD”

”The greatness of a nation and its moral progress can be judged by the way its animals are treated.”

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Mohandas Gandhi

Dog Symbolism & Meaning:-

Is it time to truly understand unconditional love? Do you need support in leading your pack at home or work? Trying to decide whether to bark or actually bite? Dog Spirit can help!

Dog Symbolism & Meaning:-

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An excellent way of honoring the Animal Spirits that enter your life is by learning more about them. When a Dog chooses to act as a spiritual guide or an aid, you can trust in it for protection, alertness, bravery, devotion, and constancy. This symbolic value for Dog isn’t surprising. This creature has barked at the heels of humankind for so long that no one knows for sure when they were first domesticated. Many people believe that Dogs have souls and will reunite with their human counterparts in the afterlife. In other words, all Dogs do indeed go to heaven!

The ancient Egyptians used Dog symbolism regularly. The city of Cynopolis translates as “Dog”. In this region, it was actually a law that the people of the city care for all Dogs diligently. They also worshipped the Dog Star (Sirius) because its position in the sky predicted the flooding of the Nile. This marked the New Year. This predictability of the Dog spirit equated to faithfulness and also gives Dog an additional metaphysical relationship with prognostication.

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It seems everywhere you looked in the ancient world, and indeed modern times, Dog spirit is there with more bark than bite. Leaders in Babylon and Assyria both have numerous Dogs mentioned in their chronicles, along with the concept that Dogs have a psychic vision and see ghosts or imperceptible dangers. They use this mystical ability to protect their owners not only in this life but the next.

This ability to see-true may be why the Greeks choose a three-headed Dog image (Cerberus) as the guardian of the dead. In this position, the Dog spirit again acts as a guide and even becomes an obedient intermediary for human souls. This protective element parallels with the Norse Garmr, a Dog that stands at the gates of the underworld. It is said that Garmr will only howl if the end of the world is nigh. In this way, we see the Dog animal spirit again as a visionary and prognosticator.

Time and time again mythology portrays the sacred Dog as being brave, powerful and vigilant. The hunter Orion of Greek mythology was always accompanied by his faithful Dog Sirius. The Goddess Artemis is also depicted with divine hunting Dogs. In South Africa, we see this creature portrayed as an Ancestor spirit that gives humankind fire, and in Japan, the images of Dogs often stand guard at temple doors.

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With all this in mind, it’s not surprising when a Dog spirit guide chooses to bless your life. They are exactly where they wish to be, close to a human heart who will cherish them. As a side note, an actual living Dog can be a Divine messenger and helpmate too. Some people believe that Angels can turn themselves into Dogs for the purpose of safeguarding a person or family and offering aid in times of trouble.

Dog Spirit Animal:-

When the Dog Spirit Animal chooses you, you will have a best friend in the etheric plane probably for the remainder of your years on this planet.

A dog cannot be deterred easily and is particularly drawn to humans who show service and loyalty generously to others. This animal spirit guide also comes when a soul calls out for aid, akin to the St. Bernard arriving just in the nick of time.

If Dog spirit keeps nudging you, be aware. There may be problems afoot that you cannot immediately see. Let your Dog’s nose sniff out the problem.

Additionally, Dog spirit always reminds you to maintain your integrity and faithfulness with all the gentle souls that share your life, both human and animal. This bit of animal medicine is true for self too – you cannot be a good friend to others without having the same relationship with yourself.

As a spiritual companion Dog builds an intense sense of devotion to all your relations. Should your proverbial tribe come into times of trouble, Dog spirit will not run with his tail between his legs but stand firmly by your side. Just one word of caution: if your Dog animal guide feels you abuse trust and devotion, it will nip you firmly. Heed the warning.

Dog Totem Animal:-

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If you find yourself attracted to a Dog totem it says a lot about your ability to give and receive love. It also reflects a person who serves quietly in the backdrop, leaving others in the spotlight while you support success. From this position, you can see everything that’s going on more clearly and stand to watch for any trouble.

A Dog totem symbolizes the ability to devote oneself to a spiritual path or personal ethic no matter the situation. It is not surprising to find many ministers and metaphysical teachers having a Dog totem. There is no need for a leash here – the dedication is already apparent and it would take a major crisis for you to abandon your faith.

Dog as a Totem Animal also embodies the social self. People with this Animal Spirit Guide ally never stray far from their inner circle of friends and family. When life becomes harsh, a Dog totem comes close and nuzzles us with unconditional love. He will lie at your feet and keep watch until the storms pass.

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When working with this totem, remember that your patience for mean people or those who willfully hurt others’ feelings will be very low. There’s a tendency toward “chewing” them out in no uncertain terms, which may be exactly what they need.

Dog Power Animal:-

Dog people are fiercely devoted, loving and protective. Invoke Dog as your Power Animal when you need support staying strong in your drive to serve humankind. Burnout is no fun and Dog energy teaches us that it’s OK to stop and chase a Frisbee every once in a while.

Call in Dog medicine when your social calendar gets overwhelming. It’s fine to have lots of friends in your pack and you are the kind of person everyone else wants as a companion. You always seem to know just how to welcome friends with a happiness and healing energy that feeds people to their very soul. But you cannot save everyone and your own well-being is a priority.

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Dog as a Power Animal encourages us to be the most giving and altruistic as possible. In some instances, this Being asks us to carry messages from the spirit world or even from the Divine, often words that lift an ailing soul and provide hope.

Listen carefully to that guidance and deliver your missive faithfully but be sure you are protected, too.

Remember, you can’t help serve when your own mind, body, and spirit is energetically depleted.

Native American Dog Symbolic Meanings:-

Many Native American tribes had Dog companions that acted as a guide and guard who barked out warnings. Some of its symbolism intertwines with a coyote as the inventor of fire, a spirit that brings and an intermediary between the Great Spirit and humankind that is friendly and loyal.

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As with most global folklore, the aid of a Dog animal spirit in Native American tradition depends heavily on this creature (in real or other forms) being properly treated. Where people took care of Dogs blessings ensued, but where people harmed or disrespected the Dog spirit, calamity follows.

Dog as a Celtic Animal Symbol:-

Dogs were very important to hunting in the Celtic world. As such we often see the great heroes, Gods, and Goddesses being accompanied by hounds. The stories of Dogs regularly focus on them as guides to the underworld, and guardians of the crossroads where they keep a spirit safe and guide it toward a new life. This again reflects the Dog spirit as one that’s a loyal and honorable companion.

Dog Dreams:-

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Dogs barking in your dreams indicate trouble and may warn of betrayal from someone close to you. Single Dogs in dreams often represent the dreamer’s overall sense of loyalty and generosity in daily life. A Dog with pups refers to your ability to cultivate or nurture people and situations.

Dog Symbolic Meanings:-

  • Adventure
  • Constancy
  • Curiosity
  • Devotion
  • Friendship
  • Loyalty
  • Protection
  • Patience
  • Vocalizing Truths
  • Unconditional Love
  • Hearing Beyond the Veil
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”God And Atheism‎”

“Is man merely a mistake of God’s? Or God merely a mistake of man?” 
― Friedrich Nietzsche

It is more rational to believe in God than to believe there is no God. In fact, belief in God is much more rational than atheism. The resting place of the mind, its natural equilibrium, as it were, is belief.

This is, in truth, a statement of the obvious. But it seems radical, shocking. This is because in Australia, and in Europe, many of our leading figures, certainly the loudest of them, and a substantial and growing minority of the population believe, or at least pretend to believe, in the religious faith of atheism, the faith that holds there is no God.

In subscribing to atheism they are in radical opposition to the vast majority of people on the planet today and the overwhelming majority of people who have ever lived in history. There’s our first clue.

This is partly because Western civilization, like most civilization and human nature itself, rests on the knowledge of God.

Knowing and believing in God has always been entirely rational. It is not only rational, of course. To know much more about God than merely that he exists requires faith.

But faith is not, as it is frequently represented, the enemy of reason. Rather, faith is the basis of reason. Almost all of rational life is based on faith. Most often faith is not a question of what you believe but who you believe.

I have faith that I am the son of my parents. I have no real empirical evidence for it. It makes the most sense as an explanation of my life, it is the proposition that best fits with everything I know. But the main reason I believe it is faith, my regular, normal faith in my parents. So this is a faith-based belief, entirely rational, confirmed by experience, but certainly not rationally proven.

Most of our lives are lived in this way. I have faith that my car will work when I turn the key in the ignition, but I have absolutely no idea why or how. Nonetheless, I am convinced that my faith is consistent with rationality, that my faith itself is rational.

Part of the crisis of belief in our society is a crisis of knowledge. Because the high points in our elite and popular culture have been colonized by a militant and intolerant atheism, our young people have been denied the fruits of thousands of years of intellectual effort on matters of faith and belief by the best minds humanity has produced. This is wickedly unfair to children.

To have a rounded sense, even intellectually, of the idea of God it is necessary to use all the human faculties — reason, spirit, intuition, emotion, conscience, memory, imagination — to name a few.

Nonetheless, you can get a knowledge of the reality of God through reason alone. It is important to understand that atheism is also consistent with rationality. Atheism does require its own radical leap of faith, but its biggest problem on rational grounds is that it is inconsistent with the world and life as we know it. It is a hypothesis with feeble powers of prediction. But it is not altogether irrational.

Modern science has not made atheism anymore or less rational. Science tells us a great deal about how, but nothing about why. It is a misuse and a misrepresentation of science to pretend that it answers the why questions. There were atheists in the ancient world. The Psalms of the Old Testament refer to people who deny the existence of God. It was always open to a person to say: the world is complex, I don’t understand how it works, but I don’t believe that God created it.

And some people did think that. It is the most insufferable condescension and unjustified vanity on our part to think of all of the rest of humanity, in the past, and beyond our little slice of the West today, as trapped in superstition, while we alone are wise, enlightened and free.

For while more than just reason is involved in faith, reason always played its part. The philosophers of ancient Greece, long before the birth of Christ, reasoned their way to God. This is most often associated with Aristotle, but it was a movement among many philosophers and poets of ancient Greece.

Their insights were integrated into Christianity in the 13th century by the greatest of the Christian philosophers and theologians, Thomas Aquinas.

Famously, Thomas provided his five ways to God through reason. Some Christians mistakenly took to referring to them as the five proofs of God. In truth, by reason alone, you cannot absolutely prove God or disprove him.

Thomas was trying to understand, not to prove, though understanding often leads to belief.

First, Thomas suggested that motion had to start somewhere, that there had to be an unmoved mover.

Second, the chain of cause and effect is so long, but it too had to start somewhere; there had to be an uncaused cause.

Third, contingent beings — that is, beings who rely on some antecedent for their existence — must inevitably proceed from a being who relies on nothing for their existence, a necessary being.

Fourth, there is so much goodness in the world, it must correspond to or proceed from a self-sufficient goodness.

And fifth, the non-conscious agents in the world behave so purposefully that they imply an intelligent universal principle.

That is a crude summary of what is called Thomas’s argument from design (which bears no relation to the modern fringe theory of evolution called Intelligent Design). And it all seems pretty dry. People don’t generally come to any serious belief in God purely through this or any other rational process.

But it is important to understand that there is nothing in reason that contradicts God. That our public culture so routinely suppresses this knowledge, mocks it and teaches the reverse, demonstrates just what a strange and dangerous cultural dead end we have wandered into. Yet even in our moment, in our society, there is already a nostalgia for God.

Reasoning from first principles, of course, is not even the primary rational way you can come to a rational knowledge of God.

For it is one of the central realities of humanity, one of the deep mysteries of the human condition, that all truth involves a balance of truths. Rationality needs a context in order to be rational. In isolation from all the other human faculties, it becomes a cult of hyper-rationality. And this is not more and better rationality but distorted rationality, and often leads to irrational conclusions. For example, you may describe in exquisite, painstaking rational detail a finger pulling the trigger of a gun, which fires a bullet, which kills a child. The description can become extraordinarily detailed and rational, following an unassailable logic. You can claim as a consequence that you have rationally and exhaustively explained the death of the child.

Yet you have not explained murder. You have said nothing about the morality, or even in a larger sense the cause, of the child’s death. Rationality alone is not sufficient — necessary, yes, but not sufficient.

Consider something entirely different. In one of the most important decisions we make in life, rationality is a part, but only a part, and not always the most important part. When you choose, say, your life’s partner, the decision is partly rational but not purely or wholly rational. There is a spark of romance, an intuition of commitment, an excitement, a sense beyond the rationale of adventure and deep homecoming.

These types of considerations are not irrelevant to a rational belief in God.

Let’s look at that a bit more. The subject that humanity understands best, and has the most experience of, is humanity. The proper subject for the study of man is a man.

What clues does humanity itself offer us about belief in God?

All of our strongest instincts, all of our strongest desires, correspond to a strong reality. Hunger indicates food. Tiredness suggests sleep. Sexual desire implies sex.

This is true not only of physical desires. Loneliness implies friendship. The desire to behave decently implies the existence of decency.

And as long as we have known human beings, they have yearned for and believed in God. It makes you ponder, this long, consistent, human intuition, or it should do. The long hunger for God implies God.

These are just clues, they are not proofs, but they are clues that are powerfully consistent with God.

In his magnificent book, From Big Bang to Big Mystery, Brendan Purcell, among countless scintillating insights, assesses our professional or scholarly knowledge of several of the earliest human burial sites that we have found.

These date back many tens of thousands of years. Almost every one involves some ritual and some symbolism. Many involved artifacts, or tokens, or tools buried with the dead, which paleoanthropologists believe indicate a belief in the afterlife. The tools buried with the dead are symbols of what the person would take with them to the afterlife.

There are clues and questions beyond humanity, which belief in God answers rationally but to which the faith of atheism offers no answers at all.

Why is there something rather than nothing? How come our world is so incredibly receptive to the evolution of life? It’s highly improbable statistically. What caused the big bang? Why is nature so regular from one minute to the next?

Most of these questions are not necessary or sufficient proofs of God. They are open to atheist conjecture. But cumulatively they make more sense with God.

There is a variety of sneering, intolerant and remarkably poorly informed atheism popular on TV talk shows and the like. It is faux-clever but strangely old-fashioned, trotting out a venerable retinue of cliches and platitudes but demonstrating an almost complete lack of familiarity with theology or metaphysical philosophy.

“We are all atheists about most of the gods that humanity has ever believed in. Some of us just go one god further.” 
― Richard DawkinsThe God Delusion

This kind of atheism is associ­ated with figures such as Richard Dawkins, who wrote The God Delusion. Dawkins is an eminent scientist in one field, with no particular expertise in any other field and an apparently wilful ignorance of the variety and subtlety and history of the claims and ideas of Christianity. He is a kind of atheist fundamentalist and he conjures an extreme, fundamentalist Christianity, a rhetorical straw man (unrelated to the main lines of Christianity) that he can beat down with science.

This kind of atheism is also associated with Christopher Hitchens. Hitchens was in some ways a splendid journalist, brave and witty and engaged, but he was a poor philosopher, a tremendously tendentious historian, and an astonishingly ill-informed theologian.

With a few other popular atheist celebrities, men such as these seek (or sought) to impose the new, and frighteningly narrow, religious orthodoxies of our day. They mount a million wild attacks on belief in God, most of them absurd. Let’s consider just two.

One is that evolutionary science has replaced God in explaining humanity.

“There is something infantile in the presumption that somebody else has a responsibility to give your life meaning and point… The truly adult view, by contrast, is that our life is as meaningful, as full and as wonderful as we choose to make it.” 
― Richard DawkinsThe God Delusion

This is nonsense. Evolutionary theory and science offer marvelous explanations of how they offer no explanations of why. This is no challenge to belief in God. In fact, it is a fundamental point. If God brings the physical universe into being then, of course, he uses physical processes. Understanding the processes a bit better doesn’t bear on the questions of why, of purpose, of meaning, at all. Most scientists believe that evolutionary science is consistent with religious belief or atheism. I think they’re right.

Nonetheless, evolutionary theory poses a much bigger problem for atheism than it does for religious belief. Some atheists argue that human beings evolved a religious instinct because it enhanced their chances of survival.

There is some appeal in this proposition, and also a lot of logical problems with it. But let it pass.

Consider, however, its implication. If the rational power of the human mind is so feeble that for countless millennia it could believe in God, when this belief is a delusion for which allegedly there is no evidence at all, how can we now accept that this same mind has miraculously developed a new capability to get to the truth and to understand evolutionary theory? If the mind is shaped by evolutionary theory to irrational ends throughout history it might just as well be shaped to irrational ends when it embraces the evolutionary theory. This is not what I believe but it is an inescapable implication of the Dawkins style of atheism.

If our minds and personalities and consciousness are no more than physical atoms and electric impulses, what basis do we have for believing that the mind can reliably apprehend reality at all?

The answer is that there is no basis for such belief within this atheist framework. You have to take it on faith. It is one of the many leaps of faith required in atheism.

The other frequent ground for a sneering assault on religious belief arises out of the science of the big bang itself.

That we now know so much more about the history of our planet, of our solar system, of our galaxy, leads some to the mistaken conclusion that God is superseded as an explanation.

I think rather than what all this knowledge really indicates is the majesty and generosity of God. That the physical universe we know is apparently 14 billion years old tells us nothing about who created it or why.

Dawkins and Hitchens and the others spend hundreds of pages claiming that God is impossible. Then when they admit that they cannot disprove God, they assert, with absolute dogmatic certainty, that God wouldn’t behave in a manner they deem inefficient or unsatisfactory or worse, profligate.

How would they know how God would behave?

It strikes me as absolutely characteristic of God that he would spend 14 billion years preparing a gift for human beings.

There are countless clues to God throughout our world and within humanity itself. There is the strange phenomenon of joy, the even stranger delight of humor, the inescapable intimation of meaning in beauty and music. There is the mystery of love, along with the equal mystery of our consciousness and our self-awareness. It’s a lot of clues to ignore.

There is one clue I like more than any other — the clue of the inner voice. Is there a single person alive who has not said, in some difficult moment: let it be this! don’t let it be that!

Who are we talking to at those moments?

Most of our life is spent with our inner voice, thinking things over, weighing things up, rehearsing our triumphs, dreading our failures, contemplating the people in our lives, anticipating the future, interpreting the past.

”Conversation with Creator”

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I asked God to take away my pain.God said, No.It is not for me to take away, but for you to give it up.

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I asked God to take away my pride, and God said “NO”.
He said it was not for Him to take away, but for me to give up.

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I asked God to make my handicapped friend whole.God said, No.His spirit was whole, his body was only temporary.

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I asked God to grant me patience.God said, No.Patience is a by-product of tribulations; it isn’t granted, it is Earned or learned.

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I asked God to give me happiness.God said, No.I give you blessings. Happiness is up to you.

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I asked God to spare me pain.God said, No.Suffering draws you apart from worldly cares and brings you closer to me.

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I asked God to make my spirit grow.God said, No.You must grow on your own, but I will prune you to make you fruitful.

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I asked for all things that I might enjoy life.God said, No.I will give you life so that you may enjoy all things.

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I asked God to help me LOVE others, as much as He loves me.God said . . . Ahhhh, finally you have the idea….NO MATTER WHAT HAPPENS, KNOW THE CREATOR IS THERE TO SEE YOU THROUGH
Wishing You A happy Sunday Ahead:)

Am I A Sinner?

Right now, when you think about God looking at your life, what sin comes to mind? What are you embarrassed about? What keeps you from fellowship with your heavenly Father? Do you feel depressed and guilty? If so, I want you to understand the promises God makes to all of us. This information comes from God’s Word and is to encourage you.Let me begin by asking you a question: Do you think that you’re a small sinner or a big sinner? Most people believe they are small sinners. They have committed sins, but just the small ones, not the big ones. They don’t think that God is super-mad at them. They admit they have told a few white lies, lost their temper once in a while, but they are quick to tell you they go to church, pray and give a little money to God. They haven’t committed adultery, robbed a bank or committed murder. They consider those sins as the big sins. Is that you?

 

Sin Separates us.

 

Then, on the other hand, there are some of you listening now who consider yourself to be one of the big sinners. You’ve done it all, over and over again. You have committed adultery or had premarital sex with your boyfriend or girlfriend. You are a slave to drugs or alcohol. Maybe you’ve had a secret abortion, you’ve indulged in homosexuality, or you’ve stolen money from someone, or worse, in anger, you tried to hurt or kill someone. Because you’ve done, and are still doing these sins, you have put yourself in the category of being a big sinner. You assume God doesn’t love you, and would never forgive you.

Well, now I want to make a statement to all of you that may surprise you. If you have never seen yourself as a big sinner, standing before God with no hope of impressing Him by your life and actions, then I believe you will never understand why the gospel is good news. You will never really experience God’s joy and peace. Only when you realize you are in desperate need of God’s mercy will you ever come to God the way you need to come.

Let me see if I can illustrate for you what I mean. In Galatians 5 there is a list of fifteen sins which Scripture says, “Those who practice such things shall not inherit the kingdom of God.” [Gal. 5:19-21] The first five are what many see as the big sins. They are sexual immorality, impurity, sensuality, idolatry, and witchcraft. At the end of the list are the sins of drunkenness and orgies. But right in the middle of these so-called big sins, the lists the sins of hatred, strife, jealousy, anger, selfish ambition, dissensions, factions, and envy. Any of these sins can also keep you out of heaven. You might not think they are big, but God does.

Look at these sins a little more closely. Have you ever said you hated anyone? Hatred includes taking out one’s own vengeance on another person by some action, then by trying to hurt or destroy that person by what you say. Have you committed that sin? Strife or discord means a person has a contentious attitude toward others and keeps stirring things up between people. The sin of jealousy is the sick feeling you get when you are offended that someone is living a higher lifestyle than you are able to live. They have a bigger home, drive a nicer car, and work at a better job than you do. And you don’t like that one little bit. The Bible then lists rage or outbursts of anger. How often have you lost your temper? Next is the sin of selfish ambition. Do you only really care about accumulating things for yourself? Are you more concerned about what people think of you than what they think about God? Rounding out this list of sins that can keep you out of heaven are dissensions (those who argue and constantly disagree), factions, and envy (the desire to have some advantage or possession which belongs to another).

Have you committed any of these? Remember, these sins are right up there with idolatry and witchcraft. By the way, the sin of idolatry includes putting anything first before God. It can be sports, television, material things, your job, pride. If you put these things first before God, that’s idolatry. So be objective for a moment. Step back and look at your life. If God were to judge your life up to this point, and you have committed more than one of these sins and committed them over and over again, what would He conclude about your life? Would He let you into heaven?

While you’re thinking about that, let me give you another example that is kind of surprising. In 1 Corinthians 6 there is a list of sins which if people do them, they are called “wicked.” This list includes the sexually immoral, idolaters, male prostitutes, homosexual offenders, and thieves. But right after these sins, it mentions “those who are greedy.” Greed is the desire to acquire more than you need or deserve. Then it mentions “slanderers,” those who utter false statements about other people’s character to ruin their reputation. Next, it mentions “swindlers,” those who cheat others to get money, property or something else under false pretenses. Are you guilty of any of these sins? Well, these so-called little sins are listed right along with the big sins. [1 Cor. 6:9-10]

The point that in this life some sins may bring more disastrous consequences. Some sins may hurt the ones we love more than others. Some sins may bring more dire health consequences than others. Before God, there may be different kinds of sin, but they are all damning sin. The reason that we sometimes delude ourselves into thinking we are not big sinners, terrible sinners, is that we constantly compare ourselves with others and not God’s standard.

''Wandering On- Samsara''

Samsara-the Wheel of Existence, literally, the “Perpetual Wandering”-is the name by which is designated the sea of life ever restlessly heaving up and down, the symbol of this continuous process of ever, again and again, being born, growing old, suffering, and dying. (It) is constantly changing from moment to moment, (as lives) follow continuously one upon the other through inconceivable periods of time. Of this Samsara, a single lifetime constitutes only a vanishingly tiny fraction.

Gautama Buddha

Samsara literally means “wandering-on.” Many people think of it as the Buddhist name for the place where we currently live — the place we leave when we go to Nibbana. But in the early Buddhist texts, it’s the answer, not to the question, “Where are we?” but to the question, “What are we doing?” Instead of a place, it’s a process: the tendency to keep creating worlds and then moving into them. As one world falls apart, you create another one and go there. At the same time, you bump into other people who are creating their own worlds, too.

Samsara-our conditioned existence in the perpetual cycle of habitual tendencies and nirvana – genuine freedom from such an existence- are nothing but different manifestations of a basic continuum. So this continuity of consciousness is always present. This is the meaning of Tantra.

Dalai Lama
The play and creativity in the process can sometimes be enjoyable. In fact, it would be perfectly innocuous if it didn’t entail so much suffering. The worlds we create keep caving in and killing us. Moving into a new world requires effort: not only the pains and risks of taking birth but also the hard knocks — mental and physical — that come from going through childhood into adulthood, over and over again. The Buddha once asked his monks, “Which do you think is greater: the water in the oceans or the tears you’ve shed while wandering on?” His answer: the tears. Think of that the next time you gaze at the ocean or play in its waves.

In addition to creating suffering for ourselves, the worlds we create feed off the worlds of others, just as theirs feed off ours. In some cases, the feeding may be mutually enjoyable and beneficial, but even then the arrangement has to come to an end. More typically, it causes harm to at least one side of the relationship, often to both. When you think of all the suffering that goes into keeping just one person clothed, fed, sheltered, and healthy — the suffering both for those who have to pay for these requisites, as well as those who have to labor or die in their production — you see how exploitative even the most rudimentary process of world-building can be.

According to Buddhist practice, there are three stages or steps. The initial stage is to reduce attachment towards life. The second stage is the elimination of desire and attachment to this samsara. Then in the third stage, self-cherishing is eliminated

Dalai Lama

This is why the Buddha tried to find the way to stop samsara-ing. Once he had found it, he encouraged others to follow it, too. Because samsara-ing is something that each of us does, each of us has to stop it him or her self alone. If samsara were a place, it might seem selfish for one person to look for an escape, leaving others behind. But when you realize that it’s a process, there’s nothing selfish about stopping it at all. It’s like giving up an addiction or an abusive habit. When you learn the skills needed to stop creating your own worlds of suffering, you can share those skills with others so that they can stop creating theirs. At the same time, you’ll never have to feed off the worlds of others, so to that extent, you’re lightening their load as well.

It’s true that the Buddha likened the practice for stopping samsara to the act of going from one place to another: from this side of a river to the further shore. But the passages where he makes this comparison often end with a paradox: the further shore has no “here,” no “there,” no “in between.” From that perspective, it’s obvious that samsara’s parameters of space and time were not the pre-existing context in which we wandered. They were the result of our wandering.

Long is the night of the sleepless. Long is the road for the weary. Long is samsara (the cycle of continued rebirth) for the foolish, who have not recognized the true teaching.

Gautama Buddha

For someone addicted to world-building, the lack of familiar parameters sounds unsettling. But if you’re tired of creating incessant, unnecessary suffering, you might want to give it a try. After all, you could always resume building if the lack of “here” or “there” turned out to be dull. But of those who have learned how to break the habit, no one has ever felt tempted to samsara again.

”Wandering On- Samsara”

Samsara-the Wheel of Existence, literally, the “Perpetual Wandering”-is the name by which is designated the sea of life ever restlessly heaving up and down, the symbol of this continuous process of ever, again and again, being born, growing old, suffering, and dying. (It) is constantly changing from moment to moment, (as lives) follow continuously one upon the other through inconceivable periods of time. Of this Samsara, a single lifetime constitutes only a vanishingly tiny fraction.

Gautama Buddha

Samsara literally means “wandering-on.” Many people think of it as the Buddhist name for the place where we currently live — the place we leave when we go to Nibbana. But in the early Buddhist texts, it’s the answer, not to the question, “Where are we?” but to the question, “What are we doing?” Instead of a place, it’s a process: the tendency to keep creating worlds and then moving into them. As one world falls apart, you create another one and go there. At the same time, you bump into other people who are creating their own worlds, too.

Samsara-our conditioned existence in the perpetual cycle of habitual tendencies and nirvana – genuine freedom from such an existence- are nothing but different manifestations of a basic continuum. So this continuity of consciousness is always present. This is the meaning of Tantra.

Dalai Lama
The play and creativity in the process can sometimes be enjoyable. In fact, it would be perfectly innocuous if it didn’t entail so much suffering. The worlds we create keep caving in and killing us. Moving into a new world requires effort: not only the pains and risks of taking birth but also the hard knocks — mental and physical — that come from going through childhood into adulthood, over and over again. The Buddha once asked his monks, “Which do you think is greater: the water in the oceans or the tears you’ve shed while wandering on?” His answer: the tears. Think of that the next time you gaze at the ocean or play in its waves.

In addition to creating suffering for ourselves, the worlds we create feed off the worlds of others, just as theirs feed off ours. In some cases, the feeding may be mutually enjoyable and beneficial, but even then the arrangement has to come to an end. More typically, it causes harm to at least one side of the relationship, often to both. When you think of all the suffering that goes into keeping just one person clothed, fed, sheltered, and healthy — the suffering both for those who have to pay for these requisites, as well as those who have to labor or die in their production — you see how exploitative even the most rudimentary process of world-building can be.

According to Buddhist practice, there are three stages or steps. The initial stage is to reduce attachment towards life. The second stage is the elimination of desire and attachment to this samsara. Then in the third stage, self-cherishing is eliminated

Dalai Lama

This is why the Buddha tried to find the way to stop samsara-ing. Once he had found it, he encouraged others to follow it, too. Because samsara-ing is something that each of us does, each of us has to stop it him or her self alone. If samsara were a place, it might seem selfish for one person to look for an escape, leaving others behind. But when you realize that it’s a process, there’s nothing selfish about stopping it at all. It’s like giving up an addiction or an abusive habit. When you learn the skills needed to stop creating your own worlds of suffering, you can share those skills with others so that they can stop creating theirs. At the same time, you’ll never have to feed off the worlds of others, so to that extent, you’re lightening their load as well.

It’s true that the Buddha likened the practice for stopping samsara to the act of going from one place to another: from this side of a river to the further shore. But the passages where he makes this comparison often end with a paradox: the further shore has no “here,” no “there,” no “in between.” From that perspective, it’s obvious that samsara’s parameters of space and time were not the pre-existing context in which we wandered. They were the result of our wandering.

Long is the night of the sleepless. Long is the road for the weary. Long is samsara (the cycle of continued rebirth) for the foolish, who have not recognized the true teaching.

Gautama Buddha

For someone addicted to world-building, the lack of familiar parameters sounds unsettling. But if you’re tired of creating incessant, unnecessary suffering, you might want to give it a try. After all, you could always resume building if the lack of “here” or “there” turned out to be dull. But of those who have learned how to break the habit, no one has ever felt tempted to samsara again.

''Yoga And Spirituality''

The word yoga means to join or unite, and yogis view this unison in different ways – the unison of body, mind, and spirit, uniting all the aspects of yourself, or uniting with a higher power or spiritual force. You can believe in a God or gods, or nothing at all.

What does spirituality mean to you? Like yoga itself, spirituality is personal yet universal. Many people practice yoga as a means to a toned body and an hour of peace away from the office. But for others looking for their path through life, yoga goes deeper. For many people, spirituality is the answer to the question “what makes yoga special?”

The Spiritual Stretch=‘Wellness is a connection of paths: knowledge and action.”

“Lack of activity destroys the good condition of every human being, while movement and methodical physical exercise save it and preserve it.”

Yoga is physical, for sure. Regularly practicing yoga develops your stamina, your strength, and your rockstar abs. Postures challenge the body. However, yoga is also a mental practice where you work through emotional stress and psychological challenges – you may even meditate.

“Yoga is the fountain of youth. You’re only as young as your spine is flexible.” Bob Harper.

If you sign up for yoga classes because you want a thin body or the ability to master a handstand then you are skimming the surface of the practice. If you enjoy yoga for the health benefits then you will certainly feel better with regular sessions. But without the spiritual side, yoga is simply a stretch class, a gym session, or a space for relaxation. Go deeper, and you’ll find so much more.

Cultivating Awareness

When committing to yoga practice on a regular basis, yogis seek to experience and become aware of the spirit, or the energy, within and without. We’re not talking about ghostly spirits here, or some supernatural being – spirit is higher consciousness; a driving force, a motivation, a reason behind everything we think and everything we do. Being aware of this energy is something spiritual. Therefore, awareness is critical to yoga as a spiritual practice.

Think of the expression “the mat is your mirror.” When you turn up to the mat you bring yourself – only yourself and all of yourself. If you practice yoga with an awareness of yourself you come to learn about the different ways you act, how you react, and what you are like – in creating awareness of yourself you can transform your mind, which in turn affects how you live your life and how you interact with others.

Relinquishing Control

Watch out – awareness doesn’t always lead to the place you want to go. Yoga as a spiritual practice is not about changing your life so you can earn more money, be a “better” person, or score a job you love. Yoga is not about getting rid of the negative by controlling your mind and your environment.

Rather, practicing yoga reminds you there is no “sweet spot” – there will always be a barking dog, a car that runs out of gas, a bad-tempered boss or an inattentive lover. There will always be something you could do without, or improve. Developing a spiritual side with yoga is about holding your pose regardless of the circumstances through an awareness of yourself and your experience.

A Quiet Peaceful Mind

“Meditation brings wisdom; lack of meditation leaves ignorance. Know well what leads you forward and what holds you back, and choose the path that leads to wisdom.“ Buddha.

Most of the time, we are busy analyzing our actions and focusing on our physical performance instead of simply being. How can you develop awareness without taking the time and space to connect deeper within yourself?

Yoga gives you the space to do just that. Many teachers will talk about the importance of the quiet mind – push yourself through the highly physical postures in order to be exhausted enough to let go into your quiet mind or sacred inner space. Just be. Don’t expect positivity, peacefulness or happiness, but if it does come, be aware of it.

Be aware of what you experience, and be grateful. Taking this attitude of gratitude and surrender into your everyday life away from the mat makes yoga a spiritual practice.

Yoga Is Not a Religion

You can be of any faith or have no faith to practice yoga – yoga is not a religious practice, and the spiritual side of yoga is not linked to any organized form of worship. The word yoga means to join or unite, and yogis view this unison in different ways – the unison of body, mind, and spirit, uniting all the aspects of yourself, or uniting with a higher power or spiritual force.

You can believe in a God or gods, or nothing at all. Sometimes working through asanas can be like a prayer – moving quietly, reverently, focused on the breath. But equally, your prayer could come the next day, when you feel a jolt of recognition and completion, and are taken back to how you felt when you were truly in the moment, on the mat.

Perhaps yoga is a way of cultivating wholeness, remembering wholeness, and recognizing this wholeness everywhere – for many yogis, that is the spiritual side of the practice.